Ali رضي الله عنه و أرضاه would have whipped the Shias of today



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who is more knowledgalbe

you or ayesha?

and  we would also like to ask nawasib as well



do you agree to the saying of abu huraira, that ayesha was busy with make up, and there fore she remained ignorant of ahadeeth?

We would answer, it is not clear from text of second narration, what was a matter of dispute. Abu Huraira agreed with first ruling from hadith, because:

1) He was not aware of that hadith, when he gave a fatwa.

2) And he understood that mother of believers, would be more knowledgeable in such matters like what a person should do if he mets the day of Ramadan, while he is junub. Because they could witness that from prophet (sallalahu alaihi wa ala alihi wa sallam), as they explained in hadith.

That’s why he said: They have better knowledge.

As for second hadith where he rejected objection of Aisha, he could be sure in things that he narrated, because he was eye-witness of them. Or may be issue was regarding any matter of jihad (for example), and for sure men companions could be much more knowledable in this than women.

And Allah knows best.

Abu Hurayrah and hanafiyah

January 4, 2011 at 4:09 pm | Posted in Defence of companions, Defence of sunnah, Exposing shia lies | Leave a comment

 

 



 

 

 



 

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3 Votes

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One from the most popular objections against Abu Hurayah is claim that hanafiyah, and especially Abu Hanifah didn’t narrate from him, because he was not reliable in their view.

However this is not true. And we have some good proofs for that.

Below you would see some quotations from “Kitab al-Athar” of Imam Abu Hanifah, which was narrated by one of his closest student imam Muhammad.

1 – Muhammad said: Abu Hanifah informed us saying: “Uthman ibn Abdullah ibn Mawhab narrated to us that he prayed behind Abu Hurayrah who used to say takbir every time he prostrated and every time he lifted himself up”.

Muhammad said: “We adhere to this and it’s the verdict of Abu Hanifah”. (Kitab al-Athar p 46, Turath Publishing)

2 – Muhammad said: “Abu Hanifah informed us from Kidam ibn Abd ar-Rahman that Abu Kibash heard Abu Hurayrah saying: “How excellent an Adha sacrifice is a fat six-month old sheep”.

Muhammad said: “We adhere to this and it’s the verdict of Abu Hanifah, may Allah exalted is He, have mercy on him”.  (Ibid p 469)

3- Muhammad said: “Abu Hanifah informed us saying: “Isa ibn Abdullah ibn Mawhab narrated to us saying: “I saw Abu Hurayrah praying over the funeral prayer over en and women, and placed the men closer to himself and the women closer to the qiblah”. (ibid  p 141)

So it’s clear that Abu Hanifah and hanafiyah didn’t only narrate from him, but also adhere to his fatwas.

Some narrations of superiority of Abu Bakr

December 29, 2010 at 2:50 am | Posted in Defence of companions | Leave a comment

 

 



 

 

 



 

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Hibatullah ibn al-Hasan al-Lalekai in “Sharhul Usul Itiqad Ahle-Sunna wal Jamaat” (#2446, p 1691) from Mubarak ibn Fadalah: “I heard al-Hasan (al-Basri) swearing by Allah that messenger (sallalahu alaihi wa ala alihi wa sallam) appointed Abu Bakr (as his heir)”. And I heard Muawiyah ibn Qurrah: “Messenger (sallalahu alaihi wa ala alihi wa sallam) appointed Abu Bakr (as his heir)”.

And he narrated (#2448) from Abdurrahman ibn Abu Laila from Umar ibn al-Khattab said: “Best of this nation after prophet (sallalahu alaihi wa ala alihi wa sallam) is Abu Bakr, and whoever would say other than this is muftari (slanderer) and upon him (thing) what is upon muftari”.

And from Yahya ibn Shaddad (#2453), that Ali said: “Best among us is Abu Bakr”.

When did Ali pledged allegiance to Abu Bakr

December 28, 2010 at 12:14 am | Posted in Defence of companions, Exposing shia lies | Leave a comment

 

 



 

 

 



 

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4 Votes

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By brother TripolySunni.

Sahih hadith by Abu Sa’eed al Khudri (RA) that Ali (RA) gave baya’ah immediatly to Abu Bakr al Siddiq (RA):

Abu Sa’eed al Khudri may Allah be pleased with him said: When the Prophet’s (sallalahu alaihi wa ala alihi wa sallam) soul passed away, people gathered at the place of Sa’ad bin Ubadah and amongst them were Abu Bakr and Umar. A Khatib from the Ansar (supporters) spoke: “You know that the Prophet of Allah (sallalahu alaihi wa ala alihi wa sallam) was from the Mouhajirun (immigrants) and his caliph must also be from the Mouhajirun, we were the ansar of the Prophet (sallalahu alaihi wa ala alihi wa sallam) and we will be the ansar of his caliph just as we were his Ansar”. Then Umar bin al Khattab stood up and said “This man from amongst the ansar speaks truth and if it were anything other than this then we would not give you a baya’ah (Pledge of allegiance)”,  then he grabbed the hand of Abu Bakr and said: “This is your close companion so give him baya’ah”. Then Umar and the Mouhajirun and the ansar all gave him baya’ah. Abu Bakr stood on the pulpit and he looked at the faces of all the people there but he didn’t seen al Zubair, so he called for him and and he came.  Abu Bakr told him: “O son of the Prophet’s (sallalahu alaihi wa ala alihi wa sallam) aunt and his disciple would you want to split the cause of the Muslims?”  Zubair said: “Not at all O caliph of the prophet of Allah” then he stood and gave him baya’ah. Then he looked at the faces of the people but did not spot Ali so he called for Ali bin abi Talib and he came. Abu Bakr said: “O cousin of the prophet of Allah and the husband of his daughter would you want to split the cause of the Muslims?” So Ali replied: “Not at all O caliph of the prophet of Allah”, then he stood and gave him baya’ah.



Sources:
-Mujama’a al Zawa’ed (5/183), rijal are people of saheeh.
-Al Bidayah wal Nihayah (5/281), chain thabit and saheeh.
-Al Mustadrak (3/76) and al Sunan al Kubrah (8/143) with two SAHIH chains

Imam Muslim bin al Hajjaj (Author of Sahih muslim) and Imam al hafiz Muhammad bin Ishaq bin Khuzaymah (Author of Sahih Ibn Khuzaymah) and Imam Ibn Katheer all talked about the importance of this sahih narration.

Here weak narration which agrees with saheeh from above:

In the hadith of Habib bin Abu Thabit: Ali bin Abu talib was in his house then a man came to him and told him “Abu Bakr has gotten ready for the Baya’ah” So Ali went out to the mosque wearing only his Qamis without a Izar or a Ridaa and he was hasty because he hated to be late for the baya’ah, then he gave the Baya’ah to Abu Bakr and sat down and later asked for his Ridaa so it was brought for him and he wore it on top of his Qamis.



Source: Tareekh al tabari 3/207, the chain is broken, it contains Seif bin Umar and he is weak and it contains Abdul Aziz bin Siyah who is trustworthy but is a Shia.

Ali and al Zubair were asked about the baya’ah and they said:

“We were only angry because we were late for the consultation, we see Abu Bakr as the most deserving of the people to this position after the Apostle of Allah (sallalahu alaihi wa ala alihi wa sallam), he is the companion in the cave and the second of the two and we know of his honour and rank, The prophet (sallalahu alaihi wa ala alihi wa sallam) had ordered him to lead the people in prayer while he was alive”.

Sources: Al Bidayah wal nihayah (6/341), Khilafat Abu Bakr p67, chain is good.

Imam Abdullah ibn Ahmad narrated in his “Sunnan” (2/563) via trustworthy narrators:

Narrated Qays bin al Abdi: I Witnesses the sermon of Ali on the day of Basarah, he said: ” He praised Allah and thanked him and he mentioned the Prophet (sallalahu alaihi wa ala alihi wa sallam) and his sacrifice to the people, then Allah swt took his soul. (After he said that) then the Muslims saw that they should give the Caliphate to Abu Bakr (RA) so they pledged their allegiance and made their promise of loyalty, and I gave my pledge and I promised him my loyalty, They were pleased and so was I. He (Abu Bakr) did good deeds and made Jihad until Allah took his soul may Allah have mercy on him.”

Umar’s Marriage to Umm Kulthum

December 18, 2010 at 3:18 am | Posted in Defence of companions, Exposing shia lies, History | Leave a comment

 

 



 

 

 



 

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9 Votes

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By Nader Zaveri:

The marriage of `Umar to Umm Kulthoom, daughter of Imaam `Alee (عليه السلام), is seen as very controversial. Unfortunately, our Shee`ahs, try their very best by taking shaadh (odd/rare) historical accounts in order to prove that Umm Kulthoom did not marry `Umar. This is utterly wrong both historically and through our Shee`ah books.

In this article, my concern is not on the books of history written by Sunnees or any other sect, my concern, as it is always, is what is said about the marriage between Umm Kulthoom and `Umar in the Shee`ah books. Have the Imaams talked about this?

I will present SaHeeH (Authentic), Hasan (Good), Muwaththaq (Reliable) aHaadeeth from the books of the Shee`ah in which it clearly states that `Umar married Umm Kulthoom.

I want to merely discuss whether the marriage occurred or not, because this seems to be the main concern amongst the shee`ahs. I do not want to get into if this is a faDaa’il (merit) of `Umar or if it isn’t.

Here are two aHaadeeth that talk about where women should stay during her `iddah, when her husband dies. Notice whose example the Imaams give to answer the question.

مُحَمَّدُ بْنُ يَحْيَى وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ امْرَأَةٍ تُوُفِّيَ زَوْجُهَا أَيْنَ تَعْتَدُّ فِي بَيْتِ زَوْجِهَا تَعْتَدُّ أَوْ حَيْثُ شَاءَتْ قَالَ بَلَى حَيْثُ شَاءَتْ ثُمَّ قَالَ إِنَّ عَلِيّاً ع لَمَّا مَاتَ عُمَرُ أَتَى أُمَّ كُلْثُومٍ فَأَخَذَ بِيَدِهَا فَانْطَلَقَ بِهَا إِلَى بَيْتِهِ
From Sulaymaan bin Khaalid he said: “I asked Abaa `Abd Allaah (عليه السلام) about a woman whose husband dies, where should she do her `iddah, in the house of her husband, or wherever she wants? He (عليه السلام) said: “Yes, wherever she wants”, then he (عليه السلام) said: “That `Alee (عليه السلام) brought Umm Kulthoom to his home when she became free, when `Umar died”

Source: Al-Kulayni, Al-Kaafi, vol. 6, pg. 115, hadeeth # 1

Grading:

1.       Al-Majlisi said this hadeeth is Muwaththaq (Reliable)


à Mir’aat Al-`Uqool, vol. 21, pg. 197

2.       Al-Majlisi I (Al-Majlisi’s Father) said this hadeeth is SaHeeH (Authentic)


à RawDah Al-Muttaqqoon, vol. 9, pg. 89

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ وَ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَ تَعْتَدُّ فِي بَيْتِهَا أَوْ حَيْثُ شَاءَتْ قَالَ بَلْ حَيْثُ شَاءَتْ إِنَّ عَلِيّاً ع لَمَّا تُوُفِّيَ عُمَرُ أَتَى أُمَّ كُلْثُومٍ فَانْطَلَقَ بِهَا إِلَى بَيْتِهِ


From `Abd Allaah bin Sinaan and Mu`aawiyah bin `Ammaar from Abee `Abd Allaah (عليه السلام): He said: I asked about the women whose husband dies, can she do her `iddah in her house or wherever she wants? He (عليه السلام)said: “It is wherever she wants, that `Alee (عليه السلام) brought Umm Kulthoom to his home when she became free, when `Umar died”

Source: Al-Kulayni, Al-Kaafi, vol. 6, pg. 115, hadeeth # 2

Grading:

1.       Al-Majlisi said this hadeeth is SaHeeH (Authentic)


à Mir’aat Al-`Uqool, vol. 21, pg. 199

2.       Al-Majlisi I (Al-Majlisi’s Father) said this hadeeth is Muwaththaq Kal-SaHeeH (Reliable like a SaHeeH (hadeeth))


à RawDah Al-Muttaqqoon, vol. 9, pg. 89

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ حَمَّادٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي تَزْوِيجِ أُمِّ كُلْثُومٍ فَقَالَ إِنَّ ذَلِكَ فَرْجٌ غُصِبْنَاهُ


From Zuraarah from Abee `Abd Allaah (عليه السلام) said about the marriage of Umm Kulthoom. So he (عليه السلام)said: “That this was the faraj* that was usurped from us”

Source: Al-Kulayni, Al-Kaafi, vol. 5, pg. 346, hadeeth # 1

Grading:

1.       Al-Majlisi said this hadeeth is Hasan (Good)


à Mir’aat Al-`Uqool, vol. 20, pg. 42

*Faraj – Literally means “vagina”, but Al-Majlisi contends that the word “faraj” does not mean “vagina” as this is a disrespectful way of putting it and our Imaam’s were the most eloquent of speakers. Instead Al-Majlisi says “faraj” means “honor”. (See: Al-Majlisi, BiHaar Al-Anwaar, vol. 42, 106 – 109)

Here is an interesting Hadeeth. This Hadeeth is weak, due to Ja`far bin Muhammad Al-Qummee being majhool (unkown) according to Al-Majlisi (Milaadh Al-Akhyaar, vol. 15, pg. 382), and Al-Khoei (Mu`jam Rijaal Al-Hadeeth, vol. 4, pg. 128, person # 2305), but it is interesting to take out nonetheless since we already have SaHeeH hadeeth proving the marriage took place.

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْقُمِّيِّ عَنِ الْقَدَّاحِ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ مَاتَتْ أُمُّ كُلْثُومٍ بِنْتُ عَلِيٍّ ع وَ ابْنُهَا زَيْدُ بْنُ عُمَرَ بْنِ الْخَطَّابِ فِي سَاعَةٍ وَاحِدَةٍ لَا يُدْرَى أَيُّهُمَا هَلَكَ قَبْلُ فَلَمْ يُوَرِّثْ أَحَدَهُمَا مِنَ الْآخَرِ وَ صَلَّى عَلَيْهِمَا جَمِيعاً

From Al-QadaaH from Ja`far (Al-Saadiq) (عليه السلام) from his father (عليه السلام) He said: “Umm Kulthoom, daughter of `Alee (عليه السلام), and her son Zayd bin `Umar bin Al-KhaTTaab died at the same time. They did not know who passed away before, so they did not inherit from one another, and they prayed (the funeral prayer) upon them together”

Source:

1.     Al-Toosi, Tahdheeb Al-aHkaam, vol. 9, ch. 36, pg. 362, hadeeth # 15



Grading:

1.       Al-Majlisi said this hadeeth is Majhool (Unknown)


à Milaadh Al-Akhyaar, vol. 15, pg. 382

Look at the name of the son of Umm Kulthoom, the Imaam has said, “her (Umm Kulthoom) son, Zayd son of `Umar bin Al-KhaTTaab”. This is another proof to show that the marriage had indeed taken place, as it is only one majhool narrator.

Here is a Hasan hadeeth in which it is giving the background on how the marriage came into fruition. This sheds some light into the narration about “usurpation”.

مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ لَمَّا خَطَبَ إِلَيْهِ قَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ إِنَّهَا صَبِيَّةٌ قَالَ فَلَقِيَ الْعَبَّاسَ فَقَالَ لَهُ مَا لِي أَ بِي بَأْسٌ قَالَ وَ مَا ذَاكَ قَالَ خَطَبْتُ إِلَى ابْنِ أَخِيكَ فَرَدَّنِي أَمَا وَ اللَّهِ لَأُعَوِّرَنَّ زَمْزَمَ وَ لَا أَدَعُ لَكُمْ مَكْرُمَةً إِلَّا هَدَمْتُهَا وَ لَأُقِيمَنَّ عَلَيْهِ شَاهِدَيْنِ بِأَنَّهُ سَرَقَ وَ لَأَقْطَعَنَّ يَمِينَهُ فَأَتَاهُ الْعَبَّاسُ فَأَخْبَرَهُ وَ سَأَلَهُ أَنْ يَجْعَلَ الْأَمْرَ إِلَيْهِ فَجَعَلَهُ إِلَيْهِ


Hishaam bin Saalim from Abee `Abd Allaah (عليه السلام) he said: “When he (`Umar) address (proposed) to him (`Alee). Ameer Al-Mu’mineen (عليه السلام) said to him “She is a child”. He said: So he (`Umar) met Al-`Abbaas and he said to him: “What is wrong with me? Is there a problem with me?” He (Abbaas) said: “And what is the matter?” He (Umar) said: “I addressed (proposed) before your brother’s son (nephew), and he denied me. I swear by Allaah, I will fill the zamzam, leave no honor for you without being destroyed. I will bring two witnesses upon him and (prove) he (is guilty) of theft, and I will cut his right (hand)!” Then Al-`Abbaas went to him (Imaam `Alee) and gave him the news (of what happened). And he (Abbaas) asked him (`Alee) to put the matter to him (Abbaas). And he (`Alee) agreed.”

Source: Al-Kulayni, Al-Kaafi, vol. 5, pg. 346, hadeeth # 2

Grading:

1.       Al-Majlisi said this hadeeth is Hasan (Good)


à Mir’aat Al-`Uqool, vol. 20, pg. 42

Based off other SaHeeH narrations and history, this is in reference to `Umar’s marriage or what led up to `Umar’s marriage with Umm Kulthoom. Al-Kulayni has put this under the chapter of بَابُ تَزْوِيجِ أُمِّ كُلْثُومٍ “Marriage of Umm Kulthoom” . Historically, Umm Kulthoom has been said to marry `Umar at a very young age, while he was much older.

Our classical scholars have talked about this marriage taking place as well.

و روى أن عمر تزوج أم كلثوم بنت على عليه السلام


“And it is narrated that `Umar married Umm Kulthoom, daughter of `Alee (عليه السلام)”
Source: Al-Toosi, Al-MabsooT, vol. 4, pg. 272

As you can see, Umm Kulthoom, daughter of Imaam `Alee (عليه السلام), did indeed marry `Umar, and this isn’t some made up thing by the Sunnees to put `Umar at a higher status.

Al-Shareef Al-MurtaDa (d. 436 AH) has also commented on the marriage taking place in his book,Risaa’il Al-Shareef Al-MurtaDa. And here is what he said regarding the narration of “faraj being usurped from us”. He talks about the how it is “attested” in the SaHeeH narration from Abee `Abd Allaah (عليه السلام).

ويشهد بصحته ما روي عن أبي عبد الله عليه السلام



Source: Al-Shareef Al-MurtaDa, Risaa’il Al-Shareef Al-MurtaDa, pg. 148 – 150.

Here are some contemporary scholars who have talked about this marriage taking place.

Here are some contemporary scholars who have talked about this marriage taking place.

From Al-Khoei’s Website:

Question: Is it SaHeeH (authentic) that the second caliph (`Umar) married the daughter of Imaam `Alee (عليه السلام)?

Answer: Such has been mentioned in history and narrations.

Here is what the Late FaDlullaah has said:

Question: Is it SaHeeH (authentic) that Sayyidah Umm Kulthoom, peace be upon her, married `Umar bin Al-KhaTTaab or are these allegations?


Answer: That is what is mentioned in SaHeeH narrations.

Here is what the `Aalim Network of Al-Islam.org says:

As to the issue of marriage I believe it is also wrong. But if anyone wants to use this kind of events against more basic idea he must know that first of all it was Omar himself who married Ali  and Fatemeh’ (AS) daughter, Ume Kulsum. Secondly When Omar asked Imam’s (AS) permission to marry her, Imam (AS) refused and said she is too young for marrying him.

As you can see, Umm Kulthoom, daughter of Imaam `Alee (عليه السلام), did indeed marry `Umar, and this isn’t some made up thing by the Sunnees to put `Umar at a higher status.

And Allaah knows best.

Ali on sheikhan (Abu Bakr & Omar)

December 8, 2010 at 10:06 pm | Posted in Defence of companions | Leave a comment

 

 



 

 

 



 

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As it was narrated by ibn Asakir with a very weak chain, Ali (radi Allahu anh) said:

لا يجتمع حبي وبغض أبي بكر وعمر في قلب مؤمن

“Love of me, and hate of Abu Bakr and Umar couldn’t be together in the soul of believer”

Source: Mukhtasar Tarih Madinatul Dimashk 1/895

Similar words  were narrated by sheikh Nabhani in “Ash-Sharaful Muabad li ali Muhammad” p 205; Ibn Hajar al-Heythami in “Sawaiq al-muhriqa” (2/452, Muasasat Risala, Beirut); Ajurri “Shariah”.

Abuse of companions

December 8, 2010 at 4:40 pm | Posted in Defence of companions, Islamic scholars and callers about Rafidah | Leave a comment

 

 

 



 

 

 



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Sheikh Yusuf ibn Ismail an-Nabhani in his book “Ash-Sharaful Muabad li ali Muhammad” (p 178) said:

اطلعت للحافظ السيوطي علي رسالة سماها ” إلقام الحجر لمن زكي ساب أبي بكر وعمر ” نقل فيها الاتفاق علي فسق ساب مطلق الصحابة إذا لم يستحل ذلك وإذا استحله فهو كافر .

I came across with risala of al-Hafidh as-Suyuti, which he entitled “Al-Iqama al-Hajr zakie sabban Abu Bakr and Umar”, where he reported agreement (between scholars) upon fisq of person who would abuse (absolutely? (all) companions, if he wouldn’t think that it’s permitted. And if he think it’s permitted, he’s kaafir.

And it the same book, at page 179, sheikh Nabhani wrote:

ورأيت الشيخ تقي الدين السبكي صنف كتابا سماه ” خيرة الإيمان الجلي لأبي بكر وعمر وعثمان وعليّ ” بسبب رافضي وقف في الملأ وسب الشيخين وعثمان وجماعة من الصحابة , فاستتيب فلم يتب , فحكم المالكي بقتله وصوبه السبكي فيما فعل وألف في تصويبه الكتاب المذكور وذكر فيه عن القاضي حسين من أصحابنا وجهين فيمن سب أحد الشيخين أو الختنين : يكفر وإن لم يستحل لأن الأمة أجمعت علي إمامتهم والثاني : يفسق ولا يكفر , ثم نقل عن الحنفية نقولا كثيرة بعضها بالتكفير , وبعضها بالتضليل ثم مال السبكي إلي تصحيح التكفير لمآخذ ذكرها ثم نقل عن المالكية والحنابلة نقول كذلك ا هـ . ولنكتف بهذا هنا .

And I have seen sheikh Taqiatdin as-Subki wrote a book entitled “Hiyratul Imaan al-jali Abu Bakr wa Umar wa Uthman wa Ali”. (He wrote it) due to a rafidi stood up in the public and abused two sheikhs (Abu Bakr and Umar), Uthman and some other companions. He was called for repentance, but he refused. Maliki (most likely here should be imam Malik and not malikiya) ruled that he should be killed, and Subki seen such decision as a correct one. And he wrote a mentioned book for supporting his view. And he mentioned there two views from Qadi al-Hussain from our companions regarding those who abuse two sheikhs, or two son-in-laws. First view: Such person disbelieved even if he don’t see (abusing of them) as permitted. Because nation agreed upon their imamate. Second: He is sinner and not disbelieved, then he (Subki) narrated a lot of opinion of hanafiyah, some of them in takfir, others that (such person) gone astray. Then Subki (himself) incline to takfir by taking (opinions) that he mentioned. Then he narrated opinion from Malikiyah and Hanabila in this (takfir). And it’s enough by this here.

Ibn Masood and two last surahs from Quran

November 28, 2010 at 6:22 pm | Posted in Defence of companions, Refuting shia doubts | 2 Comments

 

 

 



 

 

 



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Bismillah wa salatu wa salamu ala rasulullah.

Shias use to spread to many doubts regarding ibn Masood (radi Allahu anhu) and his belief in muawizatayn (two last surahs from Quran).

I’d like to highlight few points in response to doubts of rafidah.

First of all we need to discuss narrations where stated that he didn’t believe that those two surahs were parts of Quran.

As far as I can see they mainly came from two ways.

First one narration of al-Amash and Abu Ishaq as-Sabei. Both of them known for their tadlis, and they have narrated this hadith is muanan form without making clear if they heard it themselves or not.

Second one from Asim ibn Abu Nujud. This narration contradicts to fact that the very same Asim narrated one of the qiraats from Zirr from ibn Masood. And in it Muawizatayn and Fatiha

Imam Nawawi said in “al-Majmoa sharhul al-mahzab” (3/396):

أجمع المسلمون على أن المعوذتين والفاتحة وسائر السور المكتوبة في المصحف قرآن. وأن من جحد شيئا منه كفر. وما نقل عن ابن مسعود في الفاتحة والمعوذتين باطل ليس بصحيح عنه

“Muslims agreed upon muawizaytan and Fatiha and other surahs which written in al-Mushaf of Quran, and whoever would reject thing from it is kaafir, and what about was narrated from ibn Masood regarding al-Fatiha and al-Muawizatayn is false, not authentic from him”.

Imam Jalal ad-Din as-Suyuti in his priceless book “al-Itqan fi ulumil Quran” quoted ibn Hazm’s opinion on idea that ibn Masood didn’t believe those surahs were part from Quran. He said:

هذا كذب على ابن مسعود وموضوع، وإنما صح عنه قراءة عاصم عن زر عنه، وفيها المعوذتان والفاتحة.

“This is lie upon ibn Masood, and fabrication. And authentic from him qiraat (of Quran) of Asim from Zirr, and in it  al-Muawizatayn and al-Fatiha”.

Fakhratdin ar-Razi said:

الأغلب على الظن أن هذا النقل عن ابن مسعود كذب باطل

“It’s more likely to think that this (kind of) report from ibn Masood is lie and false”

Qadhi al-Bakillani said:

وأما المعوذتان، فكل من ادَّعى أن عبد الله بن مسعودٍ أنكر أن تكونا من القرآن، فقد جهل

“Regarding muawizatayn, whoever would claim that Abdullah ibn Masood rejected that they are from Quran,  is ignorant”.

The other proof that ibn Masood didn’t reject those two verses in hadith which was narrated from him.

Suyuti in his “Durr al-Mansur” wrote:

وأخرج الطبراني في الأوسط بسند حسن عن ابن مسعود عن النبي صلى الله عليه وسلم قال‏:‏ ‏”‏لقد أنزل علي آيات لم ينزل علي مثلهن المعوذتين‏”‏‏.‏

Tabarani narrated in his “al-Awsat” by hasan chain from ibn Masood, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “Upon me revealed verses, didn’t revealed like them before – al-Muawizatayn”.

Shawkani said narrators of this hadith are thiqat in “Tuhwatu zakirin” (444)

And even if we would believe that it was  narrated from ibn Masood in authentic form, we could say that no one is perfect. Hafiz Bazzar after relating these traditions of Ibn Mas’ud in his Musnad, has written that he is solitary and isolated in his this opinion; no one from among the Companions has supported this view.

It possible to explain that Ibn Masood was not in fact a denier of the Mu’awwidhatayn being Qur’anic but only refused to write them in the Mushaf. For, according to him, only that which the Holy Prophet (sallalahu alaihi wa ala alihi wa sallam) had allowed, should be written in the Mushaf, and Ibn Masood did not receive the information that the Holy Prophet had allowed this.

Who named Umar – al-Faruq?

November 13, 2010 at 2:36 am | Posted in Defence of companions | Leave a comment

 

 

 



 

 

 



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It has been narrated in “Mukhtasar tareh madinatul dimashk” (1/2515):

عن أبي عمرو بن ذكوان قال قلت لعائشة ة رضي الله عنها من سمى عمر الفاروق قالت النبي عليه السلام

From Abu Amr ibn Zakun: “I said to Aisha, may Allah be pleased with her, who called Umar – al-Faruq? She said: “Messenger (alaihi salam).

And it has been narrated in “Mukhtasar tareh madinatul dimashk” (1/2515):

عن ايوب بن موسى قال قال رسول الله صلى الله عليه وسلم ان الله جعل الحق على لسان عمر وقلبه وهو الفاروق فرق الله به بين الحق والباطل .

From Ayub ibn Mosa in mursal form: “Prophet of Allah, sallalahu alaihi wa ala alihi wa sallam, said: “Allah placed truth upon tongue and soul of Umar, and he’s faruq, Allah differed by him between truth and falsehood”.

Words that shias use to quote from ibn Shihab, that first one to call Umar – al-Faruq were ahlalkitab, were narrated in balaghat form. Meaning without chain. I don’t claim that above two mentioned stories are authentic, but one of them is at least has chain till prophet (sallalahu alaihi wa ala alihi wa sallam).

Whoever abuses Mu’awiyyah, is a dog from the dogs of hell

October 19, 2010 at 11:29 pm | Posted in Aqeedah and fiqh of ahle-sunnah explained, Defence of companions, Islamic scholars and callers about Rafidah | 1 Comment

 

 



 

 

 



 

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‘Allamah Shihab al-Din Khaffaji (may Allah have mercy on him) writes in Nasim al-Riyadh Sharh al-Shifa‘ regarding those who abuse Sayyiduna Mu’awiyyah (may Allah be pleased with him):

ومن يكن يطعن فى معاوية

فذاك كلب من كلاب الهاويه

Whoever abuses Mu’awiyyah, is a dog from the dogs of hell”.



http://gift2shias.files.wordpress.com/2010/10/khaffajisharhshifamuawiya.jpg?w=550

Verse of purification.

October 13, 2010 at 12:27 am | Posted in Defence of companions, Defence of sunnah, Exposing shia lies | 5 Comments

 

 



 

 

 



 

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Allah Taala said in the Quran:

[Shakir 33:33] And stay in your houses and do not display your finery like the displaying of the ignorance of yore; and keep up prayer, and pay the poor-rate, and obey Allah and His Messenger. Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying.

In this short article we would discuss some beneficial points regarding this verse, and we would answer to some blatant lies from shias.

At wilayat site, rafidi member Guided wrote (see screen shot):

Allah states in the Holy Qur’an:

إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا

Allah only wishes to keep away from you all blemishes (al-rijz), O Ahl al-Bayt, and to purify you absolutely.

Qur’an 33:33


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