Objection 16 : Did the Messenger of Allah (s) possess sonography facility?
CONTINUED FROM PART 1 ...
In the same way, this statement of Abu Shawarib Wahabi can be studied
in polemical reply in two parts:
Wahabis have considered this as an excellence of Abu Bakr and
have no doubt in it.
Pay attention to the following text mentioned in sources approved
by Wahabis:
Malik has narrated in Muwattah from Ayesha that she said:
Abu Bakr gifted his orchard having twenty date trees to Ayesha
and when his end approached, he said to her: My daughter, by God, nothing after
my death that you are having is more valuable to me and nothing is harder for
me than your poverty. You have received twenty date trees from me that if from
them you raise other trees also it would be for you and today all my properties
are there for my successors; that is your two brothers and two sisters. You
must distribute them according to the Book of Allah. Ayesha said: Father, I don’t
have more than one sister and she is Asma. Who is the other sister? Abu Bakr
said: Kharija (my slave girl) is pregnant with another daughter whom I can see.[1]
And also in many other sources, the same matter is mentioned. Now,
we put the same question to Abu Shawarib Wahabi: Is Abu Bakr having sonography
facility that he has given this information?
Secondly, with regard to some companions, they have narrated that
they even spoke to angels and gave information of unseen. Were those companions
able to give information of unseen, but the Messenger of Allah (s) could not
give information about Mohsin and his martyrdom? Why Wahabis scholars don’t have
any objection against the conveying of information of unseen by other
companions?
A- For example:
The Holy Prophet (s) said: In the past nations, there were
persons who gave information of the unseen and if there is such a person in my
Ummah, it is Umar. As if revelation comes to him and the Almighty Allah and the
angels speak to him and it is narrated that Abu Bakr said: It came to my mind
that the child that Asma was supposed to give birth to would be a daughter and
if does not happen, the inspiration would be useless.[2]
Like the report mentioned above there are innumerable reports
with same subject matter in authentic books of Ahle Sunnat. For example it is
mentioned in Sahih Muslim as follows:
Ayesha has narrated from the Holy Prophet (s) that he said:
In the past nations there were persons who gave information of
the unseen and if there is such a person in my Ummah, it is Umar.[3]
B- Story of the call of Umar from Medina and it being heard by
Muslim fighters in Fasa Shiraz is a well known story, which is mentioned in
numerous books accepted by Wahabis and such is the popularity of this incident
that it is also mentioned in books of grammar, but we would quote it from the
book of Al-Bidaya wan Nihaya of Ibne Kathir Damishqi Wahabi:
Sariya bin Zaneem went on an expedition to Shiraz and launched an attack, but the
soldiers of Fars and Kurd arrayed their ranks
against him and a large number of them surrounded the Muslims. That night Umar
saw their battle and their number in dream and became apprehensive of their
consequences; that what they will do in the wilderness the following day. And
there was a mountain in that place that if the Muslims take its support they
would only have to be cautious from one side. The following day Umar summoned
everyone to the Masjid and spoke to the people and informed them of what he had
seen; then he called out to them from that same spot: O Sariya bin Zaneem, the
mountain, the mountain. Then he turned to the people and said: The Almighty
Allah is having soldiers who might perhaps convey this information to them.
Muslims present in that battle did what Umar had said and the Almighty Allah
also granted victory to them over the enemies and they conquered that city.[4]
There are many other sources approved and accepted by Wahabis,
which contain the text of the same incident.[5]
C. Story of River Nile accepting the order of Umar, which Fakhre
Raazi has mentioned in his Tafsir:
It is narrated that during the period of ignorance the flow of
River Nile in Egypt
used to stop every year once and it did not restart till a beautiful female
child was not thrown into it. After the advent of Islam, Amr Aas mentioned this
matter to Umar and Umar wrote on a slab: O flow of Nile ,
if you flow by the power of Allah, continue to flow and if you are flowing with
your own power, we are not in need of you. After this slab was thrown into the Nile , it restarted and never stopped again.[6]
D- Story of earthquake in Medina
and fear of the whip of Umar, which is mentioned by Fakhre Raazi:
An earthquake started in Medina .
Umar hit the earth with his whip and said: O earth, take it easy by the
permission of Allah, and the earth fell quiet and after that no earthquake ever
occurred in Medina .[7]
E- Story of fire accepting the order of Umar:
There was a fire in some houses of Medina . Umar wrote as follows on a slab: O
fire, stop by the command of Allah, and threw in into the fire and the fire was
extinguished.[8]
There are many other instances also, which are mentioned in Ahle
Sunnat sources among merits of companions and none are objected to. So it is
necessary to ask Abu Shawarib Wahabi: Why have you not raised objection against
any of them?
[1] Muwattah
Imam Malik, Vol. 2, Pg. 752. No. 1438, Malik bin Anas Abu Abdullah Asbahi
(d. 179 A.H.), Dar Ahya Turathul Arabi, Egypt , Edited: Muhammad Fawad Abdul
Baqi.
[2] Qawatiul
Adla fil Usul, Vol. 2, Pg. 349, Abul Muzaffar Mansur bin Muhammad bin Abdul
Jabbar Samani (d. 489 A.H.), Darul Kutub Ilmiya, Beirut, 1418 A.H. - 1997 A.D.
Edited: Muhammad Hasan Ismail Shafei.
[3] Sahih
Muslim, Vol. 4, Pg. 1864, Tr. no. 2398, Bk. 44, Fadhailus Sahaba, Chap. 1,
Baab min Fadhail Abu Bakr, Muslim bin Hajjaj Abul Husain Qashiri Nishapuri (d.
261 A.H.), Edited: Muhammad Fawad Abdul Baqi, Darul Ahya Turath Arabi, Beirut.
[4] Al-Bidaya
wan Nihaya, Vol. 7, Pg. 130, Ismail bin Umar bin Kathir Qarashi, Abul Fida
(d. 774 A.H.), Maktabal Marif, Beirut .
[5] Al-Mughni,
Abdullah bin Qudama, Vol. 10, Pg. 552 – Al-Sharh Kabir, Abdur Rahman bin
Qudama, Vol. 10, Pg. 387 – Faizul Qadeer Sharh Jamiul Sagheer,
Al-Manawi, Vol. 4, Pg. 664 – Tafsir Raazi, Vol. 21, Pg. 87 – Daqaiqut
Tafseer, Ibne Taymiyyah, Vol. 2, Pg. 140 – Usudul Ghaba, Ibne Athir,
Vol. 2, Pg. 244 – Al-Isabah, Ibne Hajar, Vol. 3, Pg. 5 & 6 – Tarikh
Yaqubi, Vol. 2, Pg. 156 – Al-Kamil Fit Tarikh, Ibne Athir, Vol. 3,
Pg. 42-43 – Tarikhul Islam, Dhahabi, Vol. 1, Pg. 384 – Tarikh Ibne
Khaldun, Vol. 1, Pg. 110, Tajul Uroos, Zubaidi, Vol. 16, Pg. 327
[6] Tafsir
Kabir (Mafatihul Ghaib), Vol. 21, Pg. 74, Fakhruddin Muhammad bin Umar
Tamimi Raazi Shafei (d. 604 A.H.), Darul Kutubul Ilmiya, Beirut, 1421 A.H. –
2000 A.D., First edition.
[7] Tafsir
Kabir (Mafatihul Ghaib), Vol. 21, Pg. 75, Fakhruddin Muhammad bin Umar
Tamimi Raazi Shafei (d. 604 A.H.), Darul Kutubul Ilmiya, Beirut, 1421 A.H. –
2000 A.D., First edition.
[8] Tafsir
Kabir (Mafatihul Ghaib), Vol. 21, Pg. 75, Fakhruddin Muhammad bin Umar
Tamimi Raazi Shafei (d. 604 A.H.), Darul Kutubul Ilmiya, Beirut, 1421 A.H. –
2000 A.D., First edition.
