Tuesday, 14 April 2015
Monday, 29 December 2014
Imam Ali(as): O' Abu Bakr. Have you read the book of Allah(swt)?
Abu Bakr(la): Yes.
Imam Ali(as): The verse " God desires to keep only the uncleanness away from you O'People of the Family and purifies you a thorough purification" has been send down in our praise or in the praise of others?
Abu Bakr(la): Yes, in Your praise.
Imam Ali(as): If a witness, witnesses against Janabe Fatima(sa) regarding a bad thing, what will you do in that case?
Abu Bakr(la): I will apply the Islamic Had on her(sa) just like its done for other muslim women.
Imam Ali(as): In that case you will be among the Kaafir in the sight of Allah(swt).
Abu Bakr(la): No.
Imam Ali(as): Because in this case you rejected the declaration of Allah(swt) regarding the Purity of Janabe Fatima(sa) , accepting the declaration of the common people which is like rejecting the order of Allah (swt) and order of Messenger of Allah (saww).
Wednesday, 24 December 2014
Ali b. Ibrahim (ar) says (regarding the saying of Allah, “O Prophet! Why do you forbid (yourself) that which Allah has made lawful for you..- Surah Tahreem (66): Verse 1)
The reason for its revelation was that the Holy Prophet (sawa) when he was in the house of some of his wives and that Maariyah Qibtiyyah (ra) used to be there with him serving him. One day while he was there in the house of Hafsah and Hafsah went out for some need, then the Holy Prophet (sawa) had food with Maariyah (ra). When Hafsah (la) learnt of this, she became angry and came to the Holy Prophet (sawa) complaining - “O Messenger of Allah! This (you did) and that too on the day appointed for me and in my very house and on my very bed!”
The Holy Prophet (sawa) felt embarrassed. He (sawa) said, “Keep this to yourself. I have made Maariyah prohibited for myself and I will never partake food with her again. I am going to tell you a secret. If you disclose this secret, upon you will be the curse of Allah and the angels and all the people. She asked. “What is it?” He (sawa), “Surely Abu Bakr will be the caliph after me and after him will be your father.” She asked, “Who informed you of this?” He (sawa) replied, “Allah has informed me.”
Then Hafsah informed Ayesha about it who then informed Abu Bakr about it. Abu Bakr went to Umar and told him, “Surely Ayesha has informed me that Hafsah told her something, but I do not trust Ayesha’s words. So can you ask Hafsah about it.”
Then Umar went to Hafsah and asked her - “What is it that Ayesha is narrating from you?” She denied it and said “I have not informed Ayesha of any such thing.” Umar told her, “If this (news) is true, then confirm it for me so that we may proceed (in this matter)”. She said,
“Yes, the Holy Prophet (sawa) did say so”.
Then the four of them agreed to poison the Holy Prophet (sawa). Then Hazrat Jibraeel (as) descended with this chapter (of Tahreem) – “O Prophet! Why do you forbid (yourself) that which Allah has made lawful for you..upto the verse - expiation of your oaths”meaning certainly Allah has made it permissible for you that you do away with your oath.
Sunday, 14 December 2014
It is narrated in Tafseer e Durrul Mansur under verse 12 of sure Hujarat (49) that :
وأخرج الضياء المقدسي في المختارة عن أنس قال: كانت العرب يخدم بعضها بعضا في الأسفار وكان مع أبي بكر وعمر رجل يخدمها فناما فاستيقظا ولم يهيء لهما طعاما فقالا إن هذا لنؤوم فأيقظاه، فقالا: ائت رسول الله صلى الله عليه وسلم، فقل له: إن أبا بكر وعمر يقرئانك السلام ويستأذناك، فقال: إنهما ائتدما فجاءاه، فقالا يا رسول الله: بأي شيء ائتدمنا؟ قال: بلحم أخيكما، والذي نفسي بيده إني لأرى لحمه بين ثناياكما، فقالا: استغفر لنا يا رسول الله. قال: مراه فليسغفر لكما.
Dia ul moqadasi writes in (al-ahadeeth) al-mukhtara that anas narrates that arab would serve each other in journeys. Once there was a man with abu bakar and umar who would serve them. Once they slept, and woke up. But he had not prepared food for them. They said: he sleeps a lot. So they woke him up. And said: go to prophet asws and tell them that abu bakar and umar are paying greetings to you and seek permission from you. So Prophet asws said: they have taken their food. So they came to Prophet asws and said: with what did we take our food? So he asws said: I am seeing meat of your brother with you (exactly it would translate as: I am seeing meat of that man in your teeth………..
Saturday, 6 December 2014
Al-Karajaki has reported that once Sheikh Mufid saw a dream, and then dictated it to his companions and disciples. He said: I dreamt that as I was passing through a street, I saw a large crowd gathered around someone.
On enquiry, I was told that they had surrounded Umar b. al-Khattab, the second Caliph. I pushed myself forward, and when I came near him, I said: "O Sheikh, do you allow me to ask a question?" He said: "Ask." So I said: "Would you explain me how is the excellence of your friend Abu Bakr established by the Ayah in which Allah says: 'the second of the two, when they were in the cave'. Your friends are making too much out of it."
He said: "This Ayah proves Abu Bakr's excellence in six ways:
Allah mentions the Prophet, peace be upon him, and then mentions Abu Bakr with him, as his second of the two;
Allah mentions them as being together at one place; which is a sign of mutual affinity;
Allah adds further quality of being the Prophet's "SAHIB", the Companion;
Allah relates how kind and caring the Prophet was towards Abu Bakr when he told him, "Don't grieve";
Where the Prophet assured Abu Bakr that "Allah is with us" meaning that He will help both of them simultaneously;
Allah revealed that He will send down AS-SAKINAH (serenity) upon Abu Bakr because as far as the Prophet was concerned, AS SAKINAH never parted from him
These are six proofs of Abu Bakr's excellence from the mentioned Ayah."
Sheikh Mufid says: "I told him that he had indeed made a good effort to make his point, and had left no room for any other person to be a better advocate for his friend. But I was going to demolish the arguments, making it like ashes blown away by the fast wind."
"When you say that Allah has mentioned the Prophet, peace be upon him and his progeny, and then mentioned Abu Bakr as his second, I do not see anything extraordinary in that. For if you ponder over it, you will find that Allah was only revealing the number of persons present in the cave. They were two; there could have been a Mo'min and a Kafir and they would still be two."
"And when you talk of they being together at one place, it is again as simple as the first case. If there was one place only, it could have been occupied by a Mo'min and a disbeliever also. The Mosque of the Prophet is definitely a better place than the cave, and yet it was a gathering place for the believers and the hypocrites. The Ark of Prophet Noah carried the Prophet Noah, together with Satan and the animals. So being together at one place is no virtue."
"And when you talk about the added quality of being 'SAHIB', the companion, this indeed is a weaker point than the first two, because a believer and a disbeliever can both be in the company of each other. Allah, Most High, used the word 'SAHIB' in the following Ayah: 'His "Sahib" (companion) said to him while he was conversing with him: Have you disbelieved in the One Who created you from soil and then from a small quantity of sperm, then fashioned you harmoniously as a man?' (al-Kahf, ).
Further, we find in Arabic literature that the word "SAHIB" is used for the accompanying donkey, and also for the sword. So, if the term can be used between a Momin and a Kafir, between a man and his animal, and between a living and an inanimate object, then what is so special in it about your friend?"
"And the words 'Don't grieve' were not meant for any solace;. Because it was a statement forbidding an act. In Arabic, we have 'donts' and 'dos' as imperative verbs. Now, the grief expressed by Abu Bakr was either an act of obedience or disobedience. If it was obedience, the Prophet would not have forbidden it, therefore it is proved that it was an act of sin and disobedience."
"As for the assurance that 'Allah is with us', the pronoun 'us' was used by the Prophet for himself The use of plural pronoun for oneself is a sign of ones elevated status. Allah says:
'Indeed, We are the One who has revealed the Quran, and We will most surely preserve it.' (Al-Hijr, 15:9).
'We are the One who gives life and ordains death, and We are the inheritor'(al-Hijr, ).
And the Shias have their own version, which does not seem far-fetched. They say that Abu Bakr told the Prophet that his grief was for Ali b. Abi Talib (who was left behind in Makkah), and the Prophet replied: 'Do not grieve, surely, Allah is with us' meaning; with me and my brother, Ali b. Abi Talib."
"Your claim that As-Sakinah (serenity) was sent down to Abu Bakr is indeed outrageous. Because the verse clearly states that the serenity came unto him who was helped with the unseen army.
The Ayah says:
'... Then Allah sent down on him His serenity and strengthened him with unseen forces' (al-Tawbah, ).
So if As-Sakinah had descended upon Abu Bakr, he would have received the support of the unseen army. In fact, it would have been better if you had not attributed this to Abu Bakr. For according to Quran, this serenity was sent down on the Prophet twice:
'Then Allah sent down His serenity upon His messenger and the believers, and sent down forces which you did not see ...'. (al Tawbah, ).
'Then Allah sent down His serenity upon His Messenger and the believers, and adhered them to the word of piety' (al-Fath, 48: 26).
In both places, the believers shared the serenity with the Prophet, but in this event of the cave, serenity was sent down to the Prophet alone, excluding Abu Bakr. This may be a pointer to the fact that Abu Bakr was not among the believers!"
Sheikh Mufid says that Umar made no reply to my arguments, and as people around him scattered, he woke up from his sleep.
Monday, 21 July 2014
Friday, 23 May 2014
Wednesday, 16 April 2014
The famous Sunni scholar Ibn Abil-Hadid Mu’tazali has said about his discourse with a fellow Sunni scholar concerning the truthfulness of the Prophet’s daughter:
“I asked Ali Ibn Fareqi, a distinguished teacher of Madrassat-al-Gharbiyya of Baghdad: "Was Fatema truthful in making the claim ?" (regarding her patrimony of the orchard of Fadak, which the Caliph had seized on the pretext that Prophets do not leave inheritance – despite the explicit words of the Qur’an that Solomon inherited David)
He answered: "Yes!"
I said: "Did Abu Bakr know that she was a truthful lady?"
Again he answered: "Yes."
I then asked: "Then why did the Caliph not give back to her that which she was entitled to?"
At that moment the teacher smiled and said with great dignity:
"If he had accepted her word on that day and had returned Fadak to her on account of her being a truthful lady and without asking for any witnesses, she could very well use this position for the benefit of her husband on the following day by saying, “my husband, Ali is entitled to the caliphate.” And then the Caliph would have been obliged to surrender the caliphate to Ali on account of his having acknowledged her to be a truthful lady. However, in order to obviate any such claim or dispute he deprived her of her undisputed right!"
Reference : Sharh-i Nahjul Balaghah by Ibn Abil Hadid, page 284.
Reference : Sharh-i Nahjul Balaghah by Ibn Abil Hadid, page 284.