71-80
71.
If Mut'a is Haraam, why did Asma Bin Abu Bakr do it? For evidence, refer to Tafseer Mazhari Qadhi Thanaa Allah , page 577.
Lets see the exact narration first.
حدثنا يونس قال حدثنا أبو داود قال حدثنا شعبة عن مسلم القرشي قال دخلنا على أسماء بنت أبى بكر فسألناها عن متعة النساء فقالت فعلناها على عهد رسول الله صلى الله عليه وسلم
Narrated Yunos narrated Abu Dawood narrated Sho’ba from Muslim al-Qurashi he said : we visited Asma bint Abi Bakr and we asked her about MUTA OF WOMEN so she said : WE did it during the time of rasool Allah
First of all even from this text, it’s not clear that Asma (r.a) did mutah herself. For example if someone would ask: DOES MOSLEMS MAKING SACRIFICE? I would reply: YES WE DO THAT. But I personally never done it with my own hands.
So answer of Asma: We did it during the lifetime of prophet (sallalahu alaihi wa ala alihi wa sallam) doesn’t mean that she did it personally.
Also we should notice that there is other version of this hadith.
Tabarani in “Kabir”:
277 – حدثنا عبد الله بن أحمد بن حنبل و محمد بن صالح بن الوليد النرسي قالا : ثنا أبو حفص عمرو بن علي قال : ثنا أبو داود ثنا شعبة عن مسلم القري قال :
: دخلنا على أسماء بنت أبي بكر فسألناها عن المتعة فقالت : فعلناها على عهد رسول الله صلى الله عليه و سلم
Muslim al-Qurashi said : we visited Asma bint Abi Bakr and we asked her about MUTA so she said : WE did it during the time of rasool Allah (sallalahu alaihi wa ala alihi wa salam).
As you can see here, the talk wasn’t about mutah of women, but mutah in general, and that could mean mutah al-haj. Allah knows better.
And there is another great proof, that Moslem was asking about haj at-tamattu in sahih of imam Moslem:
Sahih Moslem.
Chapter 27: CONCERNING TAMATTU’ IN HAJJ
Book 007, Number 2854:
Muslim al-Qurri reported: I asked Ibn Abbas (Allah be pleased with them) about Tamattu’ in Hajj and he permitted it, whereas Ibn Zubair had forbidden it. He (Ibn ‘Abbas) said: This is the mother of Ibn Zubair who states that Allah’s Messenger (may peace be upon him) had permitted it, so you better go to her and ask her about it. He (Muslim al-Qurri said): So we went to her and she was a bulky blind lady and she said: Verily Allah’s Messenger (may peace be upon him) permitted it.
Book 007, Number 2855:
This hadith has been narrated on the authority of Shu’ba with the same chain of transmitters, but with a slight variation of words.
To benefit more on this topic [ Taken from research done by sh. Faisal al-Jassim]:
All the routes of this hadeeth is reported from the way of Shu’ba from Muslim al-Qarri from Asmaa.
The following are the narrators who reported this Hadeeth from Shu’ba and they disputed over its text:
a. Yunus bin Habeeb and Mahmoud bin Ghilaan from Abu Dawd from Shu’ba with the text {Mu’ta of women}. [Musnad al-Tayalsi and Sunan Nasaie]
b. Amro bin Ali and Ibn Abdullah al-Saffar from Abu dawd from Shu’ba without the word “women”. So its text is: {We asked her about the Mu’taa}. [al-Mu'jam al-kabeer by Tabarani]
c. Abdurrhman bin Mahdi from Shu’ba without the word “women so the text of this route is {We asked her about the Mu’taa} [ Sahih Muslim and others]
d. Ghandar from Shu’aba who said: Muslim said: I do not know whether it was the Mu’taa of Hajj or the Mu’taa of women” [Sahih Muslim]
e. Rawh bin Ubadah from Shu’ba: {Mut’aa of Hajj} and in this report he mentioned the full story: he said: I asked Ibn Abbas about the Mu’taa of hajj so he allowed it while Ibn al-Zubair did not allow it. So Ibn abbas said: go to his mother as she narrate that the Prophet permits it as well and ask her about this matter. So we eneterd upon her and she was blind huge woman and said: The Prophet permitted it” [ Sahih Muslim]
the following can be noted:
The Mu’taa of women was only reported from Abu dawud. However, who reported it from his way disputed over it; one said it “Mut’aa of women” while others reporting from him that he said: “The Muta’aa” without the word women.
The rest of routes are clearly show that what is preserved that it is about Mu’taa of Hajj.
This what Shia imams say about Mutah in shia books
قال أمير المؤمنين صلوات الله عليه:
( حرم رسول الله صلى الله عليه وآله يوم خيبر لحوم الحمر الأهلية ونكاح المتعة) انظر (التهذيب 2/186)، (الاستبصار 2/142) ، (وسائل الشيعة 14/441).
Amirul Mua'minin (as) said: Prophet (s.a.w) forbidden on the day of khaiber the meat of donkeys and the mut'ah marriages.
(At-tahdheeb 2/186, Al-Istbsaar 2/142 & Wasael Al-Shia 14/144)
عن عبد الله بن سنان قال سألت أبا عبد الله عليه السلام عن المتعة فقال: (لا تدنس نفسك بـها) (بحار الأنوار 100/318).
It was narrated by Abdullah Bin Senan said : I asked Abu Abdullah about Mut'ah and he said: "Don't filthy (defile) your self with it"
(Bihaar Al-Anwar 100/318).
عن عمار قال: قال أبو عبد الله عليه السلام لي ولسليمان بن خالد: (قد حرمت عليكما المتعة) (فروع الكافي 2/48)، (وسائل الشيعة 14/450).
Narrated by A'maar: Abu Abdullah said to me and to Suliman Bin Khaled: "I made Mut'ah Haram on you"
(Furoo AlKafi 2/48 & Wasaeel Shia 14/450).
وكان عليه السلام يوبخ أصحابه ويحذرهم من المتعة فقال: أما يستحي أحدكم أن يرى موضع فيحمل ذلك على صالحي إخوانه وأصحابه؟ (الفروع 2/44)، (وسائل الشيعة 1/450).
Also he (Abu Abdullah) used to rebuke and warn his companions against mut'ah …… (Furoo 2/44), (Wasael Alshia 1/450)
ولما سأل علي بن يقطين أبا الحسن عليه السلام عن المتعة أجابه:
( ما أنت وذاك؟ قد أغناك الله عنها ) (الفروع 2/43)، الوسائل (14/449).
Ali bin Yaqteen asked Aba Hassan about Mut'ah and he answered : "What is that and You (In Arabic it means what has that got to do with you) Allah had compensated you with something much better" (he meant legal marraige) (Furoo 2/43), (Wasael Al-shia 14/449).
عبد الله بن عمير قال لأبي جعفر عليه السلام (يسرك أن نساءك وبناتك وأخواتك وبنات عمك يفعلن؟ -أي يتمتعن- فأعرض عنه أبو جعفر عليه السلام حين ذكر نساءه وبنات عمه) (الفروع 2/42)، (التهذيب 2/186)
Abdullah Bin Umair said to Abi Ja'far (as) :Is it acceptable to you that your women, daughters, sisters, daughters of your aunties do it (Mut'ah)? Abu Ja'far rebuked him when he mentioned his women and daughters of his aunties.
(Al-Furoo 2/42 & At-tahdheeb 2/186)
72.
In Mishkat Shareef, it is reported that when Abu Bakr and Umar asked the holy Prophet[saww] for his daughter, Lady Fatima[sa]'s hand the Prophet[saww] replied she is too young to marry, is this a correct report?
73.
If it is wrong then prove it with full evidence both intellectual and textual.
74.
If this is correct then think rationally over the fact that, Umme Kulthum[sa] whose mother was too young to marry these people, marries these same personalities, does this make sense?
Please see our article "Nikah of Lady Umme Kulthum[sa]"
Observe in the above lines the jump from the hadith "she is too young to marry" to the spin that she "was too young to marry these people".
Rather, as Sharh al-Mishkaat states (Dar al-Fikr ed. 10:476-477), she had been asked at an early time and the Prophet waited, upon him blessings and peace, for specific heavenly revelation concerning Fatima, period.
This is confirmed by the other version of the proposal of the Two Shaykhs of Islam - Allah be well-pleased with them - Abu Bakr and `Umar, in which the Prophet replies, upon him and his Family and Companions blessings and peace: "The qada' [concerning this decision] has not been revealed yet."
As far as your article is concerned, why should we consult an article which includes blatant lies?
A common favourite is this tradition from Sahih al Bukhari "Fighting for the Cause of Allah (Jihad)" Volume 4, Book 52, Number 132:
Narrated Tha'laba bin Abi Malik:
'Umar bin Al-Khattab distributed some garments amongst the women of Medina. One good garment remained, and one of those present with him said, "O chief of the believers! Give this garment to your wife, the (grand) daughter of Allah's Apostle." They meant Um Kalthum, the daughter of 'Ali. 'Umar said, Um Salit has more right (to have it)." Um Salit was amongst those Ansari women who had given the pledge of allegiance to Allah's Apostle.' 'Umar said, "She (i.e. Um Salit) used to carry the water skins for us on the day ofUhud."
Reply One
This is the only time that we read anything of Umme Kalthum in the entire contents of al Bukhari; it does not even appear in the book of Nikah, but in the Book of Jihad. Dr Muhsin Khan in his translation has in fact used dishonesty after Um Kalthum he adds the words "the daughter of 'Ali" when this is not present in the Arabic. The actual word that is used in the text that Khan interpreted as wife is "Undhuk" whilst we acknowledge Undhuk can indeed refer to one's wife, its literal meaning in Arabic grammar is "Close", "Next To" and "Near".
https://www.answering-ansar.org/answers/umme_kulthum/en/chap4.php
Actually this lie was also started by the same author of these 100 questions in his book, Mushtaq , the guru of answering-ansar , Afsana Aqd Umme Kulthum , Page 54
Here are four Arabic manuscripts of Sahih Bukhari, look at all of them with open eyes before blaming someone of dishonesty.
And as far as the word "Undhuk" is concerned , this demonstrates Answering-Ansar's UTTER ignorance of the Arabic Language.
The “actual word” mentioned by the Answering-Ansar team as “Undhuk” is in reality “`indaka,” as you can see in the book scans, a compound word resulting from the attachment of “`ind” with the directive masculine personal pronoun “ka” [your]. `Ind is a preposition that refers to time, place or possession, and when directed towards a male with a woman of no blood relation mentioned in a possessive manner, it refers to a wife.
For further details about this blatant lie, Click here
And for further questions and answers about Umar's marriage to Umme Kulthum, the daughter of Ali, click here.
75.
Can your prayers be complete without darood? If yes then come up with full evidence and if not then how come the blessings are just sent upon Muhammad[saww] and his progeny and not upon his companions and wives? When the prayers can be complete without sending blessings to the wives and the companions, why does Ahl'ul Sunnah add the names of these groups to Darood in their religious gatherings?
76.
Cite a saheeh and authoritative text hadeeth of the apostle with a complete source wherein it is reported that it is obligatory to send darood upon all the companions and wives of the holy prophet (saww). And also tell us if it is obligatory then how can the prayers be in order without them?
We send blessings of Allah upon all the righteous servants of Allah, not just limited to the progeny of the Prophet (peace be upon him)
السلام علینا وعلٰی عباد اللہ الصلحین
Peace be upon us and the righteous servants of Allah.
اللھم صل علی محمد وعلٰی اٰل محمد کما صلیت علٰی ابراہیم وعلٰی اٰل ابراہیم انک حمید مجید ۔
اللھم بارک علٰی محمد وعلٰی اٰل محمد کما بارکت علٰی ابراہیم وعلٰی ال ابراہیم انک حمید مجید
The word here is Aal, the best translation of which here is followers. As we know that in the progeny of Prophet Muhammad (peace be upon him) there are many people , on whom you would never send blessings. For example,
Imam clarified:" My grandfather narrated from Holy Prophet (s.a.w.a.) that he said that when the birth of my son Jafar bin Muhammad bin Ali bin Husain bin Ali ibn Abu Talib takes places keep his name as 'Sadiq' because one person from his fifth generation will also bear the name of Jafar and will wrongly claim vicegerency. His name will be Jafar Kazzab. He will ascribe wrong things to Allah and will claim the position for which he is not entitled. He will not only oppose his father but will also bear jealousy towards his brother. This is the person who will strive to tear apart the veil of occupation of Imam."
https://www.imamreza.net/eng/imamreza.php?id=4870
Now you will never like to send blessings upon this person. So what Aal really means here? It is followers.
77.
You believe that the Khilafat can either be established by public votes or the way of ijma (consensus). Could you verify this with evidence from the sayings of the apostle himself?
Ali (may Allah be pleased with him) himself established his khilafat by Ijma [See Nahjul Balagha]
78.
Did the holy prophet (saww) depart from this world without giving guidance on Khilafat? If yes, why then did the two shaykhs say 'ilaaimatu minal quraysh' (The Imams are from Quraysh) in saqeefa bani sa'da? Did they specifically lie for leadership? Also why oppose the holy prophet's Sunnah, why did Abu Bakr candidate Umar?
They didn't lie.
Sahih Muslim, Book 020, Number 4482:
It has been reported on the authority of Jabir b. Samura who said: I went with my father to the Messenger of Allah (may peeace be upon him) and I heard him say: This religion would continue to remain powerful and dominant until there have been twelve Caliphs. Then he added something which I couldn't catch on account of the noise of the people. I asked my father: What did he say? My father said: He has said that all of them will be from the Quraish.
Now if you claim that it proves your 12 imams, than it is indeed not so, for if that was really the case, than first of all shias would not have been so disunited amongst themselves over who the 12 imams are. Various shia sects proposed their own 12 imams. Indeed this hadith has been used by various sects to prove their selves correct by presenting their own list of 12 imams. While the fact is that the Prophet (peace be upon him) just told us that there will be 12 caliphs who will be from Quraish. Now it is a must for someone to claim imamate that he be from the Quraish. And a non Quraish can't claim to be one of these 12 caliphs. The ansar of Madinah when heard this hadith, they readily agreed. Afterwards all the Muslims including Ali (may Allah be pleased with him) paid allegiance to Abu Bakar (may Allah be pleased with him). Hasan and Hussain (may Allah be pleased with them) paid allegiance to Muawiya (may Allah be pleased with him). How can an imam appointed by God give allegiance to a person not entitled to it? If imams were divinely appointed, than their allegiance to others who were not entitled to it is disobediene to God. A prophet is divinely appointed, he will never accept another person who is not a prophet as a prophet and he will never give allegiance to him. So on which basis "divinely appointed imam" can disobey God?
79.
In majmaul Bihar, Muhammad Tahir Gujrati writes that Abu Bakr confessed that 'I am not a Khalifah but a Khalifah' if you regard him truthful then why do you not deny his caliphate?
First of all, there is no sahih sanad for this narration. Secondly, all it shows is his humbleness, just like the many traditions of ahlelbayt in which they confessed to have committed sin but Shias don't consider such narrations as proof that they are not infallible, rather they consider it as humbleness only.
80.
In Sawaiq Al-Muhriqah of Allamah Ibn Hajar Makki writes that there are three siddeeq ( truthful ), Habib an Najaar, Hazqeel and Ali (as), and that Ali (as) was better than the two. Why has Abu Bakr not been mentioned here?
See also: Tafseer e Kabir, Vol. 7, Page 317
Lets read the hadith with the chain of narr
حدثنا محمد قثنا الحسن بن عبد الرحمن الأنصاري قال : نا عمرو بن جميع ، عن إبن أبي ليلى ، عن أخيه عيسى ، عن عبد الرحمن بن أبي ليلى ، عن أبيه قال : قال رسول الله (ص) : الصديقون ثلاثة : حبيب بن مري النجار مؤمن آل ياسين ، وخرتيل مؤمن آل فرعون ، وعلي بن أبي طالب الثالث ، وهو أفضلهم
This hadith has been declared mawdu (Fabricated) by Shaikh Albani. Ibn Tayimmah says "It’s a lie" see Ahadith Daeefa by Allama Albani, Urdu translation by Sadiq Khaleel , Volume 3 , Page 65. The problem with it is Umru Bin Jamee'. Lets read what scholars say about him.
آفته عمرو بن جميع فقد كذبه ابن معين
و قال الدارقطني و جماعة :
" متروك " .
و قال ابن عدي :
" كان يتهم بالوضع " .
و قال البخاري :
"منكر الحديث