The events that took place on the day of Al-Hunain.
The Book Sealed Nectar by Saifur Rahman al-Mubarakpuri
Battle of Hunain
On Wednesday night the tenth of Shawwal, the Muslim army arrived at Hunain. Malik bin ‘Awf, who had previously entered the valley by night, gave orders to his army to hide inside the valley and lurk for the Muslims on roads, entrances, narrow hiding places. His orders to his men were to hurl stones at Muslims whenever they caught sight of them and then to make a one-man attack against them.
At early dawn the Messenger of Allâh (saw) started mobilizing his army and distributing posts and flags to people. In the dark and just before dawn the Muslims moved towards Hunain Valley. They started descending into it unaware of the presence of an enemy lurking for them inside the valley. So at the moment they were camping, arrows began showering intensively at them, whereas the enemy’s battalions started a fierce attack against the Muslims, who had to retreat in disorder and utter confusion.
The Messenger of Allâh (saw) turned to the right and said: “Come on, people! I am the Messenger of Allâh. I am Muhammad, the son of Abdullah.” Those who stoodfast by him were only few Emigrants and some of his kinsmen. The matchless bravery of the Prophet was then brought to light. He went on and on in his attempts to make his mule standfast in the face of the disbelievers while saying loudly:
“Truly saying, I am the Prophet
I am the (grand) son of Abdul Muttalib.”
However, Abu Sufyan, who was then holding the rein of the Prophet’s mule, and Al-‘Abbas, who was holding its stirrup; were endeavouring to make it halt. The Messenger of Allâh (saw) dismounted and asked his Lord to render him help.
“O, Allâh, send down Your Help!”
Mulsims’ return to the Battlefield, and the fierceness of the Fight:
The Messenger of Allâh ordered his uncle Al-‘Abbas — who was a sonorous voiced man — to call out on the followers. As loudly as he could, Al-‘Abbas shouted: “Where are the lancers?” “By Allâh,” Al-‘Abbas said, “Upon hearing my voice calling them back, they turned round to the battlefield as if they had been oryxes (wild cows) tending towards their calves.”
“Here we are, at your service. Here we are.” They said. There you see them trying to stop their camels and reverse to the battle. He who was unable to force his camel to turn back, would take his armour, fling it round his neck, and hastily dismount his camel with his weapon in his hand letting his camel move freely and run towards the voice source. Voices would grow louder and louder till a hundred of them gathered round the Prophet and resumed the fight.
Those who were called out upon next were Al-Ansar, the Helpers, “O, folks of Al-Ansar! Folks of Al-Ansar!”
The last group to be called out upon were Bani Al-Harith bin Al-Khazraj. Muslims battalions poured successively into the battlefield in the same manner that they had left it. The stamina of both parties was superb. Both of them stoodfast and fought fiercely. The Messenger of Allâh was so eagerly and furiously watching the battle that he said:
“Now the fight has grown fierce.”
Picking up a handful of earth, he hurled it at their faces while saying:
“May your faces be shameful.”
Their eyes were thick with dust and the enemy began to retreat in utter confusion.
Reverse of Fortunes and the Enemy’s utter Defeat:
Few hours had elapsed since the earth-handful was hurled at the enemy’s faces, when they were shatteringly defeated. About seventy men of Thaqif alone were killed, and the Muslims plundered all their riding camels, weapons and cattle.
Tafsir Ibn Kathir
The Battle of Hunayn
The battle of Hunayn occurred after the victory of Makkah, in the month of Shawwal of the eighth year of Hijrah. After the Prophet conquered Makkah and things settled, most of its people embraced Islam and he set them free. News came to the Messenger of Allah that the tribe of Hawazin were gathering their forces to fight him, under the command of Malik bin `Awf An-Nadri, as well as, the entire tribe of Thaqif, the tribes of Banu Jusham, Banu Sa`d bin Bakr, a few people of Awza` from Banu Hilal and some people from Bani `Amr bin `Amir and `Awf bin `Amir. They brought their women, children, sheep and camels along, in addition to their armed forces and adequate supplies. The Messenger of Allah marched to meet them with the army that he brought to conquer Makkah, ten thousand from the Muhajirin, the Ansar and various Arab tribes. Along with them came the Tulaqa’ numbering two thousand men. The Messenger took them along to meet the enemy. The two armies met in Humayn, a valley between Makkah and At-Ta’if. The battle started in the early part of the morning, when the Huwazin forces, who were lying in ambush, descended on the valley when the Muslims entered. Muslims were suddenly struck by the ambush, the arrows descended on them and the swords struck them. The Huwazin commander ordered them to descend and attack the Muslims as one block, and when they did that, the Muslims retreated in haste, just as Allah described them.
From the above incident it is very clear that Muslim army was not yet ready when the fierce attack took place. Naturally, there was fear and confusion in *some* lines of the army which cause them to retreated back for protection.
Did the great Mujahid (umar bin al-Khattab) who made the majosi empire to kneel down before him, retreat or run away from the battle ground as alleged by descendants of majos (rawafid)?
Those who stood firm with prophet (Allah’s peace and blessings upon him) from sunni books.
From commentary by ibn Kathir:
There remained between a hundred and eighty Companions with the Prophet . These included Abu Bakr, `Umar, Al-`Abbas, `Ali, Al-Fadl bin `Abbas, Abu Sufyan bin Al-Harith, Ayman the son of Umm Ayman and Usamah bin Zayd.
This information also present in “al-Bidaya wa nihaya”:
فلما رأى رسول الله صلى الله عليه وسلم أمر الناس ومعه رهط من أهل بيته: علي بن أبي طالب، وأبو سفيان ابن الحارث بن عبد المطلب، وأخوه ربيعة بن الحارث بن عبد المطلب، والفضل بن العباس، وقيل الفضيل بن أبي سفيان، وأيمن ابن أم أيمن، وأسامة بن زيد.
ومن الناس من يزيد فيهم قثم بن العباس، ورهط من المهاجرين: منهم أبو بكر، وعمر، والعباس آخذ بحكمة بغلته البيضاء وهو عليها قد شجرها.
It mentions the names of those who stood firm with prophet…(and group of Al-Ansar: Among them Abu Bakr, Umar and Abbas…)
Same you can read in Sirah by ibn Hisham:
من ثبت معه صلى الله عليه وسلم :
وفيمن ثبت معه من المهاجرين أبو بكر وعمر ، ومن أهل بيته علي بن أبي طالب والعباس بن عبدالمطلب ، وأبو سفيان بن الحارث ، وابنه ، والفضل بن العباس ، وربيعة بن الحارث ، وأسامة بن زيد ، وأيمن بن عبيد ، قتل يومئذ .
Here you can see that those who stood firm with the Messenger were:
And those who stood firm with him from among the Muhajirin were Abu Bakr and Umar, and from Ahlul Bait Ali bin Abi Talib and Abbas bin Abdul Muttalib…
Also we can mention this:
رواية الطبري في كتابه تاريخ الرسل والملوك التي ذكر فيها ثبات سيدنا ابوبكر وعمر وعلي رضي الله عنهما يوم حنين
إلا أنه قد بقي مع رسول الله صلى الله عليه وسلم نفر من المهاجرين والأنصار وأهل بيته. وممن ثبت معه من المهاجرين أبو بكر، عمر، ومن أهل بيته علي بن أبي طالب، والعباس بن عبد المطلب، وأبنه الفضل، وأبو سفيان بن الحارث،
At-Tabari narrated in his book Tariq Al-Rusool Wal-Mulook where he mentions the firmness of Abu Bakr, Umar and Ali (may Allah be pleased with them all) on the day of Al-Hunain.
There remain with Messenger of Allah (saw) group of Muhajirin and Ansar and from his Ahlul Bait. And among those who stood firm from Al-Muhajirin were Abu Bakr, Umar and from his Ahlul Bait Ali bin Abi Talib, Abbas bin Abdul Muttalib,…
Waqede, even if we would acknowledge his weakness, can be used here as a support:
قال حدثني عبد الرحمن بن عبد العزيز عن عاصم بن عمرو بن قتادة ، عن عبد الرحمن بن جابر بن عبد الله عن أبيه قال لما انكشف الناس والله ما رجعت راجعة هزيمتهم حتى وجد الأسرى عند النبي صلى الله عليه وسلم مكتفين . قال والتفت رسول الله صلى الله عليه وسلم يومئذ إلى أبي سفيان بن الحارث وهو مقنع في الحديد وكان ممن صبر يومئذ وهو آخذ بثفر بغلة النبي صلى الله عليه وسلم قال من هذا ؟ قال ابن أمك يا رسول الله . ويقال إنه قال من أنت ؟ قال أخوك – فداك أبي وأمي – أبو سفيان بن الحارث . فقال رسول الله صلى الله عليه وسلم نعم أخي ، ناولني حصى من الأرض فناولته فرمى بها في أعينهم كلهم . وانهزموا . قالوا : فلما انكشف الناس انحاز رسول الله صلى الله عليه وسلم ذات اليمين وهو واقف على دابته لم ينزل . إلا أنه قد جرد سيفه وطرح غمده وبقي رسول الله صلى الله عليه وسلم في نفر من المهاجرين والأنصار وأهل بيته العباس وعلي ، والفضل بن عباس ، وأبو سفيان بن الحارث ، وربيعة بن الحارث ، وأيمن بن عبيد الخزرجي ، وأسامة بن زيد ، وأبو بكر ، وعمر عليهم السلام .
In his book Al-Maghazi mentions hadeeths of Jabir bin Abdullah
The Messenger of Allah (saw) remained with a group of al-Muhajirin and al-Ansaar and from his Ahlul Bait Al-Abbas, Ali, Al-Fadl bin Abbas, Abu Sufyan Ibn Al-Harith and Rabee’3 bin Al-Harith…. Abu Bakr and Umar.
Also we can mention quote from “Zaad al maad” by ibn Qayum (r):
قال ابن إسحاق : فحدثني عاصم بن عمر بن قتادة ، عن عبد الرحمن بن جابر ، عن أبيه جابر بن عبد الله ، قال لما استقبلنا وادي حنين ، انحدرنا في واد من أودية تهامة أجوف حطوط إنما ننحدر فيه انحدارا . قال وفي عماية الصبح وكان القوم سبقونا إلى الوادي ، فكمنوا لنا في شعابه وأحنائه ومضايقه قد أجمعوا ، وتهيئوا ، وأعدوا فوالله ما راعنا – ونحن منحطون – إلا الكتائب قد شدوا علينا شدة رجل واحد وانشمر الناس راجعين لا يلوي أحد منهم على أحد ، وانحاز رسول الله صلى الله عليه وسلم ذات اليمين ثم قال إلى أين أيها الناس ؟ هلم إلي أنا رسول الله أنا محمد بن عبد الله وبقي مع رسول الله صلى الله عليه وسلم نفر من المهاجرين والأنصار وأهل بيته وفيمن ثبت معه من المهاجرين أبو بكر وعمر ، ومن أهل بيته علي والعباس وأبو سفيان بن الحارث وابنه والفضل بن العباس ، وربيعة بن الحارث ، وأسامة بن زيد ، وأيمن ابن أم أيمن ، وقتل يومئذ .
Imam ibnul Qayyim (rh) in his book Zaad Al-Mi’aad mentions same hadeeths of Jabir bin Abdullah but through different narrator.
And there remain with the Messenger of Allah (peace and blessings upon him) group from al-Muhajirin and al-Ansaar and from his Ahlul Bait, among them who stood firm from al-Muhajirin were Abu Bakr and Umar, and from his Ahlul Bait Ali, Al-Abbas….
Number of sahaba who stood firm with the prophet
At-Tirmidi narrated in his “Sunnan” (1739), Albani said chain is saheeh:
(Chain) Ibn Umar said:
I have seen on the day of Hunain two groups turned their backs and there was with the messenger of Allah (saw) 100 men.
Ahmed and Al-Hakim narrated from hadeeths of Abdul Rahman bin Abdullah bin Masud from his father who said: “We were with the messenger of Allah (saw) on the day of Hunain when people deserted him, and those who stood firm where 80 men from Muhajirin and Al-Ansar.
Al-Heythami in “Zawaid” (6/183) said: “All narrators are saheeh except Harith ibn Huthirat, who is also thiqat”. Ahmad Shakir said chain is authentic in his notes to Musnad.
Ibn Kathir in his commentary and history mention that about 80, 100 companions stood firm with prophet (sallalahu alaihi wa ala alihi wa sallam).
In Sharh Muslim Imam Nawawi (rh) mentioned that 12 stood firm with prophet. In fath Al-Bari Imam Ibn Hajr said it is likely that he took this hadeeths from Ibn Ishaq who mentions the names of those who stood firm including Abu Bakr and Umar (Allah be pleased with them)….Allah knows best.
PS. by brother Umer.
May 30, 2010 at 8:33 pm | Posted in Defence of companions | Leave a comment
Regarding narration, that there is no inheritance from prophets.
Kattani in “Nazmul mutanaseera min al hadeethal mutawateera” (272) wrote:
“Narration that no one inherits from prophets, everything that they leave behind is for charity
Suyooti in “Azhar” reported it via:
4) Sad ibn Abi Vaqas
6) Abu Bakr.
7) Abdurrahman ibn Auf.
8. Zubayr ibn Awam.
9) Abu Hurayra.
13) ibn Abbas.
13 sahaba in total
8 from “Ashara mubashara” reported this narration. So this hadeeth is close to “Who will lie upon me
Ibn Hajar in “Amaliya Muhraja ala muhtasaru ibnul Hajeeb al Asli” said: “This narration, is authetic and mutawateer”.”..
Imam Jalal ad-deen as-Suyote in “al-Azhar al-mutanasera minal hadith al-mutawatera” said:
“Hadith #100: We are not to be inherited, whatever we left is for charity”.
1) Shaykhan narrated it from Umar, Uthman, Ali, Sad ibn Abu Waqqas, Al-Abbas.
2) Moslem narrated it from Abu Bakr as-Siddiq, Aburrahman ibn Auf, Zubayr ibn Awwam, Abu Hurayra.
3) Abu Dawud narrated from Aisha.
4) Nasai from Talha.
5) Tabarani from Huzayfa and ibn Abbas”.
“al-Azhar al-mutanasera minal hadith al-mutawatera” p 273, #100, makabatul Islami.
Muhammad Kulayni narrated in “Kafi” vol 1, p 32:
Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn Isa from Muhammad ibn Khalid from abu al-Bakhtari from abu Abdallah (a.s.) who has said the following.”The scholars are the heirs of the prophets because the prophets did not leave any Dirham or Dinar, (units of money) as their legacy. What they left was certain pieces of their statements.Those who acquired anything of these pieces of their statements they have certainly gained a large share. You must be very careful, when acquiring such knowledge, to see from what kinds of people you receive them. Among us (the Ahlul Bayt, family of the holy Prophet s.a.) after every one there comes a just person who removes (and exposes) the forgeries of the exaggerators from it (knowledge), the infiltrated materials of the fallacious ones and the interpretations of the ignorant ones.”
Regarding the authenticity of this hadith, Allamah Muhammad Baqir Majlisi states in his commentary on al-Kafi, entitled Mirâat al-Uqul:
[This] hadith has two chains of narration. The first is majhul [contains an unknown narrator], and the second is hasan or muwaththaq. [Together] they do not fall short of being sahih. (Mirâat al-˜Uqul, vol. 1 p. 111)
And here scan from Khomaynis book, where he also autheticated this narration.
Kulayni narrated in “Kafi”, bab “Fadlul Ilm”
“Muhammad ibn al-Hassan and Ali ibn Muhammad has narrated from Sahl ibn Ziyad and Muhammad ibn Yahya from Ahmad ibn Muhammad, all from Jafar ibn Muhammad al-Ashâari from ‘Abdullah ibn Maymun al-Qaddah and Ali ibn Ibrahim from his father from Hammad ibn Isa from al-Qaddah from abu Abdallah (a.s.) who has said the following. “The holy Prophet has said, If one sets out on a journey to seek knowledge Allah will lead him to the way that would take him to paradise. The angels will stretch their wings for the pleasure of the seeker of knowledge and all that is in the heavens and earth even the whales in the oceans will ask forgiveness for him (from Allah). The excellence of the scholar over other people is like that of the moon over other stars during a full-moon night. The scholars are the heirs of the prophets. The prophets did not leave any Dirham or Dinar (wealth) as their legacy but they did leave knowledge as their legacy. Whoever acquires a share from such legacy has gained a very large share.
Some other shia ahadeth about this issue:
So these Ahadith of shia Imams collectively do testify to the Hadith reported by Abu Bakr [ra].
Ibn Babawaih, p. 58:
9- “…….Abdullah b. Maymoun, narrated al-Sadiq Ja’far b. Muhammad from his father, from his forefathers saying: The Messenger [saw] said: …….. Verily scholars are the heirs of the prophets, for prophets did not leave behind (as an inheritance) neither a Dinar nor a Dirham, rather they left knowledge as an inheritance…..”
It is obvious for those who hold a bit of rationalism that he [saw] meant to say, the Prophet have no heirs to inherit wealth from them, what they leave behind is knowledge, and whoever picks knowledge is like the actual heir who inherits Dinars & Dirhams.
Al-Ikhtisaas of al-Mufeed, p. 4
” …. narrated Abul-Bukhturi, from al-Sadiq saying: Scholars are the heirs of Prophets, that’s because Scholars did not leave behind for inheritance neither a Dirham nor a Dinar, rather they left for inheritance Ahadith of their sayings….”
Apparently Abu Abdullah (r.a) has erred here, because some scholars do leave behind some wealth for inheritance, unless it was a slip of a tongue or an error by the copiers.
al-Mahaasin of al-Barqi, vol.1, pp 421-422
“….Abul-Hasan said: The Meseenger [salallahu alayhi wa salam] brought them what should be sufficient for them during his era, and what should be sufficient for them after him: The Book of Allah, and the Sunnah of His Prophet”
So clearly the distortion is in misunderstanding. The Ahadith are explicitly stating the Prophets leave no money or its worth for inheritance, but they do leave a knowledge, whoever picks it is actually an inheritor of the prophet.
The above ahadith do support the Hadith reported by Abu Bakr [ra] as well as his cause for keeping Fadak as a property for the State. Sure, had Abu Bakr[RA] or Omar [ra] inherited Fadak for their ownselves, charges would have a merit, but they managed it as a Sadaqah fi sabeelillah, and so did Ali [ra] when he became a Caliph.
Did Uthman appoint his relatives at positions in government?
May 17, 2010 at 5:54 pm | Posted in Defence of companions, Exposing shia lies | Leave a comment
One of the most popular charges against Uthman is claim that he use to appoint his close relatives to the government positions.
In the time of Uthman’s ruling there were approximately 47 governors in the different places of Islamic caliphate. (see their names here)
And ONLY EIGHT from them were his close relatives.
1) Muawiya ibn Abu Sufyan.
2) Said ibn al-As.
3) al-Walid ibn Uqba.
4) Abdullah ibn Ammar ibn Kurayz.
5) Abdullah ibn Sad ibn Abu Sarkh
6) Abdullah ibn Samurah.
7) Ali ibn Ade
8.) Marwan ibn al-Hakam.
These governors didn’t rule in the same time. For example Uthman take al-Walid from his place and appointed Said ibn al-As instead of him. Close to his death time, Uthman discarded Said as well. When Uthman died only 3 governors from banu umeyah were ruling. Muawiya, Abdullah ibn Sad and Abdullah ibn Amir.
Also it’s necessary to note, that Muawiyah wasn’t appointed by Uthman, he was governor from the time of Umar.
Marriage of Umm Qulsum bintu Ali and Umar ibn al-Khattab
May 17, 2010 at 4:42 pm | Posted in Defence of companions, Exposing shia lies | Leave a comment
We have seen many shias denying that Umar ibn al-Khattab was a husband of Umm Qulsum bintu Ali ibn Abu Taleb. This historical fact is something that shia minds couldn’t accept. It’s hard to claim at one hand that Umar was disbeliever, the one who killed Fatima, the one whos daughter killed prophet (sallalahu alaihi wa ala alihi wa sallam), and on other hand to say that Ali married his daughter from Fatima to this man.
This fact of marriage in itself is sufficient proof to reject all those mendacious claims against sayidina Umar ibn al-Khattab. But is there any shia that want to accept the truth?! Unfortunately their blind following to owners of turbans force majority of them to close their eyes to well known facts of history.
May Allah Taala guide all lost souls to real Islam.
Muhaqiq al-Ardabili in his “Majmaul faidat” (11/529-530):
عن جعفر عن أبيه عليهما السلام قال : ماتت أم كلثوم بنت علي عليه السلام وابنها زيد بن عمر بن الخطاب في ساعة واحدة لا يدري أيهما هلك قبل ، فلم يورث أحدهما من الآخر وصلى عليهما جميعا
“From Jafar from his fathers (alayhuma salam): Umm Qulsum bintu Ali (alayhi salam) and her son Zayd ibn Umar ibn al-Khattab died in same hour, it wasn’t known which one from them died first, and non of them inherited to other, and (funeral) pray was done for both of them at one time”.
This was also narrated by:
Muhaqiq Sabzawari in “Kifayatul ahkam” (2/879); Sayed Ali Tabatabai “Riyadul al-masail” (12/664); Jawhari in “Jawahir al-kalam” (39/308); Sayed Ali Bahbabani “Fawaidul aliya” (1/79-80); Muhammad Sadiq Ruhani “Fiqhu sadiq” (24/496); Sheikh Toose “Tahzib al-ahkam” (9/362-363); Hurr al-Amili “Wasael ush shia” (26/314); Sayed Burjardi “Jamiul ahadethu shia” (3/348).
And here links to articles regarding this issue:
Here you can see screen shot from official site of Abul-Qaseem al-Khui
Question: Is it authentic that second caliph married daughter of imam Ali (alaihi salam)?
Answer: This is what came in history and narrations.
Kulayni narrated in his “al-Kafi” (5/346):
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ حَمَّادٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي تَزْوِيجِ أُمِّ كُلْثُومٍ فَقَالَ إِنَّ ذَلِكَ فَرْجٌ غُصِبْنَاهُ .
(Chain) from Abu Abdullah (alaihi salam) that he said regarding marriage of Umm Qulsum: “That was vagina that was steal from us”.
Hadith is good (hasan) per Majlisi.
And here the same question answered by board of ayatolla Fadlullah. And answer is: That was reported in authentic narrations
Narration about will of prophet (saws)
May 16, 2010 at 6:37 pm | Posted in Defence of companions, Defence of sunnah | Leave a comment
In “Musnad” of imam Ahmad (#693) there is a hadeth:
حدثنا عبد الله حدثني أبي ثنا بكر بن عيسى الراسبي ثنا عمر بن الفضل عن نعيم بن يزيد عن علي بن أبي طالب رضي الله عنه قال أمرني النبي صلى الله عليه و سلم أن آتيه بطبق يكتب فيه ما لا تضل أمته من بعده قال فخشيت ان تفوتني نفسه قال قلت انى أحفظ وأعي قال أوصى بالصلاة والزكاة وما ملكت أيمانكم
(Chain) from Ali ibn Abu Taleb, which said: “Messenger of Allah (sallalahu alaihi wa ala alihi wa sallam) ordered me to bring a paper, where he can write down something, so his nation will never go astray after him. I was afraid that I can miss something, and said: “I have good memory, and good understanding”. And he said: “I advice to you pray, zakat and those whom one’s right hands possess”.
Ahmad Shakir said: Chain is good.
Albani said: Chain is weak.
As far as I can see all narrators except Nuaym ibn Yazeed are upright. There is uncertainty in this Nuaym. Ibn Hajar in “Taqrib” said he’s unknown.
On so called bidah
May 12, 2010 at 3:54 pm | Posted in Defence of companions | Leave a comment
We have seen many shias attacking some companions of prophet (sallalahu alaihi wa ala alihi wa sallam), due to they may be introduced something new into religion because of needs of society. No one from Muslims should see anything bad in sunnah of rightly guided caliphs. Because we were ordered to follow to their sunnah by prophet (sallalahu alaihi wa ala alihi wa sallam) in authentic hadith of Irbad ibn Sariyah (r.a). Other strange thing is, that shias are talking about bidah. Honestly seems to me that there is no such definition in their religion. They are doing a lot of things that couldn’t be traced back to prophet (sallalahu alaihi wa ala alihi wa sallam). For example their mention Ali in adhan, or they praying on tablets, or their matam and zanjir-zane and etc.
Anyway below you would see some eye-opening info.
Imam Abu al-Hasanat Abd al-Hai Lucknawi said:
“Ali ibn Abu Talib (r.a) in his period of caliphate introduced a second Id prayer to be performed in a Jami mosque, although the established Sunnah during the time of Prophet (sallalahu alaihi wa ala alihi wa sallam), Abu Bakr, Umar adn Uthman (may Allah be pleased with them), was the only one Jumua prayer was to be offered in in any one town. Similary only one Id prayer was performed in any town. In the time of Ali’s caliphate it was said to him that there are the weak and elderly within the town, and they are unable to attend the place of prayer. Ali therefore appointed someone to lead them in prayers in their local mosques”.
Quoted from “Iqamil Hujjah ‘Ala Anna Ikthar Fil ta’abud Laysa Bi Bid’at” (in english) by al-Lucknawi,
edited by AbdulFatah Abu Ghudda p 13.
So as it clear from this quote not only those companions that criticizing by shias, were involved in introducing something new to religion due to need of society.
Jafar as-Sadiq on Abu Bakr and Umar
May 3, 2010 at 10:23 pm | Posted in Defence of companions | Leave a comment
Abdullah ibn Ahmad ibn Hanbal narrated in his Sunnan (№1302, p 557):
حدثني أبي حدثنا أسباط عن عمرو بن قيس قال سمعت جعفر بن محمد يقول برئ الله ممن تبرأ من أبي بكر وعمر
Narrated to me my father, he said: narrated to me Asbat from Amr ibn Qays, which said: I heard Jafar ibn Muhammad saying: Allah disassociate (1) himself from those who disassociate themselves from Abu Bakr and Umar.
Editor of book, Muhammad al-Qahtani noticed that chain is authentic.
Dhahabi in “Siyar alamun nubala” (6/260) said: “This saying of Jafar is mutawater”.
And Abdullah ibn Ahmad narrated in the same book (#1303):
حدثني أبي حدثنا محمد بن فضيل حدثنا سالم يعني ابن أبي حفصة قال سألت أبا جعفر وجعفرا عن أبي بكر وعمر رضي الله عنهما فقالا يا سالم تولهما وأبرأ من عدوهما فإنما كانا أمامي هدى وقال لي جعفر يا سالم أبو بكر جدي أيسب الرجل جده قال وقال لي لا نالتني شفاعة محمد في القيامة إن لم اكن أتولهما وأبرأ من عدوهما
From Salim ibn Abu Hafs: “I asked Abu Jafar and Jafar about Abu Bakr and Umar (may Allah be pleased with them). And they say: “O Salim, befriend to them, and dissolve from their enemies, indeed they were imams of guidance” And Jafar said to me: “O Salim, Abu Bakr is my grandfather, does man can abuse his grandfather? And may the intercession of Mohammad not reach me on the day of judgement, if I wouldn’t befriend with them, and wouldn’t dissolve from their enemies”
Dhahabi said in “Siyari” 6 volume at page 255:
وأمه هي أم فروة بنت القاسم بن محمد بن أبي بكر التيمي، وأمها هي أسماء
بنت عبدالرحمن بن أبي بكر ولهذا كان يقول: ولدني أبو بكر الصديق مرتين.
And his mother was Ummu Farwa bintul Qaseem ibn Muhammad ibn Abu Bakr at-Taymi, and her mother was Asma bintu Abdurrahmanibn Abu Bakr, that’s why he use to say: “Abu Bakr as-Sadiq born me twice”.
And in same book at page 259 Dhahabi narrated:
كتب إلي عبد المنعم بن يحيى الزهري، وطائفة قالوا: أنبأنا داود بن أحمد، أنبأنا محمد بن عمر القاضي، أنبأنا عبد الصمد بن علي، أنبأنا أبو الحسن الدارقطني، حدثنا أحمد بن محمد بن إسماعيل الادمي، حدثنا محمد بن الحسين الحنيني، حدثنا مخلد بن أبي قريش الطحان، حدثنا عبد الجبار بن العباس الهمداني، أن جعفر بن محمد أتاهم وهم يريدون أن يرتحلوا من المدينة، فقال: ” إنكم إن شاء الله من صالحي أهل مصركم، فأبلغوهم عني: من زعم أني إمام معصوم مفترض الطاعة، فأنا منه برئ، ومن زعم أني أبرأ من أبي بكر وعمر، فأنا منه برئ “.
From AbdulJabar ibn Al-Abbas al-Hamadani: ”Jafar as-Sadiq came to them when they were leaving Madinah and told them: You are inshallah from amongst the best of people from your country (or from your Egypt) So report to them from me: He who claims that I’m an infallible imam who must be obeyed, I disassociate myself from him and he who claims that I disassociate myself from Abu Bakr and Umar, I disassociate myself from him.”
And at the same page of his “Siyar” Dhahabi narrated:
وبه عن الدارقطني، حدثنا إسماعيل الصفار، حدثنا أبويحيى جعفر بن محمد الرازي، حدثنا علي بن محمد الطنافسي، حدثنا حنان بن سدير، سمعت جعفر بن محمد، وسئل عن أبي بكر وعمر، فقال: إنك تسألني عن رجلين قد أكلا من ثمار الجنة
By it by Al Daraqutni, which said: narrated Ismail el Saffar, which said: narrated Abu Yahya Ja’afar Bin Mohammad Al Razi, which said narrated Ali Bin Mohammad Al Tanafsi, which said: narrated Hanan Sadir: I heard Ja’afar Bin Mohammad and he was asked about Umar and Abu Bakr He said: “You Ask me of two Men who ate from the fruits of heaven”.
And again in his “Siyar” in the same volume at page 258, he quoted ibn Uyanah saying:
قال ابن عيينة: حدثونا عن جعفر بن محمد ولم أسمعه منه، قال: كان آل أبي بكر يدعون على عهد رسول الله صلى الله عليه وسلم آل رسول الله صلى الله عليه وسلم.
وروى ابن أبي عمر العدني وغيره عن جعفر بن محمد، عن أبيه، نحو ذلك
They told us from Jafar ibn Muhammad but I never heard it from him, that he said: “The Aal (family) of Abu Bakr during the time of rasulullah (sallalahu alaihi wa sallam) were called the Aal of rasulullah (sallalahu alaihi wa sallam)”.
And Ibn Abi Umar el Adani narrated along with others from Jafar, from his father similar thing”.
1) Or Allah is far from those who make tabarra from Abu Bakr and Umar.
PS. Adapted from post of TripolySunni
Oath of Ali and Zubayr to Abu Bakr
May 3, 2010 at 9:07 pm | Posted in Defence of companions, Refuting shia doubts | 1 Comment
We have seen many shias using hadith of Aisha (r.a) like a proof that Ali (r.a) didn’t ake an oath to Abu Bakr (r.a) during first 6 months of his ruling. However that’s not a correct point of view. Our mother Aisha (r.a) narrated the vision of history that she knew. But she wasn’t aware that Ali make an oath to her father during first days of his ruling.
Imam Abdullah bn Ahmad ibn Hanbal (rahimuhullah) narrated in his book Sunnan:
حدثني عبيد الله بن عمر القواريري حدثنا عبد الأعلى بن عبد الأعلى حدثنا داود بن أبي هند عن أبي نضرة قال لما اجتمع الناس على أبي بكر رضي الله عنه فقال ما لي لا أرى عليا قال فذهب رجال من الأنصار فجاءوا به فقال له يا علي قلت ابن عم رسول الله وختن رسول الله فقال علي رضي الله عنه لا تثريب يا خليفة رسول الله ابسط يدك فبسط يده فبايعه ثم قال أبو بكر ما لي لا أرى الزبير قال فذهب رجال من الأنصار فجاءوا به فقال يا زبير قلت ابن عمة رسول الله وحواري رسول الله قال الزبير لا تثريب يا خليفة رسول الله ابسط يدك فبسط يده فبايعه
It was reported to me by Ubeydullah ibn Umar al-Qawarere, he said: reported to me AbdulAla ibn AbdulAla, he said: reported to me Dawud ibn Abi Hanad from Abu Nadra:
When people agreed upon Abu Bakr – may Allah be pleased with him, he said: “What happen to me? Why I don’t see Ali?” A man from ansar gone and came with him (Ali). (Abu Bakr) said to him: “O Ali, You would say that you are son of prophet’s uncle, and cousin of prophet?” (Ali answered): “Don’t rebuke, o caliph of messenger of Allah, stretch you hand”. He stretched his hand and he made an oath. Then Abu Bakr said: “What happen to me? Why I don’t see Zubayr?”. A man from ansar gone and came with him. (Abu Bakr) said to him: “O Zubayr! You would say that you are son of aunt of prophet, and his apostle?”. Zubayr said: “”Don’t rebuke, o caliph of messenger of Allah, stretch you hand”. He stretched his hand and he made an oath.
Quoted from “Kitabu Sunnan” #1292, p554.
Editor of this book Muhammad al-Qahtani said: Chain is authentic.
Different versions of this hadith could find in other books also.
Imam Hakim (rahimuhullah) narrated it in his “Mustadrak” (#4457) with slight difference. He said: Hadith is authentic in accordance to conditions of two shaykh.
Beyhaki (rahimuhullah) narrated it in his “Itikadat” 1/ 349-350
As it stated in this two books, Abu Nadra narrated it from Abu Sayed al-Hudri
Answering the Peshawar Nights
May 3, 2010 at 2:58 pm | Posted in Defence of companions, Defence of sunnah, Exposing shia lies | Leave a comment
Tags: Peshawar nights