Sunni Feedback on The Issues of Infallibility and Ahulbayt [Electronic resources] نسخه متنی

The
Innovations of the Early Caliphs Subject: The Personality of Uthman (Part 1: Was there no better man?) The ahaadith in this article have been taken from:

The translation of the meaning of Sahih al-Bukhari
Arabic-English Dr.
Mohammad Muhsin Khan Islamic University, Medina al-Munawwara Kaze Publications.

1529 North Wells Street, Chicago.

ILL.
60610(USA) (3rd revised, 1977)(4th revised Edition, March 1979) Call Number(In library of Waterloo university): BP135.
A124E54 There is a rule among Sunni people that:
Those who have participated in
Hudaibiyah are saved forever.
They will not lie on prophet, and they
will not do great sins.

The same is sometimes told upon those who participated on the battle
of Badr.
Let us accept these two rules as long as you are
reading this
articles.

(Fascinating!: As if they are sinless people.
) Utman, the third Caliph after the death of the prophet, 1)- did not participate in the battel of Badr, 2)- fled away in the battle of Uhud, 3)- failed to attend the Ar Ridwan Pledge (Hudaibiya Plege) and did
not
witness it.

Begin (the algorithm) 1)- If you think that the address of this hadith is not correct,
or it is twisted, or it has been intentionally
mistranslated,
Please bring your version of the hadith, and your
translation
along with your address of the ahadith.
Thanks.

2)- Please read the following hadith.

The same is also
narrated in
Volumn 5, Hadith number 395.

Please read
this hadith carefully, and
tell us if you are satisfied with the answers of
Ibn-Umar in this
hadith.

In any case
(Yes/No), please evaluate the position of Uthman
among the sahabah of
the prophet.

For example, how do you
compare Uthman with
those who actually participated in the
battle of Badr, who
did not fly away in Uhud, and who
participated in
Hudaibyiah.

Please give me your explanations
such that I
understand your feelings toward him.

3)- Please name all of the sahabah who did all the following
three
things at the same time:

a)- They did participate
in Badr, b)- They did not fly away
in Uhud, c)- They participated in
Hudaibiyah.

(I know how many participated in one of them individually.
But
there
are only a few who did all three together.
Please name
them, and bring
your references as well.
Thanks.
) 4)- Were the people of [3] alive in the time Umar was killed or not?

If yes, which one would you have chosen as your caliph?

5)- End of the algorithm.
5.
48:

Narrated 'Uthman:
(the son of Muhib) An Egyptian who came and performed the Hajj
to the
Kaba saw some people sitting.

He enquire, Who
are these people?
Somebody said, They are the tribe of Quraish.

He said, Who is the
old man sitting amongst them? The people replied,
He is 'Abdullah
bin 'Umar.

He said, O Ibn Umar! I want to ask
you about something;
please tell me about it.

Do you know that 'Uthman
fled away on the day
(of the battle) of Uhud? Ibn 'Umar said, Yes.

The (Egyptian) man
said, Do you know that 'Uthman was absent on the day (of
the battle)
of Badr and did not join it? Ibn 'Umar said, Yes.

The man said, Do
you know that he failed to attend the Ar Ridwan pledge and did
not
witness it (i.
e.
Hudaibiya pledge of
allegiance)? Ibn 'Umar said,
Yes.

The man said, Allahu Akbar!
Ibn 'Umar said, Let me explain
to you (all these three things).

As for his flight
on the day of Uhud,
I testify that Allah has excused him and forgiven him; and as
for his
absence from the battle of Badr, it was due to the fact that
the
daughter of Allah's Apostle was his wife and she was sick
then.

Allah's Apostle said to him, You will receive the same
reward and
share (of the booty) as anyone of those who participated in
the battle
of Badr (if you stay with her).

' As for his absence from
the Ar-Ridwan
pledge of allegiance, had there been any person in Mecca more
respectable than 'Uthman (to be sent as a representative).

Allah's
Apostle would have sent him instead of him.

No
doubt, Allah's Apostle
had sent him, and the incident of the Ar-Ridwan pledge of
Allegiance
happened after 'Uthman had gone to Mecca.
Allah's
Apostle held out his
right hand saying, 'This is 'Uthman's hand.

' He stroke his
(other)
hand with it saying, 'This (pledge of allegiance) is on the
behalf of
'Uthman.
' Then Ibn 'Umar said to the man, 'Bear (these)
excuses in
mind with you.
Subject: Re: Uthamn
Article: 7342 of soc.

religion.

islam From: hareb@spot.

Colorado.

EDU (HAREB SAEED ALI) The fascinating thing to me is
that you distrbute (sinless
attribute) on whom you like and do
not accept that those
sahabah whom Allah (JWA) himself
pardoned (look Surah
Ali Imran) and/or was pleased with - look surah Muhammad and
altaubah as well as others, mau go
to Jannah on Allah's
promise.

Mind you ,
Jannah is not only for a sinless person.

2)- This aayah referred by Sunni brothers several times.

The
aayah is
perfect as it was revealed by Allah, but YOUR understanding from the
aayah has so many BUGs which need at least three 300-lines articles
to
cover.

Sorry that I am not going to do that right now.
You
want the
heaven, you go ahead and find out about it.

3)- You say that the sahabah are not sinless.

This is a
point which I
would like to address:

Since they are not sinless, would you be kind to answer the following
questions:

1)- Had they ever
lied on behalf of the prophet?

2)- Had they ever
done great sins such as killing, Zina,
and so on.

3)- Had they ever
been treacherous to the prophet?

4)- Had they ever
added to islamic laws?

5)- Had they ever
prohibited islamic laws?

My answers to the above questions will be with references.

I
would
like you to show me your evidences if you want to say NO to any part.
Please support your answers.
Thanks.

Please give
us some examples to
realize what you mean by sinless.
Utman, the third Caliph after the death of the prophet, 1)- did not participate in the battel of Badr, You already put the answer to this
at the bottom of you article
(albeit unhighlighted).

I see that you and others have some little problem to understand the
questions in the hadith.

Let me first analyze them for you.
Then
I
will give a reference to see the positive sentence as well.

1)- Do you know that 'Uthman fled away on the day (of the
battle) of
Uhud? Ibn 'Umar said, Yes.

What do you understand from this conversation? The a person asks
if 2 + 2 becomes 10, and the other person says YES, which means
what? It means that this person believes that 2+2 is 10.

Now,
let see
the above question and answer again.

If you carefully open
your eyes,
you will see that:

Ibn Umar is saying that Uthman fled away on the battle of Uhud.

Another part:

2)- Do you know that 'Uthman was absent on the day (of
the battle) of Badr and did not join
it? Ibn 'Umar said, Yes.

The same conclusion will be true.
Uthman was absent on the
day of the
battle of Badr, and Ibn Umar is testifying that.

3)- Do you know that he failed to attend the Ar Ridwan
pledge and did
not witness it (i.
e.
Hudaibiya
pledge of allegiance)? Ibn 'Umar Do you understand what YES means? It means that:

Yes, Uthman failed to attend the Ar
Ridwa pledge and did not
witness it.

(Just look at the highlighted part, and understand that it was called
Hudaibiya pledge as well.
This is the translation of the
translator of
that book, and not mine.
) Now, you do not want to easily accept my simple logic, do you? If
not,
read the following and see that it is in positive sentence now.

4.
359:

Narrated Ibn 'Umar:

'Uthman did not join the Badr battle because he was married to
one of
the daughters of Allah's Apostle and she was ill.

So,
the Prophet said
to him.

You will get a reward and a share
(from the war booty)
similar to the reward and the share of one who has taken part
in the
Badr battle.

It is really unfair that I have to bring another reference to prove
that the positive meaning of the conversation of an egyption and Ibn
Umar is valid, and none of you, so far, have brought any reference in
your articles.

It is really unfair.
When one daughter was in her last
days
before death (ill), uthman was
with this hounorable lady attending
her.

In badr, only 314
sahabah participated, and there was not
an official military call.

When
the prophet (PBUH) heard about
the news of the caravan he told
the sahabah who were readily able
to go with him (i.
e.
not
those who have to go baclk to Medina
to get their camels) to do so.

Uthman (by the instruction
of his father in law) stayed with
the prophet's daughter (RAA).

Moreover, I take the above
statement as an insult to the prophet
because if the prophet (SAAW)
treated Uthman like one who did,
why should you belittle the
decision of the prophet and not agree.

I have read and I have known your answers myself too.

You
did not need
to bother them again.

You did not understand my question at
all.

My
question is that whatever Uthman's reasons was not to participate in
the battle of Badr, how do you evaluate him among others who
participated in the battle of Badr? You want me to bring more
references, that is fine:

5.
290:

Narrated Ibn Abbas:

The believers who failed to join the Ghazwa of Badr and those
who took
part in it are not equal (in reward).

There is an aayah revealed in connection with Ali-Ibn-Abitaleeb, and
he was given a special status.

Read the following, and
compare Uthman,
on whom no aayah (in regard to Badr's battle) was revealed,
with
Ali-Ibn-Abitaleeb.

That is very simple to understand, isn't
it?

5.
304:

Narrated Abu Mijlaz:

From Qais bin Ubad: 'Ali bin Abi Talib said, I shall be
the first man
to kneel down before (Allah), the Beneficent to receive His
judgment
on the day of Resurrection (in my favor).

Qais bin
Ubad also said,
The following Verse was revealed in their connection:

These two opponents believers and disbelievers) Dispute
with each
other About their Lord.

(22.
19) Qais said
that they were those who
fought on the day of Badr, namely, Hamza, 'Ali, 'Ubaida or Abu
'Ubaida
bin al-Harith, Shaiba bin Rabi'a, 'Utba and al-Wahd bin Utba.

5.
305:

Narrated Abu Dhar:

The following Holy Verse:

These two opponents (believers & disbelievers)
dispute with each
other about their
Lord, (22.
19) was
revealed concerning six men
from Quraish, namely, 'Ali, Hamza, 'Ubaida bin al-Harith;
Shaiba bin
Rabi'a, 'Utba bin Rabi'a and al-Walid bin 'Utba.

5.
306:

Narrated 'Ali:

The following Holy Verse:-- These two opponents
(believers and
disbelievers) dispute with each other about their Lord.

(22.
19) was revealed concerning us.
5.
307:

Narrated Qais bin Ubad:

I heard Abu Dhar swearing that these Holy Verses were revealed
in
connection with those six persons on the day of Badr.

5.
308:

Narrated Qais:

I heard Abu Dhar swearing that the following Holy verse:--
These two
opponents (believers and disbelievers) disputing with each
other about
their Lord, (22.
19) was revealed
concerning those men who fought on
the day of Badr, namely, Hamza, 'Ali, Ubaida bin al-Harith,
Utba and
Shaiba the two sons of Rabi'a-- and al-Walid bin 'Utba.

The same goes to Hudaibyiah.

I have read the history as
well as the
hadith, my dear.
I want you to explicity prove to me that
the aayah
regarding the Ar-Ridhwan where God was pleased with them is also APPLICABLE on Uthman.

I do not want to read your
imagination.

I need
references as I have given in several articles.

The same goes to those who did not fly away in the battle of Uhud.
So there you go.
That is
one insult.
I wish you insulted me or
personally attaked me but not the
prophet (PBUH) and his judjment.

I am sorry to tell you and others.
You do not understand
what insult
means at all.

I fail to understand why SOME of my Sunni
brothers as
well as SOME of women do not understand this word correctly.

2)- fled away in the battle of Uhud,
Fr your reminder (not
information), there is an Ayah in surat
ali Imran sating Those who
turned away among you
when the two crowds met were only
caused to do so by some
of what they have commited - and
Allah has FORGIVEN them - my own translation -figure out the
ayah number, etc.

You even did not bother to look at the holy book of Allah.

Perhaps
you
are talking about Chapter[3], verses [152] and [155].

You
need to read
the verses from 152 to 156.
I wish I was dead and was not
among those
people.

God forgives people.
That is his mercy.
God
has forgiven
several sahabah during the life time of the prophet.

God
has forgiven
those three who fled away in the war of Tabuk.

Do you wish
you could
have been one of those three who did not follow the order of the
prophet and finally Allah forgave them?

However, my question wasn't this even.
I asked you to
compare those who
fled away (or dispresed) in Uhud with those who did not fly away for
me.
How do you value them?

3)- failed to attend the Ar Ridwan Pledge (Hudaibiya Plege)
and did not
witness it.

Not true.
A lie.
What
do you mean failed to attend.
A typical person to me.
What I meant was that he physically was not in the area where people
gave their hands to the prophet, and I wanted you to tell me with
your
proves that whether the aayah of Ar-Ridhwan is applicable on him or
not?

If yes, please bring your evidences from Sahih Bukhari or Muslim.
Thanks.

I am aware of the reason he couldn't make it.
I want you to
prove to
me that he was counted among the sahabah who gave their hands to the
prophet on that day, and he was one of those whom God was pleased
with.
For example, You have seen that the prophet gave bounty to Uthman
since he was awarded as those who participated in the Battle of Badr.

I would like you to give us a reference where the prophet tells
Uthman
that :

Uthamn, you have been rewarded as
those who participated in
Ar-Ridhwan.

It would be nice.
As for references, I am not sitting on a mound of them and I
dont
have dedicated resources as you do, but I am sure you yourself
will
be kind enough to do a quick search on your databases and pick
them out.
That is pitty.
You are sitting on a mopund of them.

You
just do not
know where to put your feet.
I assume it is a problematic issue
for shia'h that Uthman was
married to two of the
daughters of rasoolul Allah.
And I do not understand why you do not understand that marriage with
two daughter of the prophet does not help Uthman too much.

Since
I am
sitting on a mound of sources, I am going to give another one to help
you to realize that the relationship does not come with dry names.
Noah had a son, and God, himself, announced that this son
is not
any person related to Noah.

He said that he should not be
counted
among the relatives of Noah.
I do not understand why you do
not
understand such simple verses in Quran.

4.
706:

Narrated Jubair bin Mut'im:

'Uthman bin Affan went (to the Prophet) and said, O
Allah's Apostle!

You gave property to Bani al-Muttalib and did not give us,
although we
and they are of the same degree of relationship to you.

The Prophet
said, Only Bani Hashim and Bani Al Muttalib are one
thing (as regards
family status).

I hope that can see and understand that the prophet treated Bani
Hashim and Bani Al Muttalib differently than Uthman and his family.

Subject: The personality of Uthman Part2.
1:

Creation of new
islamic laws/ Journey prayers)
The following ahaadith have been taken from:

The translation of the meaning of Sahih al-Bukhari
Arabic-English Dr.
Mohammad Muhsin Khan Islamic University, Medina al-Munawwara
Kaze Publications.

1529 North Wells Street, Chicago.

ILL.
60610(USA) (3rd revised, 1977)(4th revised Edition, March 1979) Call Number(In library of Waterloo university): BP135.
A124E54 By reading the following ahaadith and carefully, you will notice
that:

1)- The journey prayer was essentially shortened and the prophet did
not pray in full when he was in a short journey.

2)- Abu Bakr and Umar did the same.

3)- Uthman did the same in his early years of rulling.

4)- Then Uthman changed the rule and prayed at journey in FULL.

5)- Aisha followed Uthman in this manner.

My question is :

By whose authority, Uthman gave the prayers in journeys
in FULL?

Why Aisha obeyed Uthman on this?

An Important Note:

If you want to read Fiqh books, please feel free
and do that.
I would like you to bring all the reasonings of
Sunni scholars
from scratch.

I want you to show me how
they understood some
islamic laws out of these ahaadith, and I would
like you to
confirm their outcomes with these ahaadith, word
by word.

Let me put it this way:

I bring a few ahaadith which has NO exception.
Not
even one
key word exists that you can apply such and such
rule only
on some specific persons.

This is what
you really see inside
of hadith.

Now, when you read the
scholars book, you will note
that they have said this and this are for some
special cases,
and they are not applicable to anybody.

I
would like you to show
me how you CAN NOT apply the hadith to ANYbody.

I
want you to
split the hadith piece by piece, and prove what
you have heard or
read inside scholars books.

I have
brought you the original hadith
and I did not mention name of any scholar, and I
do not care if
such and such person is scholar or not.

I
simply want you to show
me how your knowledgeable men achived to such and
such conclusion
out of these ahaadith.

Thanks a lot.
{To be honest, I already know what you may say, and I already have my
answers.
} 2.
206:

Narrated Ibn 'Umar :

I accompanied Allah's Apostle and he never offered more than
two Rakat

during the journey.
Abu Bakr, 'Umar and 'Uthman used
to do the same.

2.
717:

Narrated 'Abdullah bin 'Umar :

Allah's Apostle offered a two-Rakat prayer at Mina.

Abu
Bakr, 'Umar
and 'Uthman, (during the early years of his caliphate)
followed the
same practice.

2.
196:

Narrated 'Aisha:

When the prayers were first enjoined they were of two
Rakat each.
Later the prayer in a journey was kept as it was but the
prayers for
non-travellers were completed.

Az-Zuhri said,
I asked 'Urwa what
made Aisha pray the full prayers (in journey).

He
replied, She did
the same as 'Uthman did.

2.
188:

Narrated 'Abdullah bin 'Umar:

I offered the prayer with the Prophet, Abu Bakr and 'Umar at
Mina and
it was of two Rakat.
'Uthman in the early days of
his caliphate did
the same, but later on he started praying the full prayer.

2.
189:

Narrated Haritha bin Wahab:

The Prophet I led us in the prayer at Mina during the peace
period by
offering two Rakat.

2.
190:

Narrated 'Abdur Rahman bin Yazid:

We offered a four Rakat prayer at Mina behind Ibn 'Affan .

'Abdullah
bin Masud was informed about it.

He said sadly,
Truly to Allah we
belong and truly to Him we shall return.

And added,
I prayed two
Rakat with Allah's Apostle at Mina and similarly with Abu Bakr
and
with 'Umar (during their caliphates).

He further
said, May I be
lucky enough to have two of the four Rakat accepted (by
Allah).

2.
195:

Narrated Anas bin Malik :

offered four Rakat of Zuhr prayer with the Prophet (p.
b.
u.
h)
at Medina
and two Rakat at Dhul-Hulaifa.

(i.
e.
shortened
the 'Asr prayer).
Subject: The personality of Uthman Part 2.
2:

Creation of new
islamic laws / The Hajj of Umra<
The following ahaadith have been taken from:

The translation of the meaning of Sahih al-Bukhari
Arabic-English Dr.
Mohammad Muhsin Khan Islamic University, Medina al-Munawwara
Kaze Publications.

1529 North Wells Street, Chicago.

ILL.
60610(USA) (3rd revised, 1977)(4th revised Edition, March 1979) Call Number(In library of Waterloo university): BP135.
A124E54 By reading the following ahaadith, you will notice that:

1)- In the last Hajj of the prophet, SOME people performed Umra and
Hajj
together.

2)- Uthman forbade people from performing Umra and Hajj together in his caliphates.

3)- Ali clearly disagreed with Uthman, and informed him that his
order
has not come from following the tradition of the
prophet.

I have one question:

By whose authority, Uthman
forbade people from performing Hajj
and Umra
together?
Why Uthman disobeyed the prophet
in this matter?

As you see, Uthman did not follow the tradition of the prophet.
Do
you
think that his decision was correct?

One important note:

Please read your Fiqh books, and bring the
reasoning of Sunni
scholars from the scratch.

Please split
the following ahaadith
piece by piece, and show me how you get your
outcomes.
As I brought you the original ahaadith, I would
like you to
bring all your understanding from the very
beginning.

I give
the most priority to the narrators of these
ahaadith, and very
less priority to the personal opinions of
scholars.

{I have to add that you had better to carefully examine what scholars
said since I almost know what kind of ahaadith you would bring for
me.
} 2.
633:

Narrated 'Aisha:

We set out with Allah's Apostles (to Mecca) in the year of the
Prophet's Last Hajj.

Some of us had assumed Ihram
for 'Umra only, some
for both Hajj and 'Umra, and others for Hajj only.

Allah's
Apostle
assumed Ihram for Hajj.

So whoever had assumed Ihram
for Hajj or for
both Hajj and 'Umra did not finish the Ihram till the day of
sacrifice.

(See HadithNo.
631, 636, and 639).

2.
634:

Narrated Marwan bin al-Hakam:

I saw 'Uthman and 'Ali.

'Uthman used to forbid
people to perform
Hajj-at-Tamattu' and Hajj-al-Qiran (Hajj and 'Umra together),
and when
'Ali saw (this act of 'Uthman), he assumed Ihram for Hajj and
'Umra
together saying, Lubbaik for 'Umra and Hajj, and
said, I will not
leave the tradition of the Prophet on the saying of somebody.

Narrated Said bin al-Musaiyab:

'Ali and 'Uthman differed regarding Hajj-at-Tamattu' while
they were
at 'Usfan (a familiar place near Mecca).

'Ali said,
I see you want to
forbid people to do a thing that the Prophet did? When
'Ali saw that,
he assumed Ihram for both Hajj and 'Umra.

2.
642:

Narrated 'Imran:

We performed Hajj-at-Tamattu' in the lifetime of Allah's
Apostle and
then the Quran was revealed (regarding Hajj-at-Tamattu') and
somebody
said what he wished (regarding Hajj-at-Tamattu') according his
own
opinion.
[Note: This somebody is Uthman-Ibn-Affab] 2.
747:

Narrated Abu Jamra:

I asked Ibn Abbas about Hajj-at-Tamattu'.

He ordered
me to perform it.

I asked him about the Hadi (sacrifice).
He said,
You have to
slaughter a camel, a cow or a sheep, or you may share the Hadi
with
the others.

It seemed that some people disliked it
(Hajj-at-Tamattu).

I slept and dreamt as if a person was announcing: Hajj
Mabrur and
accepted Mut'ah (Hajj-At-Tamattu') I went to Ibn Abbas
and narrated
it to him.

He said, Allah is Greater.

(That
was) the tradition of Abu
al-Qasim (i.
e.
Prophet).

Narrated
Shu'ba that the call in the dream
was.

An accepted 'Umra and Hajj-Mabrur.

2.
638:

Narrated Shu'ba:

Abu Jamra Nasr bin 'Imran Ad-Duba'i said, I intended to
perform
Hajj-at-Tamattu' and the people advised me not to do so.

I
asked Ibn
Abbas regarding it and he ordered me to perform
Hajj-at-Tammatu'.

Later I saw in a dream someone saying to me, 'Hajj-Mabrur
(Hajj
performed in accordance with the Prophet's tradition without
committing sins and accepted by Allah) and an accepted 'Umra.
'
So I
told that dream to Ibn Abbas.
He said, 'This is the
tradition of
Abu-l-Qasim.

' Then he said to me, 'Stay with me and I
shall give you a
portion of my property.

' I (Shu'ba) asked,
Why (did he invite
you)? He (Abu Jamra) said, Because of the dream
which I had seen.

Subject: The personality of Uthman Part2.
3:

Creation of new
islamic laws /Paying Zakat The following hadith is taken from:

The translation of the meaning of Sahih al-Bukhari
Arabic-English Dr.
Mohammad Muhsin Khan Islamic University, Medina al-Munawwara
Kaze Publications.

1529 North Wells Street, Chicago.

ILL.
60610(USA) (3rd revised, 1977)(4th revised Edition, March 1979) Call Number(In library of Waterloo university): BP135.
A124E54 The following Hadith clearly shows that Uthman had created some new laws regarding the payement of Zakat.

Ali disagreed with
him, and
informed him of what the prophet really did on Zakat.

Uthman
clearly
stated that he does not need the tradition of the prophet.

I would like to ask you to explain to me why Uthman did against the
tradition of the prophet?

4.
343:

Narrated Ibn al-Hanafiya:

If Ali had spoken anything bad about 'Uthman then he would
have
mentioned the day when some persons came to him and complained
about
the Zakat officials of 'Uthman.

'Ali then said to
me, Go to 'Uthman
and say to him, 'This document contains the regulations of
spending
the Sadaqa of Allah's Apostle so order your Zakat officials to
act
accordingly.

I took the document to 'Uthman.
'Uthman
said, Take it
away, for we are not in need of it.
I returned to
'Ali with it and
informed him of that.

He said, Put it whence
you took it.
Narrated Muhammad bin Suqa: I heard Mundhir At-Tuzi reporting
Ibn
Hanafiya who said, My father sent me saying, 'Take this
letter to
'Uthman for it contains the orders of the Prophet concerning
the
Sadaqa.

'
As I stated in another article, this document became famous as the
book of Ali-Ibn-Abitaleeb.
Other ahaadith inside Sahih
Bukhari also
confirms the existance of such document.

Subject: The personality of Umar (Part 1: Creation of new islamic
law) When Umar created new islamic law by his own authority as you see in
the following reference, he said:

Ne'ma-al Bid'a Hadha Do you know what is the God's rule upon a person who, himself, creats
a new islamic law and announce it publicly, and is happy with his
innovation?

Sahih al-Bukhari Hadith: 3.
227

Narrated Abu Huraira:

Allah's Apostle said, Whoever prayed at night the whole
month of
Ramadan out of sincere Faith and hoping for a reward from
Allah, then
all his previous sins will be forgiven.

Ibn Shihab
(a sub-narrator)
said, Allah's Apostle died and the people continued
observing that
(i.
e.
Nawafil offered individually, not in
congregation), and it
remained as it was during the Caliphate of Abu Bakr and in the
early
days of 'Umar's Caliphate.

'Abdur Rahman bin 'Abdul
Qari said, I
went out in the company of 'Umar bin al-Khattab one night in
Ramadan
to the mosque and found the people praying in different
groups.

A man
praying alone or a man praying with a little group behind him.

So,
'Umar said, 'In my opinion I would better collect these
(people) under
the leadership of one Qari (Reciter) (i.
e.
let
them pray in
congregation!)'.

So, he made up his mind to
congregate them behind
Ubai bin Ka'b.

Then on another night I went again in
his company and
the people were praying behind their reciter.

On
that, 'Umar remarked,
'What an excellent Bid'a (i.
e.
innovation in
religion) this is; but
the prayer which they do not perform, but sleep at its time is
better
than the one they are offering.

' He meant the prayer in
the last part
of the night.

(In those days) people used to pray in
the early part of
the night.

Subject: The personality of Umar (Part 2:
Prohibition of islamic law on temporary marriage) Please see the chapter of Temporary Marriage in Islam for the
detailed
discussion of temporary marriage.

Subject: The personality of Umar (Part 3:
More on prayrs) This concerns pointing the finger during the salat, after reading the
recent posts on this issue, a few questions come to my mind 1- Who instituted this practice ?

2- Was it practiced by the Prophet
(pbuh&hf) ?

3- If yes, please cite the references !

4- If no, then how did this come into
practice ?

Here is my answer :

Omar was the one who instituted this
practice.

As
far as my knowledge asserts, I have not come
across
a hadith that asserts it's truthfulness.

Here
is
the reference
He [Omar] was saying prayers once when at
the verse
' Then Serve the Lord of this House ' he
pointed
his finger to the Ka'ba.

Shah
Waliullah remarks that
a gesture of this kind is permitted in
prayers.

Sunni references:

- ' Al Faruq ' Life of Umar the great-Second
caliph
of Islam, Volume II of II, page
314 Shibli Numani, Publishers Sh.
Muhammad
Ashraf
Lahore, Pakistan - Izalatul Khifa, Volume III of IV, page 346 Shah Wali Ullah Muhaddith
Dehlavi, Publishers Qadeemi Kitab Khana, Karachi
Pakistan.

Also the book ' The Reliance of Traveller ' doesn't mention
a hadith in this context (as far as practiced by the Prophet,
May Allah Bless him and his progeny) .

If this
was practiced
by the Prophet(pbuh&hf), please prove it!

Subject: Is the prophet Kafir? (Shia says no, what do you say?) The following ahaadith have been taken from:

The translation of the meaning of Sahih al-Bukhari
Arabic-English Dr.
Mohammad Muhsin Khan Islamic University, Medina al-Munawwara
Kaze Publications.

1529 North Wells Street, Chicago.

ILL.
60610(USA) (3rd revised, 1977)(4th revised Edition, March 1979) Call Number(In library of Waterloo university): BP135.
A124E54 There is a rule among one branch of Sunni school of thought which
believe that the sahabah of the prophet will never lie on him, and
will
never be disloyal to the prophet.

They also say that the
prophet never
said harsh things upon his sahabah.

The following is one
example
where seems that loyalty of the people who participated in Badr is patched by God, and is not changeable.

5.
327:

Narrated Rifaa:

(who was one of the Badr warriors) Gabriel came to the Prophet
and
said, How do you look upon the warriors of Badr among
yourselves?

The Prophet said, As the best of the Muslims.
or said a similar
statement.

On that, Gabriel said, And so are
the Angels who
participated in the Badr (battle).

The follwoing hadith, also, confirms this rule.

While a
woman was
cursing her relative, Aisha told her not to do that.

One
interesting
point in the following hadith is about Az-Zuhri.

He was a
companion of
the prophet as well.
But as the hadith is telling you, he
forged
ahaadith against Aisha.

It was common on those days that
people tell
forged ahaadith on behalf of the prophet, and against each other.

Sahabh against Sahab is one article which would be sent
to SRI,
Insha-allah, and will discuss this issue.

The science of
Hadith came
out like this.

Imam Bukhari or Muslim, for example, went to
find the
correct ahaadith.

They tried to gather such ahaadith by
chains which
are ended to a Sahabah.

Interesting enough that the
EXISTANCE of such
science, itself, confirms that sahabah did not tell the truth always
on behalf of the prophet.

(Not all of them.
Of
course, there were some
trustable sahabah who narrated ahaadith correctly.
But,
this science
deals with those who are not telling the truth.
A scholar
must detect
this person, and reject his narrations.
These rejected
people by
scholars, by Imam Bukhari or muslim, were, in fact, the sahabah of
the
prophet sometime.
) 5.
359:

Narrated Yunus bin Yazid:

I heard Az-Zuhri saying, I heard 'Urwa bin Az-Zubair.

Said
bin
al-Musaiyab, 'Alqama bin Waqqas and 'Ubaidullah bin 'Abdullah
each
narrating part of the narrative concerning 'Aisha the wife of
the
Prophet.

'Aisha said: When I and Um Mistah were
returning, Um Mistah
stumbled by treading on the end of her robe, and on that she
said,
'May Mistah be ruined.
' I said, 'You have said a bad
thing, you curse
a man who took part in the battle of Badr!.

Az-Zuhri
then narrated
the narration of the Lie (forged against 'Aisha).
Now let us see if we have understood these rules correctly:

In the first reference, the prophet says that he is free of the work
which one of his sahabah, Khlid Ibn Waleed, has done, which was
KILLING
people.

Note that I am not talking about after the death of
the
prophet.

I am talking about an event which took place in
the life time
of the prophet.

In the second reference, one of his sahabah who participated in the
battle of Badr was becoming disloyal to the prophet at the very last
years of the prophet's life.

He wanted to send a woman to
tell Mecca
about the invasion of muslim.
He was forgiven by the
prophet since he
participated in the battle of Badr.

However, participating
in the
battle of Badr does not guarantee that the sahabah will be always
loyal
to the prophet.

It is not an automatic conclusion from
being in the
Badr.

9.
299:

Narrated Ibn 'Umar:

The Prophet sent (an army unit under the command of) Khalid
bin
al-Walid to fight against the tribe of Bani Jadhima and those
people
could not express themselves by saying, Aslamna,
but they said,
Saba'na! Saba'na! Khalid kept on killing some of
them and taking
some others as captives, and he gave a captive to everyone of
us and
ordered everyone of us to kill his captive.

I said,
By Allah, I shall
not kill my captive and none of my companions shall kill his
captive!

Then we mentioned that to the Prophet and he said, O
Allah! I am free
from what Khalid bin al-Walid has done, and repeated it
twice.

{The arabic text of the highlighted part is:
Allahomma Ennii Abra'o elaika memma Sana'a Khalif
Ibn alwaleed
Baraa-at and Abra'o are from the same root.
} The following hadith narrated with different chains, and in one of
them, Umar says:

Let me chop off the head of this hypocrite
By hypocrite, he meant Hatib who participated in the battle of Badr,
and was in fact one of the sahabah of the prophet.

4.
251:

Narrated 'Ubaidullah bin Abi Rafi:

I heard 'Ali saying, Allah's Apostle sent me, Az-Zubair
and al-Miqdad
somewhere saying, 'Proceed till you reach Rawdat Khakh.

There
you will
find a lady with a letter.

Take the letter from her.

'
So, we set out
and our horses ran at full pace till we got at Ar-Rawda where
we found
the lady and said (to her).

Take out the
letter.

She replied, I
have no letter with me.

We said, Either you
take out the letter or
else we will take off your clothes.

So, she took it
out of her braid.

We brought the letter to Allah's Apostle and it contained a
statement
from Hatib bin Abi Balta a to some of the Meccan pagans
informing them
of some of the intentions of Allah's Apostle.

Then
Allah's Apostle
said, O Hatib! What is this? Hatib replied,
O Allah's Apostle!

Don't hasten to give your judgment about me.

I was a
man closely
connected with the Quraish, but I did not belong to this
tribe, while
the other emigrants with you, had their relatives in Mecca who
would
protect their dependents and property .

So, I wanted
to recompense for
my lacking blood relation to them by doing them a favor so
that they
might protect my dependents.

I did this neither
because of disbelief
not apostasy nor out of preferring Kufr (disbelief) to Islam.

Allah's
Apostle, said, Hatib has told you the truth.

Umar said, O Allah's
Apostle! Allow me to chop off the head of this hypocrite.

Allah's
Apostle said, Hatib participated in the battle of Badr,
and who
knows, perhaps Allah has already looked at the Badr warriors
and said,
'Do whatever you like, for I have forgiven you.

The same hadith is narrated at:

4.
314, 5.
319, 5.
572, 6.
412, 8.
276, 9.
72.