Thursday, January 15, 2009

Dr. Zakir Naik, Abu Bakar Siddiq, Fadak and Fatimah

Dr. Zakir Naik, Indian Muslim Scholar

Curious again as why Amir Moghul and Jamshed Basha combine could not debate with Mrs. Kaneez on the following topics ? [Humrazz]

Unity among Muslims and Dr. Zakir Naik’s Evil: A Point of View Dr. Maulana Abbas Ali Naqvi Translation from Urdu by: Syed Raihan Ahmad Nezami.

http://www.newageislam.com/NewAgeIslamArticleDetail.aspx?ArticleID=1077

12/17/2008 6:12:22 PM Mrs. Sayyeda Kaneez Fatima

Amir Moghul

(the Islamic cowboy from the wilderness of Pakistani / talibani version of Islam)

First, you were talking about Shiite law of inheritance now don’t change colours like a chameleon just like the three caliphs did in their time, second, Usoole-e-kaafi which you quote all the time, is concocted and printed in your backyard, there is nothing like what you copy and paste all the time in your desperation.

It is a historical fact that bagh-e- fedak was a gift from a father to his beloved daughter in his lifetime, so where does the question of heritance comes from? Amir Moghul you are a cheat and thief yourself Just like Abu baker UThman and Umar, therefore, you will keep harping the same record without paying attention to what others have to say. I reiterate that Abu Baker Uthman and Umar will have to pay from their noses the land of faitma bint-e-Rasuul which they usurped in a manner which was no less than blatant loot, on day of judgement Allah swt talah will settle their score for once and all and as of now during barzak these three foxes in Islam must be reeling under harshest of punishment.

Nb: next time you don’t understand what I have written, take tuition, comprehend the subject, and then reply, don’t just waste time for the sake of writing. Amir Moghul

(The Pakistani cowboy, who likes western Music and yet have the face to quote hadith and Quran and fantasises to be a direct descendent of Moghul dynasty)

Why are you hopping from one place to another without giving proper reply to questions you still have to answer? Or is it, that you have run out of concocted material in your kitty ?

MUSLIM IS A MUSLIM AND SHIA AMONG MUSLIMS IS A COMPLETE MUSLIM ask your dead uncle Chaghtai Khan bla bla, he will tell ya, that Shia means friend of Ahlul-bait, this introductions is very important when surrounded by Jahils and enemy of Ahlul-bait such as yourself. So now Mr. dimwit I believe you understand why we SHIA’S proudly mention that Alhamdo llillah I am a SHIA

As regard to your mention that Umar the caliph was some **** -in-law as you claim, I would not offer him a sweepers job in my house as he is destined to burn in hell and all those who follow him are hell bound too. Just to refresh your memory !!

“AMIR MUGHAL

(the Islamic cowboy who is fond of western Music and who quotes the Holy Quran and hadith out of context and without provocation )

I know it from very long that you are an Idiot and with each post you prove my point...this is where you prove your jahiliat Amir Moghul “A more astounding revelation—of which many people happen to be uninformed—is the fact that in the Fiqh of the Imami Shi‘ah a woman does not inherit land or fixed property. How is it that the Shi‘ah accept it for Sayyidah Fatimah radiyallahu‘anha to inherit Fadak, when their own jurisprudence does not allow the succession of a woman to land or fixed property: (Amir Moghul) This is bull**** Amir Moghul, I am a Shiite and have inherited legally 2.5 acre land from my parents and this is my share from among five siblings. So don’t litter your garbage where it does not belong.Now Mr. Cowboy, how does the question of girl child inheritance arise in case of only one child? Also Fedak was given to his only daughter by the Prophet pbuh himself in his lifetime so it was more a valued gift than just inheritance.

It is because of the three caliph’s this wrongful and blatant land grabbing, Allah swt has already warned in the Quran of severe punishment for those who usurp land belonging to someone else. What to mention of snatching the property of the only daughter of Allah swt’s most beloved Prophet pbuh’ Good you raised the question of FEDAK ...I reiterate, all the three caliphs Abu baker, Umar and Uthman were thieves and usurpers and they will have to pay from their noses on the day of judgement, Inshallah amen.”
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Dear Humrazz,

Ms. Kaneez has been answered on the same thread from where you have quoted the text as a query for me. Let me quote those replies again. Do keep in mind the The Tabbarrah [cursing] while reading the replies that the article by a Shia Scholar Dr. Maulana Abbas Ali Naqvi above claims that [as per him Shia also respect Companions of the Prophet Mohammad - PBUH] but read as to what kind of language Ms. Kaneez Faitmah has used for the Companions in her queries:

Q - 1 - Shiite law of inheritance and FIDAK DIPSUTE.

Q - 2 - Abu huraira lanati [Cursed].

Q - 3 - Umar the caliph.

These three queries have been answered in the following thread and nobody is forcing Ms. Fatimah or you to accept my replies. Its free will.

Muslim response to Mumbai terror in sync with the national mood, but what is wrong with our intellectuals?

Muslim response to Mumbai terror in sync with the national mood, but what is wrong with our intellectuals?

http://www.newageislam.com/NewAgeIslamArticleDetail.aspx?ArticleID=1043

Q - 1 - Shiite law of inheritance and FIDAK DIPSUTE. [Ms Kaneez]

Dispute of Fadak and Hazrat Abu Bakar Siddiq [May Allah be pleased with him]

Shia Sources:

Al-Kulayni narrates in al-Kafi: Abu ‘Abdillah (Imam Ja‘far as-Sadiq) says that Rasulullah sallallahu ‘alayhi wa-alihi wasallam said: “... And the ‘Ulama are the heirs of the Ambiya; and the Ambiya did not leave dinars and dirhams as inheritance; but they left knowledge. Therefore whosoever takes knowledge has taken a great portion.” (al-, vol. 1 p. 42)

Regarding the authenticity of this ahaadeeth, ‘Allamah Muhammad Baqir Majlisi states in his commentary on al-, entitled Mir’at 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 Saheeh. (Mir’at al-‘Uqul, vol. 1 p. 111)

It is then a fact that this hadith is reliable. Why do the ‘ulama of the Shi‘ah refrain from using it, despite the fact that it so well-known in their ranks also.

The strange thing here is that the ahaadeeth is authentic enough for Khomeini to utilise it as evidence of the validity of his monumental political theory of Wilayat al-Faqih (the Rule of the Jurisprudent). He writes under the heading “Sahihat al-Qaddah” (the authentic narration of al-Qaddah): ‘Ali ibn Ibrahim narrates from his father, from Hammad ibn ‘Isa, on the authority of [‘Abdullah ibn Maymun] al-Qaddah that Abu ‘Abdillah [Imam Ja‘far as-Sadiq] ‘alayhis salam said: Rasulullah sallallahu ‘alayhi wa-alihi wasallam said: “Whoever walks a path seeking therein knowledge, Allah will lead him on a road to Jannah... And the ‘Ulama are the heirs of the Ambiya; and the Ambiya did not leave dinars and dirhams as inheritance; but they left knowledge. Therefore whosoever takes knowledge has taken a great portion.” (al-Kafi, Kitab Fadl al-‘Ilm, Bab Sifat al-‘Ilm wa-Fadlihi, hadith no. 2)

To this narration Khomeini appends the following remark: The narrators of this tradition are all reliable and trustworthy. The father of ‘Ali ibn Ibrahim [namely Ibrahim ibn Hashim] is not only reliable; he is one of the most reliable and trustworthy narrators. (al-Hukumat al-Islamiyyah, p. 133, published by Markaz Baqiyyat Allah al-A‘zam, Beirut)

Thereafter Khomeini points to another narration to the same effect that is recorded in al-KAAFI with a weak chain of narration, and comments as follows:

This narration has been narrated with a slight difference to the same effect through another chain of narration that is weak, meaning that the chain is authentic up to Abul Bakhtari, but Abul Bakhtari himself is weak. That narration is as follows: [It is narrated] from Muhammad ibn Yahya, from Ahmad ibn Muhammad ibn ‘Isa, from Muhammad ibn Khalid, from Abul Bakhtari, that Abu ‘Abdillah [Imam Ja‘far as-Sadiq] ‘alayhis salam said: “Verily the ‘Ulama are the heirs of the Ambiya. That is because the Ambiya do not leave dirhams or dinars as inheritance, but they leave their words.” . (al-Hukumat al-Islamiyyah, p. 133)

A more astounding revelation—of which many people happen to be uninformed—is the fact that in the Fiqh of the Imami Shi‘ah a woman does not inherit land or fixed property. How is it that the Shi‘ah accept it for Sayyidah Fatimah radiyallahu‘anha to inherit Fadak, when their own jurisprudence does not allow the succession of a woman to land or fixed property:

In al- al-Kulayni has included a chapter entitled “Women do not inherit land”. In this chapter he narrates a ahaadeeth from Imam Muhammad al-Baqir, “Women do not inherit anything of land or fixed property.” (al-Kafi, vol. 7 p. 127, Kitab al-Mawarith, hadith no. 1)

Al-Tusi in Tahdhib al-Ahkam, and al-Majlisi in Bihar al-Anwar have narrated from Maysarah that he asked Imam Ja‘far as-Saadiq about what a woman inherits. The Imam replied: “They will get the value of the bricks, the building, the wood and the bamboo. As for the land and the fixed property, they will get no inheritance from that.” (Tahdhib al-Ahkam, vol. 9 p. 299; Bihar al-Anwar, vol. 104 p. 351)

Al-Tusi records in Tahdhib al-Ahkam and al-Istibsar from Muhammad ibn Muslim that Imam Muhammad al-Baqir said: “A woman will not inherit anything of land and fixed property.” (Tahdhib al-Ahkam, vol. 9 p. 298; al-Istibsar, vol. 4 p. 152)

He also records from ‘Abd al-Malik ibn A‘yan that either Imam Muhammad al-Baqir or Imam Ja‘far as-Sadiq said: “Women will have nothing of houses or land.” (Tahdhib al-Ahkam, vol. 9 p. 299; Bihar al-Anwar, vol. 104 p. 351)

In addition, if Fadak had to be inheritance, the wives of Rasulullah sallallahi ‘alayhi wa-alihi wasallam like Aa’ishah, and his daughters like Zaynab and Umm Kulthum would have had a share in it. However, Abu Bakr, for the sake of the ahaadeeth, did not give anything of it to the wives or daughters of Rasulullah sallallahu ‘alayhi wa-alihi wasallam, not even to his own daughter Aa’ishah. Why are the wives and the other daughters of Rasulullah sallallahu ‘alayhi wa-alihi wasallam not mentioned as parties in the dispute over Fadak, and why is all attention focused only on Sayyidah Fatimah?

All of the above concerns the status of Fadak as inheritance from Rasulullah sallallahu ‘alayhi wa-alihi wasallam. On the other hand, if it is maintained that Fadak was a gift from Rasulullah sallallahu ‘alayhi wa-alihi wasallam—as claimed by al-Kashani in his tafsir, as-Safi (vol. 3 p. 186) —the matter needs to be looked into

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)

Al-Kulayni narrates in al-Kafi: Abul Hasan [Imam ‘Ali ar-Rida] came to [the ‘Abbasid khalifah] al-Mahdi and saw him redressing grievances and returning property to its owners that was unrightfully appropriated. He [Imam Rida] asked, “What about our grievance? Why is it not returned?” Al-Mahdi asked. “And what might that be, Abul Hasan?” He replied, “When Allah granted his Prophet the conquest of Fadak...” Al-Mahdi asked, “Abul Hasan, describe to me the extent of this property.” He [Imam Rida] replied, “One side of it is Mount Uhud. Another side is al-‘Arish in Egypt. Another side is the coastline. Another side is Dawmat al-Jandal.” (al-Kafi, Bab al-Fay’ wal-Anfal, vol. 1 p. 543; also Bihar al-Anwar, vol. 48 p. 156)

Dear Ms Fatimah,

I was talking about Syeda Fatimah Bint Mohammad [May Allah be pleased with her] not you because as per Imam Jaffer [Shia Imam]'s Hadith, Prophets dont leave any inheritance but Knowledge [Ilm] for their immediate family members. Read the Hadith of Imam Jaffer [Infallible Shia Imams DONT LIE]

Usool al- Kafi that is a collection narrations and traditions attributed to the Shiite Imams, Ahlul Bayt and the Prophet. Al-Kafi is the MOST reliable Shia Book, as the reliable Shia Scholars said and declared . Its author is Thiqat al-Islam Muhamad Ibn Yaqoob AlKulayni (A VERY reliable Shia Scholar, died in 328 H). Some Shi'ites scholars believe usool Al-Kafi was presented to the legendary Imam Qaem who liked it and said: "It suffices our Shi'ites" (al-Tharee'ah ela Tasaneef al-Shi'a: Agha Buzurg al-Tahraani; vol.17, p.245)

Al-Kulayni narrates in al-Kafi: Abu ‘Abdillah (Imam Ja‘far as-Sadiq) says that Rasulullah sallallahu ‘alayhi wa-alihi wasallam said: “... And the ‘Ulama are the heirs of the Ambiya; and the Ambiya did not leave dinars and dirhams as inheritance; but they left knowledge. Therefore whosoever takes knowledge has taken a great portion.” (al-, vol. 1 p. 42)

Regarding the authenticity of this ahaadeeth, ‘Allamah Muhammad Baqir Majlisi states in his commentary on al-, entitled Mir’at 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 Saheeh. (Mir’at al-‘Uqul, vol. 1 p. 111)

Q - 2 - Abu huraira lanati [Cursed]. [Ms. Kaneez]

Dear Ms Fatima,

Hazrat Abu Huraira [May Allah be pleased with him] had also narrated two very important Hadiths which Shia often quote 1 - Hadith Thaqalain [Two Weighty Things - Quran and Ahl Al Bayt] 2 - Ghadeer Khum. I wonder did Hazrat Abu Huraira [May Allah be pleased with him] concoct [God Forbid] these Hadith as well.

References:

Subject: Narrators of Hadith-e-Thaqalain

14. Abu Hurayrah, `Abd al­Rahman ibn Sakhr (d. 59/679).

Abu Bakr al­ Bazzaz,

Shams al­ Din al­ Sakhawi,

Jalal al­ Din al­ Suyuti,

Ahmad ibn al­ Fadl ibn Ba Kathir,

Nur al­Din al­ Samhudi,

Mahmud ibn Muhammad al­ Shaykhani al­ Qadiri.

Subject: Narrator of Ghadeer Khum:

Haafiz Abu Bakr Khateeb Baghdadi has narrated this tradition from Abu Huraira [May Allah be pleased with him] in his book of history.

Q - 3 - Umar the caliph. [Ms Kaneez]

Caliph Omar [May Allah be pleased with him] is also your Caliph and he was son-in-law of Hazrat Ali [May Allah be pleased with him]

I will just restrict myself to Giant Shia Scholars to prove that Syeda Umme Khulthum [May Allah have mercy on her soul] was the lawfull wife of Hazrat Omar Ibn Khattab [May Allah be pleased with him] and if you deny that Scholar and his Hadith then basically you are denouncing Infallible Imam of Shia School of thought:

What's this?

Usool al- Kafi that is a collection narrations and traditions attributed to the Shiite Imams, Ahlul Bayt and the Prophet. Al-Kafi is the MOST reliable Shia Book, as the reliable Shia Scholars said and declared . Its author is Thiqat al-Islam Muhamad Ibn Yaqoob AlKulayni (A VERY reliable Shia Scholar, died in 328 H). Some Shi'ites scholars believe usool Al-Kafi was presented to the legendary Imam Qaem who liked it and said: "It suffices our Shi'ites" (al-Tharee'ah ela Tasaneef al-Shi'a: Agha Buzurg al-Tahraani; vol.17, p.245)

Narration through Imam Jaffer [May Allah have mercy on his soul]:

Umme Khutlthum was the wife of Omar [Firoa Kaafi Bab Tazweej Umme Khulthum Kitabun Nikah 346/5, Kitabut Talqq 115/6, another report from Hazrat Sadiq in Kaafi 116/6, in Tehzeebul Ahkam by Abu Jafar Mohammad Bin Hasan Tusi reported the narrtions of Kaafi regarding Hazrat Omar Marriage with Syeda Khulthum, the same Tusi in his another book Kitabul Istibsar 352/3 also narrates about this marriage]

Imam Jaffer narrates from his father Mohammad Baqir that Umme Khulthum Bin Ali and her son Ziad Bin Omar Bin Khattab [from Hazrat Omar to Umme Khulthum] died in the same year [Tehzeeb al Ahkam Kiltabul Miras 262/9 by Abu Jafar Mohammad Bin Hasan Tusi]

A DETAILED SHIA SOURCE ON THE MARRIAGE OF HAZRAT OMAR BIN KHATTAB WITH UMME-KULTHUM BIN ALI:

The fourth century after the Hijrah witnessed the compilation of Muhammad ibn Ya‘qub al-Kulayni’s monmumental work al-Kafi. This work enjoys the following distinctions:

in it the author sought to document the minor compilations of Shi‘i hadith by previous authors into one major compendium

it was compiled in Baghdad during the Minor Occultation of the Hidden Imam (as stated by Aqa Buzurg Tehrani in adh-Dhari‘ah, vol. 17 p. 245) at a time when the representative of the Imam resided in that city, which afforded the opportunity for its contents to be scrutinised an ratified by the Imam himself (as stated by Ibn Tawus in his book Kashf al-Mahajjah, p. 159) This is in itself proof of the authenticity of the narrations contained in the book (says al-Hurr al-‘Amili in Wasa’il ash-Shi‘ah, vol. 20 p. 71).

it actually bears the seal of approval of the Hidden Imam himself, and he was the one who named it "al-Kafi" (meaning "sufficient") by saying, as reported by al-Khwansari in Rawdat al-Jannat (vol. 6 p.116): "hadha kafin li-shi‘atina" (This is sufficient for our Shi‘ah).

In this work the author has documented at least FOUR traditions to the Imams which affirm the marriage of Umm Kulthum to ‘Umar. In fact, he has devoted the 23rd chapter in the Book on Marriage (Kitab an-Nikah) in Furu‘ al-Kafi to the marriage of Umm Kulthum (bab tazwij Umm Kulthum). Two of the four traditions are contained in this chapter, while the other two are found in a related chapter on where a widow whose husband has died should spend her waiting period, or ‘iddah (bab al-mutawaffa ‘anha zawjuha al-madkhul biha ayna ta‘taddu wa ma yajibu ‘alayha).

However some of these traditions impart a unique flavour to the entire episode, in that now for the first time it becomes presented as a marriage concluded by sheer force and terror, in which ‘Ali ibn Abi Talib, for all his nobility and courage, could not protect his young daughter, and was compelled, on threat of physical violence to his person, to give her to the khalifah. The traditions documented in al-Kafi are as follows:

‘Ali ibn Ibrahim—from his father—from Ibn Abi ‘Umayr—from Hisham ibn Salim and Hammad—from Zurarah, who narrates that

—Imam Ja‘far as-Sadiq said regarding the marriage of Umm Kulthum: "That was a ‘woman’ who was taken from us by force." (Furu‘ al-Kafi, vol. 5 p. 347, Dar al-Adwa, Beirut 1992)

[The word ‘woman’ here is an attempt from the writer of this article to preserve the honour of the Ahl al-Bayt, since a literal translation of the original Arabic would prove too vulgar.]

Muhammad ibn Abi ‘Umayr—Hisham ibn Salim, who narrates that

—Imam Ja‘far as-Sadiq said: "When [‘Umar] proposed to Amir al-Mu’minin, he said, ‘She is a child.’

Then he [‘Umar] met ‘Abbas and asked him, ‘What is wrong with me? Is there a problem with me?’ ‘Abbas asked, ‘Why?’ ‘Umar replied, ‘I asked your nephew for his daughter’s hand in marriage, and he rejected me. Oh, I swear by Allah, I will fill the well of Zamzam with earth, I will destroy every honour that you have, and I will set up two witnesses to testify that he stole, that I may cut off his right hand.’

‘Abbas thereupon came to ‘Ali and informed him of what had transpired. He asked ‘Ali to put the matter in his hands, and ‘Ali complied." (Furu‘ al-Kafi, vol. 5 p. 347-348, Dar al-Adwa, Beirut 1992)

Humayd ibn Ziyad—Ibn Sama‘ah—Muhammad ibn Ziyad—‘Abdullah ibn Sinan—Mu‘awiyah ibn ‘Ammar—Imam Ja‘far as-Sadiq:

—[Mu‘awiyah ibn ‘Ammar says:] I asked him about a woman whose husband died: Should she spend her ‘iddah in her house, or where she wants to? He replied, "Where she wants to. When ‘Umar died, ‘Ali u came and took Umm Kulthum to his house." (Furu‘ al-Kafi, vol. 6 p. 117, Dar al-Adwa, Beirut 1992)

Muhammad ibn Yahya and others—Ahmad ibn Muhammad ibn Isa—al-Husayn ibn Sa‘id—an-Nadr ibn Suwayd—Hisham ibn Salim—Sulayman ibn Khalid, who says:

—I asked Imam Ja‘far as-Sadiq about the woman whose husband has died: Where should she spend her ‘iddah? In her husband’s house, or where she wants to? He said: "Where she wants to. When ‘Umar died, ‘Ali u came, took Umm Kulthum by the hand, and took her to his house." (Furu‘ al-Kafi, vol. 6 p. 117, Dar al-Adwa, Beirut 1992)

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