Bibi Fatima(a.s) Shahadat according to Sunni source by Ayatullah Waheed Khurasani -Video

Ayatullah Waheed Khurasani explaining the importance of commemorating the Shahsdat of Bibi Fatima(a.s)

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Some Bogus Traditions in Praise of Umar Khattab

1. Sayyiduna Abdullah bin Abbas (may Allah be pleased with both the father and the son) reports the Holy Prophet, may Allah send greetings and salutations on him, as saying:
 

اللهم أعز الإسلام بأبى جهل بن هشام أو بعمر. قال فأصبح فغدا عمر على رسول الله -صلى الله عليه وسلم- فأسلم
"O Allah, strengthen Islam with Abu Jahl bin Hisham or Umar bin Khattab." In the morning Umar went to the Holy Prophet, may Allah send greetings and salutations on him, and embraced Islam. [Sunan Tirmidhi, Hadith 3683]
 

2. Sayyiduna Abdullah bin Abbas (may Allah be pleased with both the father and the son) narrates when Sayyiduna Umar Radi Allahu Ta'ala Anhu accepted Islam, Jibraeel Alaihis Salam descent and said:
 

يا محمد لقد استبشر أهل السماء بإسلام عمر
"O Muhammad – may Allah send greetings and salutations on him – indeed, the residents of the heavens are rejoicing in Umar`s embracing Islam." [Sunan Ibn Majah, Hadith 103]
 

3. It is related that Sayyiduna 'Abdullah Radi Allahu Ta'ala Anhu said,
 

ما زلنا أعزة منذ أسلم عمر
"We have become mighty since 'Umar became Muslim." [Sahih al-Bukhari, Book of the Virtues of the Companions, Hadith 3481]
 

4. Sayyiduna Uqbah bin Amir (may Allah be pleased with him) narrates that the Holy Prophet, may Allah send greetings and salutations on him, said:
 

لو كان بعدى نبى لكان عمر بن الخطاب
If there were to be a prophet after me, indeed he would be Umar, son of Khattab. [Sunan Tirmidhi, Hadith 3686]
 

5. It is related that Sayyiduna Jabir ibn 'Abdullah said that the Prophet, may Allah bless him and grant him peace, said,

 

رأيتنى دخلت الجنة ، فإذا أنا بالرميصاء امرأة أبى طلحة وسمعت خشفة ، فقلت من هذا فقال هذا بلال . ورأيت قصرا بفنائه جارية ، فقلت لمن هذا فقال لعمر . فأردت أن أدخله فأنظر إليه ، فذكرت غيرتك » . فقال عمر بأمى وأبى يا رسول الله أعليك أغار طرفاه
"I dreamt that I entered the Garden and there was ar-Rumaysa', the wife of Abu Talha. I heard a faint sound and said, 'Who is this?' He said, 'This is Bilal.' I saw a palace with a girl in its courtyard and said, 'Who does this belong to?' They said, ''Umar.' I wanted to enter it and look at it but then I remembered your self-esteem.' 'Umar said, 'By my mother and father, Messenger of Allah, would I consider self-esteem on account of you?'" [Sahih al-Bukhari, Book of the Virtues of the Companions, Hadith 3476]
 

6. Sayyiduna Abdullah bin Umar (may Allah be pleased with both the father and the son) narrates that one day the Holy Prophet, may Allah send greetings and salutations on him, went out and entered the mosque with Abu Bakr and Umar, one on his right hand and the other on his left, holding their hands. Then he said:

 

هكذا نبعث يوم القيامة
"We will be raised thus on the Day of Resurrection." [Sunan Tirmidhi, Hadith 3669]
 

7. Sayyiduna Jabir bin Abdullah (may Allah be pleased with both the father and the son) narrates:

 

قال عمر لأبى بكر يا خير الناس بعد رسول الله. فقال أبو بكر أما إنك إن قلت ذاك فلقد سمعت رسول الله -صلى الله عليه وسلم- يقول ما طلعت الشمس على رجل خير من عمر
Umar said to Abu Bakr, "O best of men after Allah`s Messenger, may Allah send greetings and salutations on him!" Abu Bakr replied, "Seeing that you have that, (I would also tell you that) I heard Allah`s Messenger, may Allah send greetings and salutations on him, say, "The sun has not risen on a better man than Umar."" [Sunan Tirmidhi, Hadith 3684]
 

8. Sayyiduna Abdullah bin Umar (may Allah be pleased with both the father and the son) narrates that Allah`s Messenger, may Allah send greetings and salutations on him, said,

 

إن الله جعل الحق على لسان عمر وقلبه
"Indeed, Allah has placed truth upon Umar`s tongue and heart." [Sunan Tirmidhi, Hadith 2682]
 

9. It is related from Sayyiduna Abu Hamzah that the Messenger of Allah, may Allah bless him and grant him peace, said,

 

بينا أنا نائم شربت - يعنى اللبن - حتى أنظر إلى الرى يجرى فى ظفرى أو فى أظفارى ، ثم ناولت عمر. فقالوا فما أولته قال العلم
"While I was asleep, I dreamt that I drank (milk) until I could feel moisture coming out of my nails and then I gave it to 'Umar ibn al-Khattab." They asked, "How do you interpret it, Messenger of Allah?" He replied, "It means knowledge." [Sahih al-Bukhari, Book of the Virtues of the Companions, Hadith 3478]
 

10. It is related that Sayyiduna 'Abdullah ibn 'Umar said that the Prophet, may Allah bless him and grant him peace, said,

 

أريت فى المنام أنى أنزع بدلو بكرة على قليب ، فجاء أبو بكر فنزع ذنوبا أو ذنوبين نزعا ضعيفا ، والله يغفر له ، ثم جاء عمر بن الخطاب فاستحالت غربا ، فلم أر عبقريا يفرى فريه حتى روى الناس وضربوا بعطن
"I dreamt that I was at a well drawing water with a young camel's bucket, Abu Bakr came and drew one or two buckets, but there was some weakness in his drawing. May Allah forgive him. Then 'Umar ibn al-Khattab came and it turned into a large bucket in his hand. I have not seen a leader among the people work so well as he did until the people watered their camels." [Sahih al-Bukhari, Book of the Virtues of the Companions, Hadith 3479]
 

11. It is related that Sayyiduna Sa'id ibn Abi Waqqas said,

 

استأذن عمر بن الخطاب على رسول الله - صلى الله عليه وسلم - ، وعنده نسوة من قريش يكلمنه ويستكثرنه ، عالية أصواتهن على صوته فلما استأذن عمر بن الخطاب قمن فبادرن الحجاب فأذن له رسول الله - صلى الله عليه وسلم - فدخل عمر ورسول الله - صلى الله عليه وسلم - يضحك ، فقال عمر أضحك الله سنك يا رسول الله . فقال النبى - صلى الله عليه وسلم - « عجبت من هؤلاء اللاتى كن عندى فلما سمعن صوتك ابتدرن الحجاب » . فقال عمر فأنت أحق أن يهبن يا رسول الله . ثم قال عمر يا عدوات أنفسهن ، أتهبننى ولا تهبن رسول الله - صلى الله عليه وسلم - فقلن نعم ، أنت أفظ وأغلظ من رسول الله - صلى الله عليه وسلم - . فقال رسول الله - صلى الله عليه وسلم - إيها يا ابن الخطاب والذى نفسى بيده ما لقيك الشيطان سالكا فجا قط إلا سلك فجا غير فجك
"'Umar asked the Messenger of Allah, may Allah bless him and grant him peace, for permission to enter while there were some women of Quraysh with him who speaking to him and asking him for more, raising their voices above his voice. When 'Umar ibn al-Khattab asked for permission to enter, they rushed to screen themselves. The Messenger of Allah, may Allah bless him and grant him peace, gave him permission and 'Umar entered while the Messenger of Allah, may Allah bless him and grant him peace, was laughing. 'Umar said, 'May Allah make you laugh, Messenger of Allah.' He said, 'I am amazed at those women who were with me. When they heard your voice, they rushed to screen themselves.' 'Umar said, 'But you, Messenger of Allah, are more entitled to be feared.' Then he said, 'O enemies of your selves! Do you fear me and not fear the Messenger of Allah?' They said, 'Yes, you are harsher and more severe than the Messenger of Allah.' The Messenger of Allah said, 'O Ibn al-Khattab! By the One in whose hand my soul is, whenever Shaytan finds you taking a path, he only takes a path other than your path.'" [Sahih al-Bukhari, Book of the Virtues of the Companions, Hadith 3480]
 

12. It is related that Sayyiduna Ibn 'Abbas said,

 

وضع عمر على سريره ، فتكنفه الناس يدعون ويصلون قبل أن يرفع ، وأنا فيهم ، فلم يرعنى إلا رجل آخذ منكبى ، فإذا على فترحم على عمر ، وقال ما خلفت أحدا أحب إلى أن ألقى الله بمثل عمله منك ، وايم الله ، إن كنت لأظن أن يجعلك الله مع صاحبيك ، وحسبت أنى كنت كثيرا أسمع النبى - صلى الله عليه وسلم - يقول ذهبت أنا وأبو بكر وعمر ، ودخلت أنا وأبو بكر وعمر ، وخرجت أنا وأبو بكر وعمر
"'Umar ibn al-Khattab who had been placed on his bed, and the people gathered around him to make supplication and pray before he was removed. I was among them. I was startled when a man took hold of my shoulders, and it was 'Ali ibn Abi Talib. He asked for mercy for 'Umar and said, 'You have not left behind anyone I would prefer to encounter with the like of your actions. By Allah, I used to think that Allah would put you with your two companions. I reckoned this as I often heard the Messenger of Allah, may Allah bless him and grant him peace, say, "I and Abu Bakr and 'Umar went..." and "I and Abu Bakr and 'Umar entered..." and "I and Abu Bakr and 'Umar left."'" [Sahih al-Bukhari, Book of the Virtues of the Companions, Hadith 3482]
 

13. It is added that Sayyiduna Abu Hurayra said that the Prophet, may Allah bless him and grant him peace, said,

 

لقد كان فيمن كان قبلكم من بنى إسرائيل رجال يكلمون من غير أن يكونوا أنبياء ، فإن يكن من أمتى منهم أحد فعمر
"Among the tribe of Israel before you were men who were spoken to without being Prophets. If there are any of them among my community, then it is 'Umar." [Sahih al-Bukhari, Book of the Virtues of the Companions, Hadith 3486]
 

14. It is related that Sayyiduna Abu Sa'id al-Khudri said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say,

 

بينا أنا نائم رأيت الناس عرضوا على وعليهم قمص ، فمنها ما يبلغ الثدى ، ومنها ما يبلغ دون ذلك ، وعرض على عمر وعليه قميص اجتره . قالوا فما أولته يا رسول الله قال الدين
'While I was asleep, I dreamed I saw some people who were shown to me and who were wearing shirts some of which reached to their breasts and some of which were shorter than that. 'Umar ibn al-Khattab was shown to me wearing a shirt that was trailing on the ground.' They asked, 'How do you interpret that, Messenger of Allah?' He answered, 'The Religion.'" [Sahih al-Bukhari, Book of the Virtues of the Companions, Hadith 3488]
 

15. The son of Sayyiduna Ali Radi Allahu Allahu Ta'ala Anhu, Imam Muhammad bin Hanafiyya Radi Allahu Allahu Ta'ala Anhu narrates:

 

قلت لأبى أى الناس خير بعد رسول الله - صلى الله عليه وسلم - قال أبو بكر . قلت ثم من قال ثم عمر
'I asked my father who was the best of people after the Holy Prophet and he answered "Abu Bakr". I asked him who is the best of people after Abu Bakr and he replied, "Umar"' [Sahih al-Bukhari, Book of the Virtues of the Companions, Hadith 3468]
 

16. Hadrat Abdullah bin Salma Radi Allahu Allahu Ta'ala Anhu reports from Sayyiduna Ali Radi Allahu Allahu Ta'ala Anhu ,

 

خیر الناس بعد رسول الله صلی الله تعالی علیه وسلم ابوبكر وخیر الناس بعد ابوبكر عمر
'After the Noble Messenger, the best of people is Abu Bakr, then the best of people is Umar' [Sunan Ibn Majah, Hadith 111]
 

17. Narrated by Sayyiduna Hudhaifa Radi Allahu Ta'ala Anhu, He said: Beloved Prophet SallAllaho Alaihi wa Sallam said,

 

اقتدوا باللذين من بعدي أبي بكر و عمر
“Follow after me from my companions Abu-Bakr and 'Umar.” [Sunan Tirmidhi, Hadith 3742]
 

18. Sayyiduna Abdullah Ibn Mas'ood Radi Allahu Ta'ala Anhu said:

 

لو وضع علم عمر في كفة ميزان و وضع علم الناس في كفة لرجح علم عمر
"If the knowledge of 'Umar was put on one side of a scale, and the knowledge of the people on the other side of the scale, 'Umar's knowledge would weigh more." [Al-Mustadrak 'ala al-Sahîhayn‎, Vol. 3, Page 92, Hadith 4497]
 

19. Imam Ahmad Ibn Hanbal records a hadith narrated upon the authority of Sayyiduna Qabisah ibn Jaabir who said:

 

ما رأيت رجلا أعلم بالله ولا أقرأ لكتاب الله ولا أفقه في دين الله من عمر
I haven't seen anyone more knowledgeable about the book of Allah and His religion, nor anyone more upholding of the limits imposed by Allah, nor anyone more feared and respected in the breasts of men than 'Umar ibn Al-Khattaab. [Fadail al-Sahaba, Vol. 1, Page 330, Hadith 472]
 

20. Sayyiduna Ali (may Allah ennoble his face) narrates that the Messenger of Allah (may Allah bestow peace and blessings upon him) said,

 

أبوبكر وعمر سيدا كهول أهل الجنة من الأولين والآخرين، ما خلا النبيين والمرسلين
“Abu Bakr and `Umar are the leaders of the mature inhabitants of Paradise, of the first and the last with the exception of the Prophets and the Messengers.” [Jami' al-Ahadith, Hadith 233]
 

21. Sayyiduna Ibn ‘Abbas (may Allah be pleased with him) narrates that the Messenger of Allah (may Allah bestow peace and blessings upon him) said,

 

أبو بكر وعمر من هذا الدين كمنزلة السمع والبصر من الرأس
“Abu Bakr and Umar are to the religion like the station of the hearing and the sight to the head.” [Al-Khattib in Tarikh, Vol. 8, Page 459 from Jabir]
 

22. Sayyiduna Ibn ‘Abbas (may Allah be pleased with him) reports that the Messenger of Allah (may Allah bestow peace and blessings upon him) said,

 

أبو بكر وعمر مني بمنزلة هارون من موسى
“Abu Bakr and Umar are to me in the station of Haroon from Musa.” [Al-Khattib in Tarikh, Vol. 5, Page 194]
 

23. Sayyiduna Ibn ‘Abbas (may Allah be pleased with him) reports that the Messenger of Allah (may Allah bestow peace and blessings upon him) said,

 

عمر مني وأنا من عمر، والحق بعدي مع عمر حيث كان
“I am from Umar and Umar is from me. The truth, after me, is with Umar wherever he is.” [Al-Tabrani in Awsat, Vol. 3, Page 104, Hadith 2629]
 

24. Sayyiduna Ibn Umar (may Allah be pleased with him) reports that the Messenger of Allah (may Allah bestow peace and blessings upon him) struck the chest of Umar with his hand when he became Muslim and said,

 

اللهم أخرج ما في صدر عمر من غل وداء، وأبدله إيمانا - ثلاثا
“O Allah take out from the heart of Umar rancour and disease in exchange for faith.” (Three times) [Jami' al-Ahadith, Hadith 4812]
 

25. Sayyiduna Ibn ‘Abbas (may Allah be pleased with him) narrates that the Messenger of Allah (may Allah bestow peace and blessings upon him) said,

 

أتاني جبريل عليه السلام فقال: أقرىء عمر السلام وقل له: إن رضاه حكم، وإن غضبه عزّ
“Jibril, upon him peace, came to me and said, Convey greeting to Umar and say to him his satisfaction is wisdom and his anger might.” [Al-Tabrani in Kabir, Vol. 10, Page 207, Hadith 12302]
 

26. A freed bondswoman of Sayyidah Hafsah (may Allah be pleased with her) narrates that the Messenger of Allah (may Allah bestow peace and blessings upon him) said,

 

إن الشيطان لم يلق عمر منذ أسلم إلا خر لوجهه
“Satan has not meet Umar since he became Muslim except murmur in his face.” [Al-Tabarani in Al-Kabir, Vol. 18, Page 42, Hadith 20230]
 

27. Sayyiduna Abu Dhar (may Allah be pleased with him) narrates that the Messenger of Allah (may Allah bestow peace and blessings upon him) saw Umar and said,

 

لا تصيبنكم فتنة ما دام هذا فيكم
“You shall not be afflicted with tribulation as long as he is amongst you.” [Al-Tabarani in Awsat, Vol. 4, Page 478, Hadith 2019]
 

28. Sayyiduna Abu Sa’id Al-Khudari (may Allah be pleased with him) narrates that the Messenger of Allah (may Allah bestow peace and blessings upon him) said,

 

من أبغض عمر فقد أبغضني، ومن أحب عمر فقد أحبني
“Whoever hates Umar hates me. Whoever loves Umar loves me.” [Al-Tabarani in Awsat, Vol. 14, Page 493, Hadith 6915]

29. Sayyiduna ‘Abdullah ibn Mas’ud (may Allah be pleased with him) said,

 

إن كان إسلام عمر لفتحاً وهجرته لنصراً، وإمارته رحمة، والله ما استطعنا أن نصلي عند البيت الكعبة ظاهرين
“If the Islam of Umar was an opening his migration was a victory and his leadership mercy. I swear by Allah that we were unable to pray at the Ka’aba publically until Umar became Muslim.” [Al-Mustadrak 'ala al-Sahîhayn‎, Vol. 3, Page 90 Hadith 4487]

 

30. Sayyiduna Ammar ibn Yasir (may Allah be pleased with him) narrates that the Messenger of Allah (may Allah bestow peace and blessings upon him) said,

 

يا عمار أتاني جبريل آنفاً فقلت: يا جبريل حدثني بفضائل عمر بن الخطاب في السماء فقال: يا محمد لو حدثتك بفضائل عمر منذ ما لبث نوح في قومه ألف سنة إلا خمسين عاما ما نفدت فضائل عمر
“O Ammar, Jibril came to me and I asked, “O Jibril narrate to me the virtues of Umar ibn Al-Khattab in the heavens.” He said, “O Muhammad, if I was to narrate the virtues of Umar from the time that Nuh remained with his people, nine hundred and fifty years, I would not exhaust the virtues of Umar.” [Abu Y’alla in Musnad, Vol. 4, Page 173, Hadith 1568]
 

Bogus Hadith - Hadrat Umer radiallah anho ko dekh shetan ke bhagne ka bayan

صحیح مسلم
دیگر صحابہ کی فضیلت کا بیان
باب: سیدنا عمر بن خطاب رضی اللہ عنہ کی فضیلت کا بیان۔
حدیث نمبر: 1633


رسول اللہ صلی اللہ علیہ وسلم نے فرمایا کہ قسم اس کی جس کے ہاتھ میں
میری جان ہے کہ شیطان جب تمہیں کسی راہ میں چلتا ہوا ملتا ہے تو اس راہ کو
جس میں تم چلتے ہو چھوڑ کر دوسری راہ میں چلا جاتا ہے۔

Debate on so-called virtues of Abu Bakr and Umar

Mamoon al-Rashid while celebrating the marriage of his daughter to Imam Muhammad b. Ali al-Jawaad (a.s.) organized a function wherein many people were present including Yahya b. Aktham, Mamoon and Imam Jawaad (a.s.) himself. Yahya b. Aktham, a Sunni scholar and a leading jurist of his time, grabbed the opportunity to confront Imam (a.s.) on the subject of Imamat and asked him a series of questions on the topic.

Yahya: It has been reported through sources that the archangel Jibrail once said to Prophet Muhammad (s.a.w.a.) – ‘O Prophet of God, the Lord sends His greetings to you and says – I am pleased with Abu Bakr, ask him if he is also pleased with me?’ What are your views regarding this tradition?[1]

Imam Jawaad (a.s.): I do not deny the merits of Abu Bakr[2] but the narrator of this tradition must definitely have been aware of another tradition of the Prophet (s.a.w.a.) that he (s.a.w.a.) narrated on the eve of his farewell pilgrimage – The number of people who attribute false traditions to me has increased and there will be more such people after my departure. Whosoever narrates false traditions in my name will deserve severe punishment in Hell. Therefore, any tradition recorded in my name must be verified in accordance to the Book of Allah and my Sunnah; if it is in accordance to them accept it, else reject it.

The tradition (about Allah inquiring about whether Abu Bakr is pleased with Him) lacks conformity with the Quran because Allah Himself says:

وَ لَقَدْ خَلَقْنَا الْاِنۡسَانَ وَ نَعْلَمُ مَا تُوَسْوِسُ بِہٖ نَفْسُہٗ ۚۖ وَ نَحْنُ اَقْرَبُ اِلَیۡہِ مِنْ حَبْلِ الْوَرِیۡدِ

And certainly We created man, and We know what his mind suggests to him, and We are nearer to him than his life-vein. (Surah Qaaf (50): 16)

(According to the verse Allah is closer to man than his own life vein, so how is it possible that He is not aware of Abu Bakr’s feeling and had to send Jibrail to ascertain if Abu Bakr was pleased with Allah! In the backdrop of such fabricated traditions, it is absurd that the Sunnis accuse the Shias of exaggerating the status of the Ahle Bait!)

Yahya: It has been narrated that the positions of Abu Bakr and Umar on earth are just like Jibrail’s position in the skies.

Imam Jawaad (a.s.): This tradition is also questionable because both Jibrail and Mikaail are Allah’s most honourable angels who never ever committed any sin nor were they unmindful of their obedience to the Lord for a moment. But Abu Bakr and Umar were pagans who had spent the majority of their lives in idol worshipping and polytheism. So obviously it does not befit the Lord to compare them with the likes of Jibrail and Mikaail.

Yahya: It has been reported that Abu Bakr and Umar are leaders of old men in Paradise. What is your view on this tradition?

Imam (a.s.): This tradition is also not reliable because the dwellers of heaven will be young and not old. This tradition was fabricated by the Umayyids in contrast to the authentic tradition of the Holy Prophet (s.a.w.a.) wherein he (s.a.w.a.) has declared Imam Hasan (a.s.) and Imam Husain (a.s.) as leaders of the youths of Paradise.

Hasan and Husain are the chiefs of youths of Paradise.[3]

Yahya: It has been reported that Umar b. Khattaab is the lamp of Paradise.

Imam Jawaad (a.s.): I do not deny the merits of Umar[4] but Abu Bakr, who is superior to the former, himself announced from the pulpit – I have a Satan over me who distracts me all the time, so if you see me deviated from the right path, then correct me.

Yahya: It has been narrated that the Prophet of God had once said – Had I not been a prophet, Umar would have certainly have been a prophet.[5]

Imam Jawaad (a.s.): The Quran is more accurate and reliable compared to this tradition on the matter of prophethood:

وَ اِذْ اَخَذْنَا مِنَ النَّبِیّٖنَ مِیۡثَاقَہُمْ وَ مِنۡکَ وَ مِنۡ نُّوۡحٍ وَّ اِبْرٰہِیۡمَ وَ مُوۡسٰی وَ عِیۡسَی ابْنِ مَرْیَمَ ۪ وَ اَخَذْنَا مِنْہُمۡ مِّیۡثَاقًا غَلِیۡظًا

And when We made a covenant with the prophets and with you, and with Nuh and Ibrahim and Musa and Isa, son of Marium, and We made with them a strong covenant. (Surah Ahzaab (33): 7)

The verse clearly proves that Allah had made a covenant and took allegiance from all prophets, therefore in this case how is it possible that the Lord changes the allegiance that He Himself has taken? None of the messengers were ever guilty of apostasy (based on the divine covenant), so how is it possible that Allah grants prophethood to someone who spent a major part of his life worshipping idols?

Moreover, the Prophet (s.a.w.a.) informed – I was a prophet even at the time Adam’s creation was suspended between water and clay.

Yahya: The Prophet (s.a.w.a.) informed – The chain of prophethood did not terminate in me as I suspected that it continued in Khattaab’s progeny (i.e. Umar).

Imam Jawaad (a.s.): This report is also doubtful as the Prophet (s.a.w.a.) cannot doubt his own prophethood and its finality because Allah says:

اَللہُ یَصْطَفِیۡ مِنَ الْمَلٰٓئِکَۃِ رُسُلًا وَّ مِنَ النَّاسِ

Allah chooses messengers from among the angels and from among the men…(Surah Hajj (22): 75)

Since prophethood is a divinely bestowed position, there is no question of the Prophet (s.a.w.a.) being uncertain or suspicious about it in any manner.

Yahya: Narrations suggest that the Prophet (s.a.w.a.) had said – If Allah’s wrath descended on us, none except Umar would be spared.[6]

Imam Jawaad (a.s.): This narration is also inaccurate because the Lord has promised His Prophet:

وَمَا کَانَ اللہُ لِیُعَذِّبَہُمْ وَاَنۡتَ فِیۡہِمْ ؕ وَمَا کَانَ اللہُ مُعَذِّبَہُمْ وَہُمْ یَسْتَغْفِرُوۡنَ

But Allah was not going to chastise them while you were among them, nor is Allah going to chastise them while yet they ask for forgiveness. (Surah Anfaal (8): 33)                 

So Allah’s Wrath will never descend on the people till the Prophet (s.a.w.a.) is with them or so long as they continue to seek forgiveness from Him.[7]

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[1]             This is a false and fabricated tradition (Muhammad b. Baabshaz al-Basari).  Imam Zahabi, a reputed Sunni scholar, in his book Mizaan al-Etedaal has documented this tradition with the comment – This is a false and fabricated tradition. (Mizaan al-Etedaal vol 3 pg 488)

[2]                 Imam’s (a.s.) statement – ‘I do not deny Abu Bakr’s excellence’ is a pointer towards Imam’s (a.s.) taqayya. There is a tradition from Zakariyyah b. Adam – I was in the presence of Imam Reza (a.s.) who brought Imam Jawaad (a.s.) who was just 4 years old.  Then Imam Jawaad (a.s.) struck the floor with his hand, raised his head towards the sky and went into a state of deep reflection.  Imam Reza (a.s.) asked: May my life be sacrificed for you.  What are you thinking in this manner?  Imam Jawaad (a.s.) – Regarding the afflictions related to my mother Hazrat Faatemah (s.a.).  By Allah, I will bring those two (the first and second caliph) out of their graves and throw them into the Fire.  Then I will destroy their ashes or consign them to the oceans.  Then Imam Reza (a.s.) drew him towards himself and kissed him between the eyes and declared – My son, you are worthy of Imamat.
(Dalaail al-Imamah pg 600, Navaadir al- Mojizaat pg 183, Behaar al-Anwaar vol 50 pg 59, Medinah al-Ma’aajiz vol 7 pg 324, Anwaar al-Bahiyyah pg 258, Khaatimah al-Mustadrak vol 1 pg 224, Bait al-Ahzaan pg 124)
In the backdrop of such traditions regarding the caliphs and their evident oppression of the Ahle Bait (a.s.) we conclude that statements like – I am not a denier of the excellence of Abu Bakr/Umar is due to taqayya especially when they were made in the court of the king or in the midst of government spies.

[3]                 Fazaail al-Sahaabah pg 20, Musnad-e-Ahmad vol 3 pg 3 and vol 5 pg 91, Sunan-e-Abi Maajah vol 1 pg 44, Sunan-e-Tirmizi vol 5 pg 321, Mustadrak vol 3 pg 167 and 381, Sharh-e-Muslim vol 16 pg 41, Majmaa al-Zawaaid pg 9 vol 165,182,201, Tohfah al-Ahwazi vol 10 pg 186, Sunan-e-Kabari vol 5 pg 50, Musnad-e-Abi Yaa’laa vol 2 pg 395, Sahih-e-Ibne Habbaan vol 15 pg 411, Mojam al-Awsat vol 5 pg 243, Mojam al-Kabeer vol 99 pg 292, Sharh-e-Nahjul Balaaghah of Ibne Abil Hadeed vol 16 pg 14, Jaame al-Sagheer vol 1 pg 20, Kanz al-Ummaal vol 7 pg 26, Faiz al-Qadeer vol 3 pg 550, Durr al-Mansoor vol 4 pg 262, Al Kaamil vol 2 pg 220, Elal-e-Daar-e-Qutni vol 3 pg 166, Usd al-Ghaabah vol 1 pg 311, Tahzeeb al-Kamaal vol 26 pg 391, Mizaan al-Etedaal vol 2 pg 250, Lisaan al- Mizaan vol 2 pg 157, Al Isaabah vol 1 pg 624, Al Bidaayah wa al-Nihaayah vol 2 pg 61, Manaaqib-e-Khaarazmi vol 2 pg 290, Jawaah al-Mataalib vol 2 pg 199, Yanaab al-Mawaddah vol 2 pg 34, Zakhaair al- Uqba pg 129 etc.

[4]                 Why Imam (a.s.) said something like this is already explained earlier, refer footnote no. 2.

[5]                 Allaamah Amini (r.a.) in the unparalleled book of Al-Ghadeer has mentioned some of the fabricated traditions amounting to 145 in number on the excellence of Abu Bakr and Umar and their companions, all of which have been attributed to the Holy Prophet (s.a.w.a.). While many Sunni scholars have recorded such traditions in their books, highly reputed names like Ibne Adi, Tabaraani, Ibne Hayyaan, Nisaai, Haakim, Daar-e-Qutni, Mohib Tabari, Khateeb-e-Baghdaadi, Ibne Jauzi, Ibne Asaakir, Zahabi, Ibne Abil Hadeed have summarily rejected such traditions

[6]                 All of such traditions concerning the excellence of Abu Bakr and Umar are fabricated so much that great Sunni scholars have accepted that the narrators of the traditions were liars.  For more details refer Al-Ghadeer vol 5 pg 297.

[7]                 Al Ehtijaaj vol 2 pg 245, Behaar al-Anwaar vol 50 pg 80, Dorar al-Akhbaar of Hijaazi pg 372, Musooah-e-Imam-e-Jawaad (a.s.) of Sayyad Qazwini vol 2 pg 403, Munaaziraat fi al-Aqaaid wa al-Ahkaam of Shaikh Abdullah Hasan vol 1 pg 124

Umar staring at the wives of Holy Prophet (s.a.w.a.)

The Holy Quran says “Surely in the Messenger of God is a good role model for you”
Surah Ahzaab verse 21

This makes it imperative for every Muslim worth his salt to follow the personality of the Holy Prophet (s.a.w.a.) and do as he did. Moreover, he (s.a.w.a.) was the one who brought to us the pure religion of Islam which teaches us observing modesty and dignity. One of the acts of observing modesty and dignity is for all Muslim women to observe the veil and their husbands to ensure that they do so. This is not only a sign of piety for the woman but a sign of dignity for the husband too.

Will any true Muslim accept the fact that
1. The Holy Prophet (s.a.w.a.) did not practice what he preached

2. The Holy Prophet (s.a.w.a.) let his wives go out of house without Hijab (may Allah forgive us)

But Ayesha has accused the Holy Prophet (s.a.w.a.) of letting his wives go out without Hijaab. It is mentioned in Sahih Bukhari, Book 4, Hadees 12

Ayesha narrates, “The wives of the Prophet used to go to Al-Manasi, a vast open place (near the Baqi graveyard at Medina) to answer the call of nature at night. Umar used to say to the Prophet, “Let your wives be veiled,” but Allah’s Apostle did not do so. One night Sauda bint Zam’a, the wife of the Prophet went out at ‘Isha’ time and she was a tall lady. Umar addressed her and said, “I have recognized you, O Sauda.” He said so, as he desired eagerly that the verses of the Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of “Hijab” (A complete body cover excluding the eyes)”

From the above tradition (if it is Sahih) we see that:

1. The Holy Prophet (s.a.w.a.) did not care about the hijaab of his wives (We seek protection in God) while Umar was more concerned about the Islamic veil. 

2. Umar looked at Sauda (the Prophet’s wife) to the extent that he recognised her.

3. Umar said, “Let your wives be veiled” which means even other wives did not observe Hijaab. This could include Ayesha herself.

Therefore we conclude that,
1. If the Holy Prophet (s.a.w.a.) did not care about his wives’ Hijaab and as per the Holy Quran he is our role model, we should also let our women go out of the house unveiled.

2. Umar, the so called “Faarooq” (distinguisher between good and bad) – who apparently was so concerned about the veil – considered it okay to stare at other men’s wives and even indulge in eve-teasing (as is obvious in this incident and numerous other instances).

3. If this tradition is not Sahih because it tarnishes the character of the Holy Prophet (s.a.w.a.), then Sahih Bukhari is not Sahih.

4. Moreover, we observe in numerous other narrations recorded in the sources of the Ahle Tasannun that Umar forced women to remove their veils on flimsy grounds.

Reference : http://www.seratonline.com/

Kind Advice to our Sunni Brothers : Leave aside these insulting traditions from Sahih Bukhari and follow the path of Purest Progeny of Holy Prophet (s.a.w.a).Umar was a dubious character and traditions said by him cannot be trusted, especially those which are so insulting to the Holy Prophet (s.a.w.a).

Holy Prophet(s.a.w.a) character was best and he was the best among the men in all aspects. Dont tolerate insulting traditions about Holy Prophet (S.A.W.A).

 Shias believe that Holy Prophet(s.a.w.a) was the best creature of Allah, even higher than His Angels. After him(sa.w.a). Ali was the best person to guide the muslim Ummah, and he was appointed by Holy Prophet(sawa) in Ghadeer e Khum as his Vizier, Successor and Caliph.

The Future of Muslim Nation in the Traditions of Holy Prophet (s.a.w.a)

Was the Holy Prophet (s.a.w.a) aware that after him the nation would fall in a perpetual abyss of disagreement and conflict.
    Was he (s.a.w.a.) totally unaware of the events that will unfold after him?
    If he (s.a.w.a.) was not and surely he (s.a.w.a.) was not, what steps did he (s.a.w.a.) take to prevent his ignorant nation from such evil plans?
    How did he (s.a.w.a.) ensure that the lamp of guidance, which he (s.a.w.a.) lit with his hands does not lose its shine?

This article shall address such questions and it is for the readers to decide whether it has satiated their quest for answers?

Looking at the ups and the downs encountered by the history of Islam, one is compelled to ask whether the Holy Prophet (s.a.w.a) was aware that after him the nation would fall in a perpetual abyss of disagreement and conflict. A conflict, which will not be limited to caliphate, but shall cast its evil shadow on every law of Islam. Everyone will act as per his whims and fancies deeming himself to be the savior of Islam. Was he (s.a.w.a.) totally unaware of the events that will unfold after him? If he (s.a.w.a.) was not and surely he (s.a.w.a.) was not, what steps did he (s.a.w.a.) take to prevent his ignorant nation from such evil plans? How did he (s.a.w.a.) ensure that the lamp of guidance, which he (s.a.w.a.) lit with his hands does not lose its shine and people continue to be steadfast on the right path under its light? This article shall address such questions and it is for the readers to decide whether it has satiated their quest for answers?

The Holy Quran and Prophecies

The Holy Quran has clearly mentioned that the knowledge of the unseen exclusively belongs to Allah, for example it says:

“And with Him are the keys of the unseen treasures– none knows them but He; and He knows what is in the land and the sea, and there falls not a leaf but He knows it, nor a grain in the darkness of the earth, nor anything green nor dry but (it is all) in a clear book.”
(Surah An’aam: Verse 59)

At another place it says:

“And Allah’s is the unseen of the heavens and the earth; and the matter of the hour is but as the twinkling of an eye or it is higher still; surely Allah has power over all things.”
(Surah Nahl: Verse 77)

It also mentions in Surah Naml: Verse 65

“Say: No one in the heavens and the earth knows the unseen but Allah; and they do not know when they shall be raised.”

However, the 26th and 27th verse of Surah Jinn mentions that where Allah is the sole owner of the knowledge of the unseen with all its variants, He has granted it to whomsoever He pleased. Also, the Holy Prophet (s.a.w.a) was well aware of the discord that would erupt after him.

“(He is) the Knower of the unseen! So, He does not reveal His secrets to any, except to him whom He chooses as a messenger; for surely He makes a guard to march before him and after him”

Traditions and Prophecies

By reading the traditions of both sects, one can easily deduce that the Holy Prophet (s.a.w.a) was well aware of the discord that shall raise its evil head after him. He was also aware that this discord would not be limited to his successorship but would also extend to every law of Islam. We shall present some of these traditions for the insight of the readers.

Holy Prophet (s.a.w.a) said:

“My nation shall soon divide into seventy three sects one of which will enter paradise while the rest shall be the inhabitants of fire.”

(Sunan Ibn Maajah, vol. 3 p. 1332 tradition 3992,Sunan Tirmidhi vol. 4 p. 134 tradition 2778)

This tradition has been narrated by several companions like Ameerul Momineen Ali Ibn Abi Taalib (a.s), Anas Ibn Maalik, Saad Ibn Abi Waqqaas, Saadi Ibn Ajlaan, Abdullah Ibn Abbas, Abdullah Ibn Umar, Abdullah Ibn Amr Ibn Aas, Amr Ibn Auf Mazaani, Auf Ibn Maalik al-Ashja’ee, Uwaymir Ibn Maalik and Muawiyah Ibn Abi Sufyan amongst others.

Several scholars of the Ahle Tasannun have considered the above tradition as correct or widely transmitted. For instance, al-Nawawi in Faiz al-Qadeer, Haakim Nishapuri in al-Mustadrak and Dhahabi in Talkhees al-Mustadrak, Mashabati in Etesmaam, Safaareeni in Lawami’ al- Anwaar and Naasiruddin Albaani in Silsilah al-Ahadees al-Sahiha.

The number seventy-three can be taken in its literal or metaphorical sense as to mean numerous sects. We are aware that Imamat is the fundamental reason for this discord and dissension.

Aafiyah Ibn Aamir narrates from Holy Prophet (s.a.w.a):

“Surely on the Day of Judgment I shall be ahead of and a witness over you. By Allah I can see the pond of Kausar. I have been given the keys of the earth. I do not fear that you shall return to idolatry after me, but concerning the dispute regarding caliphate.”
(Sahih Bukhari vol. 4p. 174)

Ibn Abbas narrates from Holy Prophet (s.a.w.a):

“On the day of Judgment my companions shall be driven towards hell. I will cry out! My Lord! (They are) My companions! My companions! I will be answered that they are those who returned to paganism after you and became apostates.”

(Sahih Bukhari vol. 4, p. 110, Faizul Qadeer vol. 2, p. 21,Mustadrak vol.1, p. 128,Lawaami’ al-Anwaar, vol. 1 p. 93, Silsila al-Ahaadees al-Sahihah, vol. 1 p. 32)

One can find similar traditions in the Sihah books of Ahle Sunnah that have been narrated by companions like Anas ibn Malik, Abu Hurairah, Abu Bakr, Abu Saeed Khuzri, Asma bint Abu Bakr, Ayesha and Umm Salamah.

Shaikh Mahmood narrates from Abu Rayya Muqbili in Ilm Shafe that this tradition is widely narrated with respect to its meaning. However, we cannot apply it to those companions from the Muslims that turned to polytheism and idolatry after Holy Prophet (s.a.w.a) because Aafiyah Ibn Aamir narrates from Holy Prophet (s.a.w.a),

“By Allah, I do not fear of you becoming polytheists after me. Rather I fear that after me you shall create difference and disputes”

Therefore the Holy Prophet (s.a.w.a.) would say in his traditions,

“Fire be for the one, fire be for the one who changes (the religion) after me.”
(Sahih Bukhari vol. 7 p. 207, Sahih Muslim vol. 7 p. 66)

We know that innovation in religion is different from polytheism.

Abu Alqamah narrates:

It has been narrated in Mawaahib by Tabari Shafei that he told Ibn Ibaad:

“Why did you not, like other people, pledge allegiance to Abu Bakr when others inclined to him?” He took me closer to himself and said, “By Allah I heard Holy Prophet (s.a.w.a) saying,

“After I shall depart from this world the carnal desires of people shall overcome them and cause them to return to paganism. Then the truth will be with Ali and the book of Allah shall be in his hands. Do not pledge allegiance at the hands of anyone except that of his.”
(Ihqaaq al Haqq vol 2 p. 296)
Khaarazmi narrates from Abu Ya’ala in Hanafi Manaqib that Holy Prophet (s.a.w.a) said:

“Soon a discord shall arise after me. Then hold fast unto Ali, because he is the criterion between truth and falsehood.”
(Manaaqib of al-Khaarazmi, p. 105)

Ibn Asaakir, vide correct chain of narrators, narrates from Ibn Abbas:

“We were passing with Holy Prophet (s.a.w.a) and Ali (a.s.) through the streets of Madinah when we came across a beautiful garden. Ali (a.s.) remarked as to how beautiful the garden is. Holy Prophet (s.a.w.a) informed that your garden in paradise is more beautiful than this. After this he hinted at the head and the face of Ali (a.s.) and wept profusely. Ali (a.s.) asked, “What is making you weep so profusely?” He (s.a.w.a.) replied:

“This nation is harboring a jealousy in their hearts (against you) which they shall make evident after me.”
(Taarikh Ibn Asaakir, 834)

Abu Muayyah, the servant of the Holy Prophet (s.a.w.a) says:

“Once on a particular night the Holy Prophet (s.a.w.a) woke me from sleep and asked me to accompany him to the graveyard of Baqee so that he (s.a.w.a) asks forgiveness for those resting therein. On reaching Baqee, he (s.a.w.a) saluted its people and said:

“Corruption is heading towards you like the dark nights.”

He then sought forgiveness for the people of Baqeeh and returned to his bed and left this world in a few days.
(Al Kaamil Ibn Aseer vol 2 p. 318)

Muhammad Baaqir as Sadr, the martyr, while explaining the above points says:

This is the same dissension that Janabe Zahra (s.a) has hinted at in her sermon wherein she said:

“You feared dissension but were trapped into it. This is the same dissension but rather the root of all conflicts.”

O beloved daughter of the Prophet (s.a.w.a.)! What has aggrieved your heart that you are unmasking the reality and informing about the dark future of your father’s nation?

Surely the government at the peak of its power then, is the root of all conflicts. Umar also remarked that the caliphate of Abu Bakr was an accident, from the evil of which Allah protected the Muslims.
(Tareekh Tabari, vol. 2 p. 235, Fadak in History by Shaheed S. Baqir al-Sadr (r.a.))

Holy Prophet (s.a.w.a) had three alternatives before him. It is well established that he (s.a.w.a) was aware before hand of the impending conflict. The question is whether Holy Prophet (s.a.w.a) took any precautionary steps to preempt this dissension. Any one of the following three possibilities can take place.

1. The negative way: That is the Holy Prophet (s.a.w.a) was careless about his duties.

2. The constructive way: That is he (s.a.w.a) consulted the people and acted accordingly.

3. The positive way with appointment: That is he (s.a.w.a) appointed someone to prevent and subdue this conflict.

The Proponents of First School of Thought

The first person to spread the rumor that Holy Prophet (s.a.w.a) left this world without making a will is Ayesha. She narrates that the head of Holy Prophet (s.a.w.a) was in my lap when he breathed his last and did not make a will.
(Sahih Bukhari vol. 2 p. 16)

Abu Bakr too in his last moments said:

“I wanted to ask the messenger of Allah about the caliphate in his last moments so that none disputes in it.”
(Tabari vol. 5 p. 53)

At another place he says that Holy Prophet (s.a.w.a) left the people on themselves so that they choose the one they think is good for them.
(Tabari vol. 5 p. 53)

When Umar ibn Khattab was told by his son not to leave his cattle unattended he replied:

“If I do so (leave my flock unattended) I shall tread the path of the Messenger of Allah, otherwise that of Abu Bakr.”
(Hilyah al-Awliyaa, vol. 1 p. 44)

Objections against the First Opinion

The thought that Holy Prophet (s.a.w.a) did not shoulder his responsibility properly leads to following objections:

1. This would mean that Holy Prophet (s.a.w.a) ignored the needs of Islam and the Muslims. We believe that Islam is a comprehensive religion that takes into consideration all human needs. How was it possible to ignore such an important duty?

2. This is against the conduct of Holy Prophet (s.a.w.a) because he always, in his absence, even for a short duration, appointed a successor.

3. This thought is against the instructions of the Holy Prophet (s.a.w.a) because he himself said:

“One who spends a morning and is not concerned for the affairs of the Muslims is not from us”
(Usool-e-Kaafi)

4. This thought is against the conduct of the caliphs because all of them were concerned and appointed a successor for future.

5. This conduct is against that of the past Prophets (a.s.) because all of them appointed a successor and Holy Prophet (s.a.w.a) certainly was no exception to this.

Objections against the Second Thought

1. If Holy Prophet (s.a.w.a) had adopted this way then it was necessary to lay down the conditions and the procedure to make such a selection, when in reality he did not do so.

2. Also people did not have the willingness and ability to carry out such a task. The people had at several times proved their disunity as in the case of Hajar-e- Aswad and the battle with Bani Mustaliq. Last but not the least, the events of Saqifah is clearer than broad daylight.

3. It is very evident from the Holy Quran and traditions that the role of the Holy Prophet (s.a.w.a) was not limited to receiving and conveying revelation. Muslims are in need of such a person who would fill the vacuum after the departure of Holy Prophet (s.a.w.a).

When Ali (a.s) was asked the reason, he narrates the maximum traditions from Holy Prophet (s.a.w.a) than anyone else, he replied:

“Whenever I asked him a question he replied and when I remained silent, he narrated traditions for me.”
(Sahih Bukhari vol.8 p. 44, Tabaqaat Ibn Saad vol. 2 p. 101)

At many occasions Holy Prophet (s.a.w.a) said:

“I am the house of wisdom and Ali is its door.”

At another place he (s.a.w.a) said:

“I am the city of knowledge and Ali is its gate. Whoever wishes to acquire knowledge should approach its door.”

Therefore, the first two alternatives are pre-empted and we are left with no choice but to accept the third one i.e. Holy Prophet (s.a.w.a) on divine command appointed a successor after him, the fact which is also proven from Hadees-e-Saqalain, Hadees-e-Tayr, Hadees-e-Manzilat which are acknowledged by both the sects and also several verses of the Holy Quran like the Verse of Conveyance (5: 67), the Verse of Guardianship (5: 3), the Verse wherein a person sought divine punishment (70: 1-3) and numerous other verses that he (s.a.w.a.) appointed Ameerul Momineen Ali Ibn Abi Taalib (a.s) as his immediate successor. In some of the books of the Ahle Tasannun, the names of the twelve Imams (a.s.) have been mentioned with their titles by the Holy Prophet (s.a.w.a) leaving no room for any doubt whatsoever¹ . However their hearts, eyes and ears have been sealed by Allah.

We plead to Allah to keep us firm on the right path, hasten the reappearance of Imam-e-Asr (a.t.f.s) and include us among the slaves of Ahle Bait (a.s).

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1. Readers can refer to the book Mesbaah al-Hedaayah Fi Isbaat al-Imaamah wa al-Welaayah by Sayed Muhammad Ali Musawi al-Bahbahaani (r.a.). The soft copy is also available on www.seratonline.com under the caption 40 verses…