Some innovations introduced by second caliph Umar in Islam

Second Caliph Umar ibn al Khattab (la) introduced numerous innovations in Islam (that did not exist during the time of the Prophet Muhammad (s) and forbade things which the Prophet himself had enjoined. To quote a few:

1) He initiated the congregational Tarweeh prayer in the month of Ramzan, which the Prophet himself had forbidden it upon the community (Imam al- Bukhari, “Sahih”, vol. 3 and 8)

2) He added the following line into the adhan of the Fajr prayers, “As-Salatu khairum minan nawm (Prayer is better than sleep)” (Imam al-Malik, “al-Muwatta”)

3) Pointing the index finger during recitation of salutations (salam) in prayers towards the Kaabah (Shibli al-Nomani, “al-Farooq”; Shah Waliyullah Muhaddith al-Dehlawi, “Izalatul Khifa”, vol. 3)

4) Changed the ruling of the Noble Prophet by treating three pronounced divorces in one sitting and same time, as one (Imam al-Muslim, “Sahih”)

5) The first one to award himself the title of Amirul Mumeneen (Imam al-Bukhari, “Sahih”; Ibn Khaldun, “al-Muqaddamah”; Shibli Numani, “al-Farooq”)

6) Entered into a treaty with the Christians of Syria in which he offered them entirely new terms by drafting a document that sought to humiliate them, quite contrary to the Prophet’s dealings with them (Ibn Taymiyah, “al-Fatawa”; Ibn Hazm, “al-Muhalla”; Shibli al-Numani, “al-Farooq”)

7) Ordered the killing of Magians (Zoroastrian). (Abu Dawud, “al-Sunan”, bk. 19)

8) Depriving the Ahlul Bayt of the Prophet a share from the khums after his death

9) Despatching cruel commanders (like Khalid b. Walid) with drawn swords and large troops to expand his dominion under the pretext of spreading Islam far and wide

10) Forbidding the writing of Prophetic traditions (Hadith)

11) Prohibiting the pronouncement of “Hayya ala khairil Amal” (come towards the best deed As-Salat) in the adhan (Imam al-Malik, “al-Muwatta”; al-Taftazani, “Shahr al-Maqasid”; al-Qushaji, “Shahr al-Tajrid”; Ali al-Halabiyah, “Siratul Halabiyah”

12) Prohibited the mutah (temporary marriage) of Hajj and mutah with women while both of these were permitted during the lifetime of the Prophet (Imam al-Bukhari, “Sahih”; Imam al-Muslim, “Sahih”, vol. 1; al-Taftazni, “Shahr al-Maqasid”; al-Qushaji, “Shahr al-Tajrid”). He most audaciously declared, “There are two mutah which existed in the time of the Prophet of Allah and during Abu Bakr which I have banned and I will punish those who disobey my orders – these two are the mutah of the Hajj and the mutah of the women.” Imam Ali says, “If Umar had not forbidden mutah, there would have been only a few unfortunate men who committed fornication.” (al-Tabari, “al-Tafsir”). Abdullah b. Abbas also comments saying, “Muttah was a blessing that Allah, the Almighty, endowed the nation of Muhammad and had it not been prohibited, no one except the truly perverted ones would have committed adultery.” (Ibn Athar, “al-Nihiyah”; al-Zamakhshari, “al-Faiq”)

13) He forbade the mahr for women to be more than 400 dirhams, even when a woman in the public pointed out a verse from the Quran permitting it. (Jalaluddin al-Suyyti, “Tafsir Durr al-Manthur”, vol. 2; Ibn Kathir, “al-Tafsir”, vol. 1; al-Zamakhshari, “Tafsir al-Kashshif”, vol. 1; Ibn Majah, “al-Sunan” vol. 1; al-Baihaqi, “Sunan al-Kubra”, vol. 1; al-Qastalani “Irshadus Sari Sharh Sahih al-Bukhari” vol. 8; Muttaqi al-Hindi, “Kanzul Ummal” vol. 8; Hakim al-Naishapuri, “al-Mustadrak” vol. 2), and many more acts.

One should refer to the words of the Quran, “And whatever the Apostle give you, accept it, and whatever he prevents you from, keep away from it; and fear (the wrath of Allah); Verily Allah is severe in retribution.” Sura Hashr (59): 7) — however Umar seemed to be heedless of this injunction of the Quran!

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The status of Janabe Zahra (s.a.) is beyond virtuosity

The entire universe belongs to Allah the Almighty. He does what He wishes to do. No one can curtail His Power or Authority. Importantly, Allah has appointed the Infallible Imams (a.s.) as the source of all His entire beneficence and blessings. On this premise, these Infallible Imams (a.s.) can possess anything in the universe. Therefore, our responsibility is that we acquire recognition of these honoured ones, who have been granted power and authority over the heavens and the earth by Allah.

fatimaBesides, if we wish to live a blissful life and stay on the straight path then it’s essential for us to differentiate between truth and falsehood. Hence, these honoured ones who mirror the truth — in whose happiness lies Allah’s happiness, in whose anger lies Allah’s anger, in whose obedience lies Allah’s obedience and in whose disobedience lies Allah’s disobedience — it is obligatory for us to gain their recognition which in the end will become the reason of our well-being.

The status of Janabe Zahra (s.a.) is beyond virtuosity

The position of Janabe Zahra (s.a.) is way higher than just being virtuous.

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

‘Surely, Allah is happy when Fatemah is happy and angry when Fatemah is angry’

(Ref: Behar ul Anwaar vol 30, page 353; Mustadrak Haakim, vol 3, pg 154; Mo’ajam al Kabeer vol 22, page 401; Sahih Bukhari vol 5, page 83)

This tradition makes it clear that the status of Janabe Zahra (s.a.) is much superior to just being virtuous because chastity means that every action of a person— his contentment or discontentment, happiness and anger is as per Allah’s wish. He’s content in Allah’s pleasure and angry in Allah’s anger. His actions are a reflection of Allah’s wish. But, this isn’t the case with Janabe Zahra (s.a.) because here Allah is pleased with what Janabe Fatemah Zahra (s.a.) is pleased with and angered with what she is angered.

It’s impossible to get true recognition of (marefat) Janabe Zahra (s.a.)

Holy Prophet (s.a.w.a.s.) says: Continue reading →

Ahle Bayt (a.s.) in Quran (Surah Baqarah)

In The Name Of Allah, The Most Beneficent, The Most Merciful

There are 13 verses in Surah Baqarah that refer to Ahlul Byt (a.s.) as per Ahle Sunnah narrations. The first two are:

هُدًى لِّلْمُتَّقِينَ ﴿٢ الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ

… is a guide to those who guard (against evil). Those who believe in the unseen.

Ahlulbayt_by_hanisalamHafiz Sueliman Al Qundoozi al Hanafi narrates from a chain through Jaabir ibn Abdullah al Ansari (r.a.) that Jandal ibn Junadah (A Jew) came to Prophet Muhammad (s.a.w.a.) and questioned him regarding a few things on Islam. He asked he Prophet (s.a.w.a.) who is successors would be. Prophet Muhammad (s.a.w.a.) then told him the number of successors that would come after him.

….And after Hasan Al-Askari (a.s.) (11th Imam) there will be his son who will be called the ‘Mahdi’, ‘Al Qaem’ ‘Al Hujjah’. He will go into occultation (ghaibat). When he will reappear, he will the earth with justice and equality as it was fraught with injustice and oppression. Good news is for the one who keeps patience when he is in occultation. There is good news for those who guard against evil and love him. It is for this Allah says:

هُدًى لِّلْمُتَّقِينَ ﴿٢ الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ

is a guide to those who guard (against evil). Those who believe in the unseen

وَبَشِّرِ‌ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أَنَّ لَهُمْ جَنَّاتٍ تَجْرِ‌ي مِن تَحْتِهَا الْأَنْهَارُ‌ ۖ كُلَّمَا رُ‌زِقُوا مِنْهَا مِن ثَمَرَ‌ةٍ رِّ‌زْقًا ۙ قَالُوا هَـٰذَا الَّذِي رُ‌زِقْنَا مِن قَبْلُ ۖ وَأُتُوا بِهِ مُتَشَابِهًا ۖ وَلَهُمْ فِيهَا أَزْوَاجٌ مُّطَهَّرَ‌ةٌ ۖ وَهُمْ فِيهَا خَالِدُونَ

And convey good news to those who believe and do good deeds, that they shall have gardens in which rivers flow; whenever they shall be given a portion of the fruit thereof, they shall say: This is what was given to us before; and they shall be given the like of it, and they shall have pure mates in them, and in them, they shall abide.

Allama Hanafi Haaqit Abdullah who is famous as Al-Haskani quotes a relaible chain before narrating from Ibn Abbas, who says the verse of quran which says and convey good news (Surah Baqarah 25) is specially for Prophet Muhammad (s.a.w.a.), Imam Ali (a.s.) and Ahlul Bayt (a.s.).

 

Reference: Ya Nabiul Mawwadah page 443

 

The title Abul Qasim in its true sense

In The Name of Allah, The Most Beneficent, The Most Merciful

ghadeer_khum_by_amira8-d32hrbdOnce Hasan bin Fazal asked Imam Ali Reza (a.s.) why the Holy Prophet (s.a.w.a.) was called Abul Qasim. He said: “Because the name of one of his sons was Qasim.” Hasan asked: “Do your honor, not regard me worthy of being informed more than this?”
The Imam (a.s.) said: “Why not? Perhaps you are not aware that the Holy Prophet (s.a.w.a.) has said: I and Ali are two fathers of this Ummah.” I said: “I do know that.” Then he asked again: “Do you know that the Holy Prophet (s.a.w.a.) is the father of this entire Ummah?” I said: “Yes, I know.” He asked further: “Do you know that Ali (a.s.) is the distributor of Paradise and Hell?” I said: “Yes.” He said: “The Holy Prophet (s.a.w.a.) is the father of the distributor of Paradise and Hell and hence the Almighty Allah gave him the title of Abul Qasim (father of the distributor).” I asked: “In what way is his being the father?” He replied: “It means that the admiration and love of the Holy Prophet (s.a.w.a.) for the entire Ummah is like the affection of a father for his children. And Ali (a.s.) is the best individual in Prophet’s
Ummah. Similarly after the Holy Prophet (s.a.w.a.), the love of Ali for the Ummah is like Prophet’s love because he is his legatee and the leader of the Ummah.
Hence it is said by him that: I and Ali are two fathers of this Ummah.” Then the Imam said: “One day the Holy Prophet (s.a.w.a.) went to the pulpit and said: If a man dies leaving behind some debt and family members, the responsibility of his debt and maintenance of his family members is on me and if a man dies and leaves behind him his heirs and also wealth, then that wealth belongs to his heirs.”
Because of this the Holy Prophet (s.a.w.a.) has the right over his Ummah which is higher than their own right over their lives. Likewise, Ali’s right over the lives of the Ummah, after the Holy Prophet (s.a.w.a), was higher than the Ummah’s right over their own lives.”

 

Ref: Hayat Al Quloob

‘Show us the straight path’

InThe Name of Allah, The Most Beneficent, The Most Merciful

اهْدِنَا الصِّرَ‌اطَ الْمُسْتَقِيمَ

ہمیں سیدھے راستے کی (اور اس پر چلنے کی) ہدایت کرتا رہ۔

हमें सीधा रास्ता दिखा।

ِShow us the straight path

Abdullah ibn Abdullah ibn Ahmad, who is more famously as Al Hakaani Neshapoori (Al Hanafi), was regarded as one of the great scholars of 5th century AH. He narrates in his book Shawahidul Tanzeel le Qawaedul Tafseel Fi Ayaatil Naazilah Fi Ahlul Bayt, that the father of Haakim Abu Muhammad Abdillah ibn Ahmad quoted from various sources, that Abu Buraidah (ra) said about this ayat revaled by Allah: Guide us to the right path means the the Path of Muhammad (s.a.w.a.) and his holy progeny (Ahle Bayt).

Similarly, Hafiz Kabeer narrates, tha Aqueel ibn Husain Al Qasuwee stated from other sources through Sufyan al Thuri and he from Asbaat and Mujahid who quote Ibn Abbas as saying (اهْدِنَا الصِّرَ‌اطَ الْمُسْتَقِيمَ ) O People say, (O Allah) Keep guiding us on the path of love of Prophet Muhammad (s.a.w.a.) and his Ahle Bayt (a.s.)

Ref: Shawahidul Tanzeel vol 1 page 57-58

Will nearness to the Holy Prophet (s.a.w.a.s.) help?

بسم الله الر حمن الرحيم

Imam Muhammad ibn Ali al-Baqir (a.s.) narrates:

Janabe Safiyah ibn Abdul Muttaleb’s son expired and at that time Umar ibn Khattab said, “Surely your relation with Muhammad (Holy Prophet s.a.w.a.s.) will not benefit you.

Safiyah then went to Holy Prophet (s.a.w.a.s.) and she informed him about what Umar had said.

Holy Prophet (s.a.w.a.s.) came out of his house and announced congregational prayers (namaz-e-jamaat) after which the people gathered.

Holy Prophet (s.a.w.a.s.) said: Why is that some of you think that nearness to me will not benefit? If I were to stand at Maqam-al-Mahmood I will certainly do shifa in your illness. Today if anyone were to ask me about his father, I will most certainly give him the details.

One person from the crowd stood up and asked Holy Prophet (s.a.w.a.s.), “Who is my father?”

He (s.a.w.a.s.) replied, “Your father is other than whom you are calling. Your father is so and so.”

Another person asked, “Who is my father?” He (s.a.w.a.s.) replied, “The one whom you consider.”

The Holy Prophet (s.a.w.a.s.) then said, “Why is the one who feels that nearness to me will not benefit, stand up and ask me?”

Umar stood up and said, “I seek protection of Allah. Forgive me and Allah will forgive you.

On this occasion verse 101 of Surah Maidah was revealed.

(Ref: Behar vol 30)

Imam Musa Kadhim and the poor poet

In the Name of Allah, the Most Beneficent the Most Merciful

One Nawroz day, Mansur Dawaaniqi, the Abbasid Caliph who took over the caliphate after his brother Abu al-A’bbas Saffaah, ordered Imam Musa Kadhim (a.s.) to present himself in the gathering of the Eid of Nawroz.  This was so that the people could come and greet him and offer their gifts to him, which he should accept.

The Imam (a.s.) told Mansur, “Nawroz is the customary Eid of the Iranians and nothing has been said about it in Islam.”

To which Mansur replied, “This act is politically motivated and is intended to keep my soldiers happy.  I place you under the oath of the Great God that you accept my request and present yourself at that gathering.”

The Imam (a.s.) agreed and arrived at the assembly. The army generals, nobles and the common masses arrived in his august presence, greeted him, and presented their gifts to him.

In the meantime, Mansur had ordered one of his slaves to position himself near the Imam (a.s.) and maintain a record of the money and gifts presented to him.  The last person who had come to meet the Imam (a.s.) was an old man, who said to him:

“O’ Son of the Messenger of Allah!  I am an impoverished person and lack the money to present you with gifts, but my gift for you today are three verses of elegy, which my grandfather had composed for your grandfather, Husain Ibn A’li(a.s.).”

Having said this, he then recited the verses. The Imam (a.s.) responded appreciatively, saying, “I have accepted your gift,” after which he prayed for the man.

Then, turning to the slave, he instructed, “Go to Mansur, inform him of these gifts and ask him what has to be done about them?”

The slave did as he was told and upon returning, said to the Imam (a.s.):

“The Caliph has said: I have given them to you (Imam Musa Kadhim) as gifts.  Spend them as you desire.”

The Imam (a.s.) told the old man, “Take these riches and gifts, for I am giving them all to you as gifts.”