Lineage(nasab) of Umar from Sunni Book

Question :Can you inform us about what the sunni books have recorded about the nasab(lineage) of Umar? I heard the wahabi leader albani has said that ''yokhrij al khabeeth min al tayyeb wal tayyeb min al khabeeth'' is for Umar, meaning that his nasab(lineage) is khabeeth but he is tayyeb!
 

Answer :

Muhammad ibn Sa'ib al-Kalbi has reported in a book titled ‘al-Salaba fi Ma'rifat al-Sahaba’ (vol. 3, p. 212): 

“A slave boy named Nufail belonged to Lu’ayy bin Ghalib al-Qurashi. When Lu’ayy bin Ghalib al-Qurashi had passed away, Abdul Muttalib took care of the slave boy Nufail.  Sahak (a slave girl) used to shepherd Abdul Muttalib’s sheep. Abdul Muttalib used to separate Sahak from Nufail in the pasture and made Sahak wear a leather chastity belt with a lock and kept the key to himself.

“When the slave boy Nufail had seen Sahak in the grazing field, he fancied her and seduced her into having a sexual intercourse with him, so Sahak said: “I have no way of fulfilling what you want because of this chastity belt which only Abdul Muttalib has a key to” to which Nufail replied: “do not worry as I can get it off”. Subsequently, he grabbed some butter and grease and began to work it through the leather belt and her skin until it slid to her thighs.

“Nufail coupled with Sahak and as a result Sahak became pregnant with al-Khattab. After she had given birth to the boy, she left him around one of the nearby rubbish sites at night out of fear of Abdul Muttalib. Subsequently, the boy was picked up by an old Jewish lady named Janazah and was raised by her. When al-Khattab grew up, he became a woodcutter. While he used to be out cutting wood Sahak would check up on him while hiding. However, one day Khattab saw her bottom despicably revealed, while not knowing who she was he coupled with her.

"As a result, Sahak became pregnant with Hantama. When she had the girl, she left her near a rubbish site in Makkah. The girl was later picked up by Hisham ibn Mughira and raised by him. When she had grown up, al-Khattab fancied her as he used to often visit Hisham. As a result, al-Khattab asked for her hand in marriage from Hisham. Hisham married Hantama to Khattab and they had Umar."

This is what we found in a Sunni book about the lineage of Umar. Please Excuse

Oppression on Janab Fatima Zahra (a.s) by Umar -A Reply

This is a response to the 'un broken rib' film in which the Sunnis provided clips of batris and deviant scholars such as fadollah to speak on this issue. When we look in the shia muslims books, and the books of the sunnis, we find numerous narrations and historical references regarding the oppression which took place against Fatema zahra(a.s).
Like usual though, the sunni will try finding an escape route, and will call these narrations weak or fabricated. The biggest proof that Fatima zahra (a.s) was oppressed goes back to a narration regarding fadak, where she claimed her right to inheritance which was usurped by Abu bakr thus she died angry and stopped speaking to him. We may ask though is this the only reason? Well if we look at this logically, and at the evidence that exists, they all link back to the same narration in bukhari and they all highlight oppression and injustice done against her by the tyrants abu bakr and umar.
First Question: Are there any authentic Sunni references that highlight Umar's actions at the home of Sayyida Fatima (as)?

The answer is YES.

 We read in Musnaf of Imam Ibn Abi Shebah, Volume 7 page 432 Tradition 37045:
"Narrated Muhammad bin Bashir from Ubaidllah bin Umar from Zaid bin Aslam that his father Aslam said: 'When the homage (baya) went to Abu Bakr after the Messenger of Allah, Ali and Zubair were entering into the house of Fatima to consult her and revise their issue, so when Umar came to know about that, he went to Fatima and said : 'Oh daughter of Messenger of Allah, no one is dearest to us more than your father and no one dearest to us after your father than you, I swear by Allah, if these people gathered in your house then nothing will prevent me from giving order to burn the house and those who are inside.'

So when Umar left, they (Ali and Zubair) came , so she (Fatima) said to them: 'Do you know that Umar came here and swore by Allah to burn the house if you gather here, I swear by God that he (Umar) will execute his oath, so please leave wisely and take a decision and don't gather here again.' So they left her and didn't gather there till they give baya to Abu Bakr."
 

 References:

All the narrators are authentic as they are the narrators of Sahih Bukhari & Sahih Muslim. Muhammad bin Bashir: Imam Al-Dhahabi said: 'Thabt' (Al-Kaashif, v2 p159), Imam Ibn Hajar Asqalani said: 'Thiqa' (Taqrib al-Tahdib, v2 p58).Ubaidllah bin Umar: Al-Dhahabi said: 'Thabt' (Al-Kaashif, v1 p685), Ibn Hajar Asqalani said: 'Thiqa Thabt' (Taqrib al-Tahdib, v1 p637). Zaid bin Aslam: Al-Dhahabi said: 'Hujja' (Siar alam alnubala, v5 p316), Imam Ibn Hajar Asqalani said: 'Thiqa' (Taqrib al-Tahdib, v1 p326). Aslam al-Qurashi (the slave of Umar): Al-Dhahabi said: 'Faqih, Imam' (Siar alam alnubala, v4 p98), Ibn Hajar Asqalani said: 'Thiqa' (Taqrib al-Tahdib, v1 p88). 

Dear Sunni Brothers how many more references do you want to accept the truth that Umar indeed Killed Janabe Fatema Zehra-the beloved daughter of our Prophet(s.a.w.

To find out more on this issue and see how bakris lie and try denying their own books of hadith and history , please read this article here: http://www.answering-ansar.org/answers/fadak/en/chap12.php

Regarding Fadollah (l.a) many bakris try to say Shia's only denounced him due to this issue of the door incident. To read the book written by a fellow Shia muslim on fadollah, and why majority of his beliefs and fatwas were deviant, please visit http://www.real-islam.org.uk/ and go on the books section.

Sunni Scholar says that Umar ibn khattab knew better than the Prophet Mohammad (s.a.w)

Sunni brothers claims to follow the sunnah, in reality, follow many of umar ibn khattab's bid'ahs such as tarawih etc. But here we see one of their greatest scholar saying the prophet (s.a.w) was wrong and Allah (s.w.t) revealed verses defending Umar.

Umar fled in the battle of Uhud

Umar's Admission The Caliphate Was Usurped From Imam Ali (as)

First Dialogue With Abdullah Ibn Abbas(cousin of Imam Ali and the Prophet s.a.)

Umar:"O Ibn `Abbas! Do you know what stopped your folks [from getting the caliphate] after Muhammad (pbuh)?"

Ibn `Abbas narrates saying: "I hated to answer `Umar's question, so I said to him: `If I do not know, the commander of the faithful [i.e. `Umar] knows.'"

`Umar said: "[Some people simply] hated that both prophethood and caliphate be confined to your House (Banu Hashim); so, they were happy about their scheme. Quraysh sought it for thmselves, and were able to obtain it."

Ibn Abbas: "O commander of the faithful! Do you permit me to say something and promise to control your anger?" He answered in the affirmative;

Ibn `Abbas said: "As regarding your statement, O commander of the faithful, that Quraysh sought it for themselves and were successful in obtaining it, I say that had Quraysh sought what Allah had chosen for them, their choice would have been unobjectionable and unblamed. As regarding your statement that they hated to see both prophethood and caliphate in our House, I say that Allah, the Exalted and the Sublime, has described (in the Quran) some people to be malicious, saying, `... that is so because they hated what Allah has revealed, so He rendered their deeds vain.'"

`Umar then said: "Impossible, O Ibn `Abbas, for I heard things about you which I hate to believe else your status in my eyes should be reduced."

Ibn Abbas asked: `What are they, O commander of the faithful? If they are true, they should not lower my status in your esteem, and if they are not, I am capable of defending myself against false charges.'

`Umar then said: `It has come to my knowledge that you say that they have deprived you (Banu Hashim) of it [caliphate] out of envy, oppression and injustice.'

Ibn Abbas said: `As regarding your statement, O commander of the faithful, that it was oppression, then that has become quite obvious to those who are ignorant as well as to those who are clement. As regarding your statement about envy, then Adam was envied, and we are his descendants who also are envious.'

`Umar then said: `Impossible, impossible; your hearts, O descendants of Hashim, have become filled with envy that can never dissipate.'

Ibn Abbas therefore said: `Wait, O commander of the faithful, do not attribute this to the hearts of among those whom Allah has purified with a perfect purification.'"

Reference:

Al-Tarikh al-Kamil by Ibn al-Athir who includes it at the conclusion of `Umar's biography among the events of the year 23 A.H., page 24, Vol. 3, and it is also quoted by the Mu`tazilite scholar in `Umar's biography, too, page 107, Vol. 3, of Sharh Nahjul Balaghah

As Recorded by Tabari:

Umar :"..Ibn Abbas! What prevented 'Ali from coming with us?'

Ibn Abbas replied, 'I do not know'.

Umar continued: 'Ibn Abbas your father is the paternal uncle of the Messenger of God. You are his cousin. What has prevented your people from putting you [in authority]?'

Ibn Abbas replied: that I did not know.

Umar continued: 'But I do know, they do not like you being put in charge of them'.

Ibn Abbas said: 'Why, when we are good to them?'

Umar replied: O God [grant] forgiveness. They do not like you to combine Prophethood and the caliphate among yourselves, less it bring about self-aggrandizement and pride. You will perhaps say, 'Abu Bakr did this'. No indeed, but Abu Bakr did the most resolute thing he could. If he had made (the caliphate) yours, he would not have benefited you despite your close ties of relationship [to the Prophet]".

Reference: 

(The History of Tabari, Volume 14, English translation, by G. Rex Smith, p136-137)

Second Dialogue With Abdullah Ibn Abbas(cousin of Imam Ali and the Prophet s.a.)

Umar:"How did you leave your cousin?"

Ibn `Abbas said he thought `Umar meant `Abdullah ibn Ja`far; so, he answered: "I left him in the company of his friends."

Umar said: "I did not mean him; I meant the greatest among you, Ahl al-Bayt(i.e. Imam Ali)."

Ibn `Abbas said: "I left him exiled, irrigating while reciting the Qur'an."

`Umar said: "O `Abdullah! I implore you not to be shy but tell me if he is still concerned about the issue of caliphate." Ibn Abbasanswered in the affirmative.

Then `Umar asked: " Does he claim that the Messenger of Allah (pbuh) has selected him for it?"

Ibn `Abbas answered: "Yes, indeed; moreover, I even asked my father if there was any statement made by the Messenger of Allah regarding selecting him for the caliphate, and my father informed me that that was the truth."

`Umar then said: "The Messenger of Allah held him in very high esteem through his speeches and actions in a way that left no argument nor excuse for anyone, and he kept testing the nation regarding him for some time; nay, even when he was sick [prior to his demise], he wished to nominate him for it, but it was I who stopped him."

Reference:

Imam Abul-Fadl Ahmed ibn Abu Tahir in his book Tarikh Baghdad, indicating his reliable source to be Ibn `Abbas. It is also quoted by the Mu`tazilite scholar who discusses `Umar in his Sharh Nahjul Balaghah, page 97, Vol. 3.

Third Dialogue Between Umar and Abdullah Ibn Abbas(ra)

`Umar said: "O Ibn `Abbas! I can see how wronged your friend [`Ali (as)] is."

Ibn `Abbas said: "O commander of the faithful, then affect justice on his behalf."

Ibn `Abbas said: "But `Umar pulled his hand from mine and went away whispering to himself for a good while. Then he stopped; so, I rejoined him,

and he (Umar) said to me: `O Ibn `Abbas! I do not think that his people denied him [the caliphate] for any reason other than his being too young for it.'

Ibn Abbas said to him: `By Allah, neither Allah nor His Messenger regarded him as too young when they both ordered him to take Sürat Bara'a (Qur'an, Chapter 9) from him [from Abu Bakr].' Having heard this, he (Umar) turned away from me and started walking fast; so, I left him alone."

This dialogue is quoted by authors of books of biographies in their discussions of `Umar, and it is quoted here from Sharh Nahjul Balaghah by the Mu`tazilite scholar; so, refer to page 105 of its third volume.

عمر نے متعہ سے منع کیا: جابر بن عبداللہ

صحابی رسول، جابر بن عبداللہ انصاری، سے روایت ھے کہ



{مسند احمد، جلد 6، صفحہ 58}

شیخ شعیب الارناوٰط نے سند کو امام مسلم کی شرط پر صحیح قرار دیا

{مسند احمد،تخریج شیخ شعیب الارناوٰط، جلد 22، صفحہ169، حدیث 14268 }

اسی طرح جابر بن عبداللہ نے کہا




{مسند احمد، جلد 6، صفحہ 122}

شیخ شعیب الارناوٰط نے سند کو امام مسلم کی شرط پر صحیح قرار دیا

{مسند احمد،تخریج شیخ شعیب الارناوٰط، جلد 22، صفحہ365، حدیث 14479

Is Death Penalty the punishment for cursing the companions??

Original Scanned Sunni References:

خالد زنا کار بن وليد از ديدگاه عمر بن الخطاب

خالد بن وليد يكي از اصحاب پيامبر است كه در سال شش يا هفت هجري بعد از صلح حديبيه مسلمان شد وي قبل از مسلمان شد فرماندهي از فرماندهان لشگر كفر در بدر احزاب و خندق بود و كسي بود كه در جنگ احد با حمله به مسلمانان از شكاف كوه بزرگترين ضربه در احد را به اسلام وارد آورد و بعد از اين اقدام خالد بود كه حمزه سيدالشهداء عموي پيامبر به شهادت رسيد ، اما عده اي سعي در توجيه اعمال او و دفاع از او را دارند و با دادن القابي مانند سيف الاسلام سعي در تغيير نظر مسلمانان نسبت به خالد دارند . امام آنچه مهم است نظر خود صحابه خصوصا شخص عمر درباره خالد بن وليد است كه اگر اهل سنت اصرار بر دفاع از خالد داشته باشند در واقع نظرات خليفه دوم را رد كرده اند و به مخالفت با وي پرداخته اند اينك براي روشن شدن افكار مسلمانان برخي از برخوردها و واكنشهاي عمر بن الخطاب نسبت به خالد را ذكر مي كنيم تا مشخص شود نظر وي نسبت به سيف الاسلام خالد بن وليد چه بوده است.
عزل خالد نخستين اقدام حكومت عمر
زماني كه عمر به خلافت رسيد اولين كاري كه انجام داد عزل خالد بن وليد از امارت شام بود.
ولما ولي سيدنا عمر رضي الله تعالى عنه الخلافة أول شيء بدأ به عزل خالدا.
سيره حلبيه ج 3 ص 213- البداية و النهاية ابن كثير ج 7 ص 23 - به اين مضمون تاريخ الاسلام ذهبي ج 3 ص 123- الوافي بالوفيان صفدي ج 16 ص 329-
زماني كه آقاي ما عمر به خلافت رسيد اولين كاري كه انجام داد عزل خالد بود.
دستورعمر به برداشتن عمامه از سر خالد و برگرداندن نصف مال او به بيت المال
زماني كه عمر خالد را عزل كرد و ابوعبيده جراح را به جاي او گمارد دستور داد اگر از كارش توبه نكرد عمامه را از سر او بردار :
وكتب عمر إلى أبي عبيدة إن أكذب خالد نفسه فهو أمير على ما كان عليه ، وإن لم يكذب نفسه فهو معزول ، فانزع عمامته عن رأسه وقاسمه ماله نصفين . فلما قال أبو عبيدة ذلك لخالد قال له خالد أمهلني حتى أستشير أختي ، فذهب إلى أخته فاطمة - وكانت تحت الحارث بن هشام - فاستشارها في ذلك ، فقالت له : إن عمر لا يحبك أبدا ، وإنه سيعزلك وإن كذبت نفسك . فقال لها : صدقت والله . فقاسمه أبو عبيدة حتى أخذ [ إحدى ] نعليه وترك له الأخرى.
البداية و النهاية ابن كثير ج 7 ص 23- سيره حلبيه ج 3 ص 213
عمر نامه اي به ابوعبيده نوشت كه اگر خالد اشتباهش را پذيرفت پس او بر امارت خود باقي است و اگر نپذيرفت پس او عزل مي شود پس عمامه او را از سرش بردار و مال او را دو نصف كن . پس زماني كه ابوعبيده اين مطلب را به خالد گفت خالد گفت مهلت بده تا با خواهرم مشورت كنم &ndash خواهرش زن حارث بن هشام بود- پس با او مشورت كرد پس خواهرش به او گفت عمر تو را اصلا دوست ندارد و حتما تو را عزل خواهد كرد حتي اگر اشتباهت را بپذيري خالد به او گفت به خدا قسم راست گفتي . (واشتباهش را نپذيرفت) پس ابوعبيده مال او را تقسيم كرد حيت يك لنگه كفشش را برداشت و ديگري را گذاشت.
عمر و خيانت خالد به بيت المال
وبلغه أن خالدا أعطى الأشعث بن قيس عشرة آلاف وقد قصده ابتغاء إحسانه فأرسل لأبي عبيدة أن يصعد المنبر ويوقف خالدا بين يديه وينزع عمامته وقلنسوته ويقيده بعمامته لأن العشرة آلاف إن كان دفعها من ماله فهو سرف وإن كان من مال المسلمين فهي خيانة.
السيرة الحلبيه ج 3 ص 213.
به او خبر رسيد كه خالد به اشعث بن قيس ده هزار دينار هديه داده است و اين كار را از روي دوستي به او داده است پس به ابوعبيده نامه نوشت كه بر منبر مي روي و خالد را مقابلت قرار مي دهي و عمامه و كلاه خود او را بر مي داري و او را با عمامه اش مي بندي چرا كه اگر اين ده هزار دينار را از مال خودش داده كه اسراف است و اگر از مال مسلمانان است كه خيانت است .
شكستن پاي عمر و كينه او
علماي اهل سنت نقل كرده اند كه عمر و خالد كه پسرخاله نيز بودند با هم كشتي گرفتند و خالد ساق پاي عمر را شكست و همين مسئله موجب عداوت و كينه عمر شد:
أخبرنا أبو الحسن بن قبيس أنا أبو الحسن بن أبي الحديد أنا جدي أبو بكر أنا أبو محمد بن زبر نا محمد بن سليمان بن داود المنقري البصري نا أبو عثمان المازني نا الأصمعي عن سلمة بن بلال عن مجالد بن سعيد عن الشعبي قال اصطرع عمر بن الخطاب وخالد بن الوليد وهما غلامان وكان خالدا ابن خال عمر فكسر خالد ساق عمر فعولجت وجبرت وكان ذلك سبب العداوة بينهما.
تاريخ مدينه دمشق ج 16 ص 267- البتداية و النهاية ابن كثير ج 7 ص 131- سيره حلبيه ج 3 ص 231.
مجالد بن سعيد از شعبي نقل مي كند كه گفت : عمر و خالد بن وليد در كودكي با يكديگر كشتي مي گرفتند و خالد پسر خاله عمر بود پس خالد ساق پاي عمر را شكست پس معالجه كردند و خوب شد و اين مسئله موجب دشمني بين آن دو شد.
لقب دادن عدو الله به خالد سيف الله
وقدم خالد على أبي بكر فقال له عمر يا عدو الله قتلت امرأ مسلما ثم نزوت على امرأته لأرجمنك
اسد الغابة ج 4 ص 296- تاريخ الاسلام ذهبي ج 3 ص 36.
خالد (پس از بازگشت از تقل مالك بن نويره) نزد ابوبكر آمد پس عمر به او گفت اي دشمن خدا مردي از مسلمانان را كشتي و با همسرش همبستر شدي تو را سنگسار خواهم كرد.
همچنين طبري در تاريخش مي نويسد :
وأقبل خالد بن الوليد قافلا حتى دخل المسجد وعليه قباء له عليه صدأ الحديد معتجرا بعمامة له قد غرز في عمامته أسهما فلما أن دخل المسجد قام إليه عمر فانتزع الأسهم من رأسه فحطمها ثم قال أرئاء قتلت امرءا مسلما ثم نزوت على امرأته والله لأرجمنك بأحجارك.
تاريخ طبري ج 2 ص 504 &ndash الكامل في التاريخ ابن اثير ج 2 ص 359- امتاع الاسماع ج 14 ص 240
خالد بن وليد بدون توجه به مسجد آمد و روي دوش او قبايي بود كه جاي شمشير در آن بود و عمامه اي پوشيده بود كه در آن تيرهايي قرار داده بود پس زماني كه داخل مسجد شد عمر بلند شد و تيرها را از عمامه او در آورد و شكست سپس به او گفت آيا ريا مي كني مرد مسلماني را كشتي و با همسرش همبستر شدي به خدا قسم تو را با سنگي كه خود درست كردي سنگسار خواهم كرد.
تعبير عمر از شمشير سيف الله به شمشير ظلم
وقال عمر لأبي بكر إن في سيف خالد رهقا فإن لم يكن هذا حقا حق عليه أن تقيده.
تاريخ طبري ج 2 ص 503 &ndash الاصابة ابن حجر ج 5 ص 561- تاريخ الاسلام ج 3 ص 37
عمر به ابوبكر گفت به درستي كه در شمشير خالد ظلم وجود دارد ؛ پس اگر اين (عزل او ) حق نيست اين حق است كه او را محدود گرداني .
ابن عساكر اين چنين نقل مي كند:
قال عمر ان في سيف الله خالد رهقا.
تاريخ مدينه دمشق ج 16 ص 285.
عمر گفت : در خالد سيف الله ظلم وجود دارد.
نقل طبري شمشير خالد را ظالم مي دانست اما نقل ابن عساكر خود خالد را ظالم مي داند .
اعتراض عمر به پوشيدن حرير
أخبرنا أبو الحسن بن قبيس أنا أبو الحسن بن أبي الحديد أنا جدي أبو بكر أنا أبو محمد بن زبر نا العباس بن محمد نا الأصمعي عن ابن عون عن محمد أن خالد بن الوليد دخل على عمر وعلى خالد قميص حرير فقال له عمر ما هذا يا خالد قال وما بأسه يا أمير المؤمنين أليس قد لبسه ابن عوف قال وأنت مثل ابن عوف ولك مثل ما لابن عوف ثم امر من حضره فمزقوه .
فتح الباري ابن حجر ج 6 ص 74- تاريخ مدينه دمشق ج 16 ص 269- سير اعلام النبلاء ذهبي ج 1 ص 380- تحفة الاحوذي مباركفوري ج 5 ص 316.
خالد بن وليد نزد عمر آمد در حاليكه پيراهن حرير پوشيده بود عمر به او گفت : خلد اين چه لباسي است كه پوشيدي ؟ خالد گفت : چه اشكالي دارد اي امير المومنين آيا ابن عوف لباس حرير نمي پوشد عمر گفت : آيا تو مثل ابن عوف هستي و فضايل تو مثل ابن عوف است سپس به كساني كه حاضر بودند دستور داد كه لباس او را پاره كنند.
عمر و رياي خالد
أخبرنا أبو بكر محمد بن عبد الباقي أنا الحسن بن علي أنا محمد بن العباس أنا أحمد بن معروف نا الحسين بن الفهم نا محمد بن سعد أنا مسلم بن إبراهيم نا جويرية بن أسماء عن نافع قال لما قدم خالد بن الوليد من الشام قدم وفي عمامته أسهم ملطخة بالدم قد جعلها في عمامته فاستقبله عمر لما دخل المسجد فنزعها من عمامته فقال أتدخل مسجد النبي ( صلى الله عليه وسلم ) ومعك أسهم فيها دم وقد جاهدت وقاتلت وقد جاهد المسلمون قبلك وقاتلوا .
تاريخ مدينه دمشق ج 16 ص 269- سير اعلام النبلاء ج 1 ص 380.
زماني كه خالد از شام برگشت در عمامه خود تيرهايي گذاشته بود كه خون آلود بود پس زماني كه عمر در مسجد بود نزد او آمد پس آنها را از عمامه او برداشت پس گفت آيا وارد مسجد پيغمبر مي شوي در حاليكه همراهت تيرهاي خون آلود است و تو جهادت كردي و جنگيدي در حاليكه مسلمانان قبل از تو نيز جهاد كردند و جنگيدند.
همراهي عمر با عبدالرحمن در مخالفت با خالد
بعدما صنع ببني جذيمة ما صنع عاب عبد الرحمن بن عوف على خالد ما صنع قال يا خالد أخذت بأمر الجاهلية قتلتهم بعمك الفاكه قاتلك الله قال وأعانه عمر بن الخطاب على خالد.
تاريخ مدينه دمشق ابن عساكر ج 16 ص 234- سير اعلام النبلاء ج 1 ص 370.
بعد از آن كارهايي كه (خالد) در بني جذيمه آن كارها را كرد عبدالرحمن بن عوف بر او اشكال گرفت و گفت اي خالد تو به شيوه جاهليت برخورد كردي و آن را به انتقام عمويت كشتي خدا تو را بكشد و عمربن الخطاب او را در دعواي با خالد ياري كرد.
همچنين ابن عساكر مي نويسد:
قال عمر لخالد ويحك يا خالد أخذت بني جذيمة بالذي كان من أمر الجاهلية أو ليس الإسلام قد محا ما كان في الجاهلية.
تاريخ مدينه دمشق ابن عساكر ج 16 ص 234
عمر به خالد گفت : واي بر تو با بني جذيمه به شيوه جاهليت برخورد كردي آيا اسلام رسوم جاهلي را نابود نكرد.
عمر و درخواست عزل خالد از ابوبكر
أن أبا بكر بعث خالد بن الوليد إلى بني سليم حين ارتدوا عن الإسلام فقتل وحرق بالنار فكلم عمر أبا بكر فقال بعثت رجلا يعذب بعذاب الله انزعه.
تاريخ مدينه دمشق ج 16 ص 240.
ابوبكر خالد را به سمت قبيله بني سليم زماني كه از اسلام مرتد شده بودند اعزام كرد پس خالد آنها را كشت و با آتش سوزاند پس عمر به ابوبكر گفت : كسي را فرستادي كه به عذاب الهي عقاب مي كند او را عزل كن .
يعني تنها كاري كه خالد انجام مي دهد اين است كه افراد را مي كشد و مي سوزاند.
گروه پاسخ به شبهات
مؤسسه تحقيقاتي حضرت ولي عصر (عج)
گروه پاسخ به شبهات

نحوه اسلام آوردن ظاهری عمر بن خطاب

بسیاری از علمای اهل سنت و از جمله ذهبی در تاریخ الاسلام ، محمد بن سعد در الطبقات الکبری و ابن عساکر در تاریخ دمشق ، اسلام آوردن عمر را این گونه نقل کرده*اند :


عن أنس بن مالک قال : خرج عمر رضی الله عنه متقلدا السیف فلقیه رجل من بنی زهرة فقال له : أین تعمد یا عمر ؟ قال : أرید أن أقتل محمدا !


قال : وکیف تأمن فی بنی هاشم وبنی زهرة وقد قتلت محمدا ؟


فقال : ما أراک إلا قد صبأت . قال : أفلا أدلک على العجب إن ختنک وأختک قد صبآ وترکا دینک .


فمشى عمر فأتاهما وعندهما خباب فلما سمع بحس عمر توارى فی البیت فدخل فقال : ما هذه الهینمة ؟ وکانوا یقرءون طه قالا : ما عدا حدیثا تحدثناه بیننا قال : فلعلکما قد صبأتما ؟ فقال له ختنه : یا عمر إن کان الحق فی غیر دینک ؟ فوثب علیه فوطئه وطئا شدیدا فجاءت أخته لتدفعه عن زوجها فنفحها نفحة بیده فدمی وجهها فقالت وهی غضبى : وإن کان الحق فی غیر دینک إنی أشهد أن لا إله إلا الله وأن محمدا عبده ورسوله .


فقال عمر : أعطونی الکتاب الذی هو عندکم فأقراه وکان عمر یقرأ الکتاب فقالت أخته : إنک رجس وإنه لا یمسه إلا المطهرون فقم فاغتسل أو توضأ فقام فتوضأ ثم أخذ الکتاب فقرأ ( طه ) حتى انتهى إلى : * ( إننی أنا الله لا إله إلا أنا فاعبدنی وأقم الصلاة لذکری ) *


فقال عمر : دلونی على محمد فلما سمع خباب قول عمر خرج فقال : أبشر یا عمر فإنی أرجو أن تکون دعوة رسول الله صلى الله علیه وسلم لک لیلة الخمیس : اللهم أعز الإسلام بعمر بن الخطاب أو بعمرو بن هشام . وکان رسول الله صلى الله علیه وسلم فی أصل الدار التی فی أصل الصفا .


فانطلق عمر حتى أتى الدار وعلى بابها حمزة وطلحة وناس فقال حمزة : هذا عمر إن یرد الله به خیرا یسلم وإن یرد غیر ذلک یکن قتله علینا هینا قال : والنبی صلى الله علیه وسلم داخل یوحى إلیه فخرج حتى أتى عمر فأخذ بمجامع ثوبه وحمائل السیف فقال : ما أنت بمنته یا عمر حتى ینزل الله بک من الخزی والنکال ما أنزل بالولید بن المغیرة ؟ فهذا عمر اللهم أعز الإسلام بعمر فقال عمر : أشهد أن لا إله إلا الله وأنک عبد الله ورسوله (1)






از انس بن مالک روایت شده است که عمر در حالیکه شمشیر به همراه داشت از خانه بیرون شد ؛ پس شخصی از بنی زهره او را دید وگفت : ای عمر ، قصد کجا داری؟


پاسخ داد : می خواهم محمد را بکشم !!


گفت : اگر محمد را بکشی ، چگونه از بنی هاشم وبنی زهره در امان خواهی بود ؟


عمر پاسخ داد : به گمانم که تو نیز دست از دین خود برداشته ای ( و مسلمان شده ای )


آن شخص گفت : آیا می خواهی تو را بر چیزی شگفت ، راهنمایی کنم ؟ داماد تو و خواهرت نیز از دین خویش بیرون شده اند !!!


پس عمر به راه افتاده و به نزد ایشان رفت ؛ خباب نیز در آنجا بود و وقتی که آمدن عمر را احساس کرد در خانه پنهان شد ؛ عمر گفت : این سر و صداها چیست ؟ - ایشان سوره طاها را تلاوت می کردند – پاسخ دادند : چیزی جز سخنانی که به هم می گفتیم نبود ؛ عمر گفت : و شاید شما از دین بیرون شدید ؟


داماد عمر به او پاسخ داد : ای عمر ؛ اگر حق در غیر دین تو باشد چه خواهی کرد ؟


عمر بر او جهیده و او را لگد کوب نمود ، پس خواهرش هم آمد تا از شوهرش دفاع کند اما عمر چنان با دست بر صورت او کوبید که صورت او خونین شد ؛ پس خواهرش در حال عصبانیت گفت : اگر حق در غیر دین تو باشد پس من شهادت می دهم که خدایی جز خدای یگانه نیست و محمد بنده و فرستاده اوست .


پس عمر گفت : کتابی را که در نزد شماست به من بدهید – عمر خواندن می دانست – پس خواهرش به او گفت : تو کثیف هستی و غیر از پاکیزگان نباید این کتاب را لمس کنند ؛ برخیز و غسل بنما یا وضو بگیر ؛ پس او وضو گرفت و کتاب را گرفته و خواند : طه ؛ تا به این جا رسید که « اننی انا الله لا اله الا انا فاعبدنی وأقم الصلاة لذکری »


عمر گفت : من را به نزد محمد ببرید ؛ وقتی که خباب کلام عمر را شنید گفت : بشارت بادت ای عمر ؛ امیدوارم که دعای رسول خدا صلی الله علیه وآله وسلم در شب پنجشنبه که گفتند : « خدایا اسلام را به وسیله عمر بن خطاب یا عمرو بن هشام عزیز بنما » در مورد تو مستجاب شده باشد ؛ و در این هنگام رسول خدا در خانه خویش در پای کوه صفا بودند .


پس عمر به راه افتاده و به در خانه رسول خدا رفت ؛ و حمزه و طلحه و عده ای نیز درب خانه حضرت بودند ؛ پس حمزه گفت : این شخص عمر است که اگر خدا در مورد او خیر مقدر کرده باشد مسلمان می شود ؛ و اگر غیر این را اراده کرده باشد کشتن او برای ما آسان است ؛ رسول خدا نیز در خانه بودند در حالیکه به ایشان وحی صورت می گرفت ؛ پس از خانه بیرون آمدند و به کنار عمر رسیدند ، پس او دست به کمر بند و محل بستن شمشیر برد ؛ پس حضرت فرمودند : ای عمر نمی خواهی بس کنی ؟ تا اینکه خداوند همان ذلتی را که بر ولید بن مغیره وارد کرد ، بر تو نیز فرود آورد ؟ این شخص عمر است ، خدایا اسلام را با عمر عزیز بنما !!! پس عمر گفت : شهادت می دهم که خدایی جز خدای یگانه نیست و اینکه تو بنده و فرستاده خدایی .




1)تاریخ الإسلام ، الذهبی ، ج 1 ، ص 174 – 175 و تاریخ المدینة ، ابن شبة النمیری ، ج 2 ، ص 657 – 659 و تاریخ مدینة دمشق ، ابن عساکر ، ج 44 ، ص 34 – 35 و الطبقات الکبرى ، محمد بن سعد ، ج 3 ، ص 267 – 269 و

A Sahabi rejected the khilafat of Abu Bakr and Umar and accepted Ali(a.s)

The core of the Salafi doctrine is the much-mouthed claim that we must always follow the so-called "righteous Salaf". By that term, they mean "all the Sahabah", and they believe that all the Sahabah were on right guidance. Sunnis too to a great extent follow them in these claims. We therefore invite them to read the story of how one of these "righteous Salaf" converted to Shi'ism, and even became a Rafidi, literally!
This should do a lot to open some cracks, that could lead to an unstoppable flow of honesty.

We read:

عن أبي الطفيل (عامر بن واثلة) قال: «جمع علي رضي الله تعالى عنه الناس في الرحبة ثم قال لهم: أنشد الله كل امرئ مسلم سمع رسول الله صلّى الله عليه وسلم يقول يوم غديرخم ما سمع لما قام، فقام ثلاثون من الناس (وفي رواية: فقام ناس كثير) فشهدوا حين أخذ بيده فقال للناس أتعلمون أني أولى بالمؤمنين من أنفسهم قالوا نعم يا رسول الله، قال: من كنت مولاه فهذا مولاه، اللّهم وال من والاه وعاد من عاداه، قال [يعني الصحابي أبا الطفيل] فخرجت وكأنّ في نفسي شيئاً، فلقيت زيد بن أرقم، فقلت له: إني سمعت علياً رضي الله عنه يقول كذا وكذا، قال: فما تنكر، قد سمعت رسول الله صلى الله عليه وسلم يقول ذلك له


Narrated Abu al-Tufayl:

Ali gathered people at the Rahbah, then he said to them, "I adjure in the name of Allah every Muslim who heard what the Messenger of Allah had said on the Day of Ghadir to state his testimony".

Thirty persons stood up (according to another narration, several people stood up). They testified how the Holy Prophet held the hand of Ali and asked the people, "Do you know that I have more authority over the believers than they themselves do?". The people answered, "We do, O messenger of Allah!". Then he said, "Whomsoever I am his mawla, this Ali is also his mawla. O Allah! Be the friend of whoever befriends him, and be the enemy of whosoever is hostile to him".

(Abu al-Tufayl continued) Then, I left the place. However, there was something troubling my mind about this incident. Then, I met Zayd ibn Arqam and said to him, "I heard Ali saying such and such". Zayd replied, "So, do not deny it, for I myself heard the Messenger of Allah say so about him".

References:

Musnad Ahmad 4/370
Sahih Ibn Hibban 15/376, No. 2205
Al-Sunnah, Ibn Abu Asim, Nos. 1367 and 1368
Mu'jam al-Kabir, Imam al-Tabarani, No. 4968
Al-Mukhtaraat, Imam al-Diya, No. 527 (tahqiq of al-Albani)
Majma' al-Zawaid, Imam al-Haythami, 9/104 (declares all its narrators trustworthy)
Khasais Amir al-Muminin, Imam al-Nisai, 82 (Aal Zahwi, its annotator, declares its chain sahih)
Silisilah al-Ahadith al-Sahihah, al-Albani, 4/331, No. 1750 (declares the chain sahih on the conditions of al-Bukhari)

Abu al-Tufayl (ra) was a Sahabi. However, he was not present at Ghadir Khumm, and never heard of the event until the caliphate of Imam Ali (as)! This shows some signs of state censorship! Otherwise, why would the Companions just keep quiet about the incident?

Anyway, he was present when Imam Ali (as) called upon eye witnesses, more than three decades after the incident, to teach the people about his Divine Imamate. This is what confused Abu al-Tufayl (ra). Contrary to what Sunnis now say, he knew that the meaning of mawla in that hadith is NOT friend, but master! After all, anyone who has a higher authority over another than the latter over himself is literally the mawla of the latter in Arabic. And the Holy Prophet first defined the kind of mawla he was to the believers, and then declared Imam Ali (as) the same kind of mawla. This is the only rational explanation of the event, and the only rational explanation why Abu al-Tufayl (ra) was terribly confused after hearing the hadith.

Like anyone who has just heard such a big hadith would do, Abu al-Tufayl (ra) wanted to believe that the hadith was not true! So, when he met Zayd ibn Arqam, and inquired about it, the latter noticed that he simply did not want to believe the hadith! In spite that thirty of the Sahabah testified to its truth in his presence. In other words, he himself saw that the hadith was mutawatir, but still did not want it to be true. Zayd noticed this, and advised him against denying the hadith. The hadith is true, and there is nothing anyone could do about that fact!

Naturally, Abu al-Tufayl (ra) went into a period of deep reflections. He used to believe that Abubakr was the rightful caliph, then Umar, then Uthman, then Imam Ali (as). Obviously, that would have to change!

In the long run, he converted to Shi'ism, and moved closer to Imam Ali (as), who taught him the basics of Shi'ism, including the doctrines of Imamate and Raj'ah. Imam Ibn Qutaybah, while mentioning him, states:

أبو الطفيل عامر بن واثلة رأى النبي صلى الله عليه وسلم وكان آخر من رآه موتا ومات بعد سنة مائة وشهد مع علي المشاهد كلها وكان مع المختار صاحب رايته وكان يؤمن بالرجعة

“Abul Tufayl Aamir bin Wathla (ra) saw the Prophet . He was the last person among those who saw the Holy Prophet to die, when he left this world in the year 100 A.H. He participated in all the wars with Ali, he was the standard bearer in Mukhtar’s army, and believed in Raj'ah.”

References: 

Kitab Al-Ma’arif, page 149, published in Egypt

In his book al-Kashif, Volume 1 page 527, Imam al-Dhahabi states:

“He was the seal of Sahabah”

Al-Hafiz Ibn Hajar al-Asqalani states in Taqrib al-Tahdhib, Volume 1 page 464:

“He was the last one of Sahabah to die”

Imam Jalaluddin al-Suyuti records in Isaf al-Mubata, page 52:

“He is the last Sahabi to die”

Ibn Hajar in his book Tajeel al-Manf'a, page 160 and Ibn Kathir in Al-Bidayah wa al-Nihayah, Volume 9 page 215 record him as a Sahabi while Imam Ibn Hazm records in al-Muhala, Volume 3 page 174:

أن أبا الطفيل صاحب راية المختار وذكر أنه كان يقول بالرجعة

“Abu al-Tufayl was the standard bearer in Mukhtar's army, it has been said that he believed in Raj'ah”

Whilst writing about this Sahabi, Imam Dhahabi once again writes:

واسم أبي الطفيل عامر بن واثلة بن عبد الله بن عمرو الليثي الكناني الحجازي الشيعي. كان من شيعة الإمام علي.

“Abul Tufayl’s name is ‘Aamir bin Wathla bin Abdullah bin Umar Ishi Kinani Hijazi, who is a Shi'a. He was one of the Shi'a of Imam Ali.

Siyar Alam al-Nubala, volume 3 page 468

In Majma' al-Zawaid 9/146 (al-Dar al-Dayan lil Turath, Cairo , and Dar al-Kitab al-Arabi, Beirut), we read:

عن أبي الطفيل قال خطبنا الحسن بن علي بن أبي طالب فحمد الله وأثنى عليه وذكر أمير المؤمنين عليا رضي الله عنه خاتم الأوصياء ووصي الأنبياء وأمين الصديقين والشهداء

Narrated Abu al-Tufayl:

Al-Hasan ibn Ali ibn Abu Talib delivered a sermon to us. He thanked Allah, and then mentioned Amir al-Muminin Ali (ra), the best of the Awsiya (plural of Wasi, meaning heir of the mission and qualities of a prophet), and the Wasi of all the prophets, and the amnesty of the truthful ones and the martyrs.

Look at the words which Abu al-Tufayl (ra) has used to describe Imam Ali (as)! The best of the Awsiyah, the Wasi of all the prophets, the amnesty of the truthfuls and martyrs. These are classic Shi'a doctrines, which he must have learnt from Imam Ali (as). Also, as we can see, he accepted Imam al-Hasan (as) as his Imam after Imam Ali (as), and used to attend his lectures.

Then, Abu al-Tufayl continues:

ثم قال يا أيها الناس لقد فارقكم رجل ما سبقه الأولون ولا يدركه الآخرون لقد كان رسول الله صلى الله عليه وسلم يعطيه الراية فيقاتل جبريل عن يمينه وميكائيل عن يساره فما يرجع حتى يفتح الله عليه

Then, al-Hasan said:

O people, certainly you have lost a person (i.e. Imam Ali) who NONE has ever surpassed (in merits) and whom none among the latter generations will ever know (i.e. none among them will ever know the true worth of Imam Ali, no matter how hard they try). Certainly, the Messenger of Allah gave him the flag, and Jibril fought on his right side, while Mikail fought on his left side, and he did not withdraw from fighting until Allah (swt) gave him victory.

This, no doubt, was the aqeedah of Imam al-Hasan (as), that nobody has ever surpassed Imam Ali (as) in virtues, and that both Jibril (as) and Mikail (as) used to fight on his sides. Obviously, similar things cannot be said about any other of the Sahabah! Take it or leave it. Imam Ali (as) is the Name of Allah (swt) among us.

Imam al-Hasan (as) continued:

من عرفني فقد عرفني ومن لم يعرفني فأنا الحسن بن محمد صلى الله عليه وسلم

Whoever knows me, knows me. And whoever does not know me, I am al-Hasan, son of Muhammad .

This confirms the fact that the children of Bibi Fatima al-Zahra (as) are also the children of Muhammad, Messenger of Allah .

Then, Imam al-Hasan (as) continued:

أنا ابن البشير أنا ابن النذير وأنا ابن النبي أنا ابن الداعي إلى الله بإذنه وأنا ابن السراج المنير وأنا ابن الذي أرسل رحمة للعالمين وأنا من أهل البيت الذين أذهب الله عنهم الرجس وطهرهم تطهيرا أنا من أهل البيت الذين افترض الله عز وجل مودتهم وولايتهم فقال فيما أنزل على محمد صلى الله عليه وسلم قل لا أسألكم عليه أجرا إلا المودة في القربى


I am the son of the giver of glad tidings (i.e. Muhammad). And, I am the son of the warner (i.e. Muhammad). I am the son of the caller to Allah, who called with His permission (i.e. Muhammad). And, I am the son of the lamp that gives light (i.e. Muhammad). I am the son of the one sent to all of creation as Mercy (i.e. Muhammad).

I am from the Ahl al-Bayt whom Allah (swt) has kept off away from sin, and purified absolutely. I am from the Ahl al-Bayt whose love and wilayah (leadership) Allah (swt) has made compulsory upon all believers. It was about us that Allah (swt) revealed to Muhammad "Say: I ask of you no reward for it except love of my near kindred".

This is the end of the hadith, and al-Haythami states:

ورواه أحمد باختصار كثير وإسناد أحمد وبعض طرق البزار والطبراني في الكبير حسان

Ahmad has narrated it in a very summarized form, and the chain of Ahmad, and many of the chains of al-Bazzar and al-Tabarani in (Mu'jam) al-Kabir are hasan.

In short, the hadith has come through many hasan chains. That makes it exceedingly sahih!

And this is Abu al-Tufayl's (ra) journey into the light of the Ahl al-Bayt (as). And he proved to be a complete Rafidi, one who rejected Abubakr, Umar and Uthman totally. In fact, he has been declared to be an extremist Rafidi, raising the possibility that he used to curse the three.

Ibn Qutaybah in his al-Ma'arif, p. 340, gives a heading:

أسماء الغالية من الرافضة

Names of the Rafidi Extremists

Under the heading, he gives a list of the names as follows:

أبو الطفيل صاحب راية المختار، وكان آخر من رأى رسول الله صلى الله عليه وسلم موتاً.
والمختار ،
وأبو عبد الله الجدلي ،
وزرارة بن أعين ،
وجابر الجعفي.)

The names are:

1. Abu Tufayl, Mukhtar's flagbearer. He was the last of those who saw the Messenger of Allah to die
2. Mukhtar
3. Abu Abdullah al-Jadali
3. Zurarah ibn Awn
4. Jabir al-Ju'fi

See how Ibn Qutaybah has grouped him with people like Zurarah and Jabir al-Ju'fi, may Allah (swt) be pleased with them both. That shows the level of Rafidi he indeed was.

And may the eternal peace and mercy of Allah (swt) be upon Abu al-Tufayl (ra). Amin.