Was Umar the heir of the holy Prophet[saww]'s knowledge? If yes then why as is stipulated by Jalaludeen Suyuti 'Umar used to seek refuge with Allah from every difficult question or case when there is no Abul Hassan (History of the Khalifahs who took the right way (English translation by Abdassamad Clarke page 178)? And why did he confess that 'lau la Aliyyan lahalakal Umar'? If Ali (as) wasn't there, Umar would have perished (Tadkhiratul Khawwas, by Sibt Ibne Jauzi, page 127). Note: The comments in Dhikr-e-Hussain by Maulana Kauthar Niyazi are also worthy of note.
Umar, may Allah be pleased with him, would appreciate all those who were worthy of praise. Hence it is mentioned in sunan darqutni that Umar (ra) said about Muadh.
قَالَ عُمَرُ عَجَزَتِ النِّسَاءُ أَنْ يَلِدْنَ مثل مُعَاذٍ لَوْلا مُعَاذٌ هَلَكَ عُمَرُ
Umar said : The women are unable to bear a child like Muadh. If Muadh was not there, Umar would have been perished.
Sunan Darqutni, Kitab un nikah, baabul mahr
These statements in praise of such people as Ali and Muadh shows that Umar, may Allah be pleased with him, appointed the people with sound knowledge of Islam and Shariah to judge amongst the people. That is why when Ali was asked that there were no fitnas in the era of the two caliphs but now they are so many, he replied that it was because we were their advisors, and our advisors are people like you. So the appointment of correct people on correct posts definitely was the motive of Umar, and indeed he appreciated these people like Muadh and Ali. If this statement in the praise of Ali shows that he was the heir of the Prophet's knowledge, (while there were many sahaba who took their knowledge from the prophet, so they were also the heir of the knowledge of the prophet), so Muadh was too. Because such statement of Umar is present regarding Muadh as well. The only thing this statement shows is that Ali worked as an advisor for the second caliph, and that he appreciated his help and service to the caliphate.
Did the two shaykhs of Ahl'ul Sunnah participate in the burial rituals of the holy Prophet[saww], if you claim they did, then why do we read that both Sharh mawaqif and Al Farooq Shibli Nu'mani confirm their absence? If they did not participate then what type of friends are these?
Read your given scan of Al farooq by Shibli Naumani again, the word mentioned here is تجہیز و تکفین , but what about تدفین (the actual burial of the deceased)? In burial rituals, تدفین i.e the actual burial of the deceased is also included , and this is what the most important thing is? Or is it not the most important part of burial rituals to bury the deceased? What value تجہیز و تکفین (i.e the arrangements for the burial) has if you don't do the main thing i.e تدفین (burial) of the deceased?
Regarding the same issue, the author says in the next few lines.
We give the following extract form the Musnad of Abul Yala, a work of unquestionable authority, which will throw fully light on the subject:
"It is related by Omar that as they were seated in the Prophet's house a man cried out all of a sudden from outside: 'O son of Khattab (Omar" pray step out for a moment'. Omar told him to leave them alone and go away as they were busy in making arrangements for the burial of the Prophet. The man replied that an incident had occurred i.e., the Ansar were gathering in force in the Thaqifah Bani Sa'idah and, as the situation was grave, it was necessary that he (Omar) should go and look in to the matter lest the Ansar should do something which would lead to a war. On this Omar said to Abu Bakr, 'Let us go'.
So why did the go? The answer is in the same book.
As far as the question, they did participate in the burial rituals after they returned. The place of burial of the Prophet (peace be upon him) was chosen after Abu Bakar (may Allah be pleased with him) said that the Prophet (peace be upon him) said that Prophets are buried where they die. So Prophet (peace be upon him) was buried in the house of Aisha (may Allah be pleased with her) where our beloved Prophet (peace be upon him) had passed away.
Again, they did perform the funeral prayer of the Prophet (peace be upon him), as your own books [e.g Hayat ul Quloob] verify.
See Hayat ul Quloob, translated by James L. Merrick, p. 378
In Musnad Ahmed Hanbal and so on, it is mentioned that Ayesha had named Uthman as Nathal, who should be killed and Murtakib Kufr. If you regard Ayesha as the truthful then you will have to accept what she called Uthman. And if she did not tell the truth then why do you call her the truthful?
Please see our article "Ayesha"
Please see this Article
The soldiers that the holy prophet (saww) had prepared against Musailimah ibn kazzab were commanded by Usama and Abu Bakr and Umar were also instructed to be under him. Why did Abu Bakr and Umar not go? What legal dispensation did they have that entitled them to ignore the holy Prophet[saww]'s commands? If they have such dispensation, why did the holy Prophet[saww] curse those who were appointed for participation but did not go?
See also: Milal wa Al-Nihal [English translation] page 18
The Prophet (peace be upon him) died at this time, which made them return. The whole burden of uniting the Muslims and protecting them from the enemies fell on him. Later he did meet up with the army of Usama.
Shortly before his death the Prophet had decided to despatch an expedition to Syria under Usama. The army had actually left Medina and bivouacked at Juraf, at a little distance from Medina when the Prophet breathed his last. Abu Bakr insisted on its departure to give effect to his master's last wishes although [since] Medina [was] hemmed in on all sides in those days, anyone would have hardly dared taking this action. There was the danger of apostates attacking Medina or other unruly tribes taking advantage of the chaotic conditions prevailing around the capital of infant Islamic State.
Abu Huraira has correctly estimated the far-reaching effect of the decision taken by Abu Bakr. Abul 'Araj relates from Abu Huraira : "I swear to God save whom no deity is there that God would not have been worshipped, if Abu Bakr had not ascended the caliphate.' Abu Huraira repeated it thrice over and then related the incident of sending the expedition under Usama. He said, 'Abu Bakr despatched the army under Usama, saying, 1 will riot allow the army to return already sent by the Prophet : I will not fold the flag unfurled by the Prophet !' The result was that when Usama passed the tribes which were disposed to rebellion and apostasy, they said to one another; 'Had these prople not been strong enough, they would not have ventured on this expedition. Let them go and face the Romans.' Thus the army went forth, fought the Romans and returned after defeating the enemy. Thus the tribes prone to defection were reassured and continued to remain votaries of Islam."
Than there was a great apostasy and there was a great danger of attack on Madinah. After defeating these people and making Madinah secure, the Caliph returned to Madinah. On arrival at Madinah he spent a few days in dealing with matters of state; then he moved to Zhu Qissa with the Army of Usama. But it had now ceased to be the Army of Usama, for Usama had completed his work and his army was now the Army of Islam-to be used by the Caliph as required.
In Muwatta of Imam malik, translated by Allamah Waheed al Zamaan, Page 147, hadeeth 603, Rasulullah (s) narrates that a companion had approached him, beating his chest and ripping his hair. If chest beating in the presence of Rasulullah (s) is allowed then why do you object to it?
Chest beating and self flagellation is prohibited because the Prophet peace be upon him clearly forbade from it, as is present in the books of Sunnis and Shias.
It is mentioned in Jila ul Uyun
تفسیر محمد ابن عباس بن ماہیار میں امام محمد باقر سے مروی ہے اور ابن بابویہ نے بسند معتبر امام محمد باقر سے روایت کی ہے کہ جناب رسالت مآب ﷺ نے اپنی وفات کے وقت جناب فاطمہ سے فرمایا کہ جب میں مر جاؤں تو میرے غم میں اپنے چہرے تو مت زخمی کرنا اور نہ اپنے بالوں کو پریشان کرنا ۔ اور مجھ پر فریاد و نالہ اور نوحہ مت کرنا اور نہ نوحہ کرنے والوں کو طلب کرنا۔
It is narrated from Imam Baqir in tafsir muhammd ibn abbas ibn mahiyar and Ibn babuya has narrated with a reliable sanad from Imam Baqir that the Prophet (peace be upon him) said to Fatima while he was near his death that when I die, don't beat your face, and don't rip your hair, and don't make hue and cry, and wailing over me, and neither invite the ones who perform nuha (over the dead).
Jila ul Uyun, Vol. 1, p. 1008
Sheikh Abdul Haq Muhaddath Dehlavi in his book Midaaraj Nabaweeya, vol. 2, page 544 writes that the Mu'adhdhin of the apostle, Hadhrath Bilal Habashi (r.a) came to the Mosque of the Prophet[saww] beating his chest and complaining. What is your verdict regarding chest beating?
On your article about azadari, you gave the reference Madarij al Nubuwah, Volume 2 page 441 , see here , and here you give the page 544?
Anyhow we have read both the pages , here is book scan of both these pages, click here , you will see no mentioning of Bilal (may Allah be pleased with him) at all. We also read under the other relevant places in volume two, but found nothing which supported your claim. Now its your duty to present the book scan if you really have it. Otherwise, many of your lies have been exposed [see here] and this will add to the list. Good luck.
In the Musnad of Imam Hanbal, Egyptian edition, Vol. 6, Page 274 it is written that upon the demise of the holy Prophet[saww], Ayesha beat her chest along with the other women, what is your opinion regarding this act of Ummul Mu'mineen?
It is mentioned in Musnad Ahmad
حدثنا عبد الله حدثني أبى ثنا يعقوب قال ثنا أبى عن بن إسحاق قال حدثني يحيى بن عباد بن عبد الله بن الزبير عن أبيه عباد قال سمعت عائشة تقول : مات رسول الله صلى الله عليه وسلم بين سحري ونحرى وفي دولتي لم أظلم فيه أحدا فمن سفهي وحداثة سني ان رسول الله صلى الله عليه وسلم قبض وهو في حجري ثم وضعت رأسه على وسادة وقمت ألتدم مع النساء واضرب وجهي
It is narrated from Ibaad that he said : I heard Ayesha saying "The Messenger of God died on my bosom during my turn, I did not wrong anyone in regard to him. It was because of my ignorance and youthfulness that the Messenger of God died while he was in my lap, and then I laid his head on a pillow and got up beating my chest and slapping my face along with the women"
In this narration, the narrator Ibn Ishaq is mutaffarid, and the narrations in which is Ibn Ishaq's tafarrud have weakness, as mentioned by Imam Dhahabi. Secondly, even if we accept it for the sake of argument, still the words in which it is mentioned that Ayesha (ra) said (it was because of my ignorance and youthfulness) are clear, that she herself didn't consider this any Islamic ritual.
Matam is forbidden by the Prophet (peace be upon him) and your infallible imams too :
The Prophet (peace be upon him and his family) said:
صوتان يبغضهما الله: إعوال عند مصيبة، ومزمار عند نعمة
Allah hates two sounds. They are the noise of mourning when a misfortune falls and the sound of a pipe when a blessing falls.
Tuhaf ul Aqool, p. 40
Imam Ali (peace be upon him) said:
الصلاة قربان كل تقي، والحج جهاد كل ضعيف، ولكل شئ زكاة وزكاة البدن الصيام، وأفضل عمل المرء انتظاره فرج الله، والداعي بلا عمل كالرامي بلا وتر، ومن أيقن بالخلف جاد بالعطية، استنزلوا الرزق بالصدقة، وحصنوا أموالكم بالزكاة، وما عال امرء اقتصد. والتقدير نصف العيش، والتودد نصف العقل. والهم نصف الهرم، وقلة العيال أحد اليسارين، ومن أحزن والديه عقهما، ومن ضرب بيده على فخذه عند المصيبة حبط أجره
Prayer is the offertory of the pious. Hajj is the jihad of the weak. Everything has its tax, and the tax of bodies is fasting. The best deed of a man is the expectation of the Relief. The instructors who do not apply their instructions to themselves are like those who try to shoot without having a string. He who is certain of the reward will give generously. Seek earnings through almsgiving. Protect your wealth by defraying the zakat. The moderate will never suffer neediness. Moderation is the half of livelihood. Amicability is the half of intelligence. Care is the half of senility. Fewness of dependants is one of the two facilities. To depress the parents is impiety to them. As for those who beat the hand on the thigh in misfortunes, their rewards will be cancelled.
Tuhaf ul Aqool, p. 221
Imam Al-Kadhim (peace be upon him) had said:
من ضرب على فخذيه عند المصيبة فقد حبط أجره
As for those who beat the hand on the thigh or strike the hands together in misfortunes, their rewards will be cancelled.
Tuhaf ul Aqool, p. 111
Fatima (may Allah be pleased with her) said :
Instruct your folks to speak only good wording near the corpse. As the harem of Bani Hashim asked her to poetize near her father’s corpse, Fatima, the daughter of the Prophet (peace be upon him and his family), said,
اتركوا الحداد وعليكم بالدعاء
“Leave mourning and supplicate to God.”
Tuhaf ul Aqool, p. 108
Hadhrath Ali Hajweeri Al Mash-huur Daata Ganj Bakhsh Lahori in his book Kashful Mahjoob, chapter 2, page 118, section 8 reports it from Umar, that the holy Prophet[saww] played as a camel for the then young Imam Hussain[as], meaning he made himself a replica of a camel. Following the Sunnah of the holy Prophet[saww] is it Sunnah (tradition) to make a replica of Imam Hussain[as]'s horse or is it a bid'at (Innovation)?
That was the love of grand father for his grand child so that he could ride, this doesn't mean that people should now fix a date and mourn on that day and make a drama, replicas of the horse of Imam Hussain (may Allah be pleased with him), symbolic burials, and the strange things we see on the 10th of Muharram.
Kanzul A'mal, Hayder Aabad edition, vol. 5, in the Musnad of Ali karramallahu wajhu, page 147, hadeeth 2403 it is written that, the holy Prophet[saww] used to wipe his feet during wudhoo, why do you not regard wiping as permissible? If the feet will go to hell by being kept dry during wudhoo then how is the wiping over the socks correct?
First of all, Kinzul Ummal don't have any asnad for its narration, so you need to provide its sanad, otherwise such a narration will not be deemed authentic because of having no sanad. Shia muhadith al-Haj Mirza Hussain an-Noore Tabarsi in his “Mustadrak al wasail” that Ali wrote to Muhammad and the people of Egypt and in this letter, he said:
إِبْرَاهِيمُ بْنُ مُحَمَّدٍ الثَّقَفِيُّ فِي كِتَابِ الْغَارَاتِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ عَبَايَةَ قَالَ كَتَبَ عَلِيٌّ ( ع ) إِلَى مُحَمَّدٍ وَ أَهْلِ مِصْرَ أَمَّا بَعْدُ إِلَى أَنْ قَالَ ( ع ) ثُمَّ الْوُضُوءُ فَإِنَّهُ مِنْ تَمَامِ الصَّلَاةِ اغْسِلْ كَفَّيْكَ ثَلَاثَ مَرَّاتٍ وَ تَمَضْمَضْ ثَلَاثَ مَرَّاتٍ وَ اسْتَنْشِقْ ثَلَاثَ مَرَّاتٍ وَ اغْسِلْ وَجْهَكَ ثَلَاثَ مَرَّاتٍ ثُمَّ يَدَكَ الْيُمْنَى ثَلَاثَ مَرَّاتٍ إِلَى الْمِرْفَقِ ثُمَّ يَدَكَ الشِّمَالَ ثَلَاثَ مَرَّاتٍ إِلَى الْمِرْفَقِ ثُمَّ امْسَحْ رَأْسَكَ ثُمَّ اغْسِلْ رِجْلَكَ الْيُمْنَى ثَلَاثَ مَرَّاتٍ ثُمَّ اغْسِلْ رِجْلَكَ الْيُسْرَى ثَلَاثَ مَرَّاتٍ فَإِنِّي رَأَيْتُ رَسُولَ اللَّهِ (ص) هَكَذَا كَانَ يَتَوَضَّأُ قَالَ النَّبِيُّ ( ص ) الْوُضُوءُ نِصْفُ الْإِيمَانِ
Then ablution it’s from perfectness of pray. Wash your hands 3 times.Then make mazmazah (washing mouth) 3 times. And make istinshaq (washing nose) 3 times. And wash your face 3 times. Then your right hand 3 times in the direction of elbow, and your left hand 3 times in the direction of elbow. Then wipe your head. Then wash your right leg 3 times, and then wash your left leg 3 times. And I seen prophet (sallalahu alaihi wa ala alihi wa sallam) making ablution in this way.
90.In the Bai'at of Ridhwan, the Muslims took a covenant of not fleeing from the battle field. But the battle of Hunayn took place after the "bay'at of under the tree". Of those people who went against their covenants, what is your verdict with regards to them?
The Muslims took a covenant of fleeing from the battle which may happen if the kuffar didn't return Uthman and the Muslims have to fight with them. It was only for that battle. In the battle of Hunayn, some Muslims did run away from the battle due to the extreme severity of the battle but it was only temporary and afterwards they did return. Actually they had claimed that this time , they could not be defeated because they were in large numbers. So Allah showed upon them that it is not the large number that can do them any benefit but its only Allah who can give success and loss.