The consequences of Umar's actions against Hazrat Zahra (sa)

It is indeed unfortunate that this violent act of Umar set a precedent for future khalifa's, namely that a khalifa should secure bayya at all costs, and by whatever means he wishes albeit through intimidation, threats and violence. If threats could be made to the daughter of Rasulullah (s) then threats could be made to anyone. This is why the Salaf Imams / Khalifas that followed deemed Umar's actions as a model of best practice; a precedent had been set namely that it was lawful for duress to be used to secure compliance.

That is why we had the fasiq 6th Imam of Ahl'ul Sunnah Yazeed seeking to secure the bayya of Imam Husayn (as) who could point to Umar's actions as proof of the correctness of such an approach - namely that it was perfectly okay to terrorise Ahl'ul bayt to get your way. It is indeed tragic that the fire that Umar brought to the house of Sayyida Fatima (s) set a chilling precedent, and left a trail that lit the tents belonging to Sayyida Fatima's daughters on the 10th of Muharram.

Hajjaj bin Yusuf adopted similar methods of intimidation to quell opponents, and indeed this 'legitimate approach' continues until today. (Hajjaj bin Yusuf committed purges and genocide of men just like Vlad the Impaler (Dracula) did in Europe, women and children were killed, human beings insanely tortured though this is forbidden in Islam, killing hundreds of thousands of Muslims down to babies. He is applauded by many Sunnis today as he did some work on the grammar of the Qur'an! Oh yes, that forgives all, doesn't it! He was just a boy having a tantrum!). If today the masses complain of oppression and intimidation by their rulers they should know that their rulers' actions are perfectly lawful since they are adhering to the Sunnah of the Shaykhain.

The Arab world has been ruled by many terrorists who they have hailed as heroes and years later they have glorified them with romantic fairytales�history is, after all, written by victors, and the victors in this context were the Nasibis. You may applaud them, as some Nasibis have, but whatever you feel inside, terrorism is against the laws of Allah (sawt) and His Prophet, and the terrorist burns in Hell where Allah (sawt) will terrorise him.

Now we can see where Hajjaj, Saddam and Usama bin Ladin get their bad habits. There are some Muslims in this day and age who applaud terrorists who kill innocent women and children. There are others who don't like to condemn them, even though deep down they know it's wrong, simply because they get a kick out of getting their own back against their persecutors. There are others who will cover up their actions. And so it is with the Nawasib and their ugly past.

EID E GHADEER 1433 HIJRI MUBARAK TO YOU ALL

  

It is narrated in a Hadith e Qudsi, that Allah (twt) said:

لو اجتمع الناس كلهم على ولاية علي ما خلقت النار

“If people would gather on the wilayat of Ali (as), I wouldn’t create the Fire”.

( Ref : Biharul Anwar  Vol 39 Pg 247 ) 

Why do Shias celebrate Eid-e- Ghadeer? 

A question that the general Muslims often pose to the Shias – Why do Shias celebrate Ghadeer? What is so significant about the event that merits such pomp and splendor?
18^th Zilhajj is the great day which the Shias consider as Eid-e-Ghadeer and celebrate by creating an atmosphere of extreme elation. Some people begin their preparations well in advance for this joyous occasion. The effort and hard work of innumerable researchers and scholars are devoted to this event.
An Objection
An objection is often raised as to why so much physical and mental effort is lavished on this event. If similar effort and hard work is instead invested in ironing out flaws related to education and society, it will be more beneficial for Muslims. After all, which social problem has been solved by the annual celebration of Ghadeer? What good has it done to the community by persistently confirming the successorship and absolute mastership of Ameerul Momineen Ali b. Abi Talib (a.s.)? Is it not better that we find a remedy to the various problems plaguing Muslims and let bygones be bygones?
This is not a new objection. The enemies of the Shia Isna Ashariah have made an issue out of this for several generations. Not surprisingly, the enemies have raised the objection keeping in mind the Shiite ideology. In this regard, they have learnt the tricks from the enemies of Islam because when the enemies of Islam and the Majestic Quran raise objections against Islam, they use similar tactics. For example, they say that why do we spend so much effort and wealth on religious customs such as prayers, fasting, recitation of Quran, etc. instead of spending it on economic growth and advancement of the community. Honestly speaking, by visiting the House of Allah every year and by persistently establishing the veracity of Quran and Islam, which of the ever-increasing problems and tribulations of the community has been resolved?

http://www.seratonline.com/ 

The Political Factors for the Usurpation of Fadak

By: Ayatullah Makarem Shirazi
The story of Fadak is one of the most heart-rending and tumultuous stories in the life of Fatimah the Lady of Islam (s.a.) in particular, and the family of the Prophet (s.a.w) in general, and in the history of Islam in a widespread and disseminating way. It is mingled with political conspiracies and many ups and downs and is a hatchway for the unravelling of a part of the important mysteries surrounding the early scene of Islam’s history.
However, first, before beginning this discussion, it is necessary to know what Fadak was and where it was located?
“Fadak”, as many of the historians and writers have written, was a flourishing, fertile village in the land of “Hejaz” near Khaibar, being two or three days journey from Medina, Some have reported this distance as 140 Kilometers, and in which there was a bubbling spring and many date palms[11] and after Khaibar it was known as the stronghold of the Jews in Hejaz.
As to how Fadak, this pleasant, prosperous village, was transferred to the Holy Prophet (S), it is well known that after the messenger of God (S) returned from the conquest of Khaibar God placed fear and panic in the hearts of the inhabitants of Fadak who were of the headstrong Jews. They sent a representative to the Prophet (S) and made to him a proposition of peace. In return for their transferral of half of Fadak to the Holy Prophet (S), he accepted and signed the peace treaty.
As such, Fadak became the public domain of the Prophet (s.a.w) because according to an explicit Quranic verse, something that is obtained by the Muslims without war is the exclusive right of the Prophet (S) and unlike spoils of war is not divided.[12] In this way the Prophet (S) took Fadak and spent its earnings on the fatigued wayfarers «أبناءالسبيل»and the like.
This has been mentioned by Tabri «الطبري»in his book of history and Ibn Alalthir «ابن الأثير» in is book Alkamil «الكامل» and others in their own books.
Also, Tabari in his book and Ibn Alathir in the book “Kamel” made a reference to this.[13] It was also mentioned by many historians confirming that the Prophet (S) during his own lifetime granted Fadak to the Lady of Islam Fatimah Zahra (s.a.).[14]
Strong evidence of this transferral is that many commentators, including the famous Sunni commentator Jalal-Al-Din Suyyuti in the commentary book (Dar-Al-Mansour) under the Quranic Verse; «وآتذاالقربىحقه» (give the near of kin their due), has quoted from “Abu Sa’id Khadri” that, because this verse was descended, the Apostle of God (S) asked for Fatimah and granted Fadak to her. The words of this tradition are as follows: عن أبي سعيد الخدري رضي الله عنه قال: لما نزلت على النبي صلى الله عليه وآله وسلم.الآية (فآت ذا القربى حقه) دعا النبي صلى الله عليه وآله وسلم فاطمة عليها السلام فأعطاها فدك فقال: هذالك ولعقبك من بعدك.
When the word of God was revealed saying that; “O’ Prophet! Give your near of kin their due”, the Apostle of God (S) granted Fadak to Fatimah (s.a.).
Under that same verse another tradition is narrated from “Ibn Abbas” which contains the same information.

Debate between Shaikh Bahai and a Sunni scholar

During his journey to Egypt Shaikh Bahai got acquainted with a Sunni scholar who was antagonistic towards the Ahle Bait (a.s). Given the environment of Egypt and its hostility towards Shias and the Ahle Bait (a.s.), this was not altogether surprising and it only made the Shaikh careful about protecting his own identity as a Shia.
The Sunni scholar got close to Shaikh Bahai and among other subjects they discussed the Shias, who the Sunni scholar referred to as Raafizis (deniers of the Sunni caliphs). Shaikh Bahai, who for all practical purposes posed as a person following the Sunnah (Sunni) used to tell the Sunni scholar that in Mecca he had opportunities of interacting with the Shia Raafizis. On this the Sunni scholar told him that the faith of the Raafizis was absolutely wrong and that they didn’t have any proof for the veracity of their beliefs. He asked Shaikh Bahai if he was able to convince any of the Raafizis.
Shaikh Bahai informed him that he tried hard to convince them, but in the end they would pose a question to him that overturned all his arguments. The Sunni scholar asked in surprise that being such a learned scholar why he wasn’t able to suitably answer their question. To this Shaikh Bahai replied:
During our debates they would challenge that in Sahih-e-Bukhari there is a tradition where the Prophet (s.a.w.a.) had said:
Fatima (s.a.) is a part of me, one who troubles her has troubled me!

OBJECTION OF TAHIRUL QADRI ON FADAK AND ITS REPLY

Dr. Tahir Qadri said in one of his video on youtube that Abu Bakr was right in denying Fadak to Fatima because What Prophet(s.a.w) left are all charity and Hazrat Fatima was (nauzobillah) unaware of this hadith and thus she claimed FADAK.

He cited one hadith from shia book to prove his point:

Al-Kulayni narrates in al-Kafi:
Abu 'Abdillah (Imam Ja'far as-Sadiq) says that Rasulullah said: "... And the 'Ulama are the heirs of the Ambiya; and the Ambiya did not leave dinars and dirhams as inheritance; but they left knowledge. Therefore whosoever takes knowledge has taken a great portion." (al-Kafi, vol. 1 p. 42)

  

Our Reply:

 Extracted from : http://www.answering-ansar.org/answers/fadak/en/chap7.php

1.

When the Nasibis find this Hadeeth, they dance with joy as if it is the festival of Eid but as we pointed out earlier, wherever the Shia text mentions the inheritance of prophets, it does from two perspectives:

1. the spritual inheritors of prophets, are their successors and the learned scholars since they inherit the knowledge of prophets,
2. material posessions that are inherited by the biological progeny of Prophets.

  Pertaining to the traditions cited by the Nasibi author,

• Ulema are not the actual son of Porphets
• Prophets are not their actual fathers
• Knowledge is not an actual possession that can be distributed.

In the same way that the Hadeeth refers to the Ulema as the figurative sons of Prophets and Prophets as their figurative fathers; knowledge is also a figurative possession. The entire Hadeeth is along the line of figurative terms, hence the term Waris can also be understood in a figurative manner - the Ulema attain some of the knowledge possessed by Prophets. The Waris Hadeeth cited by Abu Bakr in Sahih al Bukhari that preceded the claim of Sayyida Fatima (as), did not refer to the inheritance of knowledge but referred to the inheritance of possessions as mentioned in the Shia tradition we cited above.

The Fadak dispute was in relation to a portion that had been set aside by Allah (swt) for Rasulullah (s). Abu Bakr's response that Prophet's leave no inheritance did not refer to knowledge, hence this proves that the Hadeeth in al Kafi that the Ulema are the Heirs of the Prophets Knowledge is a figurative term, it can not be advanced to prove that the Ahl'ul bayt (as) were prohibited from inheriting the Prophet's worldly possessions.

Some Questions to our Sunni Brothers

Note: Kindly read it carefully and ponder over it without any bias and prejudice.Every Muslim must independently investigate the truth and should not rely on the ideas and saying of others.

1.

History testifies that when Hadhrath Muhammad (saaws) declared his Prophethood (saaws), the Quraysh1 subjected the Bani Hashim to a boycott. Hadhrath Abu Talib (as) took the tribe to an area called Shib Abi Talib where they remained for three years, suffering from immense hardship. Where were Hadhrath Abu Bakr and Hadhrath Umar during that period? They were in Makkah so why did they not help the Holy Prophet (saaws)? If they were unable to join the Prophet (saaws) at the Shib Abi Talib is there any evidence that they provided any type of support (food etc), breaching the agreement that the Quraysh boycott all food / business transactions with Bani Hashim?

2.

Hadhrath Fatima Zahra (sa) died 6 months after her father (saaws), Hadhrath Abu Bakr died two and a half years later and Hadhrath Umar in 24 Hijri. Despite their later deaths how is it that they attained burial sites next to the Prophet (saaws) and not Hadhrath Fatima (as)? Did she request that she be buried away from her father? If so, why? Or did the Muslims prevent her burial?

(see Sahih al Bukhari Arabic - English Vol 5 hadith number 546).

3.

Amongst the companions Hadhrath Abu Bakr is viewed as the most superior on account of his closeness to the Holy Prophet (saaws). If this is indeed the case then why did the Holy Prophet (saaws) not select him to be his brother when he (saaws) divided the companions in to pairs on the Day of Brotherhood? Rather, the Prophet (saaws) chose Hadhrath Ali (as) saying "You are my brother in this world and the next", so on what basis is Hadhrath Abu Bakr closer?

See The History of the Khalifahs who took the right way, by Jalaladeen Suyuti, English translation by Abdassamad Clarke p177, (Taha publishers)

4.

The books of Ahlul' Sunnah are replete with traditions narrated by Hadhrath Ayesha, Abu Hurraira and Abdullah Ibne Umar. Their narration's; far exceed those relayed by Hadhrath Ali (as), Hadhrath Fatima (sa), Hadhrath Hassan (as) and Hadhrath Hussain (as). Why is this the case? When the Prophet (saaws) declared "I am the City of Knowledge and Ali is it's Gate", did Hadhrath Ali (as) benefit less from the company of the Prophet (saaws) than these individuals?

Fadak: the property of Hadrat Fatima Zahra (SA)

Fadak is a controversial issue that has since the death of Rasulullah (s) created an open wound between the Sunni and Shi'a schools of thought. 

The best summary exists from Sahih Bukhari Volume 4, Book 53, Number 325:
Narrated Ayesha(mother of the believers),'After the death of Allah's Apostle Fatima,the daughter of Allah's Apostle asked Abu Bakr As-Siddiq to give her the share of inheritance from what Allah's Apostle had left of the Fai (i.e. booty gained without fighting)which Allah had given him. Abu Bakr said to her, "the holy prophet(saww) had said, 'Our property will not be inherited, whatever we (i.e. prophets) leave is Sadaqah (to be used for charity)." Fatima, the daughter of Allah's Apostle got angry and stopped speaking to Abu Bakr, and continued assuming that attitude till she died. Fatima remained alive for six months after the death of the Holy prophet(saww).
The scholors of Ahle Sunnah have fought tirelessly to uphold the decision of Abu Bakr as correct. The reason that they do so is because so much hangs on upholding Abu Bakr's stance. After all if he is proven wrong then they will have to admit that the Khalifa coined a tradition to justify the usurpation of Fadak from Sayyida Fatima (as). 

The matter would not just end there it will raise more serious issues such as:
1. The Justice of the Sahaba - If the 'best friend' of the Prophet (s) could behave in such an unjust manner what can we expect of the other Sahaba?
2. If Abu Bakr ruled in such an unjust manner then how can he be deemed the rightly guided Khalifa of the Prophet (s)?
3. If hatred for Abu Bakr is a sin then why did Sayyida Fatima (as) hate Abu Bakr until her dying day?