51-60

51.

In a reliable book of your sect, 'Itteqaan' by Suyuti, vol. 1 page 59, it is narrated that Ali (as) had once told Abu Bakr that an addition was being made to the Qur'an and that my heart tells me that apart from the salaam, I am not going to wear my robe up until I have collected the Qur'an, to which Abu Bakr said, you saw the right thing. This report has been received from Akramah who is a reliable leader of the Sunnis and every Sunni accepts this report as correct. Is this not a sufficient proof that after the departure of the holy prophet (saww), according to your sect efforts were made to interpolate the word of Allah (swt) and obviously the doers of that were Muslims themselves? What evidence can you then produce in support of the Qur'an being free from Tahreef (addition)?

This narration is unauthentic. Ibn Hajar said

"This narration is daeef "unauthentic as its sanad doesn't reach Ali (may Allah be pleased with him)"

Read the authentic narrations in "Itteqaan"

قال علي - رضي الله عنه - "لا تقولوا في عثمان إلا خيرًا ، فوالله ما فعل الذي فعل في المصاحف إلا عن ملأ منا

Ali said - may Allah be pleased with him - "Do not say anything but good about Osman, by God what he did in the matter of Quran, he did with our consultation.

قال علی - رضي الله عنه - : "لو وليّت لعملت بالمصاحف التي عمل بها عثمان"

Ali said - may Allah be pleased with him - If it was my Rule , I would have done the same regarding Quran, what Uthman did.

52.

It is narrated in saheeh Bukhari that the holy prophet used to forget the Qur'an? If the bearer of the book, the prophet himself forgets it then the word's correctness becomes doubtful, which makes the Qur'an unreliable. Does such a narration not create doubts on the status of the Qur'an and Rasul'Allah? If Rasul'Allah (s) can err in relation to the Qur'an then does this not also mean he can forget on the Sunnah as well? When the authenticity of the Qur'an and Sunnah comes into question, how can your sect be the true one?

 See also: Sunan Abu-Dawud, page 350

Joseph could also forget, does this make the sayings of Prophet Joseph unreliable?

[012:042]  And of the two, to that one whom he consider about to be saved, he said: "Mention me to thy lord." But Satan made him forget to mention him to his lord: and (Joseph) lingered in prison a few (more) years.

But this forgetfullness was temporary

[Yusufali 87:6] By degrees shall We teach thee to declare (the Message), so thou shalt not forget,

So even if he would have forgotten on few incidents, it doesn't signify your claim, just like an ordinary person, who remembers a thing by heart, than just like other human beings, he may forget it , but when someone reminds him, he again remembers it by heart.

And here’s hadith sahih from al-kafi which agrees with what was narrated in bukhari about the man who asked the prophet if prayer was changed because rasool allah forgot the number of prayers !

الكليني عن محمد بن يحيى ، عن أحمد بن محمد بن عيسى عن عثمان بن عيسى عن سماعة بن مهران قال : قال أبو عبد الله عليه السلام : من حفظ سهوه فأتمه فليس عليه سجدتا السهو ، فإن رسول الله صلى الله عليه وآله وسلم صلى بالناس والظهر ركعتين ثم سها فسلم ، فقال له ذو الشمالين : يا رسول الله أنزل في الصلاة شيء ؟
فقال وما ذلك ؟
فقال : إنما صليت ركعتين ، فقال رسول الله صلى الله عليه وآله وسلم : أتقولون مثل قوله ؟ قالوا : نعم فقام رسول الله صلى الله عليه وآله وسلم فأتم بها الصلاة وسجد بهم سجدتي السهو قال : قلت : أرأيت من صلى ركعتين وظن أنهما أربعاً فسلم وانصرف ثم ذكر بعدما ذهب أنه صلى ركعتين ، قال : يستقبل الصلاة من أولها ، فقال : قلت : فما بال رسول الله صلى الله عليه وآله وسلم لم يستقبل الصلاة وإنما أتم بهم ما بقي من صلاته ؟ فقال : أن رسول الله صلى الله عليه وآله وسلم لم يبرح من مجلسه ، فإن كان لم يبرح من مجلسه فليتم ما نقص من صلاته إذا كان قد حفظ الركعتين الأوليتين

this hadith is extremely sahih see : al-kafi volume 3 page 355

The Messenger of Allah prayed "dhuhr prayer" two rakat only and did tasleem. A person named Dhu al shamalain said "O Messenger of Allah , has something happened to the Prayer? The Messenger of Allah said "What is that?" He answered : " You prayed only two rakat". Than the Messenger of Allah prayed two rakat of sahu "meaning forgetfulness"

53.

In your innumerable books of hadeeth, there are various reports that the Qur'an has Tahreef in it. For instance it's mentioned in al Itteqaan that Surah Ahzaab had two hundred verses before and now it has 73 verses. What happened to the rest? If they were abrogated then refer us to those verses that came down to abrogate them? Similarly in Itteqaan, vol. 2, page 25 Abdullah Ibn Umar states that none of you should ever claim to have received the whole Qur'an, rather what remains. The presence of such reports shows that according to your sect the Qur'an has been changed. Can you elaborate?

You take ahadith from the chapter of Nasikh wa mansookh (the abrogating and the abrogated verses) and than tell us that the they mean the Quran has been tampered? Sorry on the people who take Answering-Ansar as their guide.

Why don't you include the text before the narration of 200 hundred verses too

قال ابوالحسن المنادی فی کتابہ الناسخ والمنسوخ

So it is talking about the abrogated verses. Don't take things out of the context.

As far as the second narration is concerned

حدثنا إسماعيل بن إبراهيم، عن أيوب، عن نافع، عن ابن عمر، قال: لا يقولن أحدكم قد أخذت القرآن كله، وما يدريه ما كله؟ قد ذهب منه قرآن كثير، ولكن ليقل: قد أخذت منه ما ظهر

Again this narration has been taken from the chapter of Nasikh wa mansookh, 

 Read the sentence before it too.

"... And this type of abrogation has many examples. Abu Ubaid said, Ismail bin Ibrahim narrated from Ayoob from Nafi from Ibn Umar who said "you should not say that you have gathered all [whatever has been revealed as] Quran, since much of it has gone [by the way of abrogation] (the translation of ذهب is not lost, but gone, leave etc), rather he should say I took from it what appeared to me... "

Second thing is that this hadith has been translated poorly by the rafidhis.

Ibn Umar [May Allah be pleased with him] said: you should not say that you have gathered all [whatever has been revealed as] Quran, since much of it has gone [by the way of abrogation] (the translation of ذهب is not lost, but gone, leave etc), rather he should say I took from it what appeared to me.

 An important point to note here is that it was the way of speech of Ibn Umar (may Allah be pleased with him)

E.g he also said:

"No one should say that he keeps fast during the entire Ramadhan, as night is also included in Ramadhan, and no one keeps fast during night."

[Ibn Abi Sheba]

54.

Can the apostle forbid what has been allowed by Allah? Can you reply by relying on a Qur'anic verse?

 The Prophet doesn't forbid anything allowed by Allah on his own, without receiving any revelation from Allah regarding that.

55.

Is anyone from among the ummah authorised to forbid what has been allowed by Allah and His messenger?

 No.

56.

Allamah Shibli Nu'mani in al Farooq page 217 narrates from Saheeh Muslim that Umar had said that two Mut'a were allowed during the time of the holy prophet but I disallow them from now and these are the Mut'a of Hajj and the Mut'a of Nisaa. On what religious authority did Umar forbid what the apostle and Allah (swt) allowed? Clarify this point.

Indeed, mutah of Nisaa was allowed during the time of the Prophet (peace be upon him), he did not say anything wrong. If someone says that wine was allowed during the time of the Prophet (peace be upon him), is it wrong? No, for we know very well that wine was allowed during the time of the Prophet (peace  be upon him). And it also doesn't mean that wine was never disallowed later. Similarly, here also , it doesn't mean that mutah was never disallowed. What he said was exactly correct, and when he forbade, that was not from his own, but in accordance with the command of the Prophet (peace be upon him). That is why when he said that if anyone claims that mutah is allowed (even now), than he should bring four witnesses (Ibne Majah) and no one brought four evidence , even Ali and the ahlelbayt did not bring four witnesses, if they considered mutah allowed even then, it was their duty to bring four witnesses. But the fact is that everyone , except a few sahaba who came to know later, knew that mutah was disallowed by the Prophet (peace be upon him) in his last days, and was never allowed thenceforth.

Also remember, that when a Prophet says that he forbids something, it doesn't mean that he is doing it on his own, rather it means that he is doing so on the command of God Almighty.

This has been very beautifully explained in the very same book.

Al Farooq , By Shibli Numani, Page 334-335

 Similarly it is well known to the Muhadditheen that when a sahabi says something in which he didn't use his own opinion or ijtihad, than even if he doesn't take the name of the Prophet (peace be upon him) , it will mean that he has listened that from the Prophet (peace be upon him). For example, Umar (may Allah be pleased with him) wrote to all the states that zakat is fardh on this and this thing, and at this rate" Than it doesn't mean that Umar said this on his own, and gave verdicts on his own, rather it will mean that Prophet (peace be upon him) had given orders regarding zakat.

[003:049]  "And (appoint him) an apostle to the Children of Israel, (with this message): "'I have come to you, with a Sign from your Lord, in that I make for you out of clay, as it were, the figure of a bird, and breathe into it, and it becomes a bird by God's leave: And I heal those born blind, and the lepers, and I quicken the dead, by God's leave; and I declare to you what ye eat, and what ye store in your houses. Surely therein is a Sign for you if ye did believe;

[003:050]  "'(I have come to you), to attest the Law which was before me. And to make lawful to you part of what was (Before) forbidden to you; I have come to you with a Sign from your Lord. So fear God, and obey me.

Now here it doesn't mean that Jesus was making lawful something which was forbidden by God , without the commandment of God, similarly when Umar said that I disallow it now, it doesn't mean that he was doing it on his own, rather it means, in accordance with the command of Allah and his Prophet (peace be upon him).

And the ahadith about the prohibition of mutah has been narrated by so many companions of the Prophet (peace be upon him)

Here is a very short list of such ahadith on the prohibition of mutah by the Prophet (peace be upon him)

It was narrated from Ali (رضّى الله عنه) that:

The Messenger of Allah forbade Mutah marriage and the meat of domestic donkeys at the time of Khaybar. According to another report, he forbade Mutah marriage at the time of Khaybar and he forbade the meat of tame donkeys. [Narrated by Bukhari, 3979; Muslim, 1407.]

It was narrated from al-Rabee’ ibn Sabrah al-Juhanithat his father told him that he was with the Messenger of Allah who said:

“O people, I used to allow you to engage in Mutah marriages, but now Allah has forbidden that until the Day of Resurrection, so whoever has any wives in a Mutah marriage, he should let her go and do not take anything of the (money) you have given them.” [Narrated by Muslim, 1406.]

The Prophet (صلّى الله عليه وآله وسلّم) said:

“O people, I had permitted you Mutah before, [but now] whoever of you has any part in it currently must part with her, and do not take back anything which you may have given them, as Allah Exalted and Majestic has forbidden it until the day of resurrection.” [Muslim, Abu Dawood, Ibn Majah, Nasa`i, and Darimi]

Ali (رضّى الله عنه) said:

“The Messenger of Allah had forbidden Mutah on the day of Khaybar and had forbidden the eating of the meat of domestic camels.” [Bukhari, Muslim, Tirmizy, Ibn Majah, Nasa`i, Tahawy, Shafi’i, Bayhaqy, and Hazimy]

Ali (رضّى الله عنه) said to a man who was engaging in Mutah:

“You are a straying person, the Messenger of Allah has forbidden temporary marriage and the meat of domestic camels on the day of Khaybar.” [Muslim and Bayhaqy]

A man called Rabee’ Bin Sabra said to Umar bin Abdul Aziz:

“I testify that according to my father that it happened that the Messenger of Allah had forbidden it [Mutah] on the farewell pilgrimage.” [Abu Dawood and Imam Ahmad]

According to Abu Huraira:

The Messenger of Allah had forbidden or abolished temporary marriage, its marriage and its divorce, its waiting period, and its inheritance. [DarQutny, Ishaq Bin Rahwiya, and Ibn Habban]

When Ali (رضّى الله عنه) was given the Caliphate, he thanked Allah Most High and praised Him and said:

“O people, the Messenger of Allah had permitted Mutah three times then forbade it. I swear by Allah, ready to fulfil my oath, that if I find any person who engages in temporary marriage without having ratified this with a proper marriage, I will have him lashed 100 stripes unless he can bring two witnesses to prove that the Messenger had permitted it after forbidding it.” [Ibn Majah]

57.

The Qur'an says that 'Qaala Mumin min aale firaun yukassim imaanahu' a believer from the Aal of Firaun had concealed his belief and hence its shown that the concealment of belief out of fear is not disbelief or abhorrent on the part of a believer. Why then is the Taqiyyah of a Shia abhorrent to you?

Your imam is saying that Taqiyah is from the religion, and that is why Prophet Joseph (may Allah be pleased with him) called the people of the caravan  thieves though they had not stolen a thing.

I am asking what kind of taqiyah was it?

58.

Saheeh Bukhari, vol. 4, page 123 Egyptian edition reports from Hassan Basri that 'Al taqiyyah baaqiyata ila yawmil qiyaamat, (Taqiyya is permissible until the Day of Judgement). When taqiyya is proved to be permissible from both the Qur'an and the Hadeeth, why then your sect attacks the Shi'a practice of taqiyyah?

59.

Fataawa Qaadhi Khan vol. 4, page 821 states, that if a person marries a mahram (mother, sister, daughter, aunt etc.) and has sexual intercourse with them and even admits the fact that he knew while performing the marital rites that it was Haraam for him to do that even then according to Imam Abu Hanifa, he is not subject to any type of Islamic penalty. Can we really adhere to a Sect that issues such a fatwa? Give us a rational reply?

 Fatawa Qadhi Khan, Page 98

 Fatawa Qadhi Khan, Page 821

 

60.

The Qur'an states that 'Laa yamassuhu illal Mutahharun' No one can touch it save the pure but in Fatmaada Aalamgeer vol. 5 page 134 and in Fatwa Siraajiya page 75, it is stated that Surah Fateha can be written with urine (astaghfirullah). Could you justify this claim?

 Fatawa Siraajiya, Page 75

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