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Saracen21stC

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Everything posted by Saracen21stC

  1. 2013-2014 Club Football Season

    It's UEFA Super Cup time! Bayern vs Chelsea! Pepe vs Mou
  2. Welcome

    Welcome Guan Yu.
  3. Do You Back Western Intervention In Syria

    I do not want to see non-Muslims with weapons in Arabia even if they want to help us. I would prefer arming the Syrian Muslim rebels.
  4. History, Relics And Wahabis

    :sl: Great Article.
  5. 2013-2014 Club Football Season

    A dull 0-0 draw between Man Utd and Chelsea.
  6. 2013-2014 Club Football Season

    Today the newspapers are filled with Bale transfer rumours. Deal done?
  7. 2013-2014 Club Football Season

    Chelsea have stolen Wilian from Tottenham's clutches. Unexpected. I thought he would go to Liverpool. Very dramatic.
  8. 2013-2014 Club Football Season

    Tonight big match in EPL. Man UTD vs Chelsea.
  9. Is Wife Beating Allowed In Islam?

    :sl: A short but an informative post.
  10. 2013-2014 Club Football Season

    All big teams won except Arsenal. Their bid for Cabaye has been rejected.
  11. Updated Forum Rule For Non-Muslims

    :sl: I like the idea of this new rule - having a different/particular section for the preachy stuffs of other religions. But I am not so sure about creating a 'preachers' group. May be we can apply this rule for all the non-Muslims.
  12. Revert Muslim And Parents

    Welcome brother kev29. We would surely like to help you but in a new topic posted in an appropriate section. :-)
  13. السلام عليكم

    :wa: Welcome Sister Maryama. Nice Introduction.
  14. Hi

    Preaching another faith is forbidden in the forum. Please read Forum Rules.
  15. Hi

    Welcome! Hopefully you will find what you want in this Muslim forum.
  16. Eid Mubarak <3

    :wa: Eid Mubarak to you and all other viewers!
  17. Welcome to the forum.<br /><br />This "Have a welcome drink" section is for you to introduce yourself, to allow us to welcome you.<br />Please start your discussions or questions in one of the other forum sections.<br /><br />Thanks for your understanding. This topic is now closed.
  18. Hello :)

    :sl: Welcome brother. Many native Arabs come here. So, post your questions in a related thread.
  19. Impure Thoughts

    It is not permitted.
  20. Akward Question

    :sl: Kindly post topics of sensitive nature only in the 'Sensitive Issues' room, where your privacy is protected. There is one inside the brothers' room, and another inside the sisters' room.
  21. The Religion Of Islam

    :sl: :ah: . A great gift in the Holy month of Ramadan.
  22. Hadith of Ghadir Khumm [A Sunni Perspective] Introduction It is impossible to discuss the Hadith of Ghadir Khumm without first understanding the specific context in which the Prophet (صلّى الله عليه وآله وسلّم) said what he said. This is a general rule of thumb pertaining to the Islamic canon as a whole: it is important to know the background in which a Quranic verse was revealed or a certain Hadith was said. For example, the Quranic verse “slay them wherever you find them” is often used by Orientalists to wrongfully make it appear as if Islam advocates the slaying of people wherever you find them all the time. Of course, if we look at when this verse was revealed, we find that it was specifically revealed during a battle between the Muslims and the Quraish Mushriks; this makes us realize that it is not a general ruling to slay people but rather it was a verse revealed in a specific situation. Likewise, the Hadith of Ghadir Khumm can only be understood in the context in which it was said: A group of soldiers were severely criticizing Ali ibn Abi Talib (رضّى الله عنه) over a certain matter, and this news reached the Prophet (صلّى الله عليه وآله وسلّم), who then said what he said in the Hadith of Ghadir Khumm. Like the Orientalists, the Shia propagandists attempt to remove this background context in which the Hadith was said in order to paint a totally different (and misleading) picture. The Prophet’s intention behind saying what he said at Ghadir Khumm was not at all to nominate Ali (رضّى الله عنه) as Caliph but rather it was only to defend Ali (رضّى الله عنه) against the slander being said against him. It is only by removing the background context that it is possible to render a Shia understanding of the text; it is for this reason that we should always remind our Shia brothers of the background context in which the Hadith of Ghadir Khumm was said. The Importance of Ghadir Khumm to the Shia The Shia claim that the Prophet (صلّى الله عليه وآله وسلّم) divinely appointed Ali (رضّى الله عنه) to be his successor at a place called Ghadir Khumm. Before we discuss the event of Ghadir Khumm with our Shia brothers, we should first define the parameters of such a debate. In other words, we should “set the stakes”: (1) If the Shia can prove their version of Ghadir Khumm, then definitely Ali (رضّى الله عنه) was divinely appointed by the Prophet (صلّى الله عليه وآله وسلّم) and the Shia creed is correct. (2) If, however, the Sunnis disprove the idea that the Prophet (صلّى الله عليه وآله وسلّم) appointed Ali (رضّى الله عنه) at Ghadir Khumm, then our Shia brothers should be willing to accept the fact that Ali (رضّى الله عنه) was never appointed at all by the Prophet (صلّى الله عليه وآله وسلّم) and therefore the entire Shia creed is invalid. The reason we need to make this very clear from the outset is that the Shia propagandists have this uncanny ability to move the goalposts whenever they lose a debate. They will jump from one topic to another; if they lose the debate over Ghadir Khumm, then they will bring up the Incident of the Door, or Saqifah, or Fadak, or who knows what else. The entire foundation of Shi’ism rests on the event of Ghadir Khumm, because it is here that the Prophet (صلّى الله عليه وآله وسلّم) supposedly nominated Ali (رضّى الله عنه) to be his successor. If this event did not take place as the Shia claim, then the Prophet (صلّى الله عليه وآله وسلّم) never appointed Ali (رضّى الله عنه) and the Shia must abandon all of their claims, such as the idea that Abu Bakr (رضّى الله عنه) usurped the God-appointed Caliphate of Ali (رضّى الله عنه). Indeed, the event of Ghadir Khumm is so central to the Shia paradigm–and so important to the Shia theology–that the Shia masses have a yearly celebration known as “Eid-e-Ghadir”. Based on what supposedly happened at Ghadir Khumm, the Shia reject the Caliphate of Abu Bakr (رضّى الله عنه), split away from the mainstream Muslims, and declare that Ali (رضّى الله عنه) was the first of the divinely appointed Imams. The Shia website, Al-Islam.org, refers to Ghadir Khumm as a “momentous event” and the basis for the Imamah of Ali (رضّى الله عنه). Amaana.org says “Eid-e Gadhir is celebrated with great rejoicing by Shia Muslims where they remember Prophet Muhammad’s last instructions to the believers. Eid-e-Ghadir is one of the most important days of rejoicing for Shia Muslims around the world as that was the day our beloved Prophet Muhammad (s.a.s.) declared Hazrat Ali’s vicegerency at Ghadir e Khumm on his return from his last pilgrimage… source: http://www.amaana.org/gadhir/gadhir1.htm ” The reason it is neccessary to strongly emphasize the importance of Ghadir Khumm to the Shia is that we will show how the supposedly strongest ‘weapon’ in the arsenal of the Shia propaganda is actually very weak. If this is the very basis of Shi’ism, then indeed Shi’ism is a very weak doctrine. The Shia say that the Prophet (صلّى الله عليه وآله وسلّم) appointed Ali (رضّى الله عنه) at Ghadir Khumm but simple logic dictates otherwise. What the Shia Claim Happened Al-Islam.org says “After completing his last pilgrimage (Hajjatul-Wada’), Prophet was leaving Makkah toward Madinah, where he and the crowd of people reached a place called Ghadir Khumm (which is close to today’s al-Juhfah). It was a place where people from different provinces used to greet each other before taking different routes for their homes. In this place, the following verse of the Qur’an was revealed: “O Apostle! Deliver what has been sent down to you from your Lord; and if you don’t do it, you have not delivered His message (at all); and Allah will protect you from the people …” (Qur’an 5:67) The last sentence in the above verse indicates that the Prophet was mindful of the reaction of his people in delivering that message but Allah informs him not to worry, for He will protect His Messenger from people. Then followed the key sentence denoting the clear designation of ‘Ali as the leader of the Muslim ummah. The Prophet held up the hand of ‘Ali and said: “For whoever I am his Leader (mawla), ‘Ali is his Leader (mawla).” Immediately after the Prophet finished his speech, the following verse of the Qur’an was revealed: “Today I have perfected your religion and completed my favour upon you, and I was satisfied that Islam be your religion.” (Qur’an 5:3) The above verse clearly indicates that Islam without clearing up matter of leadership after Prophet was not complete, and completion of religion was due to announcement of the Prophet’s immediate successor.
  23. Hadith Of Ghadir Khumm And Shi'ism

    The Position of Ali’s Grandson, Al Hasan ibn Hasan ibn Ali ibn Abi Talib (رضّى الله عنه) It is narrated in Ibn Saad’s “Al-Tabaqat Al-Kubra”: A Rafidhi (a person who rejects the Caliphate of Abu Bakr and Umar) said to him (Al Hasan ibn Hasan), “Did not the Messenger of Allah say to Ali: ‘If i am Mawla of someone, Ali is his Mawla?’” He (Al Hasan) replied, “By Allah, if he meant by that Amirate and rulership, he would have been more explicit to you in expressing that, just as he was explicit to you about the Salah, Zakat and Hajj to the House. He would have said to you, ‘Oh people! This is your leader after me.’ The Messenger of Allah gave the best good counsel to the people (i.e. clear in meaning).” (Source: Al-Tabaqat Al-Kubra, Volume 5) Similar Praise for Other Sahabah The fact that the Prophet (صلّى الله عليه وآله وسلّم) referred to Ali (رضّى الله عنه) as “Mawla” (beloved friend) cannot be used as a proof for any Prophetic nomination of Ali (رضّى الله عنه) as Caliph. Many other Sahabah were praised in a similar fashion, and yet nobody understands these texts to mean that these other Sahabah are divinely appointed Infallible Imams. Let us for, example, take the example of the Hadith in relation to Umar ibn al-Khattab (رضّى الله عنه). The Prophet (صلّى الله عليه وآله وسلّم) said: “The truth, after me, is with Umar wherever he is.” (Narrated ibn Abbas) And yet, nobody uses this Hadith to say that the Prophet (صلّى الله عليه وآله وسلّم) was nominating Umar (رضّى الله عنه) as his successor; not even Umar (رضّى الله عنه) himself interpreted it in this way, and it was he himself who nominated Abu Bakr (رضّى الله عنه) to be Caliph instead. In yet another Hadith, we read: The Prophet (صلّى الله عليه وآله وسلّم) said: “If a prophet were to succeed me, it would have been Umar ibn al-Khattab.” (Sunan al-Tirmidhi) Had this been a Hadith in regards to Ali (رضّى الله عنه), then the Shia would have been quoting it left, right, and center; but a cool-headed understanding by the Ahlus Sunnah takes into account all of the various Hadith in which the Prophet (صلّى الله عليه وآله وسلّم) praised many Sahabah in various ways. These are all proofs for the exaltation of Sahabah definitely but they do not entail Prophetic nomination to Caliphate and they definitely do not convey any sense of divine appointment by Allah. In another Hadith, we read: The Prophet (صلّى الله عليه وآله وسلّم) said: “The first one whom the Truth will shake hands with is Umar…” (narrated Ubay ibn Kaab) And in yet another Hadith, we read: The Prophet (صلّى الله عليه وآله وسلّم) said: “There were in the nations before you people who were inspired, and if there is one in my Ummah it is Umar.” (narrated Abu Hurrairah) Therefore, based on these Hadith and many other similar Hadith said to other Sahabah, we see that the Prophet (صلّى الله عليه وآله وسلّم) calling Ali (رضّى الله عنه) to be “Mawla” (beloved friend) was not a Prophetic nomination for Caliphate because others were praised in a similar fashion. What the Shia do is reject all the Hadith in regards to those they dislike and then accept only those in relation to Ali (رضّى الله عنه); what is a bit amusing is that the Shia does not care to look at Isnad, but to the Shia a Hadith is authentic if it praises Ali (رضّى الله عنه) and it is forged if it praises other Sahabah. This is the Shia “science” of Hadith; indeed, it would not be an exaggeration to say that the Shia would accept a narration on the authority of Mickey Mouse if it praised Ali (رضّى الله عنه), and they would reject a Hadith narrated through Ali (رضّى الله عنه) himself if it meant praising Abu Bakr (رضّى الله عنه), Umar (رضّى الله عنه), etc. Now let us look at the second addition to the Hadith, namely the following: The Prophet (صلّى الله عليه وآله وسلّم) said: “Befriend whoever befriends him (i.e. Ali), and be the enemy to whoever antagonizes him.” The Shia will then use this Hadith to criticize those Sahabah who argued with Ali (رضّى الله عنه), and yet do they not know that the Prophet (صلّى الله عليه وآله وسلّم) also said similar things of other Sahabah? For example, we read the following Hadith: The Prophet (صلّى الله عليه وآله وسلّم) said: “Whoever is angry with Umar is angry with me. Whoever loves Umar loves me.” (At-Tabarani) In fact, the Prophet (صلّى الله عليه وآله وسلّم) said this not only about Ali (رضّى الله عنه) and Umar (رضّى الله عنه), but about all of his Sahabah: The Prophet (صلّى الله عليه وآله وسلّم) said: “Allah, Allah! Fear Him with regard to my Sahabah! Do not make them targets after me! Whoever loves them loves them with his love for me; and whoever hates them hates them with his hatred for me. Whoever bears enmity for them, bears enmity for me; and whoever bears enmity for me, bears enmity for Allah. Whoever bears enmity for Allah is about to perish!” (Narrated from Abdallah ibn Mughaffal by Al-Tirmidhi, by Ahmad with three good chains in his Musnad, al-Bukhari in his Tarikh, al-Bayhaqi in Shu`ab al-Iman, and others. Al-Suyuti declared it hasan in his Jami` al-Saghir #1442). Parting Words The Shia have taken the event of Ghadir Khumm way out of context. The Hadith of Ghadir Khumm has absolutely nothing to do with Imamah or Caliphate, and if it did, then nothing prevented the Prophet (صلّى الله عليه وآله وسلّم) from clearly stating that instead of using the word “Mawla” which is known by everyone to mean “beloved friend.” Furthermore, and this point cannot be stressed enough, Ghadir Khumm is located 250 km away from Mecca: if the Prophet (صلّى الله عليه وآله وسلّم) had intended on nominating Ali (رضّى الله عنه) then he would have done that at the larger gathering atop Mount Arafat during his Farewell Sermon in front of all the Muslims from every city. The entire Shia paradigm is based on the flimsy and easily refutable idea that Ghadir Khumm was a central location in which all the Muslims would gather together in before parting ways and going to their respective homes. Indeed, only those Muslims heading towards Medinah would pass through Ghadir Khumm, not the Muslims living in Mecca, Taif, Yemen, etc. A couple hundred years ago, the Shia masses could easily have been misled because many of them would not have had the availability of a map to check where Ghadir Khumm is and they would merely have accepted the commonly held myth that it was a meeting place for Muslims before they parted ways. But today, in the age of information and technology, accurate maps are at our finger-tips and no reasonable person should be fooled by the Shia myths. We have shown that the Prophet (صلّى الله عليه وآله وسلّم) did not (and could not have) nominated Ali (رضّى الله عنه) at Ghadir Khumm as the Shia claim. This is the very foundation block of Shi’ism, without which their faith has no basis whatsoever: if the Prophet (صلّى الله عليه وآله وسلّم) did not nominate Ali (رضّى الله عنه) to be Caliph, then the Shia can no longer claim that Abu Bakr (رضّى الله عنه) or the Sunnis usurped the divinely determined designation of Ali (رضّى الله عنه). And with that, the whole of Shi’ism collapses in on itself, all because of an unaccountable 250 km separating Ghadir Khumm from Mecca and separating Shi’ism from the truth. Article Written By: Ibn al-Hashimi, www.ahlelbayt.com With special thanks to Brother Fahad and Brother Seif.
  24. Hadith Of Ghadir Khumm And Shi'ism

    As far as the absurd idea that friends are not helpers, we wonder what kind of friends that Shia author has? A very key part of friendship revolves around helping, lending support, etc. The Prophet (صلّى الله عليه وآله وسلّم) said in numerous Hadith that Muslims should help out their brothers, friends, neighbors, etc. The Thaqalayn Muslim Association says “Third: The declaration of the Holy Prophet that: “It seems imminent that I will be called away (by Allah) and I will answer that call.” This clearly shows that he was making arrangements for the leadership of the Muslims after his death. source: http://www.utm.thaqalayn.org/files/ghadeer.pdf” How is it clear? It is not clear at all. If the Prophet (صلّى الله عليه وآله وسلّم) meant that, then why didn’t he (صلّى الله عليه وآله وسلّم) just say that? Why does the Shia have to become the spokesperson for the Prophet (صلّى الله عليه وآله وسلّم) always telling us that the Prophet (صلّى الله عليه وآله وسلّم) meant such-and-such even though he just said such-and-such? Surely, the Prophet (صلّى الله عليه وآله وسلّم) could have said “I am about to die and therefore I am worried about who will be my successor and this is why nominate Ali to be the Caliph after me.” Instead, we have to guess and trust the Shia that this is what the Prophet (صلّى الله عليه وآله وسلّم) really meant to say, and we all know how creative the Shia imagination is. The complete negation of this Shia claim is the fact that the Prophet (صلّى الله عليه وآله وسلّم) said something similar in his Farewell Sermon atop Mount Arafat, starting his speech by saying: “O People, lend me an attentive ear, for I know not whether after this year, I shall ever be amongst you again.” (Bayhaqi) And yet, the Prophet (صلّى الله عليه وآله وسلّم) did not mention the leadership of the Muslims at all in this speech. So we see that the Prophet (صلّى الله عليه وآله وسلّم) was prefacing everything he said with the fact that he was about to die, and this does not mean that he was talking about leadership. In fact, the Prophet (صلّى الله عليه وآله وسلّم) was worried about his family after his death; this is a normal human emotion and worry. Each and everyone of us would be worried about what would happen to our children, wife, or near relatives after we die. This is a common worry when people are on their deathbed. And this worry in the case of the Prophet (صلّى الله عليه وآله وسلّم) was increased because there were certain Muslims who were criticizing and (emotionally) hurting his cousin. The Thaqalayn Muslim Association says “Fourth: The congratulations of the Companions and their expressions of joy do not leave room for doubt concerning the meaning of this declaration. source: http://www.utm.thaqalayn.org/files/ghadeer.pdf” We have already addressed this point earlier. The Shia had earlier claimed that Allah had revealed verse 5:67 to encourage the Prophet (صلّى الله عليه وآله وسلّم) to nominate Ali (رضّى الله عنه) without fear of the reprisal from the people: “O Messenger! Proclaim the Message which has been sent down to you from your Lord. If you do not, then you would not have fulfilled and proclaimed His Message. Allah will protect you from these men (who mean mischief). For Allah guides not those who reject Faith.” (Quran, 5:67) And the Shia say that the Sahabah were the ones foremost against the nomination of Ali (رضّى الله عنه). And yet now, the article is claiming that the Sahabah had “expressions of joy”. Is this not a contradiction? If the people and the Sahabah were against Ali’s nomination so much so that Allah had to reveal a verse in the Quran about this, then why would they congratulate Ali (رضّى الله عنه) and have “expressions of joy”? This is indeed a very big contradiction, but no doubt it is the inevitable result of furthering any argument–no matter how spurious–in order to bolster one’s argument. What happens is that the Shia propagandist does this so frequently that he forgets his earlier arguments and accidentally furthers two contradictory claims. The people were congratulating Ali (رضّى الله عنه) because he had just been declared the beloved friend of all the Muslims. If some child’s parents told him to be friends with so-and-so person, what is the first thing this child would do after his parents said that? No doubt the child would go and introduce himself to that person and say kind words to him. This is the case at Ghadir Khumm: there had been people who were criticizing Ali (رضّى الله عنه), but then the Prophet (صلّى الله عليه وآله وسلّم) declared that Ali (رضّى الله عنه) was the beloved friend of the Muslims, and so the people went to Ali (رضّى الله عنه) to say kind words to him and congratulate him on this honor. Again, it has nothing to do with leadership, Imamah, or Caliphate. If that were the case, then–at least according to the Shia paradigm–wouldn’t the Sahabah have been sullen and depressed, instead of joyful and elated? It is strange how the Shia try to downplay the greatness of being declared a “beloved friend”: we will often see Shia who say things like “surely it couldn’t mean ‘just a friend’”. We do not understand what they mean by “just a” friend. First of all, it is not any old friend, but rather it is a beloved friend, indicating deep affection and love. Prophet Ibrahim (عليه السلام) was referred to as “Khaleel-Allah” which means “friend of Allah” and this title is bestowed to him by Allah. This is a great title, and nobody would say “just a friend” here. To be declared the friend of Allah is no small thing, and neither is it any small matter being referred to as the “beloved of the Ummah”. The Thaqalayn Muslim Association says “…only to announce to them that ‘Ali ibn Abi Talib was his “friend.” Such a claim is yet more absurd when one considers the fact that ‘Ali already had an exalted status in comparison with the other Muslims. source: http://www.utm.thaqalayn.org/files/ghadeer.pdf” Yes, Ali (رضّى الله عنه) already had an exalted status, but this is silly nonsense to say that the Prophet (صلّى الله عليه وآله وسلّم) can only praise a person once or twice. The Prophet (صلّى الله عليه وآله وسلّم) exalted the status of Umar (رضّى الله عنه) on numerous occasions, yet we will never find any of the Sunnis who doubt the authenticity of something only because he has already been praised before. The Prophet (صلّى الله عليه وآله وسلّم) continually heaped praise upon those worthy of praise, and Ali (رضّى الله عنه) was one such individual. And although the Prophet (صلّى الله عليه وآله وسلّم) had exalted Ali (رضّى الله عنه) in numerous ways in the past, it was here that he gave him the honor of being the beloved of the Ummah. Furthermore, this event must be viewed in the appropriate context. The Prophet (صلّى الله عليه وآله وسلّم) was responding to a certain group of people who hated Ali (رضّى الله عنه) and who were becoming his enemies. In response to this time specific event, the Prophet (صلّى الله عليه وآله وسلّم) urged the Muslims to love Ali (رضّى الله عنه). Therefore, what was said at Ghadir Khumm must be taken into context: had it been another Sahabi who was being insulted and hated upon, then it is likely that the Prophet’s speech would have been in regards to that other Sahabi instead. This can hardly be construed as a proof for Imamah or Caliphate. Al-Islam.org says “Number of Companions in Ghadir Khumm Allah ordered His Prophet to inform the people of this designation at a time of crowded populous so that all could become the narrators of the tradition, while they exceeded a hundred thousand. Narrated by Zayd b. Arqam: Abu al-Tufayl said: “I heard it from the Messenger of Allah , and there was no one (there) except that he saw him with his eyes and heard him with his ears.” source: http://al-islam1.org/murajaat/54.htm” The Shia often bring up this narration in order to prove somehow that all the Muslims were present at Ghadir Khumm. However, we urge the unbiased reader to look at the text which only says: “there was no one (there) except that he saw him with his eyes and heard him with his ears.” This simply says that everyone present at Ghadir Khumm heard the Prophet (صلّى الله عليه وآله وسلّم) say what he said about Ali (رضّى الله عنه). We are already agreed that those at Ghadir Khumm were addressed by the Prophet (صلّى الله عليه وآله وسلّم), but the issue is that only a fraction of the Muslims passed through Ghadir Khumm on that day.
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