اول اور دوم کا اپنے متعلق فیصلہ

 

ابوبکر کے اپنے متعلق فرما رہے ہیں کہ ہمارے دل سخت ہوگعے (صبحان اللہ) عمر صاحب فرما رہے ہیں میں اگر برابر چھوٹ جاؤ تو بری کامیابی سمجھوں گا

اب ناصبی حضرات خود ہی اندازہ لگائیں کہ ان دونوں شخصوں* سے کونسی ایسی غلطیاں* ہوگعی تھی کہ دم آخر ایسا فرما رہیں ہیں

حکم عمر نزول آیت !!

 

 

 

اہل فکر والوں کے لیے اس روایت میں گوشے ہی گوشے ہیں ذرا غور کریں

معاذ اللہ اللہ کا نبی صہ نماز پرھانا چارہا ہے اور عمر ان کو روک رہے ہیں

صرف روک ہی نہیں رہے بلکہ انہیں سکھا رہے ہیں کہ اللہ نے آپ کو منع کیا ہے مگر پھر بھی نبی صہ نماز پرھانا چاہ رہے ہیں


معاذ اللہ آپ صہ کو منافقین سے محبت تھی

اسی وقت یہ آیت اترتی ہے اور نبی کو منافق کی نماز پرھانے سے روک دیا جاتا ہے

یعنی عمر صاحب جو چاہتے تھے وہی اللہ نے چاہا

عمر کی بات ذیعہ نہ ہو چاہے معاذ اللہ رسول کی رسالت پے حرف آجائے

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نبی (ص) نے اپنی وفات تک متعہ سے منع نہیں کیا۔۔

سلمہ بن اکوع صحابی رسول (ص) کا کہنا ہے کہ۔۔۔۔

“رسول اللہ (ص) نے ہمیں اس (متعۃ النساء) کا حکم دیا پس ہم نے اس پر عمل کیا یہاں تک کہ انہیں اللہ تعالٰی نے اپنے پاس بلا لیا، نہ تو اس کی حرمت پر اللہ تعالٰی کی طرف سے کچھ نازل ہوا اور نہ رسول اللہ (ص) کی طرف سے اس سے منع کیا گیا“۔۔۔۔۔۔



خلیفہ دوم عمر بن خطاب زمانہ ِ جاہلیت میں

کیا خلیفہ دوم عمر بن خطاب زمانہ ِ جاہلیت میں اپنی بیٹیوں کو زندہ درگور کیا کرتے تھے ؟
زمانہ جاہلیت میں لڑکیوں کو زندہ دفن کرنے کی تاریخ ، انسان کو آج بھی پریشان کر دیتی ہے۔ جاہل عرب بے عزتی اور مفلسی کے ڈر سے کہ شاید لڑکی کبھی جنگ میں دشمنوں کے ہاتھ لگ جائے ، لڑکیوں کو کمسنی میں زندہ درگور کر د یتے تھے اور ان افراد میں سے جو لڑکیوں زندہ دفن کردیتے تھے خلیفہ دوم عمر بن خطاب بھی تھے

طبرانى نے معجم كبير میں سند صحیح کے ساتھ نقل کیا ہے کہ عمر بن خطابنے رسول اکرم صلی اللہ علیہ و آلہ کے سامنے یہ اعتراف کیا ہے کہ وہ اپنی لڑکیوں کو زندہ دفن کیا کرتے تھے :
863 حدثنا عَبْدَانُ بن أَحْمَدَ ثنا الْحُسَيْنُ بن مَهْدِيٍّ الأُبُلِّيُّ ثنا عبد الرَّزَّاقِ أنا إِسْرَائِيلُ ثنا سِمَاكُ بن حَرْبٍ قال سَمِعْتَ النُّعْمَانَ بن بَشِيرٍ يقول سمعت عُمَرَ بن الْخَطَّابِ يقول وَسُئِلَ عن قَوْلِهِ وإذا الموؤودة سئلت قال جاء قَيْسُ بن عَاصِمٍ إلى رسول اللَّهِ صلى اللَّهُ عليه وسلم قال إني وَأَدَتُ ثَمَانِيَ بناتٍ لي في الْجَاهِلِيَّةِ
قال اعتق عن كل وَاحِدَةٍ منها رَقَبَةً قلت إني صَاحِبُ إِبِلٍ قال اهْدِ إن شِئْتَ عن كل وَاحِدَةٍ مِنْهُنَّ بَدَنَةً
.
نعمان بن بشير کہتے ہیں کہ : میں نے عمر بن خطاب سے آيت «وإذا الموؤودة سئلت» کی تفسیر سنی کہ وہ کہتے ہیں کہ : قیس بن عاصم نے رسول اکرم صلی اللہ علیہ و آلہ سے سوال کیا کہ :میں نے زمانہ جاہلیت میں 8 بیٹیوں کو زندہ دفن کر دیاتھا اب کیا کروں ؟ آپ صلی اللہ علیہ و آلہ نے فرمایا : ہر ایک لڑکی کے بدلے ایک غلام آزاد کرو ۔میں {عمر } نے رسول صلی اللہ علیہ و آلہ سے سوال کیا کہ : میں چوبان ہوں اور اونٹ میرے پاس ہیں ؟ آپ صلی اللہ علیہ و آلہ نے فرمایا ہر ایک لڑکی کے بدلے ایک اونٹ ہدیہ دو
الطبراني، ابوالقاسم سليمان بن أحمد بن أيوب (متوفى360هـ)، المعجم الكبير، ج 18 ص 337، تحقيق: حمدي بن عبدالمجيد السلفي، ناشر: مكتبة الزهراء - الموصل، الطبعة: الثانية، 1404هـ – 1983م.

هيثمى اس سند روایت کی بارے میں کہتے ہیں :
رواه البزار والطبراني ورجال البزار رجال الصحيح غير حسين بن مهدي الأيلي وهو ثقة .

اس روایت کو بزار اور طبرانی نے نقل کیا ہے اور اسکے تمام راوی صحیح روایت کے راوی ہیں سوائے حسین بن مہدی کہ وہ ثقہ ہے ۔
الهيثمي، ابوالحسن نور الدين علي بن أبي بكر (متوفاى 807 هـ)، مجمع الزوائد ومنبع الفوائد، ج 7 ص 134 ، ناشر: دار الريان للتراث/‏ دار الكتاب العربي - القاهرة، بيروت – 1407هـ.

نووى شافعى نےكتاب المجموع میں لکھا ہے :

وَرُوِيَ عَنْ عُمَرَ بْنِ الْخَطَّابِ أَنَّهُ قَالَ : يَا رَسُولَ اللَّهِ ، إِنِّي وَأَدْتُ فِي الْجَاهِلِيَّةِ
فَقَالَ : أَعْتِقْ عَنْ كُلِّ مَوْؤُودٍ رَقَبَةً .
والموؤودةُ البنتُ المقتولةِ عندما تَوَلَّدَ ، كان أهلُ الجاهليةِ يفعلونَ ذلك مخافةَ العارِ والفقرِ.
عمر بن خطاب سے روايت ہے کہ : وہ کہتے ہیں :اے رسول خدا صلی اللہ علیہ و آلہ میں نے زمانہ ِ جاہلیت میں ، اپنی بیٹیوں زندہ دفن کردیا تھا {اب
کیا کروں ؟} آپ صلی اللہ علیہ و آلہ نے فرمایا : ہر زندہ دفن کی جانے والی بیٹی کے بدلے ایک غلام آزاد کرو۔
" مؤوده " سے مراد وہ لڑکی ہے جسے دلادت کے وقت قتل کر دیا جاتا تھا ۔ زمان جاہلیت میں لوگ بے عزتی اور فقر کے خدشہ کی وجہ سے یہ کام کرتے تھے ۔

النووي الشافعي، محيي الدين أبو زكريا يحيى بن شرف بن مر بن جمعة بن حزام (متوفاى676 هـ)، المجموع، ج 19 ، ص 187 ، ناشر: دار الفكر للطباعة والنشر والتوزيع، التكملة الثانية.


ماوردى بصرى شافعى نے بھی كتاب الحاوى الكبير میں لکھا ہے

:
وَرُوِيَ عَنْ عُمَرَ بْنِ الْخَطَّابِ أَنَّهُ قَالَ : يَا رَسُولَ اللَّهِ ، إِنِّي وَأَدْتُ فِي الْجَاهِلِيَّةِ. فَقَالَ : أَعْتِقْ عَنْ كُلِّ مَوْؤُودٍ رَقَبَةً .
وَذَلِكَ أَنَّ الْعَرَبَ فِي الْجَاهِلِيَّةِ كَانَتْ تَحْفِرُ تَحْتَ الْحَامِلِ إِذَا ضَرَبَهَا الطَّلْقُ حُفَيْرَةً يَسْقُطُ فِيهَا وَلَدُهَا إِذَا وَضَعَتْهُ ، فَإِنْ كَانَ ذَكَرًا أَخْرَجُوهُ مِنْهَا ، وَإِنْ كَانَ أُنْثَى تُرِكَتْ فِي حُفْرَتِهَا ، وَطُمَّ التُّرَابُ عَلَيْهَا حَتَّى تَمُوتَ ، وَهَذَا قَتْلُ عَمْدٍ ، وَقَدْ أُوجِبَتْ فِيهِ الْكَفَّارَةُ.


عمر بن خطاب سے نقل ہوا ہے کہ: اے رسول خدا صلی اللہ علیہ و آلہ میں نے زمانہ ِ جاہلیت میں ، اپنی بیٹیوں کو زندہ دفن کر دیا تھا {اب کیا کروں ؟} آپ صلی اللہ علیہ و آلہ نے فرمایا : ہر لڑکی کے عوض ایک غلام آزاد کرو
اس کی وجہ یہ تھی کہ جاہلیت میں عرب ، حاملہ عورت کے نیچے گڑھا بناتے تھے جب عورت وضع حمل کرتی تھی وہ مولود اس میں جا گرتا تھا اگر لڑکا ہوتا تھا تو اسے باہر نکال لیتے تھے اور اگر لڑکی ہوتی تو اسے اسی میں دفن کر دیتے تھے تاکہ مر جائے یہ کام قتل عمد شمار ہوتا ہے اور {دوسرے احکام کے ساتھ ساتھ} کفارے کا باعث بنتا ہے ۔
الماوردي البصري الشافعي، أبو الحسن علي بن محمد بن حبيب (متوفى450هـ)، الحاوي الكبير في فقه مذهب الإمام الشافعي وهو شرح مختصر المزني، ج

13 ص 67 ، تحقيق الشيخ علي محمد معوض - الشيخ عادل أحمد عبد الموجود، ناشر: دار الكتب العلمية - بيروت - لبنان، الطبعة: الأولى، 1419 هـ -1999م.


مجمد امين شنقيطى متوفي1393هـ نے أضواء البيان میں اور تميمى حنبلى متوفي1225هـ نےالفواكه العذاب میں لکھا ہے :
وقد جاءَ عن عمرَ رضي الله عنه قولُه : أمرانِ في الجاهليةِ . أحدُهما : يُبْكِيْنِي والآخرُ يُضْحِكُنِي .
أما الذي يبكيني : فقد ذَهبتُ بابنةٍ لي لِوَأْدِها ، فكنتُ أحفَرُ لها الحفرةَ وتَنْفُضُ الترابَ عن لِحْيَتِي وهي لا تدري ماذا أريدُ لها ، فإذا تَذَكّرتُ ذلك بَكَيْتُ .
والأخرى : كنت أصْنَعُ إلهًا من التمرِ أضَعُهُ عند رأسي يَحْرُسُنِي لَيلاً ، فإذا أصْبَحْتُ مُعَافًى أكلتُه ، فإذا تَذَكرت ذلك ضَحِكْتُ من نَفْسِي .
عمر بن خطاب سے نقل ہوا ہے کہ زمانہ جاہلیت کی دو یادیں ایسی ہیں کہ ایک مجھے رلاتی ہے اوردوسری ہنساتی ہے

وہ یاد جو رلاتی ہے وہ یہ ہے کہ میں اپنی بیٹی کو زندہ درگور کر رہا تھا اور وہ میری داڑھی پر مٹی ڈال رہی تھی لیکن اسے معلوم نہیں تھا کہ میں اسکے ساتھ کیا کرنے والا ہوں جب بھی اسے یاد کرتا ہوں رو پڑتا ہوں
اور دوسری یاد جسے میں یاد کرکے ہنستا ہوں وہ یہ ہے میں خدا {بت} کوکھجور سے بناتا تھا اور رات میں اپنے سرانے رکھ لیا کرتا تھا جب صبح بھوکا اٹھتا تھا تو اسے کھا لیتا تھا جب بھی اس بات کو یاد کرتا ہوں تو ہنسے بنا نہیں رہ پاتا ہوں ۔
الجكني الشنقيطي، محمد الأمين بن محمد بن المختار (متوفى 1393هـ.)، أضواء البيان في إيضاح القرآن بالقرآن، ج 8 ص 439، تحقيق: مكتب البحوث والدراسات، ناشر: دار الفكر للطباعة والنشر. - بيروت. - 1415هـ - 1995م.
التميمي الحنبلي، حمد بن ناصر بن عثمان آل معمر (متوفاى 1225هـ)، الفواكه العذاب في الرد علي من لم يحكم السنة والكتاب، ج 9 ص 80 ، طبق برنامه الجامع الكبير.


نکات :
اول: ان تمام حقائق کو سامنے رکھتے ہوئے یہ ادعا کرنا کتنا مضحکہ خیز ہے اگر نبی اکرم صلی اللہ علیہ و آلہ کے بعد کوئی نبی ہوتا توہ وہ عمر ہوتے ۔
دوم : درایت سے ثابت ہوتا ہے عمر کا جناب محسن کو شہید کرنا، نا ممکن بات نہیں ہے


Those who rejected Khilafat of Abu Bakr and Umar were called Rafidhi!!

Why Shi’as are called Rafidhis?

We will enlighten our readers by citing the following Sunni sources:

1. Al-Ghunyat liTalibin, Volume 1 page 409
2. Fathul Bari Sharh Sahih Bukhari Volume 14 page 450 Chapter 9
3.  website by Safar al-Hawali

Salafi scholar namely Safar bin Abdul-Rahman al-Hawali has written on his website:

الرافضة هم الذين رفضوا خلافة الشيخين أبي بكر وعمر وزعموا أن الخلافة في علي

“Rafidha are those who reject the Khilafa of Abu Bakr and Umar and claim that Ali is the Khalifa”
 

http://www.alhawali.com/index.cfm?method=home.showfahras&ftp=firak&id=2000013

Fatah ul Bari:

والتشيع محبة علي وتقديمه على الصحابة فمن قدمه على أبي بكر وعمر فهو غال في تشيعه ويطلق عليه رافضي

“Shiasm is the love of Ali and whoever prefers him over Abu Bakr and Umar is an excessive Shia also known as Rafidhi”

Shaykh Abdul Qadir Jilani writes in his esteemed work Al-Ghunya li-Talibin (Published by Al-Baz Publishing, Inc. Hollywood, Florida):

“As for the Shia, they are also known by several other names including Rafida. They came to be called Shia for the simple reason that they relied to support the cause of Ali and considered him superior to all of the rest of the companions. The Rafida were so called because of their rejection [Rafd] of the majority of the companions and their refusal to accept the imamate of Abu Bakar and Umar.”
 Sufficient Provision for Seekers of the Path of Truth (Al-Ghunya li-Talibin Tariq al-Haqq), Volume 1, page 409

This establishes the reason why we are called Rafidhi, one who abandons the Shaykhayn is a Rafidhi.

Muhammad bin Aqeel Al-Shafi’yee said that the Sahaba and all the Banu Hashim were Rafidhi

Ibn Aqeel al-Hadhrami al-Shafiy’ee records in his authority work al al-Atab al-Jameel ala ahl al-Jarh wa al-Tadeel, page 33:

“According to Ibn Hajr Asqalani, all those lovers of Ali that deem him to be superior to Abu Bakr and Umar are Rafidhi. The conclusion of Ibn Hajr’s research would be that many major Sahaba, such as Miqdad, Zaid bin Arqam, Abu Dharr and Burhaida, the Banu Hashim and Banu Abdul Muttalib are Rafidhi, since they were his lovers and deemed him superior to Abu Bakr and Umar”.

Imam Shafi’yee was a Rafidhi

Fakhruddin al-Razi Tafseer al-Kabeer Volume 13 page 433 as well as Ibn Hajjar Makki have recorded the statement of Imam of Ahl’ul Sunnah Muhammad Idris Shafi’yee:

وقال الشافعي رضي الله عنه   ۔۔۔۔ إن كان رفضاً حب آل محمد فليشهد الثقلان أنى رافضي

Shafi’yee (ra) said: “If a Rafidhi is one who loves the family of the Prophet (s), then I testify before the mankind and Jinns that I am a Rafidhi”
Sawaiq al Muhriqah, page 449 & 450 (Faisalabad, Pakistan)

Alhamdolillah we the lovers of Maula Ali (as) feel no offence at being called Shi’a or termed Rafidhi.

Mulla Ali Qari’s acknowledgement if those that deem Ali superior are Rafidhi then we are all Rafidhi

We read in Sharh Fiqh Akbar page 63 Dhikr ‘Afzaal al Naas badh al Nabi’:

“A Sunni scholar said if we believe ‘Ali to be superior it is not due to any basis rather believing that ‘Ali is superior is compulsory since his virtues are many.

One individual raised an objection, one who deems ‘Ali as superior has smell of Rafidhi. Another said ‘This is a lie, that this smell of Rafdiyat (Rafidhism), if we accept the superiority of ‘Ali smells of Rafdiyath from the Sunnah, then Sunni traditions will leave no one as a Sunni, rather everyone is a Rafidhi. Do not fight in the Deen, nor abandon the truth”

Comment

We appeal to justice, all the injustices that have perpetuated against ‘Ali (as) and his Shi’a will be asked of by these Nawasib on the Day of Judgement. It is a miracle that despite their strenuous efforts to bring down the Fadail (attributes and virtues) of Maula ‘Ali, the Ahl’ul Sunnah Ulema have constantly deemed our Imam (as) as most superior.

Umar forced the people to recite four Takbeers in funeral prayers

The Funeral Prayer Rasulullah (s) used to recite five to seven Takbeers in Funeral prayers

We shall rely on the following esteemed Sunni works to substantiate our claim:

1. Fatah ul-Qadeer Sharh Hidaya, volume 2, page 86, Book of Janaza.
2. Fatah ul-Bari Fee Sharh Bukhari, volume 3, page 202, Book of Janaza.
3. Sharh Muslim, by Nawawi volume 1, page 310.
4. Sunan ibn e Majah, page 109, Book of Janaza.
5. Sahih Muslim Book 004, Number 2089
6. Mishkaat Shareef, page 131, Chapter Al-Mushi bil Janaza.
7. Sunan Nisai volume 4, page 65, Ba Adad al-Takbeer Al al-Janaza.
8. Sunan Abi Daud, volume 3, page 210, Book of Janaza.
9. Nayl al-Autar, volume 4, page 6, chapter Number of Takbeers in Janaza.

We read in Sahih Muslim:

It is narrated on the authority of ‘Abd al-Rahman b. Abu Laila that Zaid used to recite four takbirs on our funerals and he recited five takbirs on one funeral. I asked him the reason (for this variation), to which he replied: The Messenger of Allah (may peace be upon him) recited thus.

Comment

Since Umar bin Khattab had forced the people to recite four Takbeers, Zaid did likewise, but the Sunnah of Prophet (s) was to recite five, which is why he recited five Takbeers on one occasion. The followers of the Prophet (s) used to recite five Takbeers, whereas the disciples of Umar bin Khattab stuck to four.

The Sahabi Hudhayfa’s testimony that the Holy Prophet (s) used to recite five Takbeers

We will rely on the following Sunni works to prove our claim:

1. Sunan al-Darqutni, page 191, Al-Janaza.
2. Nayl al-Autaar, volume 4, page 68, al-Janaza.
3. Fatah al-Qadeer
4. Sharh Hidaya, page 86.

Sunan Darqutni’s statement:

“Eesa narrates that he offered prayers behind Hudhayfa Yamani who recited five Takbeers and said “I did not recite this by mistake; I recited five in the manner that the Holy Prophet (s) would do.”

Fatah al-Qadeer:

“The Holy Prophet (s) used to recite seven Takbeers for the companions of Badr and five for Banu Hashim.”

Comment

The Sunnah of Holy Prophet (s) is the recitation of five Takbeers in funeral prayers although Umar bin Khattab had forced to recite four. We Shi’as adopt the Sunnah of Prophet (s) and leave Umar bin Khattab.

Maula Ali (as) recited five Takbeers in funeral prayers

This is evidenced from the following esteemed Sunni works:

1. Fatah ul-Bari Sharh Bukhari, volume 3, page 202.
2. Zaad ul-Ma’aad, volume 1, page 163, by Ibn Qayim.
3. Nayl al-Autaar, volume 4, page 96, Book of Janaza.
4. Sunan al-Darqutni, page 191.

Sunan Darqutni’s statement:

“Ali bin Abi Talib used to recite six Takbeers for the companions of Badr and five for other companions.”

Note:

That is why the followers of Ali (as) recite 5 Takbeers and the followers of Umar recite four.

Banu Hashim recited five Takbeers for the Holy Prophet (s)

Abbas said to Ali (as): “I had heard the Prophet (s) saying that the graves of the Prophets are their bed-places” then Abbas and Ali (as) offered funeral prayers standing in a single line and Abbas recited five Takbeers for the Prophet (s).
Kanz ul-Ummal, volume 4, page 57, Kitab al-Shumail.

Comment

Holy Prophet (s) recited five Takbeers while offering the funeral prayers of Banu Hashim and the later too recited five Takbeers in the funeral prayers of Prophet (s), Ali (as) too recited five Takbeers in the funeral prayers of the companions of the Prophet (s). It is not known that why Umar bin Khattab always acted as a Mule when it came to Prophet (s) or Banu Hashim. He forced the people to go against Holy Prophet (s) and recite four Takbeers, but we, Shi’as are the followers of Prophet (s) and we recite five Takbeers, the followers of Muawiya may act like Umar, we are honored by following the Sunnah of Prophet (s) whereas they may stick to Umar’s novelties.

Umar bin Khattab forced the companions for the recitation of four Takbeers!!

This can be proven from the following esteemed Sunni works:

1. Fatah al-Qadeer Sharh Hidaya, volume 3, page 86
2. Fatah al-Bari, Volume 3, page 202, chapter of Jinazah.
3. Nayl al-Autaar, volume 4, page 66, Book of Janaza.
4. Kanz ul-Ummal, volume 8, page 113, chapter of Janaza.
5. Tareekh e Khulfaa, page 216, Dhikr e Awaliat e Umar, published by Madina publishing Company Karachi.

Allamah Suyuti in the chapter ‘Awaliat e Umar’ i.e things started by Umar counts the following at No. 9:

Tareekh al Khulafa(Urdu), page 216 (Madina Publishing Co. Karachi)

“He ordered to recite four Takbeers in funeral prayers”
Tarikh Khulfa (Urdu) page 216 (Madina publishing Co. Karachi)

Fatah al-Qadeer’s statement:

“Imam Abu Hanifa said that the people used to recite six, five or four Takbeers in funeral prayers while Holy Prophet (s) departed, the same way prevailed during the reign on Abu Bakr, but suddenly Umar forced everyone to recite four Takbeers.”

Hence it is proved that it is one of the innovations made by Umar.

Conflict between Abu Hanifa and Umar bin Khattab regarding the raising of hands during the funeral prayers

We shall rely on the following esteemed Sunni works:

1. Kanz al-U’mmal, Volume 4, page 57.
2. Meezan ul-Kubra, volume 1, page 224, Abdul Wahab Sherani
3. Rehmat ul-Ummah fi Ikhtilaf al-Aima, page

In Kanz al-U’maal we read that:

Umar bin Khattab used to raise hands with every Takbeer while offering funeral prayers and Eid prayers, whereas ibn e Na’bud al-Rehman Damishqi Uthmani stated that Imam Abu Hanifa issued a Fatwa that hands should be raised only for the first Takbeer.

Imam Abu Hanifa believes that one should raise hands while reciting the first Takbeer; we leave it to the followers of Mu’awiya to decide whether Abu Hanifa was right or Umar bin Khattab.

Ahl’ul Sunnah’s admission that five Takbeers do not negate the Funeral Prayer

1. Al-Mirqaat Sharh Mishkaat, volume 4, page 47, Book of Janaza.
2. Meezan ul-Kubra, volume 1, page 134, Book of Janaza.
3. Rehmat ul-Ummah fi Ikhtilaf al-Aima, page 84.

Mirqaat:

Mullah Ali Qari of Hanafi sect has said that if someone recites five Takbeers in funeral prayers, the prayer is absolutely correct.

Meezan al-Kubra:

If more than four Takbeers are recited in funeral prayers the prayer is not void.

This means that recitation of five Takbeers in Janaza is permissible even in Sunni sect.

A vast array of Sunni Fatwas on Takbeers in funeral prayers

Here, we shall cite the following esteemed Sunni works:

1. Fatah ul-Bari Sharh Bukhari, volume 3, page 202.
2. Meezan al-Kubra, volume 1, page 224.
3. Rehmat ul-Ummah fi Ikhtilaf al Aima, volume 1, page 86.

Fatah ul-Bari:

The narrator says that he offered prayers behind Ibn e Abbas who recited three Takbeers in the funeral prayers.

Recitation of seventy Takbeers in the funeral prayer of Hamza [ra]

We read in Ahl’ul Sunnah’s authority work Usd ul-Ghaba, Volume 2, page 54, under the Chapter Dhikr Hamza:

“The Holy Prophet (s) offered Hamza’s funeral prayers with seventy Takbeers.”

Comment

Sunni works assert that the title of Syed ul-Shuhadda has also been used for Hamza. The Holy Prophet (s) recited seventy Takbeers in the funeral prayers of Hamza. Seventy is a digit which not divisible by four but it can be divided by five, it means that once Holy Prophet (s) offered funeral prayer for Hamza alone he then offered funeral prayers for Hamza along with each of the other martyrs. This is only possible if the Holy Prophet (s) recited five Takbeers in each of the prayers. If four Takbeers are recited that would never combine to make seventy because seventy is not divisible by four. The Quranic verse which says “if you plead for their forgiveness seventy times” indicates that if funeral prayers are offered they may exceed seventy Takbeers and if special forgiveness prayers are offered they can exceed seventy. This strong evidence is confirming that the number of Takbeers in funeral prayers is five.

In brief, the funeral prayers of the Prophets, the Pious and the martyrs were offered with 5 Takbeers and the same is practiced by the Shi’a sect.

The lies, innovations & conjectures behind Tarawih

There is indeed no doubt that praying ‘Nawafil Salah’ is a very virtuous act in Islam (especially during Ramadhan). Unfortunately ‘Tarawih’ (which is 8 or 20 Rakah Salat after Isha Prayers and is offered by Ahle Sunnah brothers as well as Nasibies/Wahabies) does not fall within the category of virtuous acts due to the evils and innovations attached to it.

Our objections are as follows:

First evil innovation – The false claim that Tarawih was the Sunnah of the Prophet (s) 

It is falsely claimed that Rasool (saw) offered Tarawih for three Nights, and he that thereafter abandoned it fearing that Tarawih might become obligatory upon Ummah.

The reality: The Prophet (s) offered Tahajjud during those three nights and not Tarawih

It is important to note that:

1. Tarawih is 20 or 8 Rakah prayer after Isha عشاء Prayer
2. At no point did Rasool (saww) pray 20 or 8 Rakah Salah after Isha prayers.

What Rasool (saww) offered for 3 nights, was only and only TAHAJJUD Prayer (which starts after Midnight).

Our stance is backed up by the following hadith, wherein the Prophet prayed after the “Middle of Night”.

Narrated ‘Urwa:
That he was informed by ‘Aisha, “Allah’s Apostle went outin the MIDDLE OF NIGHT(i.e. For Tahajjud) and prayed in the mosque and some men prayed behind him. In the morning, the people spoke about it and then a large number of them gathered and prayed behind him (on the second night). In the next morning the people again talked about it and on the third night the mosque was full with a large number of people. Allah’s Apostle came out and the people prayed behind him. On the fourth night the Mosque was overwhelmed with people and could not accommodate them, but the Prophet came out (only) for the Morning Prayer.
Sahih Bukhari, Volume 3, Book 32, Number 229

In light of this tradition we deem it imperative that people stop falsely suggesting that the Sunnah is evidenced by the fact the Prophet (s) prayed 8 or 20 Rakah Salah after Isha Prayer. The fact is no such evidence exists and we challenge our opponents to negate our assertion.

Note: Some blind ignorant people (including the Mufties of Saudia) allege that “Qiyamul Lail قیام الیل “(i.e. Tahajjud) and Tarawih after Isha Prayer are the same thing. We will deal with this later on Insha-Allah.

Second Evil Innovation: Praying Tarawih in a Mosque Congregation (Jama’ah)

 Ahle Sunnah (as well as Nawasib/Wahabies) claim that Rasool (saww) stopped the so called Tarawih Prayer (First) in Congregation and (Second) in Mosque, fearing that it would become obligatory upon his Ummah. And while Rasool (saw) already passed away, therefore it can no more become compulsory for Ummah.

The reality: Offering Nawafil at home is Sunnat-e-Muwakkidah

Our opponents have baked a cake wherein the ingredients are a mixture of lies and truths. The defenders of Tarawih have prioritised the non related part of the speech of Rasool (saw), over the relevant and most important part of his words.

Here is the complete speech of Rasool (saw):

Narrated Zaid bin Thabit:
Allah’s Apostle made a small room (with a palm leaf mat). Allah’s Apostle came out (of his house) and prayed in it. Some men came and joined him in his prayer. Then again the next night they came for the prayer, but Allah’s Apostle delayed and did not come out to them. So they raised their voices and knocked the door with small stones (to draw his attention). He came out to them in a state of ANGER, saying, “You are still insisting (on your deed, i.e. Tarawih prayer in the mosque) that I thought that this prayer (Tarawih) might become obligatory on you. So you people, offer this prayer (i.e. Tahajjud or the so called Tarawih) at your homes, for the best prayer of a person is the one which he offers at home, except the compulsory (congregational) prayer.”
Sahih Bukhari, Volume 8, Book 73, Number 134

We can see that Rasool (saw) cited this Tahajjud (or the so called Tarawih) Prayer, and stated:

1. Offer this Tahajjud (or so called Tarawih) prayer at your homes.
2. Conduct the said prayer individually not in congregation at home.
3. These individual Nawafil exceed those offered in a Mosque until Qiyammah whether or not the Prophet (s) is alive is an irrelevant consideration)

It is therefore Sunnat-e-Muwakkidah (strongly recommended) to pray Nawafil at home whereas congregational Tarawih conflicts directly with the Sunnah of the Prophet (s).

Side Comment: Nawafil (optional) prayers cannot be offered in Congregation (Jammah).

This is an undeniable fact and but the advocates of Tarawih will argue why Rasool (saww) offered the Nawafil of Tahajjud (which is also known as Qiyam-ul-Lail) in congregation over three nights?

The answer is, Rasool (saw) didn’t offer any optional prayers during those three nights, he offered the compulsory prayers, which is why others were permitted to pray behind him (s) in congregation.

Qiyyam-ul-Lail was made compulsory for Rasool (saw) by Allah (swt) who states:

وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا

[Shakir 17:79] And during a part of the night, pray Tahajjud beyond what is incumbent on you; maybe your Lord will raise you to a position of great glory.

Rasool (saw) was only offering the Compulsory Prayer with the Niyyah (intention) of “Fardh” فرض , when others behind him, they only followed the Niyyah of Imam.

It is wrong to suggest that Rasool (saw) ever offered optional prayers behind a congregation made the Jamma’ah for any Nafl Prayer during his whole life. That is why he stressed that the Tahajjud (or so called Tarawih) prayers be offered at home.

If the Tarawi advocates oppose our position could they kindly direct us to any evidence suggesting that:

1. This strong recommendation of Rasool (saww) was abrogated after his death.
2. Praying it in congregation,and that too in mosques, is better than praying individually at home.

  

Third Evil of Tarawih: It has quashed the highly recommended Sunnah of our Rasool (s) (i.e. Sunnat-e-Muwakkidah)

Tarawih has opposed the strongly worded endorsement of the Prophet (s) that optional prayers be offered at home until the Day of Judgment.

According to the sayings of Rasool (saw), one sign of Biddah an evil (misguided Innovation) is this that people stop acting upon one similar Sunnah of Rasool which is why the Prophet (saw) said:

وعن غضيف بن الحارث الثمالي قال : قال رسول الله صلى الله عليه وسلم : ما أحدث قوم بدعة إلا رفع مثلها من السنة فتمسك بسنة خير من إحداث بدعة

‘Allah’s Messenger (pbuh) said: ‘If one nation innovates something, then one Sunnah of same kind disappeares, thus holding a Sunnah is better than making an innovation”.
Mishkat al-Masabih, Volume 1 page 40

Tarawih falls within the ambit of an evil, misguided, innovation, after all it has replaced the recommended Sunnah that optional prayers be recited within the confines of one’s own home. We challenge our opponents to prove our assertion wrong

Fourth Evil: Tarawih vs “Sahaba Worship”

Tarawih has nothing to do with the Sunnah of Rasool (saw), it is the by-product of “Sahaba Worship” as Umar Ibn Khattab introduced it (against the recommendation of Rasool (saw)).

Narrated Abu Huraira:
Ibn Shihab (a sub-narrator) said, “Allah’s Apostle died and the people continued observing that (i.e. Nawafil offered individually, not in congregation), and it remained as it was during the Caliphate of Abu Bakr and in the early days of ‘Umar’s Caliphate.” ‘Abdur Rahman bin ‘Abdul Qari said, “I went out in the company of ‘Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, ‘Umar said, ‘in my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)’. So, he made up his mind to congregate them behind Ubai bin Ka’b. Then on another night I went again in his company and the people were praying behind their reciter. On that, ‘Umar remarked, ‘what an excellent Bid’a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.’ He meant the prayer in the last part of the night(Tahajjut).
Sahih Bukhari, Volume 3, Book 32, Number 227

Maulana Waheed uz Zaman Khan in his commentary of Bukhari wrote the following relating to this hadith:

“From the words of Hadhrat Umar (i.e. what a good Innovation), it becomes clear that he did not personally join that prayer. Perhaps Hadhrat Umar thought that Nafl prayers are better at home and during the latter part of the night. Muhammad bin Nasr Marozi narrated that Ibn Abbas said that he was with Umar that people started making noises. Upon this Hadhrat Umar inquired what was that. Others told him that people are going back after offering Tarawih. Hearing this, Hadhrt Umar said: “The night that has been left, is better that what has passed away”.

Ahle Sunnah as well as Nawasib/Wahabies claim that:

• One can pray Nawafil in a mosque congregation (as the Sahaba were praying in small congregations in above mentioned hadith)
• Umar didn’t start an entirely new Innovation, but he merely formalised a practice wherein those Sahaba that had hitherto prayed in small group congregations could now do so in a single large congregation

And our reply is as follows:

• Umar had merely replaced a Bidah of the Sahaba playing Nawafil in congregations with another Biddah, namely them all praying in a single congregation. Replacing one Bidah, with another Biddah does not make that Bidah a halal act!
• As Caliph, it was obligatory upon Umar Ibn Khattab to stop those people (who were praying in small congregations) from this Biddah. Unfortunately rather than cutail such a Bidah, he placed his support behind it, by formalising it and publicising it!

There were many that had hitherto prayed individually, but Umar Ibn Khattab’s public support for this Biddah, the real Sunnah of our Rasool (saw) society evaporated from the public conscience.

Fifth Evil of Tarawih: It has stopped many people from praying ‘the actual’ Tahajjud Prayer

 Let us analyse this part of above mentioned hadith:

…On that, ‘Umar remarked, ‘what an excellent Bid’a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.’ He meant the prayer in the last part of the night(Tahajjud).
Sahih Bukhari, Volume 3, Book 32, Number 227

Now the real Sunnat-e-Muwakkidah (highly Recommended Sunnah) is to pray Tahajjud, but people (out of their disease of Umar Worship… pursuant to the “Seerat-e-Sheikhain) preferred this Evil Misguided Innovation of Tarawih upon the Tahajjud Prayer.

It is evident by the fact that Umar’s followers rush to the “Tarawih Prayers” on the false premise that their fast is not accepted without it), but remain asleep during the times of Tahajjud. This is down to no other reason save “Sahaba Worship”.

Sixth Evil of Tarawih: The Misguided Innovated Fatwas of the four Fiqhs of Ahle Sunnah about Congregation of Tarawih.

 As proved earlier, our Rasool (saw) never prayed any 8 or 20 Rakah prayers after Isha Prayers (either individually, or in a congregation).

Now let us look at the edicts of four Sunni Fiqh Imams regarding praying Tarawih in congregation:

Hanafi Fiqh

We read in Durr al-Mukhtar, Volume 2 page 46:

(التراويح سنة) مؤكدة لمواظبة الخلفاء الراشدين (للرجال والنساء) إجماعا

“Tarawih unanimously is Sunnat Muakida as the guided caliphs were persevered in offering it with men and women”

We read in Durr al-Mukhtar, Volume 2 page 47:

(والجماعة فيها سنة على الكفاية) في الاصح، فلو تركها أهل مسجد أثموا

“To offer it in congregation is Sunnat Kiffaya according to the most correct opinion, if all the people of a mosque abandoned it, then all of them would be sinners”.

Note:The Sahaba didn’t offer Tarawih prayers during the lifetime of our Prophet (s) or during the reign of Abu Bakr, were all of these individuals, including the Prophet (s) and Abu Bakr, sinners as the Fatwa suggests?

We also read in Fatawa Alamgiri, Volume 1 page 116:

وَلَوْ صَلَّى التَّرَاوِيحَ ثُمَّ أَرَادُوا أَنْ يُصَلُّوا ثَانِيًا فُرَادَى

“If they offered Tarawih and then they want to offer it a second time then they should do it individually (not in a congregation)”.

Note: Can the Nawasib of Sipah Sahaba tell us if it the Prophet (s), declared it Haram to offer Tarawih a second time in a congregation? If the Prophet (s) never said such a thing, who has the right to declare acts as haram in the Shariah after his death?

We read in Durr al-Mukhtar, Volume 2 page 49:

(والختم) مر سنة، ومرتين فضيلة، وثلاثا أفضل (ولا يترك) الختم (لكسل القوم)

“Khatam (completing Quran) once is Sunnah, twice is Fadhilah (better), thrice is Afdhal (best), and Khatam (completing Quran) should not be abandoned due to the laziness of people.”

Note: The Prophet (s) never completed any Quran (once or twice or thrice) during any 8/20 Rakah prayer after Isha, so how has this staircase of virtues come into fruition?

Shafai & Hambali Fiqh

They declare the Jama’at an obligatory Sunnah for all i.e. leaving without any reason is a sin.

Whilst we offer no comments from our side comments by our Sunni Brothers would be much appreciated.

Maliki Fiq’h

They consider the Jama’at as Mustahab i.e. better, but not an obligatory Sunnah.

Our Comments:

This is again a bidah as the Prophetic Instructions were that it is Mustahab to offer Tahajjud at home. If certain individuals choose to oppose the Prophet’s directive and want to declare it Mustahab in Jammah, they do so at their own risk.

Further challenges regarding Tarawih directed at those of the Wahabi / Nasibi persuasion

According to Salafies any new action, which was not been revealed by Allah (swt), and was later invented by the people constitutes a misguided innovation (Biddah).

We accordingly invite them to take up the following challenges:

(1). Why do Wahabies pray Tarawih for 30 Nights of Ramadhan in congregation?

1. Our Rasool (saw) offered Tahajjud congregational prayers (or so called Tarawih) for just three nights during Ramadhan. Why have you extended this Sunnah of three nights to an entire thirty nights during Ramadhan?
2. Moreover, why have you restricted it to the thirty nights of Ramadhan and not three hundred and sixty five nights a year? (i.e. Did Rasool ever tell you that this Congregational Tarawih prayer can only be offered during Ramadhan and would be Haram and would be rendered haram if replicated during other times of the year?)

Note: This thirty day extension has no nexus with the Prophet (s), the Salafies are merely implementing the Qiyyas of their second Khalifa.

(2). The Salafi Sunnah of completing the entire Quran during “Tarawih”

We invite the Salafies to enlighten us:

1. Did the Prophet ever complete the recitation of the entire Quran via congregational prayers over the thirty nights of Ramadhan?
2. If not, can they produce any authentic Hadith wherein the Prophet (s) ordered that his Ummah do so after his death (s)?

It is indeed ironic that the same Salafies that object to the Shia regularising the practice of Darood before Adhan due it being a Bidah have themselves regularised a practice of completing the Quran during the Congregational Tarawih prayers, and encourage participation in it!

Note: Neither Allah, nor His Rasool (saww) ever ordered (or recommended) the recitation of the entire contents of the Quran during Congregational prayers during the thirty nights of Ramadhan. Contrary to this, Allah (swt) recommended that we read those parts of the Quran that are easy.

[Shakir 73:20] Surely your Lord knows that you pass in prayer nearly two-thirds of the night, and (sometimes) half of it, and (sometimes) a third of it, and (also) a party of those with you; and Allah measures the night and the day. He knows that you are not able to do it, so He has turned to you (mercifully),therefore read what is easy of the Quran. He knows that there must be among you sick, and others who travel in the land seeking of the bounty of Allah, and others who fight in Allah’s way, therefore read as much of it as is easy (to you),

Therefore, completing one Quran during the thirty nights of Ramadhan is nothing other than a Bidah of Umar Ibn Khattab, and Salafies are prioritising adherence to his innovation rather than adherence to the Quran and Sunnah.

(3). Why do Salafies attack the Barailvi practice of Shabina?

Shabina is the practice of Barailvi Hanafies in the Indian sub-continent wherein they complete the recitation of the entire Quran during the last three nights of Ramadhan.

Now Salafies deem Shabina to be a Biddah as the Prophet (s) never adhered to this practice. If this is their stance then by the same token, their practice of completing the entire Quran over thirty nights, should likewise be deemed a Biddah. Why is it objectionable for this Sunni group to follow a Biddah, but okay for you to follow one, after all the Prophet (s) never completed one Quran during the thirty days of Ramadhan, did he?

Seventh Evil of Tarawih: Claiming there is no difference between Tarawih and Tahajjud both attract the same Rewards

The differences between Tahajjud and present day Tarawih are as follows:

1. Tahajjud was compulsory upon Rasool (saw)

Tahajjud prayer was obligatory on our Prophet (s) whereas he never offered 8 or 20 Rakah Salah in Congregation, as is done in Tarawih.

2. Tahajjud is a Sunnat-e-Muwakkidah upon Ummah, whereas Tarawih is not

Tahajjud was always a Sunnat-e-Muwakkidah upon the Ummah unlike Tarawih (i.e. 8 or 20 Rakah Salat after Isha prayers) that is at best a mere “Nafl” prayer (if prayed individually at home). Tarawih has absolutely no preference over any other Nafl prayer offered at any other time during the day

The harsh reality is praying Tarawih in a mosque congregation renders it inferior to any other Nafl Prayer which is offered individually at home)

3. Tahajjud Time starts only after the middle of the night (i.e. praying any Nafl after Isha doesn’t count in Tahajjud)

We read in Quran:

[Shakir 73:1] O you who have wrapped up in your garments!
[Shakir 73:2] Rise to pray in the night except a little,
[Shakir 73:3] Half of it, or lessen it a little,
[Shakir 73:4] Or add to it, and recite the Quran as it ought to be recited.

Similarly, see the verse 20 of Surah Muzamil below:

[Shakir 73:20] Surely your Lord knows that you pass in prayer nearly two-thirds of the night, and (sometimes) half of it, and (sometimes) a third of it, and (also) a party of those with you; and Allah measures the night and the day.

Therefore, if anyone remains insistent that praying 8 or 20 Rakah Salat after Isha prayer merits the same rewards of Tahajjud, is blind (both physically and spiritually).

4. Even Umar Ibn Khattab differentiated between Tarawih and Tahajjud

Whilst Umar Ibn Khattab introduced the Biddah of Tarawih he was fully aware of the difference between Tarawih and Tahajjud Prayers as can be evidenced through his own testimony:

Narrated Abu Huraira:
Ibn Shihab (a sub-narrator) said, “Allah’s Apostle died and the people continued observing that (i.e. Nawafil offered individually, not in congregation), and it remained as it was during the Caliphate of Abu Bakr and in the early days of ‘Umar’s Caliphate.” ‘Abdur Rahman bin ‘Abdul Qari said, “I went out in the company of ‘Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, ‘Umar said, ‘in my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)’. So, he made up his mind to congregate them behind Ubai bin Ka’b. Then on another night I went again in his company and the people were praying behind their reciter. On that, ‘Umar remarked, ‘what an excellent Bid’a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.’ He meant the prayer in the last part of the night(Tahajjut).
Sahih Bukhari, Volume 3, Book 32, Number 227

Do the Salafies/Wahabies still have courage to claim there is no difference between Tarawih and Tahajjud and they carry the same rewards?

Umar Ibn Khattab prayed 20 Rakah during Tarawih while Rasool (saw) offered 8 Rakah in Tahajjud

One of the biggest differences between Tahajjud and Tarawih is the fact that the established Sunnah of our Rasool (saw) was to offer 8 Rakah during Tahajjud whereas Umar Ibn Khattab initiated Tarawih, with a 20 Rakah Salah.

This also proves that when Umar Ibn Khattab started Tarawih, he had no intention of reviving the Sunnah of Rasool (saw) who offered Tahajjud for 3 nights in a mosque congregation.

We have addressed the 8 and 20 Rakah dispute, in detail in the third Chapter

Eighth Evil of Tarawih: Reading the Quran at a fast pace rather than reading it in a slow meaningful way to secure the attention of the congregation

Should the Holy Qur’an be recited at a fast pace to cover more than one part every night during Tarawih Prayers?

The Quran says that it should be recited meaningfully and listened to attentively

[Yusufali 7:204] When the Qur’an is read, listen to it with attention, and hold your peace: that ye may receive Mercy.

Similarly:

[Shakir 75:16] Do not move your tongue with it to make haste with it,

Does completing whole Quran during these congregational prayers of Tarawih reflect these teachings of the Quran, or make the recitation meaningful? The method of Qur’an recitation during tarawih conflicts with the dictates of the Quran and in fact makes a mockery of it.

Umar ordered people to pray twenty Rakah in Tarawih

There is a big dispute over the Rakahs of Tarawih:

• Adherent of the four Sunni Imams insist that Tarawih comprises of twenty Rakahs,
• Salafis claim that it is eight Rakahs

This is a very interesting dispute and this confusion is borne out of the false assumption that “Tahajjud” and “Tarwih” are one and the same.
The reality behind this dispute is:

• According to Sunni Sources, Rasool (saw) offered eight Rakah Salat during Tahajjud (including 3 Witr)
• But when Umar Ibn Khattab initiated Tarawih, he ordered people to pray twenty Rakah Salat.

This further proves that when Umar initiated Tarawif after Isha prayers he was not intending to reintroduce the three nights of Tajajjud prayers that had been offered by the Prophet (s) in the past.

The Sahaba that followed Umar prayed twenty Rakah after Isha, as did the four madhab Imams that followed them.

The landscape changed with the rise of the Salafis and their insistence that Umar was merely reintroducing the defunct Sunnah of the Prophet (s), namely the three night congregational Tahajjud prayers, under the guise of Tarawih.

As Sunni sources suggested that the Prophet (s) only offered eight Rakah Salat in Tajajjud and not twenty, the dispute rose as to whether or not Tarawih and Tahajjud were one and the same. Salafis insisted that Tarawih was eight Rakah, hereon in began the divergence of views.

The Sunnah of our Rasool (saw) was to offer eight Rakah during Tahajjud

There are many Ahadith [in Sunni Sources] that our Rasool (saw) offered only 8 Rakah during Tahajjud (with an additional 3 Rakahs of Witr, thus making a total of 11 Rakahs).

Narrated Abu Salma bin ‘Abdur Rahman:
I asked ‘Aisha, “How is the prayer of Allah’s Apostle during the month of Ramadan.” She said, “Allah’s Apostle never exceeded eleven Rakat in Ramadan or in other months; [i.e. throughout whole year] he used to offer four Rakat– do not ask me about their beauty and length, then four Rakat, do not ask me about their beauty and length, and then three Rakat.” Aisha further said, “I said, ‘O Allah’s Apostle! Do you sleep before offering the Witr prayer?’ He replied, ‘O ‘Aisha! My eyes sleep but my heart remains awake’!”
Sahih Bukhari, Volume 2, Book 21, Number 248

Similar traditions can be located in the above chapter of Sahih Bukhari.

Umar Ibn Khattab ordered people to pray twenty Rakah in Tarawih

We shall now submit evidence that Umar allowed people to pray twenty Rakah during Tarawih, thus proving that he had no interest with re-introducing the Tahajjud Sunnah of the Prophet (s).

1. In Muwatta Imam Malik, from Yazid bin Rooman:“People used to offer twenty three Rakah Salat during the time of Umar Ibn Khattab”.
2. Bayhaqi from Sa’ib bin Yazid:“Twenty Rakah Salat in Ramadhan was offered during the times of Umar Ibn Khattab”.
3. Mussanif Ibn Abi Shayba from Yahya bin Saeed:“Umar ordered a person to offer twenty Rakah Salat”.
4. Musnaf Ibn Abi Shayba from Abdul Aziz bin Rafi’i:“Abi Ibn Ka’ab used to lead people in Jamah for twenty Rakah Tarawih and three Rakah Witr”.
5. Musnaf Ibn Abi Shayba from Ata’a:“Ata’a said he found people offering twenty three Rakah Salat including Witr”.
6. Bayhaqi narrated from Abu al-Khaseeb:“Sowaid bin Ghafla (a Sahabi) used to do abulution in Ramadhan and offer five resting periods and twent Rakah.”
7. Mussanif Ibn Abi Shayba from Sa’eed bin Abaid:“Ali bin Rabia used to lead us in give “Tarweehas” and three Witr during Ramadhan”.
8. Bayhaqi from Abz Al-Hasna’a:“Ali ordered one among them to lead five Tarweehas of Tarawih”.
9. Bayhaqi from Abu Abdul Rehman Salama, and he from Ali:“Ali ordered one among them to lead twenty Rakah Tarawih prayer”.

The Ahle Sunnah also accepts that our Rasool (saw) offered 8 Rakahs during Tahajjud, but they openly claim to follow the 20 Rakah Tarawih prayers of Umar Ibn Khattab and other Sahabas.

It is ironic that the same Ahle Sunnah criticize Salafies/Wahabies when it comes to extending Tarawihs to 30 nights, and praying it after Isha prayer, and completing whole Quran during it adhere to Umar Ibn Khattab, but when it comes to the numbers of Rakah in Tarawih, then deem 20 Rakah to be Biddah and 8 Rakahs to be the correct Sunnah of Rasool (saw). Ultimately this means that it is not the Ahle Sunnah that are innovating rather the Sahaba are by going against the established Sunnah of our Rasool (saw).

We do not need to comment any further on this controversy as the parties to the dispute have made their particulars of claim, clear for all to see.

The True Face of Umar ibn Khattab-Video

Umar introduced Triple Talaq in one sitting-Urdu Article

Mir Murad Ali - Teen Talaq Aik Nishest Main

Baagh e Fidak - Urdu Book

Baagh e Fidak

Aag Khana-e-Batool Par-Urdu Book

Abdul Kareem Mushtaq - Aag Khana-e-Batool (S.A) Per

Shia Mutah Kiyon Karte Hain-Urdu Book

Abdul Kareem Mushtaq - Hum Muta Kiyon Kerte Hain

Here is an unbiased debate on 'Muta' from ARY Digital.

The host is neutral. The guests are Shia Scholars, Ahle Hadith Scholar, Hanafi Scholar & a Deobandi Hafiz.

The debate remains in-concluded, but the Sunni Scholars did not give answers to any of the 'Shia Questions'. One of the Question that remained unanswered is the Nikah-e-Muta of Asma bint Abi Bakr.

Anyhow.... the Debate is nice and worth watching.

صحیح مسلم کتاب  نکاح  کی ان حدیثوں سے  ثابت ہوتا ہے کے متعہ زمانے رسول کے بعد عمر نے حرام کرار دیاا

Also Read this interesting Shia Sunni Debate on Mutah ( Temporary Marriage ) http://umar-ibn-khattab.blogspot.com/2014/06/shia-sunni-debate-on-mutah-temporary.html
Ye Kitab bh Padhiye - Also Read this Book

Mutta Aur is Ki Haqeeqat

Ye Kitab bhi Mulaheza Farmayein : http://umar-ibn-khattab.blogspot.com/2013/07/shia-mutah-ka-jayez-kiyon-samajhte-hai.html

To read about the laws in the Shia Faith regarding temporary marriage - Mutah, please click the below given link.
http://umar-ibn-khattab.blogspot.com/2013/09/temporary-marriage-mutah-in-islamic-law.html



Hamare Aqd e Mutah ke Topic per aur posts bhi Read kare aur phir faisla kare :-

http://umar-ibn-khattab.blogspot.com/2013/07/temporary-marriagemutah-and-its.html

http://umar-ibn-khattab.blogspot.com/2013/07/was-temporary-marriage-mutah-permitted.html

http://umar-ibn-khattab.blogspot.com/2012/11/aqd-e-mutah-and-umar.html

http://umar-ibn-khattab.blogspot.com/2012/09/umars-own-testimony-that-mutah-is.html

http://umar-ibn-khattab.blogspot.com/2012/09/ali-as-also-opposed-umar-prohibition-on.html

http://umar-ibn-khattab.blogspot.com/2012/09/umars-son-abdullah-deemed-mutah-halaal.html

http://umar-ibn-khattab.blogspot.com/2011/07/shia-sunni-debate-regarding-mutah.html

http://umar-ibn-khattab.blogspot.com/2012/04/is-temporary-marriage-immoral.html

http://umar-ibn-khattab.blogspot.com/2012/09/refuting-claim-that-ibn-abbas-changed.html

http://umar-ibn-khattab.blogspot.com/2012/09/umars-debate-with-sahabi-on-mutah.html

http://umar-ibn-khattab.blogspot.com/2012/09/muawiya-also-practised-mutah-al-nisa.html

Afsana Aqd-e-Umme Kulthum- Urdu Book

Aqd Umme Kulthum

How umar ibn Khattab brought-up his sons - Urdu - Video

عمر نے اپنی اولاد کی تربیت کس طرح کی؟