• Misyar Marriage

    is carried out via the normal contractual procedure, with the specificity that the husband and wife give up several rights by their own free will...

  • Taraveeh a Biad'ah

    Nawafil prayers are not allowed with Jama'at except salatul-istisqa' (the salat for praying to Allah to send rain)..

  • Umar attacks Fatima (s.)

    Umar ordered Qunfuz to bring a whip and strike Janabe Zahra (s.a.) with it.

  • The lineage of Umar

    And we summarize the lineage of Omar Bin Al Khattab as follows:

  • Before accepting Islam

    Umar who had not accepted Islam by that time would beat her mercilessly until he was tired. He would then say

Sunday, September 8, 2019

What are some achievements of Umar Ibn Al-Khattab?

First achievement - Denying prophet’s last wish, when prophet asked to bring paper and pen to dictate something he denied by claiming that ‘we have the book of Allah and it is sufficient to us’.

Second achievement - He proposed Abubakr to be the first Caliph (Muslim ruler) and took his sword out against those opposing him.

Third achievement - He prohibited Mutah which was allowed at the time of Prophet.

Fourth achievement - Taraweeh in Ramadan

Fifth achievement - Addition of ‘Assalatu Kahirum min an Nawm’ in Adhan.

Sixth achievement - Triple Talaq

Seventh achievement - Appointing Muawiyah as a governor of Syria

Eighth achievement - Leaving behind a useless son like Abdullah ibn Umar

Ninth achievement - Force women to wear Hijab. Otherwise he used to beat them.

Tenth achievement - He has followers like Taliban, Al-Qaeda, ISIS, Saudis etc.

The list is long but I would stop here.

Saturday, March 9, 2019

Wasiyat E Zehra | Mesum Abbas 2019 | Ya Ali Meri Mayyat | New Noha Bibi Fatima Zahra | Ayam e Fatima

Friday, January 18, 2019

Reliable Shia/Sunni Sources on Martyrdom of Lady Fatima

Can you please provide reliable Shia and Sunni sources on the event that led to martyrdom of Lady Fatima al-Zahra (a.s.)?
The Eminent Sheikh At-Tusi wrote: “One of the denied facts is that they (Umar and his followers) hit Fatima (the blessing of Allah be upon her) although it has been narrated that they flogged her with a strip and a famous opinion that no one amongst the Shia scholars dispute about, is that Umar hit her on her stomach (womb) until she was forced to have a miscarriage, where the miscarried baby was named Mohassan. The narration (of the event) is even famous amongst them (the Sunnis), as well as the narration of their intention to burn her house when a group of sincere companions who had refused to pay allegiance and sought refuge to her house. And no one can deny this narration because we have proven it from amongst the Sunni sources through the narration of Al-Balathari and others, and the Shia narrations are numerous and our scholars indisputably accept them.”
(Talkhis Al-Shafi 3:156)

The following are some of the related narrations from the Shia and Sunni sources:
 A. Sunni narrations
1) The purity of Fatima Zahra in the words of the Prophet:
a. Allah, The Exalted says: And those whom inflict harm on the Messenger of Allah will receive a chastising punishment. (Surat At-Tawba, verse 61).
The Messenger of Allah said: Fatima is part of me, whosoever angers her angers me! (Fat-h Al-Bari fi sharh sahih al-Bukhari 7:84, Sahih al-Bukhari – in the chapter ‘alamat an-nubuwwa 6:491, the last part of Kitabil Maghazi 8:110)
b. O Fatima! Verily Allah is angered by your anger and is pleased when you are pleased. (Mustadrak Al-Hakim 3:154, Majma’ Al-zawa-id 9:203)
c. O Fatima! Are you not pleased to be the leader of the ladies of the worlds, and the leader of the ladies of these people (ummah) and the leader of all believing ladies. (Mustadrak Al-Hakim 3:156)

2) The sacredness of Fatima’s house
a. The Messenger of Allah recited the following verse: “In houses which Allah has ordered to be raised, in them His Name is remembered”. A man approached him and asked him, “Which houses are they O Messenger of Allah?” He replied, “The houses of the Prophets”. So Abu Bakr asked him while pointing to the house of Ali and Fatima: “Is this house included amongst those houses?” The Messenger of Allah replied: “Yes, it is the best amongst them!” (Ad-Dur Al-manthur 6:203, Ruhul Ma’ani 18:174)
b. The Messenger of Allah used to recite the following verse at the door of Fatima’s house for six months, and according to other narrations nine months: “Verily Allah chooses to keep impurity distant from you Household (of the Prophet) and purify you a thorough purification.” (Ad-Dur Al-manthur 6:606)
3) The sacredness of Fatima’s house after the demise of her father
a. Abu Bakr bin Abi Shayba (born in 159 A.H., died 235 A.H.), the author of the book, Al-Musannaf, has narrated in a reliable narration: After the Prophet died and people pledged their allegiance to Abu Bakr, Ali and Zubayr used to approach Fatima, and consult her regarding their affairs.
When this news reached Umar bin al-Khattab, he went to approachFatimaand said to her: “O daughter of the Messenger of Allah, I swear by Allah that there is no one more beloved to us than your father and there is no one more beloved to us after your father than you. And by Allah, that will not prevent me from ordering your house to be burnt on them if they gather with you (at your house)”.
Abu Bakr bin Shayba said: When Umar left, they (Ali and Zubayr) returned to her. She said to them “Umar had just come to me and said that if you were to return here, he will burn the house on you, and I swear by Allah that he will do exactly what he has said.” (Al-Musannaf – Kitabul Maghazi 8:572)
b. An-Nassabi, commonly known as Ahmad bin Yahya Jabir Al-Baghdadi Al-Balathari (who passed away in the year 270 A.H), the author of Ansabul Ashraaf, narrates: Abu Bakr sent for Ali to pledge allegiance to him (Abu Bakr), but he (Ali) refused. So Umar came (to his house) with a fire-lamp. Fatimaencountered him at the door (of the house) and said: “O Ibn Al-Khattab, are you going to burn the door on ME?” He said “Yes! And this (burning the house) makes what your father had come with stronger…” (Ansaabul Ashraaf 1:586)
c. The famous historian Abdullah bin Muslim bin Qutayba Dinwari (who died in the year 276 A.H) has narrated: Abu Bakr realised that a group of people who were with Ali (may Allah be pleased with him) did not pledge allegiance to him (Abu Bakr). So he (Abu Bakr) sent Umar to them who called for them while they were in Ali’s house, but they refused to come out (to pledge allegiance). So Umar ordered his men to get wood and said: I swear by the One whom Umar’s soul is in His power, you have to get out (of the house) or I will burn it down on whosoever is inside it!” Someone said to him: “O Aba-Hafs, but Fatima is inside!” Umar replied: “So what!!” And he walked with a group of his men until he reached the door ofFatima’s house and knocked on it. When she heard their voices she cried loudly: “O father! O Messenger of Allah! What is being inflicted upon us after your death from ibn Al-Khattab and ibn Abi-Qohafah?!”
When the people (who were with Umar) heard the voice and the cry of Fatima, some of them left. Umar with a few members of the group remained, forced Ali out of the house, took him to Abu Bakr and told him “Pledge your allegiance!” He (Ali) replied, “And if I don’t then what?” They replied, “By Allah whom there is no other God but Him, we will cut off your head!” (Al-Imamah was-siyasah 13&12)


e. Ahmad, who is known as Ibn ‘Abd Rabbih Al-Undulosi, who is the author of the book Al-‘Iqdul Farid (who passed away in the year 463 A.H) has said: As for Ali, Al-Abbas and Zubayr, they remained in the house of Fatima until Abu Bakr sent Umar to force them out. He (Abu Bakr) instructed Umar: “If they refuse, then fight them!” So he (Umar) approached them with a burning flame to burn the house on them. So Fatima addressed him and said: “O ibn Al-Khattab! Have you come to burn our house?!” He said “Yes! Unless you do what the people have done!” (ie. pledge allegiance to Abu Bakr).  (Al-‘Iqdul Farid 4:93)

The attack on her house occurs
f. Abu Ubayd Al-Qasim bin Salaam (who died in the year 224 A.H) has narrated on the authority of Abdul Rahman bin ‘Ouf that Abu Bakr bin Abi Quhafa said: I wish that I did not raid the house of Fatima and that I left it even if the door was closed to (plan) war.  (Al-Amwaal 144)


h. Ibn Abd-Rabbih Al-Undulosi has narrated in his book, Al-‘Iqdul Farid, from Abdul Rahman bin ‘Ouf that Abi Bakr ibn Abi Quhafa said: And I wish that I did not raid the house of Fatima for any reason even if they had the door closed to (plan) war. (Al-‘Iqdul Farid 4:93)
i. Ibrahim bin Sayyar al-Nazzam; the Mu’tazali (who died in the year 231 A.H) narrated: On the day of pledging allegiance (to Abu Bakr) Umar hit the stomach of Fatima until she miscarried Muhassan. (Al-Wafi bil Wafiyyat 6:17)
j. Muhammad bin Yazid bin Abdil Akbar Al-Baghdadi (who died in the year 285 A.H), the famous author of the book Al-Kamil, narrated from Abdil Rahman bin ‘Ouf from Abi Bakr bin Abi Qohafa: I wish I did not raid Fatima’s house and that I left it even if the door was closed to (plan) war.  (Sharh Nahjul Balagha li-ibn Abi Al-Hadid 2:46)
k. Al-Masudi (who died in the year 325 A.H) has narrated in his book titled Muruj Al-thahab: Abu Bakr said at the time of his death: “I wish I did not seek to raid the house of Fatima”, and he mentioned many things about that incident.” (Muruj Al-Thahab 2:301)
l. Ibn Abi Darim (who died in the year 357 A.H) has narrated in his book Mizan Al-I’tidal: Umar kicked Fatima until she miscarried Muhassan. (Mizan Al-I’tidal 3:459)
m. The contemporary historian, Abdul Fattah Abdul Maqsood, stated in his book ‘Imam Ali’: That Umar bin Al-Khattab said “I swear by the One whom Umar’s soul is in His power, they must come out of the house or else I will burn it on whoever is inside it …!”
A group of the people (who were with Umar) who feared Allah and guarded (the teachings of) the Prophet said: “O Aba-Hafs, Fatima is inside!”
He carelessly screamed: “So what … !” He then approached and knocked on the door, then he hit the door open and invaded it … and Ali appeared to him … at that moment Fatima’s voice was heard from the doorway of the house … she was crying for help … (Abdul Fattah Abdul Maqsood: Ali bin Abi Taleb 4:276)
n. Moqatil ibn ‘Atiyyah narrated in his book ‘Al-Imamah wal Khilafah’: After Abu Bakr took the allegiance of people by force, using his sword and power, he sent Umar and Qunfuth and a group of men to the house of Ali and Fatima. Umar collected wood and put them at the doorway of Fatima’s house and burnt the door down … (Al-Imamah wal khilafah 160-161)

As for the Shia narrations, it suffices to mention a few of them.
1) Ibn Qawlawayh narrated in his book ‘Kamilul Ziyarat’ in a reliable hadith from Hammad Bin ‘Uthman from Imam Al-Sadiq (a.s.): On the night of the Prophet’s ascension, it was said to him (the Prophet): “Allah will test you in three things” and he started counting them… then he said “as for your daughter, she will be oppressed and deprived (of her right) and her right (to Fadak) that you will give to her will be seized from her and she will be hit while she is pregnant, and her house (and privacy of her family) will be entered without permission, then weakness and humiliation will be inflicted upon her and she will not be able to prevent it, and she will miscarry her baby from all the hits she will suffer, and she will die as a result of those hits … and the murder of Muhassan bin Ali will be the first crime that the killer (Umar) will be accountable, and then Qunfuth, so they will both attend (the judgement).” (Kamilul Ziyarat 232)
2) Yunus bin Ya’qub has narrated from Imam Al-Sadiq (a.s.) that the Imam said: O Yunus! My grandfather the Messenger of Allah said “Cursed is the one who will oppress my daughter Fatima after I die, and seize her right and kill her!” (Kanzul Fawa-id 1:149)
3) Al-Kulayni has narrated from Abi Basir from Imam Al-Sadiq (a.s.) who said: Amir Al-mumineen (i.e. Imam Ali) said: “Your miscarried babies whom you do not name before they die, will meet you on the Day of Judgement, and the baby will ask it’s father “Did you not give me a name?” Verily the Messenger of Allah (s.a.w.s.) named Muhassan before he was to be born.” (Al-Kafi 6:18)
4) Muhammad bin Harun Al-Talakbari has narrated in a reliable narration from Abi Basir from Imam Al-Sadiq (a.s.) who said: Fatima was born on the twentieth day of Jamadil-akhira, forty-five years after the birth of the Prophet. And the cause of her death was that Qunfuth, the slave of the man (i.e. Abu Bakr), by the command of his master (Abu Bakr), hit her with his sword, from which she miscarried Muhassan, and she became severely ill from this event. And she did not allow anyone of those whom harmed her to enter her house. There were two of the companions of the Prophet (i.e. Umar and Abu Bakr) who asked Amir Al-mumineen (Imam Ali) to intercede on their behalf (and ask Fatima to allow them to enter). He (Imam Ali) asked her and she permitted (for them to enter). When they entered, they remarked “How are you O daughter of the Messenger of Allah?” She replied “I am well, praise to Allah”. Then she told them both, “Have you not heard the Prophet say “Fatima is a part of me, whosoever hurts her has in fact hurt me, and whoever hurts me has in fact hurt Allah”?” They both affirmed that. She said “I swear by Allah that you have both hurt me.” So they both left the house and she was displeased with them.   (Dala-il Al-Imamah 45)
5) Sayyed Bin Tawoos has narrated in his book Al-Turaf on the authority of Imam Al-Kathim (a.s.) who said: When the Messenger of Allah was in the last stages of his life, he summoned people of the Ansar and told them “Verily Fatima’s door is my door and her house is my house, whosoever violates it has in fact violated the sanctity of Allah.” The Imam cried for a while and could not continue his words, then he said: “I swear by Allah, the sanctity of Allah has been violated! I swear by Allah, the sanctity of Allah has been violated! I swear by Allah, the sanctity of Allah has been violated! O my mother, blessings of Allah upon her!”  (Bihar Al-Anwar 22:476).
Allah’s peace and blessings be upon Lady Fatima, the day she was born, the day she passed away, and the day she will be resurrected.
Answered by: Sheikh Mansour Leghaei

Monday, September 17, 2018

Why Do Shias hate the Sahaba like Umar, Uthman and Abu Bakr ?

We hate them for what they did. I mean their actions. They deserve to be hated for them. Allah(swt) created everyone equal and it is only the actions which gives one some merits over the other. As I had cleared the answer, you can believe me and stop here, or you can read further from my blog:

I request you to read Sahih Al Bukhari and Sahih Al Muslim. Every innovation that came to Islam was during the time of the 2nd caliph. He was the only one who always questioned the acts of the Holy Prophet to the extent that he doubted numerous times on the revelation. Secondly, Al tabari in his works mentions the incident of Saqifa how Umar ibn al Khattab came with his men along with Khalid ibn Walid on the house of Fatima a.s. and tried to burn the house. The events unfortunately led to the miscarriage of the unborn child of Fatima a.s. and later resulted in her own death because of that injury. Thirdly Umar was the one who did not allow the Holy Prophet to write his last will of advice to the muslims.
Narrated Ibn 'Abbas:
When Allah's Apostle was on his death-bed and in the house there were some people among whom was 'Umar bin Al-Khattab, the Prophet said, "Come, let me write for you a statement after which you will not go astray." 'Umar said, "The Prophet is seriously ill and you have the Qur'an; so the Book of Allah is enough for us." The people present in the house differed and quarrelled. Some said "Go near so that the Prophet may write for you a statement after which you will not go astray," while the others said as Umar said. When they caused a hue and cry before the Prophet, Allah's Apostle said, "Go away!" Narrated 'Ubaidullah: Ibn 'Abbas used to say, "It was very unfortunate that Allah's Apostle was prevented from writing that statement for them because of their disagreement and noise."
Then how does a fellow muslim who is aware of this, could possibly have a soft heart with such a person.

Wednesday, May 23, 2018

جب حضرت علی علیہ السّلام ( ظاھری طور پر ) خلیفہؑ بنے تو ۔۔۔۔

1 - شیعہؑ کا کلمہؑ اور اذان جاری کیوں نہیں کروائ ؟
2 - ( نماز ) تراویح کیوں ختم نہیں کروائ ؟
3 - مسجدیں بنوائیں ، امام باڑے کیوں نہیں بنواۓ ؟
4 - مُتعہ کو جاری کیوُں نہیں کیا ؟
5 - باغ فِدک کو بی بی فاطمہؑ ( سلام اللہ علیہا ) اور حسنین کریمین ( علیہم السّلام ) کو واپس کیوں نہیں کیا ؟

یہ کُل 5 سوال ھیں 

اور آئیۓ آج آپکو پتا چلے گا کہ ان سوالوں کا جواب کسی مولوی یا مجتہد نے نہیں بلکہ خود مولا علی علیہم السّلام نے دیۓ ھیں ۔
کیونکہ یہ تمام سوال نۓ نہیں ھیں ۔۔
1436 سال سے نسل اُمیّہ و مروان و بنوُ عباس یہی سوال کرتی آئ ھے ۔۔ !!

سرکا جناب باب العلم علیہم السّلام سے جب یہی سوال پوچھے گۓ تو آپ علیہ السّلام منبر کوفہؑ پر تشریف لے گۓ اور ایک بلیغ خطبہؑ ارشاد فرمایا ۔۔ اسکے اقتباس درج کر رھا ھوں ۔۔
( حوالہؑ : کتاب الاحتجاج ۔۔ جلد نمبر 1 )
( حولہؑ : کتاب نہج الاسرار ۔۔ جلد نمبر 1 )
( حوالہؑ : کتاب فضائل امیرالمومنین ابن عقده کوفی (333 )
( حوالہؑ : علل الشرائع شیخ صدوق ( 381 )
(حوالہؑ : کفایه الاثر خزاز قمی ( 400 )
( حوالہؑ : احتجاج طبرسی ( 548 )
( حوالہؑ : مناقب آل ابی طالب ابن شهر آشوب ( 588 )
( حوالہؑ : الروضه فی فضائل امیر المومنین شاذان ابن جبرئیل قمی (660)
خطبہؑ بعنوان :
معاویہ سے جنگ کرنے اور ابوبکر و عمر سے جنگ نا کرنے کا سبب :

جنگ نہروان ( خوارجین سے جنگ ) سے فارغ ھونے کے بعد سرکار جناب امیر المُومنین علیہم السّلام ایک محفل میں کچھ ارشاد فرما رھے تھے کہ " اشعث " نے سوال کردیا ۔
جسکے جواب میں سرکار جناب امیرالمومنین علیہ السّلام نے فرمایا :
" اے اشعث ۔۔۔
توُ نے اپنی بات تو کہہ دی اب اسکا جواب بھی سُن اور اسکو یاد رکھ ۔۔
اور حُجّت کو اپنا شُعار بنا لے کہ ۔۔
میرا یہ اقتدار ( خلافت ظاھری ) چھ پیغمبروں
کی طرح ھے ۔۔
1 - نوُح علیہ السّلام
2 - لوُط علیہ السّلام
3 - ابراھیم علیہ السّلام
4 - مُوسیٰ علیہ السّلام
5 - ھاروُن علیہ السّلام
6 - مُحمّد صلی اللہ علیہ وآلہ وسلم

نوُح علیہ السّلام کی تاسئ کی جیسا انہوں نے کہا :

" فَدَعَا رَبَّهُ أَنِّي مَغْلُوبٌ فَانتَصِرْ " (سورۃ القمر ۔۔ آئیت نمبر 10)
ترجمہؑ :
اے میرے ربّ میں مغلوُب ھوگیا میری نصُرت فرما "
اب اگر تمُ یہ کہو کہ اُنہوں نے بلا وجہ ایسا کہا تو تم نے کُفر کیا اور اگر کہو کہ اُنکی اُمت نے اُنکے ساتھ حالات ایسے بنا دیۓ تھے تو پھر تمہارے نبی ﷺ کا وصی ( علی علیہ السّلام ) نوح سے زیادہ مجبوُر تھا ۔
لوُط علیہ السّلام کی تاسئ کی جیسا کہ اُنہوں نے کہا :

" لو أن لي بكم قوة أو آوي إلى ركن شديد " ( سورۃ ھوُد ۔۔ آئیت نمبر 80 )
ترجمہؑ :
" کاش تم سے بچنے کی مجھ میں قوّت ھوتی یا میں کسی زبردست پناہ میں جاکر بیٹھ جاتا "
اب اگر تمُ یہ کہو کہ اُنہوں نے بلا کسی خوف کے یہ کہا تو تمُ نے کُفر کیا اور اگر تمُ یہ کہو کہ اُنکی قوم نے انکے ساتھ یہ حال کیا کہ وہ تنہا رہ گۓ تو تمہارے نبی ﷺ کا یہ وصی اُس سے زیادہ مجبوُر تھا ۔
ابراھیم علیہ السّلام کی تاسئ کی جیسا کہ اُنہوں نے کہا :

" وَأَعْتَزِلُکُمْ وَمَا تَدْعُونَ مِن دُونِ اللَّهِ " ۔۔ سورۃ مریم ۔۔ آئیت نمبر 49 )
ترجمہؑ :
میں تم سے اور جن جن کو تم اللہ کے سوا پُکارتے ھو علیحدہ ھوتا ھوُں
اب اگر تمُ کہو کہ ابراھیم علیہ السّلام بنا کسی وجہؑ کے اپنی قوم سے الگ ھوگۓ تو تم نے کفر کیا اور اگر کہو کہ انکی قوم نے انکو ایسا مجبوُر کیا تو تمہارے نبی ﷺ کا وصی اس سے زیادہ مجبوُر ھے ۔
موُسیٰ علیہ السّلام کی تاسئ کی جیسا کہ اُنہوں نے کہا :
" فَفَرَرْتُ مِنکُمْ لَمَّا خِفْتُکُم " ۔۔۔۔ ( سورۃ الشعراؑ ۔۔ آئیت نمبر 21 )
ترجمہؑ :
میں تم سے ڈرا تو میں خود ھی تمُ سے بھاگ گیا تھا
اب اگر تمُ کہو کہ اُنہوں نے بلا کسی خوف کے قوم کو چھوڑا تو تمُ نے کُفر کیا اور اگر کہو کہ واقعی قوم اُنکی جان کے درپے ھوگئ تھی اسلیۓ وہ وھاں سے چلے گۓ تو تمہارے نبی ﷺ کا وصی اُن سے زیادہ مجبوُر تھا
ھاروُن علیہ السّلام کی تاسئ کی جیسا کہ اُنہوں نے کہا :

" یابْنَ أُمَّ إِنَّ الْقَوْمَ اسْتَضْعَفُونِی وَکَادُواْ یَقْتُلُونَنِی " ( سورۃ الاعراف آئیت 151 )
ترجمہ :
" اے میرے ماں جاۓ ، تحقیق کہ قوم نے مجھے ( تیرے بعد ) ضعیف سمجھا اور قریب تھا کہ مجھے قتل کردیتے "
اب اگر تم کہو کہ انہوں نے بلاوجہ ایسا کہا اور گئو سالہ کی پرستش سے بنا کسی وجہ کے نہیں روکا تو تم نے کُفر کیا اور اگر کہو کہ اُن کو مجبوُر اور کمزور کردیا گیا تھا تو تمہارے نبی ﷺ کا وصی اس سے زیادہ مجبوُر تھا ۔
مُحمّد ﷺ کی تاسئ کی جب انہوں نے ھجرت کی :
اور جاتے ھوۓ مجھے اپنے بستر پر سُلا کر گۓ ۔۔
اب اگر تُم کہو کہ اُنہوں نے بلا کسی وجہ کے ھجرت کی تو تُم نے کُفر کیا اور اگر کہو کہ اُنکو مجبوُر کردیا گیا تھا تو تمہارے نبی ﷺ کا یہ وصی اُن سے زیادہ مجبوُر تھا ۔

کچھ اندازہ ھوُا ؟؟
کتنا مجبوُر کردیا گیا تھا میرا مولا علی علیہ السّلام ؟
کُچھ سمجھ میں آیا کہ کیوُں جو بدعتیں دین میں داخل ھوُئیں اُنکو بند نہیں کیا میرے مولا علی علیہ السّلام نے ؟؟
ان چھ انبیاؑ میں سے چار اولوالعزم پیغمبر ھیں ۔۔
جو جو وجوھات ان آیات میں ان سب کی اپنی اپنی قوم سے علیحدگی کی بنی وہ تمام وجوھات اکیلۓ میرے مولا علی علیہ السّلام کو روکے ھوۓ تھیں ۔۔
اب ایک اور سرکار جناب امیر علیہ السّلام کا خطبہؑ سُنو ۔۔
اور یاد رکھنا ۔۔ کہ کیوں سرکار نے تلوار نہیں اُٹھائ اور بپہت کُچھ برداشت کیا ۔۔
چاھے وہ گلے میں رسّی ڈال کر حرامیوں کا میرے مولا کو کھینچنا ھو
چاھے وہ دروازے کو آگ لگانا ھو
چاھے وہ میری مخدومہؑ کونین سلام اللہ علیہا کا پہلوُ شکستہ کرنا ھو
چاھے وہ فدک کا حق غصب کرنا ھو
چاھے وہ خلافت کا حق چھیننا ھو
اس سب پر خاموشی کی سب سے بڑی وجہ ۔۔۔

حوالہؑ :
کتاب : استیعاب عبد البرجلد ا صفحہ۱۸۳طبع حیدر آباد
حضرت علیؑ فرماتے ہیں کہ میں نے لوگوں سے یہ کہہ دیا تھا کہ دیکھو رسول اللہ کا انتقال ہو چکا ہے اور خلافت کے بارے میں مجھ سے کوئی نزاع نہ کرے کیوں کہ ہم ہی ا س کے وارث ہیں ۔لیکن قوم نے میرے کہنے کی پرواہ نہیں کی ۔
" خدا کی قسم اگر دین میں تفرقہ پڑ جانے اور عہد کفر کے پلٹ آنے کا اندیشہ نہ ہوتا تومیں ان کی ساری کاروائیاں پلٹ دیتا ۔"
(2) حوالہؑ :
کتاب : معالم التنزیل صفحہ۴۱۲ ، صفحہ۴۱۴،
کتاب : احیاء العلوم جلد۴ صفحہ ۸۸ سیرت محمدیہ صفحہ۳۵۶
کتاب : تفسیر کبیر جلد۴ صفحہ۶۸۶
کتاب : تاریخ خمیس جلد۲ صفحہ ۱۱۳۹
کتاب : سیرت جلبیہ صفحہ۳۵۶
کتاب : شواہد النبوت اور فتح الباری
" میں ہے کہ آنحضرت نے حضرت عائشہ سے فرمایا کہ ۔۔۔۔
" اے عائشہ ”لوَ لاَ حدَ ثَانِ قَومُک بالکَفرِ لَفَعلتُ “
اگر تیری قوم تازی کفر سے مسلمان نہ ہوئی ہوتی تو میں اس کے ساتھ وہ کرتا جو کرنا چاہیے تھا۔
اور اب مجھے یہ بتانے کی ضرورت تو ھے نہیں کہ " جنگ بدر سے خیبر و خندق تک " پورا عرب گواہ ھے کہ کس کی تلوار سینوں کو چیرتی رھی اور گردنوں کو کاٹتی رھی ؟؟
بڑے بڑے " بہادروں " کو پہاڑوں پر بکری کی طرح اچھلتے دیکھا ھے
بڑے بڑے " بہادروں " کو جو ھنٹر ھاتھ میں لیۓ گھوما کرتے تھے تاریخ نے کوئ ایک نام بھی محفوظ نہیں کیا جو انکے ھاتھوں قتل ھوا ھو کسی بھی جنگ میں ؟؟
( یہ چیلنج بھی ھے کہ دکھاؤ اگر کوئ نام مل جاۓ ؟ )
مکہّ و مدینہ کے بسنے والے نا تو عمرو بن عبدود کا مارے جانا بھولے تھے اور نا ھی خیبر کا دروازہ اکھاڑے جانا ۔۔
جنگ خندق میں عمرو بن عبدود نے جب گستاخی کی اور مولا علی علیہ السّلام کے چہرہ مبارک پر لعاب دھن پھینکا تو آپ علیہ السّلام اُس کی چھاتی سے نیچے اُتر آۓ جس پر وہ جو بہُت زیادہ " غصّیلہ " تھا وہ بے اختیار بولا بھی تھا ۔۔۔" یا رسول اللہ یہ دیکھیۓ علی علیہ السّلام نے کیا کیا ؟ اتنا اچھا موقع گنوا دیا ۔۔ اس پر تو قابوُ پالینا ھی بڑا کام تھا ۔۔ "
قتل عمرو بن عبدود کے بعد جب مولا علیہ السّلام سے پوچھا گیا تو آپ نے فرمایا ۔۔
اگر اس وقت میں اسے قتل کردیتا تو میرا ذاتی غصّہ شامل ھوجاتا
( جبکہ میں تو " یدّ اللہ " ھوں اسلیۓ لڑتا ھی صرف اللہ اور اسکے رسول اور اسکے دین کیلیۓ ھوں )
ھاں یہ ضرور پتا چل گیا تھا کہ " یہ محمّد وآل محمّد ﷺ اپنا حق چھن جانے پر نہیں بولتے لیکن اگر اسلام و دین پر کچھ بن جاۓ تو پھر یہ اُٹھ کھڑے ھوتے ھیں "
تو بس اُنہوں نے طے کرلیا کہ ۔۔۔
" کہ دین کی بنیادوں کو فی الحال چھیڑو نہیں اور ان کو چھوڑو نہیں "
چنانچہ جن " چڑی ماروں " کی ٹانگیں کانپتی تھیں مولا علی علیہ السّلام کو آتے دیکھ کر ۔۔
" انکی ھمّت اتنی بڑھ گئ کی گلے میں رسّی ڈال کر کھینچتے رھے "
(3) حوالہؑ :
کتاب : تاریخ اعثم کوفی ۸۳ طبع بمبئی

" میں حضرت علیؑ کی وہ تقریر موجود ہے جو آپ نے خلافت عثمان کے موقع پر فرمائی ہے۔ ہم اس کا ترجمہ اعثم کوفی اردو طبع دہلی کے صفحہ۱۱۳ سے نقل کرتے ہیں۔۔۔۔۔۔۔۔
" خدا ئے جلیل کی قسم ......
اگر محمد رسول اللہ ﷺ ہم سے عہد نہ لے لیتے اور ہم کو اس امر سے مطلع نہ کر چکے ہوتے جو ہونے والا تھا تو میں اپنا حق کبھی نہ چھوڑتا ۔ اوراپنا حق کسی شخص کو نہ لینے دیتا ۔ اپنے حق کے حاصل کرنے کے لیے اس قدر کوشش بلیغ کرتا کہ حصول مطلب سے پہلے معرض ہلاکت میں پڑنے کا بھی خیال نہ کرتا ۔ "
اب کچھ سمجھ میں آئ ؟؟
یہ وہ جواب ھیں جو مولا علی علیہ السّلام نے از خود ارشاد فرماۓ اور مجھے پورا یقین ھے کہ آپ میں سے اکثر نے یہ پڑھنا تو دور کی بات سُنے بھی نہیں ھونگے !!
اور اب باری ھے میرے تبصرے کی ۔۔۔
تو اب دل پر ھاتھ رکھو اور جواب سُنو ۔۔۔
ابوُ جہل کی جاھل اولادو ۔۔ !!
پہلے اور دوسرے سوال کا جواب :

اسلیۓ بند دوبارہ شروع نہیں کروایا کہ " جو پروانے اپنی شمع رسالت ﷺ کا جنازہ چھوڑ کر تین دن واپس نہیں آۓ وہ کیا یہ بات مانتے ؟؟ جنہوں نے نبی ﷺ کا لحاظ نہیں کیا وہ علی علیہ السّلام کا کیا کرتے ؟؟
تیسرا سوال :

پہلی بات تو یہ کہ اس وقت تک واقعہؑ کربلا ھوا ھی کب تھا جاھل ؟؟
دوسری بات یہ کہ پہلا امام بارگاہ " بیت الحزن " کے نام سے شمع رسالت کے پروانوں نے " رسول اللہ ﷺ کی بیٹی کو بنا کر دیا تھا جنت البقیع میں " ۔۔۔
کیونکہ اس وقت بھی تمہارے باپ دادا کو رسول اللہ ﷺ کی بیٹی کا رونا ۔۔۔ پسند نہیں تھا ۔۔
جہاں تک بات ھے رونے کی ۔۔۔
تو کیا بھول گۓ کہ رونے کیلۓ جگہ کی قید نہیں ھوتی ؟؟
" کسی کو غار میں رونا آگیا تھا ۔۔ یاد نہیں کیا ؟ "
چوتھا سوال :

مُتعہ کو جاری تو تب کرتے جب اُنہوں نے وہ بند کیا ھو ؟
اُن کے پیروکار تو " کسی کی بہن کے مُتعہ کرنے کی خبر کے بعد بند کرنے کے فیصلے کو اور فیصلہ کرنے والے کو مانتے ھی نہیں "
اسلیۓ مولا علی علیہ السّلام کے پیروکاروں میں وہ بمطابق حکم قرآن و رسول ﷺ جاری تھا اور ھے ۔
پانچواں سوال :

باغ فِدک ۔۔
کو اسلیۓ واپس نہیں لیا مولا علی علیہ السّلام نے کیونکہ اس کی وارث مخدومہؑ عالیہ سیّدہ فاطمہؑ سلام اللہ علیہا تب دنیا سے پردہ کرچُکی تھیں ۔۔
اور ظاھر ھے جب دعویدار ھی نا ھو تو کس طرح واپس لیتے ؟؟
یہ تو تھے تمہارے سوالوں کے جواب ۔۔۔ اب میرے کچھ سوال ھیں تمہارے انہی سوالوں کے جواب میں ۔۔
اگر واقعی حق پر ھو تو دو اسکا جواب ۔۔
میں بھی تو دیکھوں کہ " شیعہ نے تو چیلنج کا جواب دے دیا "
اب شیعہ کے چیلنج کا جواب کون دے گا ۔۔۔ !!
سوال نمبر ایک :

رسوُل اللہ ﷺ کے جنازے میں " بڑے ستارے " کیوں نہیں تھے ؟
سوال نمبر دو :

" الصّلوٰۃ خیراً من النوم " رسول اللہ ﷺ کے دور میں جزو اذان نہیں تھا نا ھی خلیفہؑ اؤّل کے دور میں تو پھر اس کو اذان کا جزو بنانے کی بدعت کیوں کیگئ ؟؟
سوال نمبر تین :

نماز تراویح نا عہد رسالت ﷺ میں پڑھی گئ اور نا ھی خلیفہ اوّل کے دور میں ۔۔ تو پھر یہ بدعت کیوں اپنائ گئ ؟؟
سوال نمبر چار :

قرآن نے کہا " نبی کی بیبیو گھروں میں قرار پکڑو "
تو پھر نبی کی جو بی بی گھر سے باھر نکلی اور صرف باھر نہیں نکلی بلکہ لشکر کی سربراہ بھی بن کر میدان میں آئ اس کے بارے میں کیا کہتے ھو ؟؟
اور اگر وہ ٹھیک تھا تو پھر آج عورت کی حکمرانی پر فتوے کیوں لگاتے ھو ؟
سوال نمبر پانچ :

مُتعہ ۔۔۔ کو قرآن کی آئیت اور رسوُل اللہ ﷺ کی حدیث نے حلال کیا تھا
خلیفہؑ اوّل کے دور میں بھی حلال ھی تھا
پھر قرآن و حدیث کیخلاف اسکو بند کرکے زناؑ سے بچنے کا راستہ بند کرنے کا اختیار کس نے دیا تھا بند کرنے والے کو ؟؟
کیونکہ اسکے علاوہ اور کوئ طریقہ ھے ھی نہیں ایک شادی شدہ مرد کیلیۓ جو گھر سے دور ھو کہ وہ حرام کاری سے بچ سکے ۔
سوال نمبر چھ :

حضرت عمر بن عبدالعزیز ( رح ) نے باغ فِدک
" اولاد فاطمہؑ سلام اللہ علیہا " کو یہ کہہ کر واپس کر دیا تھا کہ ۔۔۔۔۔
" یہ تمہارا حق تھا اور پہلے اس معاملے میں فیصلہ کرنے والے سے اجتہادی غلطی ھوئ " ۔۔
اب یہ بتاؤ کہ ان دونوں میں سے کون صحیح تھا ؟؟
خلیفہؑ اوّل یا پھر عمر بن عبدالعزیز ؟؟؟
اب مجھے دیکھنا ھے کہ ان سوالوں کے کیا جواب دیتے ھو ۔۔
منتظر ھوں
( حجّت تمام ھوئ ۔۔۔ الحمد للہ رمی

Monday, April 23, 2018

Real Face of Hazrat Umar|| Gustakh Kon? || Shia Kafir Kyun

Monday, March 26, 2018

Research on Sahih Al-Bukhari

Wednesday, January 31, 2018

Did Imam Ali name his sons after the first three Caliphs ??

Some Muslims create an impression that Ameerul Momineen (a.s.) Ali b. Abi Talib (a.s.) was pleased with the companions particularly the Shaikhain and accepted their caliphate without any reservations and he was never under any duress or compulsion.
As proof they advance some tame arguments like Ali (a.s.) naming his sons after the caliphs shows his love and admiration for them.


The names of some of the sons of Ameerul Momineen (a.s.) coincided with the names of the previous caliphs. But only a very prejudiced and misinformed student of history would claim that this denotes affection of Ameerul Momineen (a.s.) for the caliphs.
Our first question to these Muslims – is the name of the caliph the very first instance in the history of Islam of an infant being named such. For e.g. was Umar b. Khattab the first person to be named as Umar? If not they what leads these Muslims to believe that Ali b. Abi Talib (a.s.) named his son after Umar. It is established historically that these names were such that they were already commonly used in Arab culture. If someone named his son with one of these names it is because these names were acceptable in the culture at that time. It is a fallacy to assume (leave alone assert) that someone was named after someone.
It is only when Islam and Shiasm spread to other lands and cultures over a period of time and the followers of Ameerul Momineen (a.s.) in these foreign lands heard the names of the caliphs in a negative light of being the usurpers of the right of Ameerul Momineen (a.s.) that the names of these caliphs became culturally unacceptable in the Shia society. For them these names did not represent Arab culture but instead represented negative icons.
Several Imams (a.s.) also named their daughters after Ayesha. Does this mean that the Imams (a.s.) were pleased with her while the most biased and weakest of historical reports are unanimous that she waged a six-day battle against Ali b. Abi Talib (a.s.) leading to the death of thousands of Muslims in Islam’s first ever civil war in Jamal?
Obviously, the answer lies in the practice of the time when the Imams (a.s.) refrained from doing anything to expose themselves and their Shias to the wrath of the despotic rulers of Bani Umayyah and Bani Abbas. For the same reason, Imams (a.s.) have also openly rebuked some of their chosen companions to spare them (companions) of the caliphs’ wrath. This rebuke cannot be taken as a sign that Imams (a.s.) were displeased with the companions just like naming the children after companions and wives cannot be taken as a sign that Imams (a.s.) were pleased with them.
That is also, why we find so many companions and their fathers with names like Umar (Mufazzal b. Umar), Ziyaad (Kumayl b. Ziyaad), Muawiyah (Muawiyah b. Wahhab).

Why don’t Shias follow their Imams in naming their children?

These Muslims taunt the Shias for ignoring the Sunnah (practice) of their Imams in naming their children. They demand that like their Imams, Shias must also name their children after the caliphs.
There is a manifold answer to this question.
1. As explained it is evident that names were given for reasons other than affection for companions and wives. It was clearly to ward off tyranny and oppression from the caliphs of the time. Since the Shias today do not witness the same tyranny and oppression from the kings and caliphs they do not name their children after the caliphs and companions. When the Shias do witness tyranny and oppression they name them after the caliphs. This is in fact preferable as commanded by the Imams (a.s.) since safeguarding one’s life is necessary when a situation does not call for jihad.
2. Shias prefer to name their children after an infallible rather than the son of an infallible unless the son was also an infallible. This is because intellect demands that we emulate the infallible right down to his name.
3. Shias believe as also affirmed by Sunni reports that the names of the infallibles were chosen by Allah Himself. According to Hadith-e-Lauh (Tradition of the Tablet) which is also recorded by Sunni scholars like Hammuee in Faraed al-Simtain (chapter 2 pg 137-139), Allah Himself chose the names of Imams and their titles. So if Allah chooses Jafar it does not mean Allah has chosen based on some Jafar who existed in history, unless He Himself specifies it. Likewise, when Ali b. Abi Talib (a.s.) selects the name Umar or Abu Bakr it does not mean that it is based on some historical figure unless Ali (a.s.) specifically mentions it as he has done in the case of Uthman b. Mazoon.
4. Rather than worry about why Shias don’t emulate their Imams in naming their children, Muslims should focus on why they don’t emulate the Holy Prophet (s.a.w.a.) and name their children Hasan and Husain, instead of naming them after the companions. There are widely reported Sunni traditions that Imam Hasan (a.s.) and Imam Husain (a.s.) were named by the Prophet (s.a.w.a.) himself based on Allah’s command. Hasan and Husain are Arabic derivations of the words Shabar and Shubair respectively who were the sons of Hazrat Haroon (a.s.), who were also named by Allah.

Why don’t Shias name their children after Yazid

Some Muslims insist on the names argument and demand that if culturally acceptable names were given why don’t we find names like Yazeed, Muawiyah, Ziyad and Abu Jahl and Abu Lahab, etc.
1. Among Arabs, we find that Yazeed was commonly used by Shias even after the incident of Karbala because for them it represented a culturally acceptable name and was not exclusively identified with the villain Yazeed who mercilessly martyred Imam Husain (a.s.) and his companions and imprisoned the members of the holy Ahlul Bait (a.s.).

From Shia books of Rijaal (brief biographies of narrators of traditions) like: Rijaal-e-Toosi, Rijaal-e-Barqi, Rijaal-e-Kashi, Mojam al-Rijaal al-Hadith of Ayatullah Sayed Abul Qasem al-Khui (r.a.), we find numerous examples of die-hard Shias and enemies of Bani Ummayah named Yazeed.[i]
2. Likewise, we have seen companions and their fathers named after Yazid, Muawiyah and Ziyaad like Mufazzal b. Umar and Muawiyah b. Wahab (both amongst the closest companions of the Imam Jafar Sadiq (a.s.)) and Kumayl b. Ziyaad among the closest companions of Ameerul Momineen (a.s.). Likewise Shias were named Hisham like Hisham b. Hakam (close companion of Imam Sadiq (a.s.)) and it is obvious that they were not named based on Hisham b. Abdul Malik – the one who poisoned Imam Ali b. Husain (a.s.) Zainul Abedeen. These are a few examples from the many in the books of Rijaal (narrators of traditions).
3. Shias are not interested in naming their children after Abu Jahl and Abu Lahab but these Muslims can do so.

Umar vs. Umar

1. Even if we assume that names were granted based on caliphs, it does not mean anything. Names do not determine one’s choices; ultimately a person’s actions determine whether he is affectionate or unaffectionate towards the caliphs. It is reported Umar b. Abdul Aziz was from Umar b. Khattab’s lineage and obviously named after him. But his actions do not indicate that he was happy with his ‘role model’ particularly on returning Fadak which Umar b. Khattab withheld from Fatima – the Prophet’s (s.a.w.a.) daughter. If indeed Umar II was named after Umar b. Khattab then he would have shown affection towards Umar by following his footsteps.
2. Likewise, if Ali b. Abi Talib (a.s.) named his son Usman after Usman b. Affan, then Usman b. Ali in Karbala should have refrained from fighting with Yazid since he was Usman b. Affan’s grandson. Or at the very least a general announcement should have been made before the Battle of Karbala that all those named after the caliphs should forcibly be evicted from the battle so as to not shed the blood of innocent!
Thus, it is established that just because the names of two people happen to be the same as they were from the same culture, it does not mean that one was named after another or his father loved the former.
Also, since the narrations of traditions were banned immediately after the martyrdom of the Holy Prophet (s.a.w.a.), it is very difficult to know today that for each son of Ameerul Momineen (a.s.) whose name is common with some caliph, who actually he was named after. But some traditions do give us an indication (but not towards any caliph).

It is narrated from Ameerul Momineen (a.s.) that he said regarding the naming of his son, Uthman: I have named him after my brother Uthman bin Mazoon[ii].[who was an eminent companion of the Holy Prophet(s.a.w.a.) and is buried in the graveyard of Baqi]
However, there are no traditions indicating that Ali b. Abi Talib (a.s.) named his sons after the Shaikhain.
For other names, also possibilities exist that Ameerul Momineen (a.s.) has based them on some respectable companion (instead of the caliphs).

How Shias benefited from these names

The names of some of the sons of Ameerul Momineen (a.s.) being common with those of some caliphs created an alibi for Shias later on to escape from difficult situations in the long and heart-rending history of oppression unleashed upon them by his (a.s.) opponents. Hence, we find instances when Shias were cornered by the enemies of Ameerul Momineen (a.s.). They would have surely been killed, but they escaped a sure death by praising these sons of Ameerul Momineen (a.s.) which the enemies misunderstood to be the praise of the Caliphs. The Shias were thus able to practice ‘Taqiyyah’ (dissimulation) without resorting to any untrue statement. Over the years, it resulted in protection of the lives, wealth and progeny of many Shias.
According to the aforementioned details, now in this present age after the passage of fourteen centuries, we can conclude that names cannot be the criterion for relations between two sides. Other grounds should be searched to find the reason of enmity or friendship.

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