Heresy, Apostasy & Misuse of Blasphemy Law - 2

Saghir Shaikh wrote:

Please Sign an Online Petition to Investigate the lynching of a Sindhi Hindu

Folks

I would like to sign the following petition asking for a thorough
investigation over the murder of a Sindhi Hindhu in Karachi.

http://www.ipetitions.com/petition/Jagdeshkumar/

After signing please forward it to relevant folks on your mailing list.

Here is the story

http://blog.dawn.com/?p=836

peace

Saghir Shaikh

================================================

Dear Saeen Sheikh Sahab,

Mullahs often raise Hue and Cry over blasphemy but one wonders who would tale these Mullahs to the court of law.

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)

AND KAAFI SAYS ABOUT ALLAH:

Allah has the Quality of 'Badaa'. (Usul Kafi- Babul bad'aa - Al- Kafi Vol- 1 -P283 India Ed.)

'Badaa' means Allah forgets. (Ibid)

Allah makes mistakes. (Ibid)

Allah plans but this does not take effect. (Ibid)

He does not know who to appoint as the next message conveyor, the next Imaam. (Ibid)

"We do not worship such a God who gives authority to rascals like Yazid, Mu'awiyyah and Uthmaan." (Kashful Asraar - 107 - Khomeni..)

They say "Ali says.....I am the first and I am the last. I am the manifest and I am the hidden and I am the heir of earth." (Rijaal Kashsi . 138. India Print.)----[

"Allaah often lies and does mistakes. " (USOOL-E-KAAFI, page #328, yaqoob kulaini, vol 1)

Reference:

Usul Kafi- Babul bad'aa - Al- Kafi Vol- 1 -P283 India Ed.


QURAN AS PER SHIA SCHOLARS.

Nuri Tibiris, one of the most renowned Shi'ite scholars and mujtahids, wrote a book against the present Quran. The book is entitled: 'Faslul Khitab Fi Tahreefi-Kitabi Rabbil Arbaab' (The Final Verdict on the Distortion of the Book of the Lord of Lords).

The Shiites assert that the existing Quran must have been altered, since there is no reference to any of their strayed beliefs in it. One of the first to explicitly state this view was Mirza Hussein Muhammad Taqiy al-Noori al-Tabrasi (d. 1320 AH) in his book The Final Verdict on the Distortion of the Book of the Lord of Lords. [Faslul Khitab Fi Tahreefi-Kitabi Rabbil Arbaab].

Original Quran will not come into view till the manifestation of Imam Mehdi (SHIAs 12th Imam) (Na’uzubillah). [Anwaar-ul-Na' umania, Vol 2, Pg 360 - Published Iran]

Collectors of Quran eliminated virtues of Prophet’s progeny from Surah Al-Ahzab which was about to the length of Surah Al-Bakrah.[Haq- ul-Yaqeen, Pg 66 - Published Iran]

The Munafiqeen (i.e. Sahaba) took very much out of Quran (took out the verses). (Ihtijaj-e-tibri, page #382).

When Imaam Mehdi comes he will bring with him the real and original Quran. (Ahsan-ul-maqaal, page #336, safdar Husain najfi).

The person who says that the present Quran is complete is a liar because the “complete Quran” was compiled by Hazrat Ali. (Fasl-ul-khitaab fee tahreef kitaab rab-ul- arbab, page #4, Noori Tibri).

"Abu Baseer reported that he said to Imam Ja'far, "O Abu Abdullah (Imam Ja'far as-Sadiq) What is Mus-haf Fatimah?" He replied "It is a Qur'an containing three times what is found in your copy of the Qur'an; yet by Allah, it does not contain even a single letter from your Qur'an. (Al-Kafi vol.1 p.457)

No one possess complete knowledge of Holy Qur'an except Imams. (Al Kafi, Vol. No. 1, Page No. 228)


"UNQUOTE"

NOTE: Original Persian Manuscript is also given:


"QUOTE"

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)

[9] Sahabah (R.H) became infidel by denying the divine right (Wilayat) of Hazrat Ali. First three caliph and other Sahabas became infidel by denying the divine right of (Wilayat) of Hazrat Ali. (Al Kafi, Page No. 420)

Nuri Tibiris, one of the most renowned Shi'ite scholars and mujtahids, wrote a book against the present Quran. The book is entitled: 'Faslul Khitab Fi Tahreefi-Kitabi Rabbil Arbaab' (The Final Verdict on the Distortion of the Book of the Lord of Lords).



Khomeini mentions this scholar with great respect in his own book 'A1Hukumatul Islamiyah" (The Islamic State). In fact, Khomeini has actually used Nuri Tibiris's work entitled "Mustadrakul Wasail" to complete his theory of Wilayatul Faqih.

[Wilayatul Faqih is the Islamic jurist's right to overrule a ruling that contradicts Islamic law.]

Khomeini writes about Hazrat Abu Bakr and Hazrat Omar (R.A.):



"Those people who, in their envy to rule, attached themselves to the Deen of the Prophet (Sallallaahu Alayhi Wasallam) and formed their own cliques could not possibly refrain from their actions on the bases of Quranic advice. They had to materialise their aims at any cost." (Kashful Asraar: 114)

He also writes:



'Those who had no affiliation with the Quran and Islam except through their desire for the world and power. They had made the Qurun a vehicle to promote their agenda. (Ibid)

In his book Kashful Asraar, Khomeni has dedicated a whole chapter to Hazrat Abu Bakr's opposition to the Quran and another chapter to the Omar's opposition. (Ibid: 114 & 117)

He has then continued to write a chapter on how to answer the critiques of the Ahlus Sunnah W'al Jama'ah with the heading: "An eye on the answers of the foolish." (Ibid: 120)



Khomeni writes about Hazrat Uthman (R.A.):



"We worship and recognise only that God Whose actions are based on concrete rationalism and Who does not rule against that rationalism. We do not worship a god who creates a building for Divine worship and justice and then strives to destroy that very building himself by giving authority to rascals like Yazid, Mu'awiyah and Uthman". (Ibid: 107)

Mullah Muhammed bin Yaqoob Kulaini, the most prominent Shi'ite scholar of Hadith, quotes Imam Baqir as saying:



'People became apostates after the death of the Prophet (Sallallaahu Alayhi Wasallam), except for three people: Miqdad ibn Aswad, Abu Dharr Ghifari and Salmaan Farsi.' He continues:



'Abu Bakr and Omar did not repent before they parted the world. In fact, they did not even mention what they had done to Ali. So may Allah, His angels and all of mankind curse them. (Furu'ul Kafi: Kitabul Rauda: 115)

Mullah Baqir writes:



'Regarding the doctrine of' 'Tabarri' we believe that we should seek disassociation from four idols namely, Abu Bakr, Omar, Uthman and Mu'awiyah; from four women namely, Ayesha, Hafsa, Hind and Ummul Hakam, along with all their associates and followers. 'These are the worst creation of Allah. It is not possible to believe in Allah, His Messenger and the Imams without disassociating oneself from their enemies. (Haqqul Yaqeen: 2:519)

[The doctrine of 'Tabarri' means to have no association with the enemies of Allah.]

Mullah Baqir writes:

'One should say after each prayer: O Allah! Curse Abu Bakr, Omar, Uthman, Mu'awiyah, Ayesha, Hafsa, Hind and Ummul Hakam. (Aynul Hayat: 599)

The Prophet (Sallallaahu Alayhi Wasallam), came to a person from the Ansaar and asked him if he had any food. The Ansaari said he had and slaughtered a goat. The man then grilled some meat and presented it to the Prophet (Sallallaahu Alayhi Wasallam) who wished that Ali, Fathima, Hasan and Hussain were present with him. Then Abu Bakr and Omar arrived. Ali also arrived shortly after. Allah then revealed the verse:



'We have never sent any messenger prophet or Muhaddath before except that when ever they desired something, the devil interfered in their desire.' (The Prophet then said) This is just as the devil has sent his two agents here right now (Abu Bakr and Omar). (The footnotes of Maqbool's translation: Surah Hajj: 674)

[Muhaddath is a non-prophet but he is inspired by Allah]

Mullah Baqir Majlisi writes:



'Pharaoh and Hamaan refer here to Abu Bakr and Omar. (Haqqul Yaqeen: 342)

The same author also says:



'The references in big books about the illegitimate birth of Omar cannot be discussed in this book. (Ibid: 259)

Allah says in Surah Nahl (90):



"And He prevents you from immorality, unlawfulness and rebellion.'

Ali ibn Ibrahim AI-Qummi comments on this verse:

'These three vices refer to so and so, so and so and so and so.' (Al Qummi's commentary: 218)



Any ambiguity is cleared by the following comment: 'Immorality refers to the first person (Abu Bakr); unlawfulness refers to the second (Omar) and rebellion refers to the third (Uthman). (Footnotes to Maqbool's translation: 522)

Mullah Baqir narrates a story from Imam Zainul Abideen that a man came to the Imam and asked him to inform him about Abu Bakr and Omar. The Imam informed him that they were both non-believers. (Haqqul Yaqeen: 551)



All The Sahaba Kiraam Radiyallahu Anhum Are Kaafirs and Apostates (Na'udhu billah).

The shi'ite scholor of Hadith, Ni' matullah Jazaa-i-rii writes in the 'Anwaare nomaaniyyah' page 245, vol.2.: "The shia Imaamiyyah are of the opinion that the khilafah of Hazrat Ali (Radiyallahhu Anhu) is by nassi jalli (clear text) and all the sahabah (Radiyallahu Anhum), are kafirs, and continue to slander them. They (shias) believe in the imaamah of Jafar Sadiq, (Rehmatullah Alayhi), and his sinless offspring. The author of this book belongs to this group and only this sect is successful and saved (from jahannum). Abii Jafar (Imaam Baqir) says that after Rasulullah, (Sallalahu Alayhi Wasallam), all the sahaba became murtid (turn apostate) apart from these: Miqdad Bin Aswad, abu Zar Ghafari and Salaman Farsi (Radiyallahu Anhum). They refused to make Bayah (pay allegiance) to (Sayyidinaa) Abu Bakr, (Radiyallahu Anhu), until they called Amirul Momineen. He made Bayah. Then the three of them also made bayah. Hence all agreed upon the khilaafah of (Sayyidina) Abu Bakr. [Usol-e-kafi, vol.2.; Raudah kaafi, page246; Rijal Kashi, page 504.]

IN QUOTATIONS :

1.) They say all Sahabah (R.A) companions except 3 left Islaam after demise of Nabi (S.A.W).

2.) They say Abu Bakr(R.A) Umar(R.A) and Uthmaan (R.A) robbed Ali(R.A) of his position of being Khalif.

3.) They say Umar(R.A) was a 'Original Kaafir' and 'Zindiq'-renegrade.

4.) "Abu Huraira (R.A) was one of the fuquaha, but god knows what judement he falsified for Muaw'iyya and others like him, and what damage He inflicted upon Islaam."

5.) They say Abu Huraira (R.A) used to fabricate Ahadith.

6.) They say Muawiyya (R.A) poisoined Hassan(R.A).

7.) They say Muawiya (R.A) was a tyrant opressive ruler.

8.) They say Qazi Shurray (R.A) used to issue judicial pronouncement in favour of the ruling party. He was a sinful wretch occupying position of Judge.

9.) One should dissociate with the 4 idols: Abu Bakr, Umar, Uthmaan, Muawiyya and 4 women Ayesha, Hafsa, Harid, Umm- al- Hakam.

10.)One should curse the above after each prayer.

11.) Pharoah and Hamaan refer here to Abu Bakr and Umar.

References:

(1.) Anwaar - No'maan Niyyah - P245. Vol 2. Nimatullah Jafaari./ Furu Kafi, Kitaabul Raudah :15 - Mullah Muhammad bin Yaqoob Kulaini Vol 3 P115/ Usul -e-Kafi Vol 2, P 246 Rijaal Kashsi P504.

(2.) Al- Ihtijaaj - Tibrasi 83, 84./Haqqul Yaqeen, P 157.

(3.) Haqqul Yaqeen , 551/Kashful Asraar P119.

(4.) P 143 - Islam goverment.

(5.) Islaamic Goverment

(6.) Al-Anwaar un Nomaniyyah - Vol 2. P88-87 Jazaari.

(7.) Ibid.

(8.) P81, Isl/ gov.

(9.) Haqqul Yaqeen- Vol. 2 P519/ Furru Kaafi P342 Vol 3/ Jilaa - ul- Uyoom -P45 - 46/ Hayaatul Quluub P 375.

(10.) Ainul Hayaa P559.

(11.) Haqqul Yaqeen P342.

12.) Faathima should complain about Ali's big stomach, no wealth and bad features.

13.) Abu Bakr and Umar are Kaafirs

14.) Abu Bakr is calf on Bani Israel.

15.) Ali is a mosquito and a fly.

16.) What did the Zuleikha of Makkah, Bibi Ayesha have, that the 50 year old Nabi (S.A.W) got moved to her.

17.) Nabi (S.A.W) accepted (in marriage) an uncouth person such as Hafsa. Not withsatanding the fact that she was a widow and facially deformed.

18.) Imaan refers to Ameerul- Mu'mineen (Ali), Kufr refers to Abu Bakr, fisq(weakness) refers To Umar, isyaan(disobedient) Usman in Surah Hujuraat.

19.) Umar is an illegeitimate child.

20.) Abu Bakr and Umar are worse than Shaithaan and they are dwellers of Jahannam.

21.) "When I entre Makkah and Madinah as the conqueror, my first duty will be to go to the grave of Huzoor (S.A.W) and exhume the bodies of the two idols."

22.)"We shia's know the three Sahabah's(Abu Bakr, Umar, Uthmaan) as being void of Imaan"

References:

(12.) Mullah Baqir - Jilal Uyoon- 58 Chapter on Faathima.

(13.) Haqqul Yaqeen - P552.

(14.) Haqqul Yaqeen - Tafseer Qummi P160.

(15.) Tafseer Qummi P29.

(16.) Haqeeat Fiqh Hanafi P64 /Ghulaam Hussain Naqui.

(17.) Ibid P124.

(18.) Usul-e- Kafi P229. Vol 2.

(19.) Tazkiratul Aimma - P103-4.

(20.) Haqqul Yaqeen - P509 - 510.

(21.) Kitaab be Noujawanaan - P8.

( 22.) Tajalliyaar-e-Sadaqaat - P201- Muhammed Hussain Dhelvi.

MORE ABOUT SHIA'ISM AND SAHAABAH :

The most authentic book of theology of Shi'ism is Al-Jamiul Kafi. In this book in the section, Kitabur Raudha', the following narration is attributed to the fifth Shi', Imam:

"After Rasulullah (sallallahu alayhi wasallam) all people became murtads (reneged from Islam) except three persons - Miqdad Bin Aswad, Abu Tharr Ghifari and Salman Farsi Radiallahu Anhum wabarakatuhum). "

In the Shi'i book, Kitabur Raudhah, the following narration is attributed to Imam Baqir who allegedly made the statement in reply to his disciple who had sought the Imam's opinion regarding Hadhrat Abu Bakr and Hadhrat Umar (Radiallahu Anhuma)

"What are you asking me about them (Abu Bakr and Umar)? Whoever among us (i.e. the Ahle Bait or the progeny of Rasulullah (sallallahu alayhi wasallam) departed from this world, departed in a state of extreme displeasure with them. The elders among us admonished the younger ones to perpetuate it (i.e. this displeasure with Abu Bakr and Umar), Verily, the two of them have unjustly usurped our right. By Allah! These two were the first to settle on our necks (i.e. the necks of the Ahle Bait). Therefore, may the la'nat (curse) of Allah, the Malaikah and of mankind be on the two of them.

(Kitabur Raudhah, Page 115)

In the same book, on the same page appears the following:

"Verily. these two elders (Abu Bakr and Umar) departed from this world without having made taubah for what they had perpetrated against Ameerul Mumineen Alayhis Salaam. In fact, they did not even think of us (of their wrongs against Hadhrat Ali). Therefore, the la'nat of Allah, the Malaikah and of mankind be on them."

In the Shiah book, Rijal Kashi, Hadhrat Abu Bakr and Hadhrat Umar (Radiallahu Anhuma) are denigrated in the following narration attributed to Imam Baqir:

"Whatever murder is committed in Islam, whatever unlawful wealth is earned and whatever adultery is committed until the appearance of our Imam Mahdi - the sin of all this is on the necks of the two (i.e. Abu Bakr and Umar). (Rijal Kashi, page 135)

In Kitabur Raudhah on pages 159/160, the Shiahs attribute a narration to Hadhrat Salman Farsi (Radiallahu Anhu) in which it is claimed that on the occasion when the oath of allegiance was given to Hadhrat Abu Bakr (Radiallahu Anhu), the first person to swear allegiance to him was an old man who stepped forward crying:

"All praise to Allah who has not caused me to die yet, enabling me to see you on this pedestal. Stretch your hand. " Thus he (Abu Bakr) stretched his hand and the old man took the oath of allegiance (at his hand)."

According to the narration, when Hadhrat Ali (Radiallahu Anhu) heard this from Hadhrat Salman (Radiallahu Anhu), he asked:

"Do you know who he (the old man who took the oath of allegiance) is?"

When Salman (Radiallahu Anhu) replied in the negative, Hadhrat Ali (Radiallahu Anhu) allegedly said:

"That was Iblees, Allah has cursed him."

Thus, according to Shi'ism, the first being who accepted the Khilafat of Hadhrat Abu Bakr (Radiallahu Anhu) was Iblees who placed his hand in the hand of Hadhrat Abu Bakr (Radiallahu Anhu).

At the end of this narration in Kitabur Raudhah, the following words are attributed by the Shi'i priests to Rasulullah (sallallahu alayhi wasallam).

"Then, they (a group of the Saqeefah Bani Saidah) will come to the Musjid (i.e. Musjid-e-Nabawi) and the first to swear allegiance to him (i.e. Abu Bakr) on my Mimbar will be Iblees, the La'nat of Allah on him. Iblees will appear (on that occasion) in the form of an old man and say so (i.e. what Salman Faarsi has allegedly said)."

Mullah Baqir Majlisi is a renowned personality in Shiah circles. He is regarded as a top-ranking Muhaddith. He flourished in the 10th century of the Hijri era. The Shi'i clergy has accorded him the title, Khatamul Muhadditheen (the seal of the Muhadditheen). His works are regarded as highly authoritative by the Shiah priests. Khomeini has praised and recommended his writings. This Shi'i priest, in his books, writes the following statements whenever he mentions the name of Hadhrat Umar (Radiallahu Anhu)


"Umar Bin Khattab - on him be la'nat (curse) and athab (punishment).

Veracity of Tabari's Islamic History - 54

aijaz alamdar wrote:

Divergence is the truthfulness of a Faith.

=========================================

Yaani "Ikhtalaf-e-Ummat Bais-e-Rehmat Hai"

Dear Sir,

Ahl ul Bidah [Innovators - Bida'ati] quote this statement as a hadith, but it is not mentioned in the six authentic collections of Hadith and its chain of narrators is also not known. There are various versions of this statement. In some versions it is mentioned, "The difference of opinions among my Companions is a mercy for you." Or "The difference of opinions of my Companions is a mercy for my Ummah." Many scholars of Hadith consider all these versions as weak or da'if as far as their narration is concerned. "The saying "Difference of opinion in my Community is a mercy" is the most perverse saying possible, because if difference were mercy, agreement would be anger, and it is impossible for a Muslim to say this, because there can only be either agreement, or difference, and there can only be either mercy, or anger."

أَفَلاَ يَتَدَبَّرُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللّهِ لَوَجَدُواْ فِيهِ اخْتِلاَفًا كَثِيرًا

[AN-NISA (WOMEN) Chapter 4 - Verse 82]


Afala yatadabbaroona alqurana walaw kana min AAindi ghayri Allahi lawajadoo feehi ikhtilafan katheeran

Interpretation of the meaning:

Will they not then ponder on the Qur'an? If it had been from other than Allah they would have found therein much incongruity. [AN-NISA (WOMEN) Chapter 4 - Verse 82]


Sectarianism is negation of Islam, Quran and Hadith.




True Muslims should be content with the name "Muslims given to them by Almighty Allah as He says:


وَجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ هُوَ اجْتَبَاكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ مِّلَّةَ أَبِيكُمْ إِبْرَاهِيمَ هُوَ سَمَّاكُمُ الْمُسْلِمينَ مِن قَبْلُ وَفِي هَذَا لِيَكُونَ الرَّسُولُ شَهِيدًا عَلَيْكُمْ وَتَكُونُوا شُهَدَاء عَلَى النَّاسِ فَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَاعْتَصِمُوا بِاللَّهِ هُوَ مَوْلَاكُمْ فَنِعْمَ الْمَوْلَى وَنِعْمَ النَّصِيرُ


And strive for Allah with the endeavour which is His right. He hath chosen you and hath not laid upon you in religion any hardship; the faith of your father Abraham (is yours). He hath named you Muslims of old time and in this (Scripture), that the messenger may be a witness against you, and that ye may be witnesses against mankind. So establish worship, pay the poor-due, and hold fast to Allah. He is your Protecting friend. A blessed Patron and a blessed Helper! [AL-HAJJ (THE PILGRIMAGE) Chapter 22 - Verse 78]



إِنَّ الدِّينَ عِندَ اللَّهِ الإِسْلَـمُ



English Translation:


The Religion before Allah is Islam [AL-E-IMRAN (THE FAMILY OF 'IMRAN, THE HOUSE OF 'IMRAN) Chapter 3 - Verse 19]


وَاعْتَصِمُواْ بِحَبْلِ اللَّهِ جَمِيعاً وَلاَ تَفَرَّقُواْ


English Translation:

And hold fast, all of you together, to the cable of Allah, and do not separate. [AL-E-IMRAN (THE FAMILY OF 'IMRAN, THE HOUSE OF 'IMRAN) Chapter 3 - Verse 103]


وَلاَ تَكُونُواْ كَالَّذِينَ تَفَرَّقُواْ وَاخْتَلَفُواْ مِن بَعْدِ مَا جَآءَهُمُ الْبَيِّنَـتُ وَأُوْلَـئِكَ لَهُمْ عَذَابٌ عَظِيمٌ


English Translation:

And be ye not as those who separated and disputed after the clear proofs had come unto them. For such there is an awful doom, [AL-E-IMRAN (THE FAMILY OF 'IMRAN, THE HOUSE OF 'IMRAN) Chapter 3 - Verse 105]


وَأَطِيعُواْ اللَّهَ وَرَسُولَهُ وَلاَ تَنَـزَعُواْ فَتَفْشَلُواْ وَتَذْهَبَ رِيحُكُمْ وَاصْبِرُواْ إِنَّ اللَّهَ مَعَ الصَّـبِرِينَ


English Translation:


And obey Allah and His messenger, and dispute not one with another lest ye falter and your strength depart from you; but be steadfast! Lo! Allah is with the steadfast. [AL-ANFAL (SPOILS OF WAR, BOOTY) Chapter 8 - Verse 46]



وَلَقَدْ أَرْسَلْنَا مِن قَبْلِكَ فِى شِيَعِ الاٌّوَّلِينَ - وَمَا يَأْتِيهِم مِّن رَّسُولٍ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِئُونَ



English Translation:


We verily sent (messengers) before thee among the factions of the men of old. And never came there unto them a messenger but they did mock him. [AL-HIJR (AL-HIJR, STONELAND, ROCK CITY) Chapter 15 - Verse 10 and 11]


قُلْ هُوَ الْقَادِرُ عَلَى أَن يَبْعَثَ عَلَيْكُمْ عَذَاباً مِّن فَوْقِكُمْ أَوْ مِن تَحْتِ أَرْجُلِكُمْ أَوْ يَلْبِسَكُمْ شِيَعاً وَيُذِيقَ بَعْضَكُمْ بَأْسَ بَعْضٍ انْظُرْ كَيْفَ نُصَرِّفُ الاٌّيَـتِ لَعَلَّهُمْ يَفْقَهُونَ



English Translation:


Say: He is able to send punishment upon you from above you or from beneath your feet, or to bewilder you with dissension and make you taste the tyranny one of another. See how We display the revelations so that they may understand. [AL-ANAAM (CATTLE, LIVESTOCK) Chapter 6 Verse 65]


إِنَّ فِرْعَوْنَ عَلاَ فِى الاٌّرْضِ
َجَعَلَ أَهْلَهَا شِيَعاً


English Translation:


Lo! Pharaoh exalted himself in the earth and made its people castes. [AL-QASAS (THE STORY, STORIES) Chapter 28 - Verse 4]


مُنِيبِينَ إِلَيْهِ وَاتَّقُوهُ وَأَقِيمُواْ الصَّلوةَ وَلاَ تَكُونُواْ مِنَ الْمُشْرِكِينَ - مِنَ الَّذِينَ فَرَّقُواْ دِينَهُمْ وَكَانُواْ شِيَعاً كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ


English Translation:

Turning unto Him (only); and be careful of your duty unto Him and establish worship, and be not of those who ascribe partners (unto Him); Of those who split up their religion and became schismatics, each sect exulting in its tenets. [AL-ROOM (THE ROMANS, THE BYZANTINES) Chapter 30 - Verse 31 and 32]


إِنَّ الَّذِينَ فَرَّقُواْ دِينَهُمْ وَكَانُواْ شِيَعًا لَّسْتَ مِنْهُمْ فِى شَىْءٍ إِنَّمَآ أَمْرُهُمْ إِلَى اللَّهِ ثُمَّ يُنَبِّئُهُم بِمَا كَانُواْ يَفْعَلُونَ


English Translation:

Lo! As for those who sunder their religion and become schismatics, no concern at all hast thou with them. Their case will go to Allah, Who then will tell them what they used to do. [AL-ANAAM (CATTLE, LIVESTOCK) Chapter 6 - Verse 159]


فضائل أهل بيت النبي صلى الله عليه وسلم فضائل الصحابة صحيح مسلم

‏ ‏حدثنا ‏ ‏أبو بكر بن أبي شيبة ‏ ‏ومحمد بن عبد الله بن نمير ‏ ‏واللفظ ‏ ‏لأبي بكر ‏ ‏قالا حدثنا ‏ ‏محمد بن بشر ‏ ‏عن ‏ ‏زكرياء ‏ ‏عن ‏ ‏مصعب بن شيبة ‏ ‏عن ‏ ‏صفية بنت شيبة ‏ ‏قالت قالت ‏ ‏عائشة ‏
‏خرج النبي ‏ ‏صلى الله عليه وسلم ‏ ‏غداة ‏ ‏وعليه ‏ ‏مرط ‏ ‏مرحل ‏ ‏من شعر أسود فجاء ‏ ‏الحسن بن علي ‏ ‏فأدخله ثم جاء ‏ ‏الحسين ‏ ‏فدخل معه ثم جاءت ‏ ‏فاطمة ‏ ‏فأدخلها ثم جاء ‏ ‏علي ‏ ‏فأدخله ثم قال ‏

‏إنما يريد الله ليذهب عنكم ‏ ‏الرجس ‏ ‏أهل البيت ويطهركم تطهيرا ‏

صحيح مسلم بشرح النووي
‏
‏قوله : ( وعليه مرط مرحل ) ‏
‏هو بالحاء المهملة . ونقل القاضي أنه وقع لبعض رواة كتاب مسلم بالحاء , ولبعضهم بالجيم . والمرحل بالحاء هو الموشى المنقوش عليه صور رحال الإبل , وبالجيم عليه صور المراجل وهي القدور . وأما المرط فبكسر الميم , وهو كساء , جمعه مروط , وسبق بيانه مرات . ‏

‏قوله تعالى : { إنما يريد الله ليذهب عنكم الرجس أهل البيت } ‏
‏قيل : هو الشك , وقيل العذاب , وقيل : الإثم . قال الأزهري : الرجس اسم لكل مستقذر من عمل



English Translation:

'A'isha reported that Allah's Apostle (may peace be upon him) went out one norning wearing a striped cloak of the black camel's hair that there came Hasan b. 'Ali. He wrapped hitn under it, then came Husain and he wrapped him under it along with the other one (Hasan). Then came Fatima and he took her under it, then came 'Ali and he also took him under it and then said: Allah only desires to take away any uncleanliness from you, O people of the household, and purify you (thorough purifying) [Sahih Muslim]


Prophet Mohammad [PBUH] said, upon him blessings and peace: I have left among you two matters by holding fast to which, you shall never be misguided: the Book of Allah and the Sunna of His Prophet.


[Ibn `Abd al-Barr in al-Tamhid, Ibn Nasr al-Marwazi in al-Sunna, al-Hakim in his Mustadrak, al-Bayhaqi in al-Sunan al-Kubra, Malik in his Muwatta, al-Daraqutni in his Sunan, Ibn Hazm in al-Ihkam, al-Suyuti declared it hasan in al-Jami` al-Saghir, al-Suyuti in Miftah al-Janna]


Prophet Mohammad [PBUH] said : "Indeed those from before you from the People of the Book divided into seventy-two groups. And, indeed, this group (Muslims) will divide into seventy-three. Seventy-two groups will be in the Hellfire and one of them will be in Paradise. And it is the Jamaa'ah (group)." [Musnad Ahmed Bin Hanbal]

The Messenger of Allaah said: "I counsel you to have Taqwaa of Allaah and to hear and obey, even if an Abyssinian slave were to command you. For, verily, whoever amongst you lives (to grown old), he will see many differences. So stick to my Sunnah and the Sunnah of the rightly guided khaleefahs. Cling tightly onto it and hold onto it with your molar teeth. And beware of newly invented matters. For, indeed, every newly invented matter is an innovation, and every innovation is a thing that leads astray, and everything that leads astray is in the Hellfire." [Abu Dawood]

And in another narration, he said: "Everyone of them in the Hellfire, except for one group that which I and my companions are upon." [Sunan At-Tirmidhee]

Ibn Mas'ood said: "The Messenger of Allaah drew a line for us and then said: 'This is the Straight Path of Allaah.' And he drew lines on the left and right of it, and then said: 'These are paths of which there is not one except that there is a devil upon it calling towards it.' Then he recited the statements of Allaah [And (He commandeth you, saying): This is My Straight path, so follow it. Follow no other ways, lest ye be parted from his way. This hath He ordained for you, that ye may ward off evil [Surat-ul-Ana' aam 6:153- The Cattle 1:153]. 'And verily, this is My Straight Path, so follow it, and do not follow (other) paths for they will separate you away from His path." [Musnad Ahmad and An-Nasaa'ee].

"I left upon you two things of which you will never go astray after them: The Book of Allaah and my Sunnah. They will never be separated until they return to me at the Haud (the Pond)." [Saheeh Al-Jaami']

The Saved Sects revives the Sunnah of the Messenger in their act of worship, behavior and lifestyles. And due to this, they become strangers among their own people, as the Prophet has informed us would happen with his words: "Indeed Islam began as something strange and it will return to being strange as it began. So Toobaa is for the strangers." And in one narration, he said: "So Toobaa is for the strangers those who correct others when the people have become corrupt." [Muslim]

"There will not cease to be a group from my ummah, dominant upon the truth. The ones who abandon them will not be able to harm them, until the decree of Allaah comes." [Muslim]

The Messenger of Allaah said: "There will not cease to be a group from my ummah dominant upon the truth. Those who abandon them will not be able to harm them until the Decree of Allah comes." [Muslim]

Ahle Sunnah Wal Jama'h [Hanafi, Maliki, Shafa'i, and Hanbali]:

Despite some very minor disputes there are many Sub-Groups in these 4 groups like Wahabis {Sub-Groups Ahle-Hadith, Ghurba Ahle Hadith, Non-Conformist, Hizb Ullah, Jamat-ul-Muslemeen} Deobandi {Jamiat-e-Ulma-e-Islam (divided in groups), Jamat-e-Islami, Tableeghi Jamat of Raiwind}, Barelvis {Jamiat-e-Ulmai Pakistan, Sunni Tehreek, Dawat-e-Ilami, and other spiritual factions who own Shrines scatterd all over the Muslim World particularly Sub-Continent. For the sake of Power Politics these Clerics join hands with each other to create trouble for any elected government but normally their sub-groups or bodies create sectarian frenzy in the country as we have been witnessing it from the days of General Zia ul Haq.


Hisotry by Tabari, Ibn-e-Aseer, Siyoti, Ibn-e-Kathir many others also say this:

SHIA GROUPS:

ZAIDIYA, ISMAILIYA, KARAMATES, LAANIYA, MUTRABISA, RAJIYA, MUTANASIKHA, ABBASSIYA, NAWUDUSIYA, ALWIYA IMAMIYA, SABAAIYA , MUFZILYA, SAIRIGHIYA, BAIZIGHIYA, KAMILIYA, MUGHIRIYA, JINAHIYA, BIYANYIA, MANSOORIYA, GHAMAMIYA, UMUVIYA, TAFWEEZIYA, KHITABIYA, MUAMMARIYA, GHARABIYA, ZABAIYA, ZIMMIYA, ASNINIYA, KHAMSIYA, NASEERIYA, ISHAQIYA, GHALBANIYA, ZARAMIYA, MUQNAIYA, KAISANIYA, BATINIYA


HARORIYA GROUP:


AZRAQIYA, ABAZIYA, SAALBIYA, KHARJI, HAZIMIYA, KHALFIYA, LUZIYA, LANZIYA, SHIMRAKHIYA, AKHANSIYA, MOHKAMIYA, MOATAZILLA, MAIMOONIYA


QADARIYA GROUP:


AHMERIYA, SANWIYA, SHAITANIYA, SHARIKYA, WEHMIYA, RAWANDIYA, BATARIYA, NAAKSIYA, QASTIYA, NIZAMIYA.


JEHMIYA GROUP


MOATTILA, MAREESIYA, MULTAZIQA, WARDIYA, ZANADIQA, HARQIYA, MAKHLOOQIYA, FAANIYA, GHAIRIYA, WAQIFIYA, QABRIYA, LAFZIYA.

MARJIA GROUP


TARIKYA, SAIBIYA, RAJIA, SHAKIYA, BIHSIYA, AMLIYA, MUSNIYA, MUSHBIYA, HASWIYA, ZAHIRYA, BIDDAIYA, MANQOOSIYA.

Notes and References on Sects in Islam:


1 - Al-Fisal fi al-Milal wa al-Ahwa' wa al-Nihal ("The Separators Concerning Religions, Heresies, and Sects") by Ibn Hazm al-Andalusi Al Zahiri.


2 - Al-Milal wa al-Nihal كتاب الملل و النحل, The Book of Sects and Creeds by Abdul Karim Al Shahrastani.


3 - Al-Ghunya li-talibi tariq al-haqq wa al-din (Sufficient Provision for Seekers of the Path of Truth and Religion) by Abdul-Qadir Gilani


4 - Talbees Iblees - Arabic [The Devil's Deception] by Ibn al-Jawzee explosive on the Shi'a school of thought in Islam, as well as various other groups such as the Khawaarij (Khaarijites) and the Baatineeyah.[also available in Urdu]


English Translations Talbees Iblees [The Devil's Deception] A - Translated By D.S. Margoliouth Edited By N.K. Singh Published In India, B - Translated Dr. Bilal Philips'

Veracity of Tabari's Islamic History - 53

syed-mohsin naquvi wrote:

Dear All,

It is not in my nature to hurt other people's feelings. Therefore, I apologize to anyone who feels hurt by my message here. Those people who uphold the Qur'an as the final judgement (and we should all do that as Muslims) but reject all history and HAdeeth (which is questionable and unreasonable) should also know that the first person in Islamic history who brought a Hadeeth in opposition to Qur'an was Hazrat Abu Bakr, the first Khaleefa of the Muslim community after the Prophet. Now, if these people who reject HAdeeth, were standing in front of Hazrat ABu BAkr, when he was denying the Qur'anic edict of inheritance while Fatima Zahra, the daughter of the Prophet, was reciting one Qur'anic verse after another, what would these people have said to HAzrat ABu BAkr:

Hey, Mr. Khaleefa, you cannot reject Qur'an for HAdeeth.

Just Reflect, please, before you start throwing abuse at me.

Syed-Mohsin Naquvi
=======================================

Dear Naquvi Sahab,

The Lies you attributed above to Hazrat Fatimah [May Allah be pleased with her] and Hazrat Abu Bakar [May Allah be pleased with him [like a grandfather to Fatimah] is just another lie.

Shia Hadith Say:

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 Prophets; and the Prophets did not leave dinars and dirhams as inheritance; but they left knowledge. Therefore whosoever takes knowledge has taken a great portion.” (al-Kafi, vol. 1 p. 42)

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)

Dispute of Baghe Fadak with Hazrat Fatimah:

"QUOTE"

FADAK is a hamlet in Hijaz that used to be inhabited by a group of Jews. After Rasulullah sallallahu ‘alayhi wa-alihi wasallam had accomplished the conquest of Khaybar, Allah cast fear into the hearts of those Jews.They therefore conclude a treaty with Rasulullah sallallahu ‘alayhi wa-alihi wasallam in terms of which Fadak was ceded to him. Thus, not having been conquered by force of arms, it became the personal property of Rasulullah sallallahu ‘alayhi wa-alihi wasallam.

The difference between the Khalifah Abu Bakr and Sayyidah Fatimah was an acceptable difference in which either side had an opinion founded on proof. However, sensitivity towards the person of Sayyiduna Abu Bakr has led some people to view the issue out of its proper perspective, with the result that an anthill was transformed into a mountain.

To illustrate this with an example: if we had to substitute the two sides in this dispute—Sayyiduna Abu Bakr and Sayyidah Fatimah—with two Shi‘i jurisprudents, or two of the Maraji‘ of the Shi‘ah, each side would be seen to retain the dignity of his position, and no vehement criticism would be directed at either side. The position of both disputants would then be viewed with equal respect and appreciation, in consideration of the fact that both persons base their claims upon textual evidence and proof, albeit that one of the two opinions would ultimately take precedence over the other.

However, when it comes to Abu Bakr and Fatimah there is a complete change of attitude. To the Shi‘ah Abu Bakr is the enemy, and for as long as he be the enemy he will be considered evil incarnate, and error is inseparable from any of his judgements. Thus it is that sentiments have become the standard by which matters such as this are judged. Sentiments do not qualify as a standard to judge by even in trivial disputes. What remains then to be said for the use of sentiments as a criterion in the study of history and the formulation of religious precepts from it?

To the unbiased observer—who does not submit to sentiment, but yields only to the Truth, wherever it is might be—this is an issue that must be approached tentatively.

The status of Fadak

The land of Fadak can be only one of two things:

It was either INHERITED by Fatimah from Rasulullah sallallahu ‘alayhi wa-alihi wasallam,

or it was a GIFT given to her by Rasulullah sallallahu ‘alayhi wasallam on the day of Khaybar.

FADAK

AS INHERITANCE

Its status as inheritance is contained in the report documented by al-Bukhari, Muslim and others, wherein it is stated that

after the demise of Rasulullah sallallahu ‘alayhi wa-alihi wasallam, Fatimah came to Abu Bakr requesting her inheritance from the Nabi sallallahu ‘alayhi wasallam, from Fadak, his share in Khaybar, and other places. Abu Bakr said: “I heard Rasulullah sallallahu ‘alayhi wa-alihi wasallam saying, ‘We do not leave inheritance. What we leave behind is charity.’ ” (Sahih Muslim, Kitab al-Jihad was-Siyar, no. 49)

The same reported in Musnad Ahmad reads:

We, the Prophets, do not leave heirs. (Musnad Ahmad, vol. 2 p. 462)

Fatimah radiyallahu ‘anha became displeased with Abu Bakr, since she viewed the issue in the general scope of the verse,

يُوصِيكُمُ اللّهُ فِي أَوْلاَدِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ الأُنثَيَيْنِ فَإِن كُنَّ نِسَاء فَوْقَ اثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ وَإِن كَانَتْ وَاحِدَةً فَلَهَا النِّصْفُ وَلأَبَوَيْهِ لِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ مِمَّا تَرَكَ إِن كَانَ لَهُ وَلَدٌ فَإِن لَّمْ يَكُن لَّهُ وَلَدٌ وَوَرِثَهُ أَبَوَاهُ فَلأُمِّهِ الثُّلُثُ فَإِن كَانَ لَهُ إِخْوَةٌ فَلأُمِّهِ السُّدُسُ مِن بَعْدِ وَصِيَّةٍ يُوصِي بِهَا أَوْ دَيْنٍ آبَآؤُكُمْ وَأَبناؤُكُمْ لاَ تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعاً
فَرِيضَةً مِّنَ اللّهِ إِنَّ اللّهَ كَانَ عَلِيما حَكِيمًا

Interpretation of the Meaning:

Allah chargeth you concerning (the provision for) your children: to the male the equivalent of the portion of two females, and if there be women more than two, then theirs is two-thirds of the inheritance, and if there be one (only) then the half. And to each of his parents a sixth of the inheritance, if he have a son; and if he have no son and his parents are his heirs, then to his mother appertaineth the third; and if he have brethren, then to his mother appertaineth the sixth, after any legacy he may have bequeathed, or debt (hath been paid). Your parents and your children: Ye know not which of them is nearer unto you in usefulness. It is an injunction from Allah. Lo! Allah is Knower, Wise. [AN-NISA (WOMEN) Chapter 4 - Verse 11]


At this point, let us be neutral, and let us forget that the person requesting her inheritance is a personality whom we love and respect because she is the daughter of our Prophet, and that she has that revered position both within our hearts and with Allah. Let us say: The words of Muhammad sallallahu ‘alayhi wa-alihi wasallam takes precedence over the words of anyone else. Therefore, if a hadith like this is authentic, what reason have we to lay blame at the door of Abu Bakr for following the dictates of the hadith and for applying it in practice?

The fact of the matter is that the hadith “We, the Prophets do not leave heirs” is authentic by both the Ahl as-Sunnah and the Shi‘ah. Why is it then that Abu Bakr is condemned for appropriating an authentic statement of Rasulullah sallallahu ‘alayhi wa-alihi wasallam, and that he be accused of fabricating the hadith in order to dispossess Fatimah of Fadak?

With the Ahl as-Sunnah the authenticity of the hadith by the Ahl as-Sunnah is in no need of clarification. The following section clarifies the authenticity of the hadith in the sources of the Shi‘ah and by their standards.

Authenticity of the hadith

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-Kafi, vol. 1 p. 42)

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?

The strange thing here is that the hadith 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-Kafi 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)

It might be concluded from the above that the hadith which states that “the Ambiya do not leave dinars and dirhams as inheritance, but they leave knowledge” is authentic in one of its two chains of narration, as attested to by Khomeini, and before him by Majlisi. Why should an authentically narrated statement of Rasulullah sallallahu ‘alayhi wa-alihi wasallam be spurned when it is a matter of consensus that there can be no Ijtihad when a Nass (text) exists? Again, why does this hadith qualify to be used in support of Wilayat al-Faqih, but not for the issue of Fadak? Is this issue being judged subjectively?


The prayer of Zakariyya

The argument in favour of the Ambiya leaving inheritancthat appropriates as proof the words of Zakariyya ‘alayhis salam in Surah Maryam “Grant me from Your side an heir who will inherit me and inherit the posterity of Ya‘qub” is a pathetic argument that lacks logic in every respect. That is for the following reasons:

It is not fit or proper for a pious man to ask Allah for an heir to inherit his possessions. How can it then be found acceptable that a noble prophet like Zakariyya ‘alayhis salam asked Allah for a son to inherit his wealth? What Zakariyyah ‘alayhis salam really asked for was a son who would bear aloft the standard of Prophethood after him, and in whom the legacy of the progeny of Ya‘qub would continue.

It is well know that Zakariyya ‘alayhis salam was a poor man who earned his living as a carpenter. What wealth could he have had that would prompt him to request an heir from Allah? In fact, it was a general rule with the Ambiya that they did not hoard anything beyond their need, and that they spent any surplus in charity.

The word al-irth (inheritance) does not refer to material possessions exclusively. It is also used to denote knowledge, prophethood or sovereignty. Examples of such usage are found in Surah Fatir:32, where Allah says:

ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَالِمٌ لِّنَفْسِهِ وَمِنْهُم مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ذَلِكَ هُوَ الْفَضْلُ الْكَبِيرُ


Then We gave the Scripture as inheritance unto those whom We elected of Our bondmen. But of them are some who wrong themselves and of them are some who are lukewarm, and of them are some who outstrip (others) through good deeds, by Allah's leave. That is the great favour! [FATIR (THE ANGELS, ORIGNATOR) Chapter 35 Verse 32]

and in Surah al-Mu’minun:10-11, where Allah says:

أُوْلَئِكَ هُمُ الْوَارِثُونَ

الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ

These are the heirs Who will inherit paradise. There they will abide. [AL-MUMENOON (THE BELIEVERS) Chapter 23 - Verse 10 and 11]

The aforementioned hadith which states that “the Ambiya do not leave dinars and dirhams as inheritance, but they leave knowledge” explicitly negates the possibility of the Ambiya leaving a material legacy as inheritance. This alone is sufficient proof.

Sulayman as the heir of Dawud

The same is applicable to the argument in which the verse And Solomon was David's heir.

وَوَرِثَ سُلَيْمَانُ دَاوُودَ وَقَالَ يَا أَيُّهَا النَّاسُ عُلِّمْنَا مَنطِقَ الطَّيْرِ وَأُوتِينَا مِن كُلِّ شَيْءٍ إِنَّ هَذَا لَهُوَ الْفَضْلُ الْمُبِينُ


And he said: O mankind! Lo! we have been taught the language of birds, and have been given (abundance) of all things. This surely is evident favour [AL-NAML (THE ANT, THE ANTS) Chapter 27 - Verse 16]

is used as proof that the Prophets do leave a material nheritance.

The inheritance in this case was not of material possessions. Rather, it was of prophethood, wisdom and knowledge. This is proven by the following two facts:

It is well known that Dawud ‘alayhis salam had 100 wives and 300 concubines. He had numerous children from these wives and concubines. If this verse is assumed to speak of the inheritance of material possessions, why is Sulayman mentioned as the sole heir?

If this verse is assumed to speak of material inheritance there does not remain much sense for it being mentioned in the Qur’an, since it is then reduced to an ordinary and trivial matter. “Material inheritance is not something laudable, neither to Dawud nor to Sulayman ‘alayhimas salam. Even a Jew or Christian inherits the material possessions of his father. The purpose of this verse is to extol the excellence of Sulayman and to make mention of that which was granted specifically to him. Inheriting material possessions is an ordinary and trivial matter that is common to everyone, like eating, drinking and burying the dead. This is not the kind of thing that would be mentioned about the Ambiya, since it is simply inconsequential. Only such things would be related about the Ambiya which carry lessons or benefit. Things like ‘He died, and his son inherited his property,’ or ‘They buried him,’ or ‘They ate and drank slept’ is not the kind of information that would be conveyed in the stories of the Qur’an.” (Mukhtasar Minhaj as-Sunnah, vol. 1 p. 240, with minor adjustments)

A Woman’s Inheritance

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 noty 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-Kafi al-Kulayni has included a chapter entitled “Women do not inherit land”. In this chapter he narrates a hadith 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-Sadiq 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 ‘A’ishah, and his daughters like Zaynab and Umm Kulthum would have had a share in it. However, Abu Bakr, for the sake of the hadith, did not give anything of it to the wives or daughters of Rasulullah sallallahu ‘alayhi wa-alihi wasallam, not even to his own daughter ‘A’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?

FADAK

AS A GIFT

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.

This claim is first and foremost contradicted by authentic reports of both the Ahl as-Sunnah and the Shi‘ah which state that Sayyidah Fatimah radiyallahu ‘anha requested Fadak as her inheritance from Rasulullah sallallahu ‘alayhi wa-alihi wasallam. However, even if this claim is assumed to be an authentic, we still cannot accept it. We cannot accept it since it is diametrically opposed to the precept of parental fairness to children espoused by Islam.

The Sahabi Bashir ibn Sa‘d came to Rasulullah sallallahu ‘alayhi wa-alihi wasallam, telling him that he had given one of his sons a garden as a gift, and requesting Rasulullah sallallahu ‘alayhi wa-alihi wasallam to be witness thereto. Rasulullah sallallahu ‘alayhi wa-alihi wasallam asked whether he had given a similar gift to all of his children. When he replied in that he had not in fact done so, Rasulullah sallallahu ‘alayhi wa-alih wasallam told him, “Go away, for I will not be a witness to injustice.” (Sahih Muslim, Kitab al-Hibat, no. 14)

Rasulullah sallallahu ‘alayhi wa-alihi wasallam denounced the act of giving one child more than the other as injustice. Is it then at all plausible that one such as he, as an infallible Nabi who refuses to be witness to injustice, would himself perpetrate that injustice? Is it imaginable that he, who is entrusted with the Trust of the Heavens, could breach a mundane trust of this world by giving Fadak as a gift to Fatimah alone amongst all his daughters? We all know that Khaybar was taken in the 7th year after the Hijrah, and that Zaynab died in the 8th year, and Umm Kulthum in the 9th year after the Hijrah. How can it then be thought that Rasulullah sallallahu ‘alayhi wa-alihi wasallam would give something to Fatimah but not to his other daughters?

In any event, what is reliably contained in the documented reports is that when Sayyidah Fatimah requested Fadak, she requested it as her inheritance, and not as a gift that was given to her by Rasulullah sallallahu ‘alayhi wa-alihi wasallam.

CONCLUSION

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)

I was on the verge of closing the file on the Fadak issue and a discussion of the various arguments issue when my eye fell on a narration which throws light upon the condition of those who are bent upon finding fault with Abu Bakr, by whichsoever means they can, legitimate or illegitimate.

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)

How can a piece of land in Khaybar possibly fit this description? Is this the extent to which people will allow themselves to be duped and deceived?

[EXPLANATORY NOTE: Mount Uhud, of course, is in Madinah. This is given as the south-eastern point. The north-eastern point is stated to be Dawmat al-Jandal, a location close to the Saudi-Jordanian border. Al-‘Arish lies in Egypt, on the edge of the Sinai desert. It is given as the north-western point. The western boundary is stated as the western coastline of the Arabian peninsula. The area described here corresponds roughly to the area lying between latitudes 25 and 30, and longitudes 35 and 40. It is the entire north western quarter of the Arabian peninsula,

"UNQUOTE"

Veracity of Tabari's Islamic History - 52

aijaz alamdar wrote:

Dear Aamir Sahab

Regarding Mauwiah being maloon & should be cursed by Allah & His Angels is not by virtue of one hadith against this maloon ibn-e-maloon- -its history which is consistent with his evil character.

=================================================

Dear Alamdar Sahab,

In fervour of Muawiyah hate you are basically violating your own declared Infallible Imam i.e. Hazrat Ali [May Allah be pleased with him]. Read what he [May Allah be pleased with him] has to say about those who had a difference of opinion with him.

There are many thing written in Nehjul Balagha [a book compiled by Sahrif Al Razi consist upon the alleged speeches by Hazrat Ali - May Allah be pleased with him] which are attributed to Hazrat Ali and Shia brothers quote freely from it. May I quote some from the same:

As per Shia Book which they attribute to Hazrat Ali [May Allah be pleased with him]

Ali [May Allah be pleased with him] also confirmed that he and Muawiyah [May Allah be pleased with him] were on the same deen this is proven even from the Shia sources. Shareef Al Razi narrated in Nahjul Balagha a speech delivered by Ali where Ali [May Allah be pleased with him] says:

"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]

In Sunan Bayhiqi it is narrated that on the eve of the war of Jamal, Ali [May Allah be pleased with him] was asked about the opponents:

"Are they Mushrikeen?"

He replied:

"They have run from shirk and come into Islaam"

Then he was asked "Are they Munafiqeen?"

He replied "Munafiqeen are those who don't remember Allah, except a little
(while the opponents do a lot of Zikr)"

Then he was asked "Then what are they?" He replied:"They are our brothers who have rebelled from us" [Sunun Bayhiqi - Dairat ul Ma'arif edition page 173 vol 8]

And on return from Siffeen Ali [May Allah be pleased with him] said

"Don't underrate the Emarah of Muawiyah either, when he will not remain you will see heads flying from the necks" [Sharah Aqeedat ul Waasitiyah page 458]

And Muawiyah [May Allah be pleased with him] 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]

Dear Alamdar Sahab,

You are very fond of History lets read history.

History also says this:

1 - Syeda Umme Kulsoom Ibn Ali Bin Abi Talib [May Allah have mercy on her soul] was the wife of Hazrat Omar [May Allah be pleased with him]

Sources:

{Khulaini reports through Muawiyah Bin Ammar, Abu Jafer Tusi in Tehzeeb Al Ahkam, Tusi reports through Hazrat Baqar, Al Kafi has whole chapter on this marriage "Bab Fi Tarweej Umme Kulsoom", Faroogh Kafi, Ibnen Shehr Ashob Mazandarani, Zainuddin Amili, Manaqib-e-Aal-e-Abi Talib}

2 - Hazrat Hussain Ibn Ali [May Allah be pleased with him]'s real cousin and Brother In Law Hazrat Abdullah bin Jafar Tayyar Bin Abi Talib [May Allah have mercy on his soul]'s second daughter Syeda Umme Mohammad [May Allah have mercy on her soul] was the wife of Hazrat Ameer Yazeed Bin Muawiyah [May Allah have mercy on his soul]

Source:

{Kitab Nasbul Quraish and Jumharatul Ansab by Ibn Hazm]


And if history is authentic for you then the following is also recorded in history.

Relationship of Hazrat Ali Ibn Talib [May Allah be pleased with him] with Banu Ummayya [Ummayyads] and that relationship through marriages after the Incidents of Siffin and Karbala.

1- Three daughters of Hazrat Ali Ibn Talib [May Allah be pleased with him] were married to Muawiyah bin Marwan, Abdulmalik Bin Marwan, and Amir Kuraiz Ummavi respectively. [Jumharatul Ansab by Ibn Hazm and Al Bidaya Wal Nihaya by Ibn Kathir]

2- Hazrat Ali [May Allah be pleased with him]'s son Hazrat Hasan [May Allah be pleased with him]'s grand-daughters married in Banu Ummayya:

3 - Syeda Nafeesa Bin Zaid Bin Hassan w/o Alwalid Bin Abdul Malik Bin Marwan [Shia Source Umdatul Talib Fi Ansab Aal Abi Talib published in India]

4- Zainab Bin Hassan Masanna w/o Alwalid Bin Abdul Malik Bin Marwan [Jumharatul Ansab by Ibn Hazm]

5 - Umme Qasim Bin Hassan Masanna w/o Marwan bin Aban [Grandson of Hazrat Usman (May Allah be pleased with him)] and after he died she married to Ali Bin Hussain aka Zainul Abideen [Jumharatul Ansab by Ibn Hazm]

6 - Hammada Bin Hassan Massanna w/o Ismail Bin Abdul Malik Bin Abdul Haris Bin Al Hakam [nephew of Marwan Bin Al Hakam (May Allah be pleased with him)] [Jumharatul Ansab by Ibn Hazm]

7- Khadija Bin Hussain Bin Hassan Bin Ali w/o Ismail Bin Abdul Malik Bin Abdul Haris Bin Al Hakam (that was before the marriage of Hammada with him) [Jumharatul Ansab by Ibn Hazm]

8- Most of the daughters [Non Fatimid] of Hazrat Ali [May Allah be pleased with him] married in Banu Jafar, Banu Aqeel, Banu Abbas and Banu Marwan [Jumharatul Ansab by Ibn Hazm]

9 - Syeda Sakina d/o Hazrat Hussain Ibn Ali [May Allah be pleased with him] after the death of Muasab Bin Zubair, married Marwan Bin Al Hakam's grandson Al Asbagh Bin Abdul Aziz Bin Marwan, his econd wife was Umme Yazeed d/o Yazid Bin Muawiyah [Jumharatul Ansab by Ibn Hazm, Al Muarif Ibn Qutaiba, Kitab Nasbul Quraish]

10 - Rabia bint Syeda Sakin Bint Hazrat Hussain Ibn Ali [May Allah be pleased with him] w/o Abbas Bin Al Walid Bin Abdul Malik Bin Marwan [Kitab Nasb Quraish]

Veracity of Tabari's Islamic History - 51

aijaz alamdar wrote:

It was Umar(ra) who were first to congratulate Ali when he was declared Mowla by Prophet(saw).

============================

Dear Alamdar Sahab,

Yes Mawla [Friend] , Man Kunto Mawla Waliun Mawla.

"QUOTE"

The Hadith in question [the related text of that Hadith] is as under:

Mann Kunto Maula Fa Alin Maula is in Musnad Imam Ahmed Bin Hanbal, Tabrani Kabir, Majmauz Zawaid, Musnad Buzzar, Kitaabul Sunnah Ibn Abi Asim, Ibn-e-Hiban, Sunan At Trimidhi, Al Bidaya Wal Nihyay by Hafiz Ibn-e-Kathir, and Mustadrik Al Hakim.

The background is as under [specifically of Wali and Maula and raising the Polytheist (Shirkiya) slogans like Ya Mohammad, Ya Ali, Ya Hussain or any other Yaa other than Ya Allah i.e. Haqq (truth)]:

ذَلِكَ بِأَنَّ اللَّهَ مَوْلَى الَّذِينَ آمَنُوا وَأَنَّ الْكَافِرِينَ لَا مَوْلَى لَهُمْ

Interpretation of the meaning:

That is because Allah is patron of those who believe, and because the disbelievers have no patron. [MUHAMMAD (MUHAMMAD) Chapter 47: Verse 11].

Here Mawla is used for patron.

فَالْيَوْمَ لَا يُؤْخَذُ مِنكُمْ فِدْيَةٌ وَلَا مِنَ الَّذِينَ كَفَرُوا مَأْوَاكُمُ النَّارُ هِيَ مَوْلَاكُمْ وَبِئْسَ الْمَصِيرُ

Interpretation of the meaning:

So this day no ransom can be taken from you nor from those who disbelieved. Your home is the Fire; that is your patron [Mawla], and a hapless journey's end. [AL-HADID (THE IRON) Chapter 57: Verse 15].

Here Mawla is used for Fire. Note also that the word mawlah is different than the word Wali. The wali comes from walayah which is the leadership. Whereas mawlah comes from wilayah which is love and nusrah (help and aid).

إِن تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا وَإِن تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ وَالْمَلَائِكَةُ بَعْدَ ذَلِكَ ظَهِيرٌ

Interpretation of the meaning:

If ye twain turn unto Allah repentant, (ye have cause to do so) for your hearts desired (the ban); and if ye aid one another against him (Muhammad) then lo! Allah, even He, is his Protecting Friend, and Gabriel and the righteous among the believers; and furthermore the angels are his helpers. [AT-TAHRIM (BANNING, PROHIBITION) Chapter 66: Verse 4]

The meaning of ( Mawla )

Ibn Al-Atheer says that the word (mawal) in the Arabic language could only mean:

rabb = Lord

malik = owner

mun`im = benefactor

mu'tiq = liberator

naser = helper

muheb = lover

haleef = ally

aabd = slave (for example: Zaid ibn haretha was the mawla of the prophet ( peace be upon him ))

sihr = brother-in-law

ibn al `am = cousin

The arabs would use the word mawlah to mean all of the above. But what did the prophet ( peace be upon him ) mean by his word?

First the hadeeth has no evidences for the imamah (leadership) because if the prophet ( peace be upon him ) wanted to mean khilafah or imamah, he wouldn't have used a word that can have all these meanings. He would have said something like: Ali is your khalifa (or imam) after me, or when I die, listen and obey to Ali ibn Abi Talib. But the prophet didn't use any of these clear words. He said: "man kuntu ...".

So calling anyone for help [like you call Allah is shirk] other than Allah is wrong rather Haram [Forbidden]:

إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللّهِ عِبَادٌ أَمْثَالُكُمْ فَادْعُوهُمْ فَلْيَسْتَجِيبُواْ لَكُمْ إِن كُنتُمْ صَادِقِينَ

Interpretation of the meaning:

Lo! those on whom ye call beside Allah are slaves like unto you. Call on them now, and let them answer you, if ye are truthful! [AL-ARAF (THE HEIGHTS) Chapter 7: Verse 194]

وَاتَّخَذُوا مِن دُونِهِ آلِهَةً لَّا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ وَلَا يَمْلِكُونَ لِأَنفُسِهِمْ ضَرًّا وَلَا نَفْعًا وَلَا يَمْلِكُونَ مَوْتًا وَلَا حَيَاةً وَلَا نُشُورًا

Interpretation of the meaning:

Yet they choose beside Him other gods who create naught but are themselves created, and possess not hurt nor profit for themselves, and possess not death nor life, nor power to raise the dead. [AL-FURQAN (THE CRITERION, THE STANDARD) Chapter 25: Verse 3]

لَّن يَسْتَنكِفَ الْمَسِيحُ أَن يَكُونَ عَبْداً لِّلّهِ وَلاَ الْمَلآئِكَةُ الْمُقَرَّبُونَ وَمَن يَسْتَنكِفْ عَنْ عِبَادَتِهِ وَيَسْتَكْبِرْ فَسَيَحْشُرُهُمْ إِلَيهِ جَمِيعًا

Interpretation of the meaning:

The Messiah will never scorn to be a slave unto Allah, nor will the favoured angels. Whoso scorneth His service and is proud, all such will He assemble unto Him; [AN-NISA (WOMEN) Chapter 4: Verse 172]

Allah Almighty says in the Holy Qur’an regarding prophet Yunus [Jonah] (Peace be upon him): “…

وَذَا النُّونِ إِذ ذَّهَبَ مُغَاضِبًا فَظَنَّ أَن لَّن نَّقْدِرَ عَلَيْهِ فَنَادَى فِي الظُّلُمَاتِ أَن لَّا إِلَهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ

Interpretation of the meaning:

And (mention) Dhu'n-Nun, when he went off in anger and deemed that We had no power over him, but he cried out in the darkness, saying: There is no Allah save Thee. Be Thou Glorified! Lo! I have been a wrong-doer. [AL-ANBIYA (THE PROPHETS) Chapter 21: Verse 87]

"QUOTE"

The event of Ghadeer Khum [Hadith and History]:

Shi`a say that Ali (rah) is the one who should have been the first khalifa and not Abu Bakr (rah) (or Umar (rah) or Uthman (rah)). They bring some evidences from the Sunni books (Bukhari, Muslim,..) and one of them is the hadeeth of Ghadeer Khumm.

Ali (rah) is the husband of the daughter of the prophet (peace be upon him), Fatima (rah, the best woman of the people of the Jannah), he is the cousin of the prophet (peace be upon him), and he is the fourth of the rightly-guided khalifahs and his qualities are all well known to us.

Whether or not the hadeeth of Ghadeer Khumm is evidence that Ali should have been the first khalifa?

Yazid b. Hayyan reported, I went along with Husain b. Sabra and 'Umar b. Muslim to Zaid b. Arqam and, as we sat by his side, Husain said to him: Zaid. you have been able to acquire a great virtue that you saw Allah's Messenger (may peace be upon him) listened to his talk, fought by his side in (different) battles, offered prayer behind me. Zaid, you have in fact earned a great virtue. Zaid, narrate to us what you heard from Allah's Messenger (may peace be upon him). He said: I have grown old and have almost spent my age and I have forgotten some of the things which I remembered in connection with Allah's Messenger (may peace be upon him), so accept whatever I narrate to you, and which I do not narrate do not compel me to do that. He then said: One day Allah's Messenger (may peace be upon him) stood up to deliver sermon at a watering place known as Khumm situated between Mecca and Medina. He praised Allah, extolled Him and delivered the sermon and exhorted (us) and said: Now to our purpose. O people, I am a human being. I am about to receive a messenger (the angel of death) from my Lord and I, in response to Allah's call, (would bid good-bye to you), but I am leaving among you two weighty things: the one being the Book of Allah in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it. He exhorted (us) (to hold fast) to the Book of Allah and then said: The second are the members of my household I remind you (of your duties) to the members of my family. He (Husain) said to Zaid: Who are the members of his household? Aren't his wives the members of his family? Thereupon he said: His wives are the members of his family (but here) the members of his family are those for whom acceptance of Zakat is forbidden. And he said: Who are they? Thereupon he said: 'Ali and the offspring of 'Ali, 'Aqil and the offspring of 'Aqil and the offspring of Ja'far and the offspring of 'Abbas. Husain said: These are those for whom the acceptance of Zakat is forbidden. Zaid said: Yes. [Muslims]

This hadeeth is also narrated in other books:

Tirmithi, Ahmed, an-nasai, al-hakem and others.

Ibn Namir told us that Abd Al-Malik (Ibn Abi-Sulayman) told us according to Attia Al-`ufi who said: I asked Zayd Ibn Arqam and I told him that some people told me a hadeeth according to you about Ali (rah) in the day of Ghadeer Khumm and I want to hear it from you. So Zayd said: You people of Iraq, you have what you have. I told him: Do not worry about me. He said: Yes we were in Al-Juhfa and the prophet(peace be upon him) came to us holding the hands of Ali (rah) and said: O people don't you know that I am with the believers from their selves. They said: Yes. He said: . [Attia] said: Did he say: (O Allah: Befriend whosoever befriends him and be the enemy of whosoever is hostile to him). [Zayd] said: I told you as I heard it.

The saying "man kuntu mawlah fa Ali mawlah" is correct and strong.

The addition , "O Allah: Befriend whosoever befriends him and be the enemy of whosoever is hostile to him" is also correct, albeit weaker.

However, the scholars of hadeeth classify any extra additions as and hence we will not talk about. We will only talk about the authentic versions shown above.

This hadeeth is used to prove that Ali is the khalifa. The Shia says that "mawla" means "wali" (leader) and hence this incident means that the prophet is telling the Muslims that Ali is the next khalifa.

This is their point regarding this hadeeth. The difference, then, is the meaning of "man kuntu mawlah, fa Ali mawlah". The shi`ah says that it means "man kuntu waleeh, fa Ali waleeh". The Sunnah says that it means love and close relation. Muwalat is the opposite of Mu`adat. The proof comes from the first addition: "oh Allah waali man walaah wa `adi man `adaah". (O Allah befriend whosover befriends him and be the enemy of whosoever is hostile to him). So we are talking about muwalah and mu`adat (love and enmity). It is about the love of the people to Ali (rah).

Before we talk about that, let us talk about why the prophet said so. The Shi`ah claim that the prophet ( peace be upon him ) stopped people in this place in the hot weather and they say that their number was more than 100 thousand and that this was the place where all the people of Hajj were gathered and the main reason is that the prophet ( peace be upon him ) wanted to tell the people "man kuntu mawlah fa Ali mawlah" in addition to their additions.

The reason for this hadeeth is as follows:

Narrated Buraida: The Prophet sent 'Ali to Khalid to bring the Khumus (of the booty) and I hated Ali, and 'Ali had taken a bath (after a sexual act with a slave-girl from the Khumus). I said to Khalid, "Don't you see this (i.e. Ali)?" When we reached the Prophet I mentioned that to him. He said, "O Buraida! Do you hate Ali?" I said, "Yes." He said, "Do you hate him, for he deserves more than that from the Khumlus." [Bukhari]

In other narrations (al-tirmithi and ahmed), in addition to the above, the prophet said: "O buraida man kuntu mawlah fa Ali mawlah"

So Ali took one of the slaves named Waseefa as his slave and then after having sexual act with her, he was taking a bath. Buraida (rah) became angry. He thought why would Ali take one of the slaves for himself. So he mentioned this to the prophet(peace be upon him).

Al-bayhaqi narrates from Abu sa'eed that Ali prevented them from riding the camels of the sadaqa that they acquired. He then made a person to be their leader and went to the prophet(peace be upon him). When Ali came back, he found that their leader gave them permission to ride the camels. When Ali saw that, he became angry and he blamed the leader. (In another narration, it mentions that they were new clothes that Ali prevented them from wearing but they wear them despite his orders). Abu sa'eed said that when we went back to madina, we mentioned to the prophet the harshness that we have seen from Ali. The prophet said: Stop O saad ibn Malik: O By Allah I have known that he is done good for the sake of Allah. (Ibn Katheer says that this hadeeth is on the conditions of Al-Nasaie)

Ibn Katheer said that the people in the army started to talk about Ali (rah) because he prevented them from riding the camels and took back the new clothes that they acquired. Because of that, after the prophet ( peace be upon him ) was done with the Hajj and while returning back to Madina, he stopped to explain to the people how some of the qualities of Ali and stress the closeness of Ali to him and the importance of loving Ali. He did so to remove what was in many of the hearts of some of the people against Ali.

That's why the prophet ( peace be upon him ) delayed talking about this topic until they were close to Madina and he didn't talk about it in Makkah during the Hajj. On the day of Arafa, the prophet ( peace be upon him ) spoke to the people and and he never mentioned this topic at all. After he finished his sermon, he said "Did I convey the message" and the people said "Yes" then he said "O Allah be my witness".

Why did he delay the topic till after Hajj? Because this topic is only of concern to the people of Madina because those who talked about Ali were from Madina as they were the ones who went with Ali to the battle. He talked about it in a place called ghadeer khumm in a place called Ju’fa, which is about 250 km from Makkah.

A simple look at the map is enough to refute the shi`ah claim that this is the gathering place of the the Hajeej. People gather for Hajj at Makkah and leave the Hajj at Makkah. The Hajeej don't leave from a place 250 km from Makkah. After Hajj, the people of Makkah stay at Makkah. The people of Al-Taif go to Al-Taif. The people of Yemen go to Yemen. The people of al-kufa go to al-kufa and so on. All the tribes go back to their homes. The people that went with the prophet(peace be upon him) were the people of Madinah and those who are using the road of Madina to go to their dwellings. These are the ones that the prophet( peace be upon him ) talked to when he said: "man ..".

Also the speech was not only about Ali despite the fact that Ali deserves the speech and more (may Allah be pleased with him). But in the speech, the prophet ( peace be upon him ) reminded the people with the Quran and its importance. He also reminded the people of the love of his household (may Allah be pleased with them) and then he mentioned Ali (rah). So there were more than one topic that the prophet ( peace be upon him ) talked about.

"UNQUOTE"

Veracity of Tabari's Islamic History - 49

aijaz alamdar wrote:

The verses of Al-Ahzab discussed two groups among the same cadre which may qualify as sahabi--One were those who says this is the promise which Allah & His Apostle made with us--their eiman only increased by witnessing the power & majority of enemy--Other group says Allah & His Apostle put us to death today--They promised victory today--This groups is called by Quran as diseased heart.

===========================================

Dear Sir,

Then why Hadhrat Ali [May Allah be pleased with him] married his daughter Syeda Umme Kulsum [May Allah have mercy on her soul] with Hazrat Omar Bin Khattab [May Allah be pleased with him]

As per Shia [Infallible Imams] Sources:

"QUOTE"

Umm Kulthum was the second daughter of ‘Ali and Fatimah, and the youngets of their four children. She was born in about the year 6 AH. She became of marriagable age during the khilafah of ‘Umar ibn al-Khattab, and the khalifah asked for her hand in marriage. This is recorded by Ibn Sa‘d in his work at-Tabaqat al-Kubra (vol. 8 p. 338, ed. Muhammad ‘Ab al-Qadir ‘Ata, Dar al-Kutub al-‘Ilmiyyah, Beirut 1990) as follows:

I was informed by Anas ibn ‘Iyad al-Laythi, who reports on the authority of Ja‘far ibn Muhammad [as-Sadiq], and he from his father [Muhammad al-Baqir]—

that ‘Umar ibn al-Khattab asked ‘Ali ibn Abi Talib for the hand of Umm Kulthum in marriage. ‘Ali said, "I had kept my daughters for the sons of Ja‘far." ‘Umar said, "Marry her to me, O Abul Hasan, for by Allah,there is no man on the face of the earth who seeks to achieve through her good companionship that which I seek to achieve." ‘Ali said, "I have done so."

Then ‘Umar came to the Muhajirun between the grave [of Rasulullah r ] and the pulpit. They—‘Ali, ‘Uthman, Zubayr, Talhah and ‘Abd ar-Rahman—used to sit there, and whenever a matter used to arrive from the frontiers, ‘Umar used to come to them there and consult with them. He came to them and said, "Congratulate me." They congratulated him, and asked, "With whom are we congratulating you, O Amir al-Mu’minin?" He replied, "With the daughter of ‘Ali ibn Abi Talib."

Then he related to them that the Nabi r said, "Every tie of kinship, and every association will be cut off on the Day of Qiyamah, except my kinship and my association." [‘Umar said,] "I have had the companionship of Rasulullah r ; I would like also to have this [kinship]."

Two children were born from this marriage, namely Zayd and Ruqayyah. After the martyrdom of ‘Umar she was married to her cousin ‘Awn ibn Ja‘far, and after his death to his brother Muhammad ibn Ja‘far. Ultimately she died while married to a third of the sons of Ja‘far, namely ‘Abdullah during the first half of the fourth decade after the Hijrah. Her son Zayd died on the same day as his mother, and the funeral prayer for mother and son was performed together.

The marriage of Umm Kulthum has been unanimously accepted as a fact of history by all major biographers and historians. Its authenticity has never been contested by anyone—not even the staunchest Shi‘ah—during the first four centuries after the Hijrah. It was only during the fifth century that ash-Shaykh al-Mufid (died 413 AH) appears to have woken up to the threat that the acceptance of this marriage holds for the doctrine of the Shi‘ah and their particular view of history.

At this moment it needs to be noted that the above narration was recorded by Ibn Sa‘d from a man called Anas ibn ‘Iyad al-Laythi, who report directly on the authority of Imam Ja‘far as-Sadiq, and he from his father Muhammad al-Baqir. In other words, we have here a purely Shi‘i chain of narration. Anas ibn ‘Iyad al-Laythi is regarded by reputable Shi‘i rijal, critics such as an-Najashi and Ibn Mutahhar al-Hilli, as a companion of Imam Ja‘far as-Sadiq who was "thiqah, sahih al-hadith" (reliable, a transmitter of authentic hadith). (See al-Ardabili, Jami‘ ar-Ruwat, vol. 1 p. 109, Dar al-Adwa, Beirut 1983) Since he narrates directly from the "infallible" Imam, there can be no question about the veracity of his report. Thereupon, his report is corroborated by a wealth of other narrations all of which affirm the historicity of this marriage. Above it all is the fact that for over three centuries this marriage remained uncontested.

In later centuries the marriage of Umm Kulthum would become a major bone of contention for Shi‘i polemicists. This marriage as a topic in Shi‘i theology owes its importance to its open contradiction to Shi‘i views of religion and history. This is expressed by the Shi‘i authors Muhammad al-Hassun and Umm ‘Ali Mashkur in their book A‘lam an-Nisa al-Mu’minat (p. 182) in the following terms:

The marriage of Umm Kulthum to ‘Umar ibn al-Khattab is counted amongst the important issues presented to us by Islamic history, and as one of those matters around which debate and research has continued at length—and still continues. Those who regard this marriage as an authentic fact use it to prove the righteousness of her husband [‘Umar] and ‘Ali’s u acceptance of him. Otherwise, why would he give him his daughter in marriage? As for those who reject the historic occurrence of the marriage, or are of the opinion that it took place under pressure which ‘Umar brought to bear upon ‘Ali u use this issue to justify the unrighteousness and viciousness of ‘Umar, and that ‘Ali u did not approve of him.

Shi‘i writings on the marriage of Umm Kulthum

The same authors then proceed to enumerate a list of five independent books on the marriage of Umm Kulthum written by the ‘ulama of the Shi‘ah from as early as the 4th century, down to as late as the present age. This list is not exhaustive, and excludes discussions of the same issue in other larger works. The works listed are:

al-Mas’alah al-Muwaddihah ‘an Asbab Nikah Amir al-Mu’minin

—by ash-Shaykh al-Mufid (died 413 AH). It is alternatively entitled Inkah Amir al-Mu’minin Ibnatahu min ‘Umar. This book is metioned by Aqa Buzurg Tehrani in adh-Dhari‘ah (vol. 2 p. 396 no. 3641) and a manuscript of it is kept at the library of Ayatullah Mar‘ashi Najafi in Qum.

Jawab as-Su’al ‘an Wajh Tazwij Amir al-Mu’minin Ibnatahu min ‘Umar

—by Sayyid Murtada (died 436 AH). It is also mentioned by Aqa Buzurg Tehrani (vol. 5 p. 183 no. 811) and a copy is preserved at the library of Ayatullah Mar‘ashi Najafi in Qum.

Tazwij ‘Umar li-Umm Kulthum

—by Shaykh Sulayman ibn Abdullah al-Mahuzi (died 1121 AH). It is mentioned by Tehrani in adh-Dhari‘ah.

Tazwij Umm Kulthum bint Amir al-Mu’minin wa-Inkar Wuqu‘ihi

—by Shaykh Muhammad Jawad al-Balaghi (died 1352AH/1932). It is mentioned by Tehrani at two places in adh-Dhari‘ah (vol. 4 p. 172 and vol. 11 p. 146).

an independent treatise by Sayyid Nasir Husayn of Lucknow, India (died 1361AH/1941).

The above clearly demonstrates the attention the marriage of Umm Kulthum has enjoyed with Shi‘i authors, and indicates the strategic importance of this marriage in Sunni-Shi‘i polemics and dialogue.

Chronologically speaking, attitudes amongst the Shi‘ah towards the marriage of Umm Kulthum can be divided into three stages: (1) before the 5th century AH, (2) after the 5th century AH, and (3) after the establishment of the Safavid Empire in the 10th century. Each of these stages will now be dealt with separately.

PRIOR TO THE FIFTH CENTURY

Shi‘i activity during the first century after the Hijrah had been confined to a large extent to revolutionary insurrections, starting from the campaign of the Tawwabun who sought to avenge the murder of Husayn, and continuing in the exploits of people like Mukhtar ath-Thaqafi and Abu Muslim al-Khurasani. It was only during the latter half of the second century that evidence begins to surface of some sort of intellectual activity amongst the Shi‘ah. However, here too, the scope of that activity was limited to the documentation of the sayings which the Shi‘ah ascribe to their Imams.

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)

Authenticity

We have here four chains of narration up to Imam Ja‘far as-Sadiq. An investigation into the authenticity of these chains of narration by Shi‘i—and not Sunni—standards reveals that each and every one of them is a highly reliable and accurate chain.

NARRATION 1

al-Kulayni received the reports from Ibn Abi ‘Umayr through his teacher ‘Ali ibn Ibrahim ibn Hashim al-Qummi, who is his source for about one third of the material in al-Kafi. ‘Ali ibn Ibrahim is the author of an early Tafsir of the Shi‘ah, and is highly regarded by Shi‘i rijal critics such as an-Najashi and Ibn Mutahhar, who declare him to be "thiqatun fil hadith, thabt, mu’tamad, sahih al-madhhab" (reliable in hadith transmission, reliable dependable, correct in belief.) (Jami‘ ar-Ruwat vol. 1 p. 545)

‘Ali ibn Ibrahim al-Qummi reports from his father Ibrahim ibn Hashim al-Qummi. He is reputed to have been the first to spread the hadith of the Shi‘ah from Kufah to Qum. Reports via him abound in al-Kafi, through his son. He has been generally accepted by the Shi‘ah as a reliable narrator. He is even mentioned by Abu Ja‘far at-Tusi as having met the 9th Imam. (Jami‘ ar-Ruwat vol. 1 p. 38) His reliability as a narrator is attested to in a contemporary work on the authority of his son, Ali ibn Ibrahim, Ibn Tawus and al-‘Allamah al-Hilli. (Abu Talib at-Tajlil at-Tabrizi, Mu‘jam ath-Thiqat, p. 5)

Ibrahim ibn Hashim al-Qummi reports on the authority of Muhammad ibn Abi ‘Umayr. This Ibn Abi ‘Umayr is one of the most reliable Shi‘i narrators ever. Abu Ja‘far at-Tusi says of him: "kana min awthaq an-nas" (he was of the most reliable of people). (al-Fihrist p. 169) More importantly, he was of the elect group of Shi‘i narrators called the Ashab al-Ijma‘ (Men of the Consensus). What this means is that when the chain of narration is proven authentic up to one of these men, the rest of the chain up to the Imam may automatically be assumed to be authentic too. (See the details of this consensus in al-Mamaqani, Miqbas al-Hidayah fi ‘Ilm ad-Dirayah, vol. 2 pp. 171-208) The authenticity of this narration is therefore proven on grounds of this consensus.

NARRATION 2

This report also came down to al-Kulayni through ‘Ali ibn Ibrahim, from his father, from Ibn Abi ‘Umayr. The discussion on the first chain of narration is therefore fully applicable to this chain too.

NARRATION 3

al-Kulayni reports this narration from his teacher Humayd ibn Ziyad. This Humayd is graded by the Shi‘i rijal critics as "‘alim jalil al-qadr, wasi‘ al-‘ilm, kathir at-tasnif, thiqah" (a learned scholar, of great status, wide knowledge, a prolific author, reliable) (Jami‘ ar-Ruwat, vol. 1 p. 284)

Ibn Sama‘ah is properly known as al-Hasan ibn Muhammad ibn Sama‘ah. He was one of the foremost Shi‘i fuqaha of Kufah, and is described as "kathir al-hadith, faqihun thiqah" (a prolific narrator of hadith, a jurist, reliable). (Jami‘ ar-Ruwat, vol. 1 p. 225)

Muhammad ibn Ziyad is properly known as Muhammad ibn al-Hasan ibn Ziyad al-‘Attar. He is described as "thiqah" (reliable). (Jami‘ ar-Ruwat, vol. 2 p. 91)

‘Abdullah ibn Sinan was an eminent Imami Shi‘i of Kufah about whom it is stated: "thiqatun min ashabina, la yut‘anu ‘alayhi fi shay’" (one of our reliable associates against whom no criticism whatsoever can be levelled). (Jami‘ ar-Ruwat, vol. 1 p. 487)

Mu‘awiyah ibn ‘Ammar was an eminent and leading Shi‘i narrator of Kufah who narrates from Imam Ja‘far as-Sadiq. His Shi‘i biographers have documented about him that he was "wajhan min ashabina muqaddaman, kabir ash-shan, azim al-mahall, thiqah" (a leading figure amongst our associates, pre-eminent, great in status, exalted in position, reliable). (Jami‘ ar-Ruwat, vol. 2 p. 239)

The opinions of the Shi‘i critics of hadith regarding the narrators of this report as reproduced here unequivocally indicate that what we have here is a authetic report.

NARRATION 4

al-Kulayni recorded this report on the authority of his several of his teachers, one of whom is Muhammad ibn Yahya al‘Attar al-Qummi. He was regarded as "shaykhu ashabina fi zamanihi, thiqah, ‘ayn, kathir al-hadith" (the shaykh of our associates in his time, reliable, an outstanding personality, a prolific narrator of hadith). (Jami‘ ar-Ruwat, vol. 2 p. 213)

Ahmad ibn Muhammad ibn Isa al-Qummi was "shaykh al-Qummiyyin, wa-wajhuhum, wa-faqihuhum, ghayra mudafa‘" (the shaykh of the people of Qum, and their undisputed leader and jurist). (Jami‘ ar-Ruwat, vol. 1 p. 69) Abu Ja‘far at-Tusi and al-‘Allamah al-Hilli have unequivocally declared him "thiqah" (reliable). (ar-Rijal p. 366; and al-Khulasah p. 13)

al-Husayn ibn Sa‘id is described as "‘ayn, jalil al-qadr" (an outstanding personality of great stature) and"thiqah" (reliable). (Jami‘ ar-Ruwat, vol. 1 p. 241)

an-Nadr ibn Suwayd is rated as "Kufi,thiqah, sahih al-hadith" (a reliable Kufan who transmits authentic hadith). (Jami‘ ar-Ruwat, vol. 2 p. 292)

Hisham ibn Salim is credited with having been a student of Imam Ja‘far as-Sadiq. His reliability as a transmitter of hadith is attested to by the emphatic statement of al-‘Allamah and an-Najashi: "thiqatun thiqah" (reliable, and once again reliable). (Jami‘ ar-Ruwat, vol. 2 p. 315)

Sulayman ibn Khalid is mentioned as having been a student of Imam al-Baqir. His death is recorded to have caused Imam Ja‘far extreme grief. He is universally acclaimed as "thiqah" (reliable). (Jami‘ ar-Ruwat, vol. 1 p. 378)

This investigation concludes that each of the narrators of the four narrations affirming the marriage of Umm Kulthum documented in al-Kafi was a reliable Imami Shi‘i transmitter with whose abilities and trustworthiness in hadith transmission the Shi‘i authorities have expressed their satisfaction. The significance of this fact will come to light when we discuss the turnabout that occurred after the development of Shi‘i kalam (scholastic theology) at the hands of ash-Shaykh al-Mufid in the fifth century.

Besides al-Kulayni, there were during this time other Shi‘i authors too who affirmed the marriage of Umm Kulthum in a way much similar to that of al-Kulayni. One of these was Abul Qasim al-Kufi (died 352 AH). He devoted a number of pages in his book al-Istighathah fi Bida‘ ath-Thalathah to the marriage of Umm Kulthum, and after presenting several arguments and counter arguments, he concludes the following:

Rasulullah r entrusted upon ‘Ali u all that he needed at the time of his death. He informed him of everything that will be done to him by his Ummah, mentioning the usurpers one by one. ‘Ali u said, "What do you command me to do?" and Rasulullah r answered, "Have patience and forbearance until the people return to you of their own volition. At that time you must fight the breakers of oaths, the unjust and those who out of the fold. Do not oppose any of the Three, for thereby you will bring about your own destruction, and the people will go from hypocrisy to disunity."

‘Ali u was thus keeping this covenant, protecting thereby the oppressed Muslims, and preserving the Religion, so that people would not return to open Jahiliyyah, with tribes seeking to stir up sedition by settling old scores.

Thus, when ‘Umar asked for the hand of Umm Kulthum, ‘Ali u thought to himself: "If I say no, he will want to kill me, and if he tries to kill me I will protect myself, and that would mean breaking the covenant with Rasulullah r and going against his command. Should that happen, that thing would come to pass which Rasulullah r tried to prevent, and for which reason he asked me to exercise patience, which is that people will fall into apostasy." It was better to hand over Umm Kulthum to him than to kill him. He thus handed her over to him, knowing fully well that what the man had usurped of the wealth of the Muslims and of their government, and what he had perpetrated by denying his (‘Ali’s) right and sitting on the place of the Prophet r , and his changes to and corruption of the laws and ordinances of Allah were far more terrible and dreadful than his forcible possession of his daughter. He handed her over, and resigned himself to patience, just like the Prophet r had ordered him to do.

In doing so he placed his daughter in a position similar to that of Asiyah bint Muzahim, the wife of Fir‘awn, since Allah mentions her in the words: "She said: O my Lord, build for me a house by you in Paradise, and save me from Fir‘awn and his doings, and save me from the unjust people." Indeed, what Fir‘awn had wreaked upon Bani Isra’il—killing their infants and raping their women—in his search for Musa was much more ghastlier than his forcible possession of his wife Asiyah, and his marriage to her. She is a believing woman and of the people of Paradise, as attested to by Allah Himself.

The case of this man with Umm Kulthum is the same as the case of Fir‘awn with Asiyah. His unjust usurpation of leadership, wherein he opposed Allah and His Messenger r , by denying the Imam his right, and his confiscation of the goverment of the Muslims, whilst governing their wealth, their persons and their lives with laws other than the laws of Allah and His Messenger r —all of that was more dreadful in the sight of Allah than his forcible possession of the bodies of a thousand believing women, not even to mention the body of a single woman. (al-Istighathah fi Bida‘ ath-Thalathah p. 90)

Abul Qasim al-Kufi seems not to spare a moment’s thought for the fact that this was not just any woman. This was the daughter of ‘Ali and Fatimah. This was the granddaughter of Rasulullah r . This was the sister of Hasan and Husayn. What the Shi‘ah here seek to subject their Imam ‘Ali ibn Abi Talib to is unspeakable. Which father would sit by idly while his daughter is being forcibly taken by an abominable enemy? This is the extent to which their twisting and corruption of history has led them—that they are prepared to place upon their Imams the kind of shame that even the simplest ones amongst themselves would never bear. And the evil plot only entraps its own people. (al-Fatir:43)

In addition, this attempt by Abul Qasim al-Kufi to explain the marriage of Umm Kulthum is full of discrepancies, some of which we will make mention of hereunder:

The comaprison between Umm Kulthum and Asiyah is unjustified. Asiyah was not the daughter of a Nabi who was forced to hand her over in marriage to a tyrant. She was married to him even before Musa was born. Her marriage to Fir‘awn was not concluded under threat and compulsion, neither could it have been caused her father (whoever he was) any sort of embarrasment.

Abul Qasim’s report speaks of Rasulullah r informing ‘Ali of exactly what would be done to him by each of the three khulafa. He must therefore have known that ‘Umar will demand his daughter. Yet when the time comes to pass he refuses the marriage on grounds that she is too young (see the second narration from al-Kafi), and even Abul Qasim’s own report mentions him weighing his options. Someone who knows what is coming has no need to weigh his options.

The reason for preserving the peace with the three khulafa is given as the fear that people will revert into apostasy. Yet in a narration from Imam al-Baqir documented in al-Kafi, apostasy is mentioned to have set in immediately after the death of Rasulullah r : "Kana n-nasu ahla riddatin ba‘da Rasulillahi r illa thalathah" (After the death of Rasulullah r the people were apostates, except three.) (Rawdat al-Kafi, vol. 8 p. 167, no. 341) If they were thus already apostate, what reason did he have to sacrifice his own daughter’s honour and chastity in order to preserve the non-existent?

However, despite all Abul Qasim al-Kufi’s effort in working out a logical explanation of why ‘Ali ibn Abi Talib gave his daughter in marriage to ‘Umar ibn al-Khattab, later Shi‘i scholars like al-Mufid could find no place for his arguments within their recension of Shi‘i doctrines.

AFTER THE FIFTH CENTURY

With the ascendancy of the Shi‘i Buyids at Baghdad during the latter half of the fourth century, Shi‘i scholarship gained the patronage it required, and there developed under ash-Shaykh al-Mufid a school of Shi‘i theology that was to leave its lasting upon Shi‘ism. This school took full advantage of the methods and techniques of the existing schools of theology, especially the rationalist approach of the Mu‘tazilah. It adopted and appropriated Mu‘tazili methods to its own advantage, and rationalised much of what had earlier been left to the domain of textual authority.

The marriage of Umm Kulthum did not escape this process of rationalisation. When this issue was discovered to run against the grain of Shi‘i theology—a theology that has its roots in a particular perspective of history—there was but one of two options open to the rationalisers. They could choose the way of Abul Qasim al-Kufi, al-Kulayni and other traditionists, and accept the marriage as a union achieved by force and threats of violence. But this option, instead of solving the problem, created another problem. The other option left open to them was to do a complete trunabout and deny that this marriage ever took place.

Ash-Shaykh al-Mufid

The lead was taken by ash-Shaykh al-Mufid himself. He wrote an independent treatise about the marriage of Umm Kulthum, and discussed it in his other works as well, most notably al-Masa’il as-Sarawiyyah. The tenth question in this books deal with the marriage of Umm Kulthum. It reads as follows:

TENTH QUESTION: What is his (al-Mufid’s) view regarding Amir al-Mu’minin marrying his daughter Umm Kulthum to ‘Umar ibn al-Khattab, and regarding the Nabi r marrying his daughters Zaynab (sic) and Ruqayyah to ‘Uthman?

ANSWER: The report speaking of Amir al-Mu’minin marrying his daughter to ‘Umar ibn al-Khattab so unfounded. It is narrated via Zubayr ibn Bakkar, and its chain of narration is well known. He was untrustworthy in transmission. There is suspicion on him in what he mentions. He used to hate Amir al-Mu’minin. What ‘Ali ibn Hashim claims to narrate from him is untrustworthy. This hadith was included by Abu Muhammad al-Hasan ibn Yahya in his book on genealogy, and account of that people thought it to be true, thinking that it is narrated by an ‘Alawi (descendant of ‘Ali). However, the fact is that he narrates it from Zubayr ibn Bakkar.

The hadith in itself is a forgery. It is sometimes narrated that Amir al-Mu’minin himself performed the ceremony, and sometimes it is narrated that it was ‘Abbas who performed it. Sometimes it is narrated that the marriage took place only after menacing by ‘Umar and threats against Banu Hashim; and sometimes it is mentioned that the marriage took place freely and voluntarily. The some narrators claim that a child named Zayd was born from this marriage, while others claim he was killed before consummating the marriage. Some say Zayd ibn ‘Umar left offspring, while others say he was killed without leaving children. Some say he and his mother were killed, and some say his mother lived after him. Some say ‘Umar gave Umm Kulthum a dowry of 40 000 dirhams, others claim it was 4000 dirhams, and yet others claim her dowry was 5000 dirhams. The origin of this claim, as well as the amount of contradiction in it renders the hadith null, so it is of no consequence.

At this point the benefit of investigating the authenticity of the four reports in al-Kafi will become apparent. It can be seen here that al-Mufid places the responsibility for inventing the marriage of Umm Kulthum on the shoulders of the historian Zubayr ibn Bakkar. However, even a cursory comparison with the narrations in al-Kafi and the one quoted earlier from Tabaqat Ibn Sa‘d (all of which are but a drop in the ocean) demonstrates clearly that Zubayr ibn Bakkar features nowhere in any of those chains of narration. Each of the narrators of those reports was a Shi‘i about whose trustworthiness the ‘ulama of the Shi‘ah were fully satisfied. Not a single on of those reports originated with Zubayr ibn Bakkar. On the contrary, each one of them is traced back to Imam Ja‘far as-Sadiq. Al-Mufid’s protestations are thus completely bereft of substance. If anything, it shows the man’s desperation for finding some grounds, no matter how flimsy or spurious, on which to dismiss the marriage of Umm Kulthum.

Aside from trying to make Zubayr ibn Bakkar responsible for the invention of the marriage of Umm Kulthum, al-Mufid tries to dismiss the incident by drawing attention to the discrepancies regarding certain lesser details. A simple response to this is that when a multitude of reports all share one common element, the common element cannot be dismissed because of differences negligible details. An objective scholar who is not prejudiced by his idiosyncratic notion of what history should actually be like will never stoop to the level al-Mufid has. Objectivity here would require thoroughly sifting through the available historical material and accepting the version that fulfils the criteria of authenticity, such as have been demostrated in the case of al-Kulayni’s narrations in al-Kafi. If an historical incident could be denied for a reason as flimsy as discrepancies in minor details, one could well reject the battle of Badr on grounds of the fact that there are differences regarding the exact date on which it took place, or differences in the amount of combatants, or even the amount of persons killed and taken captive. Here we are once again treated to the spectacle of a scholar’s desperation to superimpose the idiosyncracies of his theology over the facts of history, even if it means he has to discard the most basic standards of objectivity.

At the end al-Mufid’s nonchalance failed to convince anyone—including himself. Therefore, two paragraphs after denying the occurrence of Umm Kulthum’s marriage he comes back to fall into the queue of traditional Shi‘i scholarship behind people like al-Kulayni and Abul Qasim al-Kufi, and writes:

Amir al-Mu’minin was coerced to marry his daughter to the man, because he was threatening and menacing him. There can thus be no argument against Amir al-Mu’minin because he was forced into it for his own safety and that of his Shi‘ah. He therefore complied under duress, just as we say that duress allows for even the pronunciation of Kufr. Allah says: "Except him who is forced, but his heart is content in faith."

There is no end to one’s amazement at seeing how this man would place the safety of the Shi‘ah ("for his own safety and that of his Shi‘ah") over the chastity and honour of his Imam’s daughter, and the granddaughter of Rasulullah r .

After al-Mufid

The first explanation produced by al-Mufid—that of denying the historicity of the marriage—was so ludicrous that he failed to convince even himself. His own student, the eminent Sayyid Murtada (died 436 AH), brother of the compiler of Nahj al-Balaghah, Sayyid Radi, was even less impressed by his teacher’s artifices. He solemnly stuck to the line of traditional Shi‘i scholarship, insisting that the marriage was one of coercion and force. He dealt with the marriage of Umm Kulthum in two of his books. In the book ash-Shafi he discussed it at considerable length, the gist of which he later incorporated into his other book Tanzih al-Ambiya wal-A’immah, where he writes:

As for giving his daughter in marriage, we have mentioned the answer to this in the book ash-Shafi in detail, and that he only consented to give his daughter after he had been threatened and menaced and after there had been altercations at length.

After Sayyid Murtada, Abu ‘Ali al-Fadl ibn Hasan at-Tabarsi, the Shi‘i mufassir of the 6th century (died 502 AH) stuck to the same line. He writes in his book I‘lam al-Wara bi-A‘lam al-Huda (p. 204):

As for Umm Kulthum, she is the one whom ‘Umar ibn al-Khattab married. Our associates say that he (‘Ali) only married her to him after putting up a lot of resistance, severe refusals and finding excuses. Ultimately he was forced by circumstances to turn her matter over to ‘Abbas ibn ‘Abd al-Muttalib who married her off.

A later Shi‘i scholar, Shaykh ‘Abd an-Nabi al-Kazimi, writes in his book Takmilat ar-Rijal:

The well known view of our associates, and the well known narrations are that ‘Umar married her by force, as Sayyid Murtada emphatically insists in his treatise on the issue. In light of the narrations this is the more correct view. These narrations remove whatever doubt there might have been regarding how Amir al-Mu’minin could marry his daughter to him, when according to what the Shi‘ah believe it is not supposed to be permissible to have marital ties with him, since forcible possession and duress render everything permissible. The same applies to the objection regarding how he could have borne this forcible taking of his daughter when the very Hashimite spirit and Arab sense of honour would not tolerate such utter humiliation and insult. These texts settle the matter completely.

Having found this niche of the "forced taking" of Umm Kulthum, these ‘ulama of the Shi‘ah took refuge in it from the torrent of questions and the utter indignation of anyone who witnesses the way in which they have shed their own shame and dishonour upon the memory of Sayyiduna ‘Ali, Sayyidah Fatima, and their daughter Umm Kulthum, the granddaughter of Rasulullah r . Year in and year out they wail and lament the death of Sayyiduna Husayn, but for the honour of his sister Umm Kulthum they have not the slightest sympathy, blithely asserting that she was "forcibly taken" by ‘Umar ibn al-Khattab. Wouldn’t it be simpler, easier and indeed more honourable and truthful just to accept the course of history as it was? But no, to them that would mean the destruction of this edifice of theirs called Shi‘ism. So it is better for them to sacrifice the honour of the granddaughter of Rasulullah r than to forgo the doctrines which their own minds facshioned. As al-Mufid indicated, rather secure the safety of the Shi‘ah than protect the honour of Umm Kulthum bint ‘Ali.

"UNQUOTE"