Answering Shia

Min-Fadhli-Rabii

Junior Member
:salam2:
I am debating with a person who happens to be shia, he wrote to me this;

ssalamu Alaikum,

I would like to give some references in the big books, of the incident of the door and Omar.

The following are some of the references requested as the traditions concerning the fact that Umar brutally attacked the house of Lady Fatima (peace be upon her) are too many and require a big amount of effort to be counted:

• al-Shahrastani, reported from Ibrahim ibn sayyar al-Mu’tazili al-Natham: “Umar kicked Fatima's stomach on the day of allegiance until she miscarried and he yelled: ‘Burn her house and whoever is in it’ and in it were Ali, Fatima, al-Hassan and al-Hussain” (al-Milal wa al-Nihal, by al-Shahrastani v1, p 57)

• al-Safadi, also reported from al-Natham: “Umar kicked Fatima’s stomach on the day of allegiance until she miscarried Muhsin” (al-Wafi bil Wafiyat, by al-Safadi, v6, p 17)

• al-Baladhuri, reported from Sulaiman al-Taymi, from Abdullah bin Aon – who are believed to be Thuqat (trustworthy) by Bakris: “Abu Bakr asked Ali to support him, but Ali refused, then Umar went toward Ali's house with a burning torch. At the door he met Fatima who said to him: "Do you intend to burn the door of my house?" Umar said: "Yes”! (Ansab al-Ashraaf, by al-Baladhuri Ahmed bin Yahya bin Jaber al-Baghdadi, v1, p 586)

• Ibn Abd Rabbuh – who the al sunnah believe him to be a very trustworthy traditionist - reported in regards to the ones who did not pay allegiance to Abu Bakr, “They are Ali, al-Abbas, Zubair and Sa'd Ibn Ubadah. As for Ali, Abbas and Zubair, they stayed in the house of Fatima until Abu Bakr sent Umar to get them out of Fatima's house and told him: ‘if they refuse, fight them’. He took a torch to burn the house and Fatima met him and told him: ‘O’ son of Khattab are you here to burn our house?’ He said: ‘yes, or you enter what the Ummah has entered in’ [i.e swear allegiance to Abu Bakr]”. (al-Iqd al-Fareed, by Ibn Abd Rabbuh al-Andalusi, v5, p 13)

• Ibn Qutayba al-Danyuri, reported: “Umar asked for wood, and told those people inside the house (i.e. the house of Fatima peace be upon her): ‘I swear by Allah who has my soul in his hand, that if you do not come out, I will burn the house.’ Someone told Umar: ‘O Aba Hafs (i.e. father of Hafsa) Fatima is inside the house!’. Umar said: ‘So what! It doesn't matter to me who is in the house." (al-Imama wa al-Siyasa, by Ibn Qutayba, p 12)

• al-Juwayni al-Shafi’i, relying on the Isnad of Ibn Abbas, that the Prophet (peace be upon him and his pure family) said: “As for my daughter Fatima (peace be upon her), when I saw her, I remembered what she will have to endure after me. It is as if humiliation entered inside her house, violating her privacy, confiscating her rights, depriving her of her inheritance, breaking her side, causing her to miscarry as she will call: `O Muhammed!’ but there will be none to respond to her. She will seek help, but she will not be helped. She will remain after me grieved, depressed, weeping” (Fara'id al-Simtayn, by al-Juwayni al-Shafi’I, v2, p 34)

• al-Siyuti was among the ones who reported that Abu Bar (May the curse of Allah be upon him) regretted what he had done to Lady Fatima (peace be upon her) as he said: “I wish I had not searched for Fatima’s house, and had not sent men to harass her." (Musnad Fatima by al-Siyuti p 34, Al-Mu'jam al-Kabeer by al-Tabarani v1 p 62, History of al-Tabari v3 p 430, al-Iqd al-Fareed, by Ibn Abd Rabbuh v2 p 254, and many more)

17th Sha'ban 1431
The Office of Sheikh al-Habib in London

Reading : 1856


What should I reply to him regarding this?

Jazaka'Allah Kheiran.
 

kalamazoo

'Millat "IBRAHIM" {AleyhiSalaam}
:salam2:
I am debating with a person who happens to be shia, he wrote to me this;

ssalamu Alaikum,

I would like to give some references in the big books, of the incident of the door and Omar.

The following are some of the references requested as the traditions concerning the fact that Umar brutally attacked the house of Lady Fatima (peace be upon her) are too many and require a big amount of effort to be counted:

• al-Shahrastani, reported from Ibrahim ibn sayyar al-Mu’tazili al-Natham: “Umar kicked Fatima's stomach on the day of allegiance until she miscarried and he yelled: ‘Burn her house and whoever is in it’ and in it were Ali, Fatima, al-Hassan and al-Hussain” (al-Milal wa al-Nihal, by al-Shahrastani v1, p 57)

• al-Safadi, also reported from al-Natham: “Umar kicked Fatima’s stomach on the day of allegiance until she miscarried Muhsin” (al-Wafi bil Wafiyat, by al-Safadi, v6, p 17)

• al-Baladhuri, reported from Sulaiman al-Taymi, from Abdullah bin Aon – who are believed to be Thuqat (trustworthy) by Bakris: “Abu Bakr asked Ali to support him, but Ali refused, then Umar went toward Ali's house with a burning torch. At the door he met Fatima who said to him: "Do you intend to burn the door of my house?" Umar said: "Yes”! (Ansab al-Ashraaf, by al-Baladhuri Ahmed bin Yahya bin Jaber al-Baghdadi, v1, p 586)

• Ibn Abd Rabbuh – who the al sunnah believe him to be a very trustworthy traditionist - reported in regards to the ones who did not pay allegiance to Abu Bakr, “They are Ali, al-Abbas, Zubair and Sa'd Ibn Ubadah. As for Ali, Abbas and Zubair, they stayed in the house of Fatima until Abu Bakr sent Umar to get them out of Fatima's house and told him: ‘if they refuse, fight them’. He took a torch to burn the house and Fatima met him and told him: ‘O’ son of Khattab are you here to burn our house?’ He said: ‘yes, or you enter what the Ummah has entered in’ [i.e swear allegiance to Abu Bakr]”. (al-Iqd al-Fareed, by Ibn Abd Rabbuh al-Andalusi, v5, p 13)

• Ibn Qutayba al-Danyuri, reported: “Umar asked for wood, and told those people inside the house (i.e. the house of Fatima peace be upon her): ‘I swear by Allah who has my soul in his hand, that if you do not come out, I will burn the house.’ Someone told Umar: ‘O Aba Hafs (i.e. father of Hafsa) Fatima is inside the house!’. Umar said: ‘So what! It doesn't matter to me who is in the house." (al-Imama wa al-Siyasa, by Ibn Qutayba, p 12)

• al-Juwayni al-Shafi’i, relying on the Isnad of Ibn Abbas, that the Prophet (peace be upon him and his pure family) said: “As for my daughter Fatima (peace be upon her), when I saw her, I remembered what she will have to endure after me. It is as if humiliation entered inside her house, violating her privacy, confiscating her rights, depriving her of her inheritance, breaking her side, causing her to miscarry as she will call: `O Muhammed!’ but there will be none to respond to her. She will seek help, but she will not be helped. She will remain after me grieved, depressed, weeping” (Fara'id al-Simtayn, by al-Juwayni al-Shafi’I, v2, p 34)

• al-Siyuti was among the ones who reported that Abu Bar (May the curse of Allah be upon him) regretted what he had done to Lady Fatima (peace be upon her) as he said: “I wish I had not searched for Fatima’s house, and had not sent men to harass her." (Musnad Fatima by al-Siyuti p 34, Al-Mu'jam al-Kabeer by al-Tabarani v1 p 62, History of al-Tabari v3 p 430, al-Iqd al-Fareed, by Ibn Abd Rabbuh v2 p 254, and many more)

17th Sha'ban 1431
The Office of Sheikh al-Habib in London

Reading : 1856


What should I reply to him regarding this?

Jazaka'Allah Kheiran.

asalaaam aleykum;

Your signature will be the best reply:(i hope)

The Great Thing In This World Is Not Much So,
Where We Are.
But, In What Direction We Are Moving.
 

Tomtom

Banned
Tell him to not to write peace be upon her after Fatima's name and tell him that the family of the Prophet (pbuh) were ordinary folks of flesh and blood like you and me.
 

Muhammed Kamran

New Member
Dear Brother,
religion of shias totally based upon lies. instead of believing in the Quran and Sahih Hadiths, they believe books of their Ulema which are based upon hatred of Prophet's (peace be upon him) companions. All of their books are based upon lies and full of incidents which never happened. No any historical evidence is available to prove such incidents. Companions of Prophet can not even think about such an order.

Lanat ullah e alul kazibeen.
 

Ershad

Junior Member
Assalamu Alaikkum wa rahamatullahi wa barakatuhu,

Shia are liars ! They know they are lying but they continue to lie! Ali (radiallahu anhu) pledged alliegiance to Abu Bakr(radiallahu anhu) , ‘Umar(radiallahu anhu) , and ‘Uthmân(radiallahu anhu). If Shia really love Ali (radiallahu anhu), they should love Abu Bakr(radiallahu anhu) , ‘Umar(radiallahu anhu) , and ‘Uthmân(radiallahu anhu) too. But, they don't. Why? Because, they are liars! Nothing that your shia friend sent makes sense. Ali (radiallahu anhu) was a fierce warrior and lion of his times. Do you think he will be sitting idle when his wife is being killed? How blatantly the Shias lie ! Even if you prove these points to him, he wouldn't accept because he speaks from desires and does not reason.

Edit: If you want to know about Shia lies and refute them, you can see some articles here - http://www.shia.bs/
 

trustedfire9

Junior Member
well... my English prevent me from deep discussion , but i heard story in Arabic i will
translate : someday shah of iran want to make debate between
shia leaders and only one sunnie sheikh , the sunnie sheikh didn't come on the time
he late , and enter the palace of shah holding his shoes , they said what you are doing?
enter to shah and your shoes in your hands ? he said i heard shia was stealing sunnie' shoes in the prophet (puoh) era ! they said are you crazy ? there's no shia when the prophet existing ! , he said the debate finish .

i know my english sucks hope it help
 

ShahnazZ

Striving2BeAStranger
Give him an answer that is actually intellectual. Simply saying the "Shias are liars and their sources are corrupt" isn't going to get him anywhere except involved in an endless argument. We may know them to be adherents to corrupt resources but they may as well say the same of us.

Therefore answers to the following questions would help:

1. What is the difference between ahadith followed by the Sunni and ahadith followed by the Shia? This is in terms of narration, collection and transmission. (The content is blatantly obvious.)

2. What is a good indicator of Hadith authenticity? We do believe the answer includes the reputation of the muhaddith and the strength of the isnad but they may as well say the same thing. How would a Sunni Muslim counter that argument?

Remember, the goal is to get them to think and question, not put them on the defense.
 

ditta

Alhamdu'Lillaah
Staff member
Wa-alaykum-us-Salaam wa'Rahmatullaah,

I agree with Brother 'Ershad' and Sister 'Shahnazz'.

This goes blatantly against the character of the caliphs and is insulting them (as well as 'Ali (radiyAllaahu anh) in his supposed inability). The hadeeths that are quoted have many problems (I think you should refer to the biography of 'Ali ibn Abee Taalib by Dr. as-Sallaabee which is useful and examines this well).

For example:

It was narrated that Aslam al-'Adawi said:

"When allegiance was sworn to Abu Bakr after the death of the Prophet :saw:, 'Ali and az-Zubayr ibn al-'Awwam went to Faatimah to consult with her. News of that reached 'Umar, and he entered upon Faatimah and said:

'O daughter of the Messenger of Allah, no one in this world is dearer to us than your father, and no one after your father is dearer to us than you,'


, and he spoke to her.

'Ali and az-Zubayr came to Faatimah, and she said:

'You may leave. May Allah guide you.'

They did not come back to her until they had sworn allegiance (to Abu Bakr)."

(Narrated by Ibn Abi Shaybah: al-Musannaf, 14/567. Its chain of narration is sound)

This is what is proven and sound; in addition to the soundness of its chain of narration, it is in harmony with the spirit of that generation and the fact that Allah praised them.

The Raafidis added to this report and fabricated lies and falsehoods. They said that Umar said:


"If these people meet with you, I am going to burn this house down with them inside, because they want to divide the Muslims by delaying their oath of allegiance."


Then he went out, and it was long before they came back to her, and she said to them:


"Do you know that Umar came to me and swore by Allah that if you returned to this house, he would burn it down with you inside? By Allah, he will fulfil his oath, so leave and do not come back to me."

So they did that, and they did not come back to her until after they had sworn allegiance.

(Abu Muhammad al-Yamani: 'Aqaa'id ath-Thalathah was-Saba'een, 1/140)

This story is not proven from Umar, and the claims that Umar thought of burning down the house of Faatimah is one of the lies of the Raafidis, the enemies of the Companions of the Messenger of Allah. It was narrated along with other lies, by at-Tabari at-Tubrusi in his book Dala'il al-Imamah, from Jabir al-Ja'fi, who is a lying Raafidi according to the imams of hadith, as it says in al-Meezan by adh-Dhahabi and Tahdheeb at-Tahdheeb.

(Dalaa'il al-Imamah, p. 26, quoted in Aqaa'id ath-Thalathah was-Saba'een, 1/140)

(adh-Dhahabi: al-Meezan, 1/279)

(Tahdheeb at-Tahdheeb, 2/47)


Some of the Raafidis claimed that Umar struck Faatimah and caused her to miscarry her son Muhsin, who was in her womb, but this is another Raafidi lie that has no basis in truth. They failed to realise that they were implicitly condemning Ali by accusing him of cowardice and keeping quiet about Umar, when he was one of the bravest of the Companions of the Prophet.

Indeed, even some of the Raafidi books deny the soundness of this weird and false story, knowing that Muhsin was acutally born during the lifetime of the Prophet, as is proven in sound reports.


(Hiqbah min at-Tareekh, p. 224)

(Muhktasar at-Tuhfah al-Ithna 'Ashariyyah, p. 252)

(Biography of Ali).

There are many more examples of this, I will try to post them, Insha'Allaah. Also I recall reading how Umar (and other companions) visited Faatimah when she was ill and about to leave this world, the great respect that was displayed (however I think the Raafidis state that Faatimah never spoke to Umar again which is fabricated)
 

Tomtom

Banned
Wa-alaykum-us-Salaam wa'Rahmatullaah,

I agree with Brother 'Ershad' and Sister 'Shahnazz'.

This goes blatantly against the character of the caliphs and is insulting them (as well as 'Ali (radiyAllaahu anh) in his supposed inability). The hadeeths that are quoted by Shia have many problems (I think you should refer to the biography of 'Ali ibn Abee Taalib by Dr. as-Sallaabee which is useful and examines this well).

For example:

It was narrated that Aslam al-'Adawi said:

"When allegiance was sworn to Abu Bakr after the death of the Prophet :saw:, 'Ali and az-Zubayr ibn al-'Awwam went to Faatimah to consult with her. News of that reached 'Umar, and he entered upon Faatimah and said:

'O daughter of the Messenger of Allah, no one in this world is dearer to us that your father, and no one after your father is dearer to us than you,'


, and he spoke to her.

'Ali and az-Zubayr came to Faatimah, and she said:

'You may leave. May Allah guide you.'

They did not come back to her until they had sworn allegiance (to Abu Bakr)."

(Narrated by Ibn Abi Shaybah: al-Musannaf, 14/567. Its chain of narration is sound)

This is what is proven and sound; in addition to the soundness of its chain of narration, it is in harmony with the spirit of that generation and the fact that Allah praised them.

The Raafidis added to this report and fabricated lies and falsehoods. They said that Umar said:


"If these people meet with you, I am going to burn this house down with them inside, because they want to divide the Muslims by delaying their oath of allegiance."


Then he went out, and it was long before they came back to hger, and she said to them:


"Do you know that Umar came to me and swore by Allah that if you returned to this house, he would burn it down with you inside? By Allah, he will fulfil his oath, so leave and do not come back to me."

So they did that, and they did not come back to her until after they had sworn allegiance.

(Abu Muhammad al-Yamani: 'Aqaa'id ath-Thalathah was-Saba'een, 1/140)

This story is not proven from Umar, and the claims that Umar thought of burning down the house of Faatimah is one of the lies of the Raafidis, the enemies of the Companions of the Messenger of Allah. It was narrated along with other lies, by at-Tabari at-Tubrusi in his bookj Dala'il al-Imamah, from Jabir al-Ja'fi, who is a lying Raafidi according to the imams of hadith, as it says in al-Meezan by adh-Dhahabi and Tahdheeb at-Tahdheeb.

(Dalaa'il al-Imamah, p. 26, quoted in Aqaa'id ath-Thalathah was-Saba'een, 1/140)

(adh-Dhahabi: al-Meezan, 1/279)

(Tahdheeb at-Tahdheeb, 2/47)


Some of the Raafidis claimed that Umar struck Faatimah and caused her to miscarry her son Muhsin, who was in her womb, but this is another Raafidi lie that has no basis in truth. They failed to realise that they were implicitly condemning Ali by accusing him of cowardice and keeping quiet about Umar, when he was one of the bravest of the Companions of the Prophet.

Indeed, even some of the Raafidi books deny the soundness of this weird and false story, knowing that Muhsin was acutally born during the lifetime of the Prophet, as is proven in sound reports.


(Hiqbah min at-Tareekh, p. 224)

(Muhktasar at-Tuhfah al-Ithna 'Ashariyyah, p. 252)

(Biography of Ali).

There are many more examples of this, I will try to post them, Insha'Allaah.

Nice colours. You've got taste.
 

ditta

Alhamdu'Lillaah
Staff member
Nice colours. You've got taste.

As-salaamu'Alaykum,

I only use the colours to differentiate between what is mine and what is quoted. The colour pattern is just (green=text, red=quotes, purple=ref.). I'm sure that is obvious.

What I would just add generally is that, refer to the book for a more thorough understanding. We should also keep a level head. This is because when you look at the development of Shiaism, from how I recall, it was initially those who preferred Ali over Uthmaan although recognised the superiority of Abu Bakr and Umar. However this went into extremes, as you see with the revilement of Abu Bakr and Umar (and other companions) (i.e., it just got worse).

However, I hope someone can confirm this because from how I recall this is the gist of it although I don't do it justice (because it got worse).
 

Tomtom

Banned
Wa Alaikkum As'alaam bro

Why do you want to debate with deviants?

Muhsin Khan
Verily, those who disbelieve, and hinder (men) from the Path of Allah (i.e. Islam), and oppose the Messenger ( SAW) (by standing against him and hurting him), after the guidance has been clearly shown to them, they will not hurt Allah in the least, but He will make their deeds fruitless, 47:32
 

salahdin

Junior Member
Narrated Ibn ‘Abbas (raa: Radiallahu Anhu): While I was standing amongst the people who were invoking Allah for Umar bin Al-Khattab (raa: Radiallahu Anhu) who was lying (dead) on his bed, a man behind me rested his elbows on my shoulder and said,

“(O ‘Umar!) May Allah bestow His Mercy on you. I always hoped that Allah will keep you with your two companions (raa: Radiallahu Anhu), for I often heard Allah’s Apostle (saws: Sall-Allahu alayhi wa sallam) saying, “I (raa: Radiallahu Anhu), Abu Bakr (raa: Radiallahu Anhu) and ‘Umar (raa: Radiallahu Anhu) were (somewhere).”

“I (raa: Radiallahu Anhu), Abu Bakr (raa: Radiallahu Anhu) and ‘Umar (raa: Radiallahu Anhu) did (something).”

“I (raa: Radiallahu Anhu), Abu Bakr (raa: Radiallahu Anhu) and ‘Umar (raa: Radiallahu Anhu) set out.’ So I hoped that Allah will keep you with both of them.”

I turned back to see that the speaker was Ali bin Abi Talib.


Companions of the Prophet – Sahih Bukhari: Volume 5, Book 57, Number 26


Seeing the face of Umar, Ali bin Abi Talib said:

"Salutations of God to thee,
Verily, there is no man
Other than this shrouded one,
Whose deeds I envy."











`Umar al-Faruq was second only to Abu Bakr al-Siddiq in closeness to and approval from the Prophet. The latter said: "I have two ministers from the inhabitants of the heaven and two ministers from the inhabitants of the earth. The former are Jibril and Mika’il, and the latter are Abu Bakr and `Umar." He said of the latter: "These two are [my] hearing and eyesight" and instructed the Companions: "Follow those that come after me: Abu Bakr and `Umar."`Umar also had the unique distinction of having his views confirmed by the revelation in the Holy Qur’an: He said three things which were confirmed by subsequent revelations:

I concurred with my Lord in three matters: I said to the Prophet: "O Messenger of Allah! Why do we not pray behind Ibrahim’s Station?" Whereupon was revealed the verse: ". . . Take as your place of worship the place where Ibrahim stood (to pray). . ." (2:125); I said: "O Messenger of Allah! You should order your wives to cover because both the chaste and the wicked go in to see them," whereupon was revealed the verse: "... And when you ask of them (the wives of the Prophet) anything, ask it of them from behind a curtain. . ." (33:53) Then the Prophet’s wives banded together in their jealousy over him, so I said to them: "It may happen that his Lord, if he divorce you, will give him instead wives better than you, [submissive (to Allah), believing, pious, penitent, inclined to fasting, widows and maids]." (67:5) Whereupon was revealed that verse.

He was unique in his power of separating truth from falsehood and the Prophet conferred on him the title of al-Fârûq, saying: "In truth, the devil certainly parts ways with (layafruqu min) `Umar." He memorized Sura al-Baqara in twelve years, and when he had learned it completely he slaughtered a camel. Imam Malik stated that on his suggestion the words "I testify that Muhammad is the messenger of Allah" were added to the adhân, and likewise the words "Prayer is better than Sleep" to the adhân for the dawn prayer. However, the more correct report is that it is Bilal who first inserted the latter formula in the call to the dawn prayer and the Prophet retained it.

Main sources: Abu Nu`aym, Hilya al-Awliya’ 1:73-92; al-Dhahabi, Siyar A`lam al-Nubala’ 1/2:509-565 #3; Shibli Nu`mani, `Umar The Great 2:336-338.




Holy Prophet's Assessment Of Umar




A number of traditions have come down to us which speak of the Holy Prophet's assessment of Umar.

Before the conversion of Umar to Islam, the prayer of the Holy Prophet is on record wherein he prayed "O God, glorify Thy faith by the conversion of Umar."

There is a tradition that when Umar was converted to Islam the Holy Prophet said that Gabriel had visited him to say "O Muhammad, verily the dwellers in Heaven rejoice with you at the conversion of Umar."

According to Abu Hurrayrah, the Holy Prophet once related a dream in the presence of Umar. The Holy Prophet related, "While I was asleep, I saw myself in paradise, and beheld there a woman performing her ablutions by the side of a house. I enquired whose house it was, and I was told that it was Umar's. The lady said that she belonged to Umar. Then recollecting how jealous Umar was in the matter of women, I turned back, and thereafter I woke up". Hearing this, Umar said, "O Prophet of God, everything of mine is at your service; how can I be jealous of you in any matter?"

On another occasion, the Holy Prophet had another dream. He related:

"While I was asleep, I dreamt that I drank milk. Then that milk began to flow from my fingers. That milk I asked Umar to drink, and he drank to his fill." The Holy Prophet was asked to interpret the dream and he said that the dream signified that among his followers, Umar would excel every one in knowledge.

According to another tradition, the Holy Prophet said, "While I was asleep, I saw the people presented to me. These people wore garments. Some had garments reaching to their breasts, and some had garments which reached their toes. Then Umar was presented, and upon him was a garment which was so long that he dragged it as he moved". The Holy Prophet was requested to interpret the dream. The Holy Prophet said that the significance of the dream was that Umar would be a source of strength and service to Islam.

Al-Bukhari carries a tradition according to which the Holy Prophet said that there was to be no prophet after him, but if there were to be no bar to such prophethood, Umar would have been the prophet. That was the highest tribute that the Holy Prophet could pay to Umar.

According to another tradition the Holy Prophet said, "Verily God has placed truth upon the tongue of Umar, and upon his heart." According to an allied tradition, the Holy Prophet said, "Never did a thing come upon the people, and they said one thing regarding it, and Umar another, but the Qur'an revealed it after the manner that Umar had said. The greatest tribute was paid to Umar, when the Holy Prophet said, "God speaks through the tongue of ;Umar."

There is a tradition that Gabriel once came to the Holy Prophet and said, "Greet Umar with a salutation, and tell him that his anger is glory and his approval, command."

According to a tradition, the Holy Prophet said, "Umar is the lamp of the dwellers in paradise."

A tradition is on record according to which pointing to Umar the Holy Prophet said, "Umar is a strongly bolted gate against discord. As long as he lives in your midst, there will be no discord among the Muslims."

We have it on the authority of 'Ayesha that the Holy Prophet said, "Verily I behold the evil spirits among genii and men, fleeing from Umar". In the same strain the Holy Prophet said, "Verily Satan avoideth Umar."

There is another tradition according to which the Holy Prophet said, "There is not an angel in Heaven, but he revereth Umar, and not a demon on earth but he fleeth from Umar.",

On the occasion of the last pilgrimage the Holy Prophet said, "Verily God approved of the conduct of the pilgrims at Arafat in general and Umar in particular".

There is a tradition that in the days of his illness the Holy Prophet said, "The Truth after me is with Umar, wherever he may be."

About Umar's victory against Satan, the Holy Prophet said, "Verily Satan hath never met Umar since his conversion, but he hath fallen prostrate on his face."

According to a tradition the Holy Prophet said, "Gabriel said to me, 'verily Islam will weep at the death of Umar."

According to a tradition the Holy Prophet expressed his attachment to Umar in the following terms: "He who hateth Umar hates me, and he who loveth Umar loves me".




The Holy Prophet's Joint Tributes To Abu Bakr And Umar




Some traditions have come down to us "hereunder the Holy Prophet paid joint tributes to Abu Bakr and Umar.

Abu Hurrayrah said:

"I heard the Holy Prophet say, 'while a shepherd was in the midst of his flock, a wolf rushed upon it and carried from it a sheep and the shepherd pursued it, the wolf turned to him and said, who will be a protector to it on the day of resurrection-the day when there will be no other shepherd than myself. As a man was driving an ox which he had laden, it turned to him and said, Verily I was not created for this but for tillage."

The companions cried, "Good God! Should an ox talk." The Holy Prophet said:

"I believe in it, and likewise Abu Bakr and Umar."

This is indicative of the Holy Prophet's trust in the faith of Abu Bakr and Umar.

The Holy Prophet said:

"There was never a prophet but he had two Ministers from the dwellers in heaven and two Ministers from among the dwellers on earth. My two Ministers of the dwellers of heaven are Gabriel and Michael, and of the earth Abu Bakr and Umar'."

It is related in a tradition that one day the Holy Prophet entered the mosque with Abu Bakr and Umar, one of them on his right hand, and the other upon his left. He held their hands and said:

"Thus shall we arise on the Day of Judgment."

According to another tradition, the Holy Prophet looked on Abu Bakr and Umar and said:

"They are my hearing and my sight."

There is another tradition according to which turning to Abu Bakr and Umar, the Holy Prophet said:

"Praise be to God, Who has strengthened me with ye two." On one occasion, addressing Abu Bakr and Umar, the Holy Prophet said:

"If you two are agreed upon any matter, I would not oppose you."

The Holy Prophet also said:

"Every prophet has chosen ones among his people and verily my elect from among my companions are Abu Bakr and Umar."

The Holy Prophet said:

"Love towards Abu Bakr and Umar is faith; hatred towards them is infidelity."

The Holy Prophet said on another occasion:

"Love towards Abu Bakr and Umar and a knowledge of them is an injunction of the law."

The Holy Prophet also said:

"Verily I hope for the same benefit for my people by their profession of love towards Abu Bakr and Umar that I hope for them by their profession of faith there is no god but God'."





Assessment Of Umar By The Companions





Abu Bakr said about Umar, "There is not upon the face of the earth a man dearer to me then Umar." When Abu Bakr was on his death bed, it was said to him, "What will you say to God, now that you have appointed Umar as your successor?" Abu Bakr said, "I will say to Him that I appointed over His people the man who was the best among them all."

After the death of Umar, Ali said in the course of one of his sermons:

"When Umar became the Caliph, there were some people who approved of his caliphate and there were some who disagreed. During his caliphate he administered the affairs of the State strictly on the lines laid down by the Holy Prophet and his successor Abu Bakr. He followed them in the same way as a child follows its mother. Verily he was a pillar of strength for the weak, the poor, and the aggrieved. He was for the Muslims a source of honor, prosperity and victory. Nothing stood in his way in promoting the cause of Truth. He was so discriminating in truth that we come to believe that the angel spoke through his tongue. By being converted to Islam, he became a source of honor and strength for Islam His migration was a cause of strengthening the religion of Islam. God made the infidels fear Umar, and the pious Muslims love him. As he was very harsh with the enemies of Islam, the Holy Prophet compared Umar to Gabriel. As he had a fiery temper the Holy Prophet compared him to Nuh, O ye Muslims bear in mind that after the Holy Prophet, among his followers the two best persons were Abu Bakr, and Umar."

Ali used to say, "When the righteous are mentioned, then be quick and mention Umar." Ali also said "We used to say not without reason that the Divine Presence spoke by the tongue of Umar."

Abu 'Ubaida bin Al-Jarah, the Commander-in-Chief of the Muslim forces in Syria said:

"When Umar will die, Islam will be disgraced. I do not wish that I should survive Umar. I wish to die during the life-time of Umar."

'Abdullah bin 'Abbes said:

"May God bless the soul of Umar. By God he was a pillar of strength for Islam. He was the shelter for the orphans and the widows. By his conduct he fortified the faith of others. He was a model Muslim. The weak relied on him for the redress of their grievances. He was a great helper of the people. As a Caliph he promoted the interests of Islam. Under him the standard of Islam was carried east and west, and the call to prayers could be heard in plains and on hills even in distant lands. In the states when he was hard or humble he maintained the dignity of Islam. He remembered God at all times. He was indeed the gem of a man. May Allah humiliate the person who talks ill of Umar, or bears him any enmity."

Ibn Masiud said:

"If the wisdom of Umar were placed in the scale of a balance, and the wisdom of living things upon the earth in the other scale, the wisdom of Umar would outweigh them, and verily the people used to think that Umar carried nine-tenth of the wisdom of the world."

Ibn Mas'ud on another occasion said:

"Verily Umar was the most learned of us all in the Book of God, and most profoundly versed in the religious ordinances of Allah."

On the death of Umar, Ibn Mas'ud said:

"Umar was the fort of Islam. The people could enter the fort but could not come out of it. With the death of Umar that fort has fallen and now people would come out of it." 'Abbas said about Umar:

"I was a neighbor of Umar. After the Holy Prophet I have not found any person superior to Umar in the love of God. He spent the greater part of night in prayer. Throughout the day he worked hard to win the pleasure of Allah".

On the death of Umar, Saeed b. Zaid said:

"With the death of Umar, Islam has come to grief. His death has caused a breach in the citadel of Islam which would not be filled up."

Abu Hudhaifa said:

"It is as if the wisdom of mankind lay hidden in the bossom of Umar. By Allah I know not a man whom the reproof of the censurer in what relateth to the service of God, does not touch, but Umar." He also said, "In the time of Umar Islam attained the climax of glory. After his death Islam will have to face difficulties."

'Ayesha said of him "By Allah, Umar was active in affairs, singly undertaking their management."

Abu Talha Ansari said, "By God, there is no Muslim household which has not suffered because of the death of Umar."

Ibn Umar said, "I never saw any one after the Holy Prophet, from the time that he died, any person more vehement and yet more beneficent than Umar."

Ibn 'Abbas was asked about Umar, and he said, " Umar was like a wary bird who apprehended a snare at every step to trap it."

Amir Muawiyah said, "Abu Bakr sought not the world, and the world sought him not. In the case of Umar, the world sought him, but he sought it not."





Assessment By Western Writers




In his book "Lives of Successors of Muhammad", Washington Irving estimates the achievements of Umar in the following terms:

"The whole history of Umar shows him to have been a man of great powers of mind, inflexible integrity and rigid justice. He was more than any one else the founder of the Islamic empire; confirming and carrying out the inspirations of the Prophet; aiding Abu Bakr with his counsels during his brief Caliphate; and establishing wise regulations for the strict administration of the law throughout the rapidly-extending bounds of the Muslim conquests. The rigid hand which he kept upon his most popular generals in the midst of their armies, and in the most distant scenes of their triumphs, gives signal evidence of his extra-ordinary capacity to rule. In the simplicity of his habits, and his contempt for all pomp and luxury, he emulated the example of the Prophet and Abu Bakr. He endeavored incessantly to impress the merit and policy of the same in his letters to his generals. 'Beware' he would say of Persian luxury both in food and raiment. Keep to the simple habits of your country, and Allah will continue you victorious; depart from them and He will reverse your fortunes'. It was his strong conviction of the truth of this policy which made him so severe in punishing all ostentatious style and luxurious indulgence in his officers. Some of his ordinances do credit to his heart as well as his head. He forbade that any female captive who had borne a child should be sold as a slave. In his weekly distributions of the surplus money of his treasury, he proportioned them to the wants, not the merits of the applicants. 'God' said he, 'has bestowed the good things of this world to relieve our necessities, not to reward our virtues: those will be rewarded in another world'."

In his book "The Caliphate, its Rise, Decline and Fall" Sir William Muir says as follows about Umar:

"Umar's life requires but few lines to sketch. Simplicity and duty were his guiding principles; impartiality and devotion the leading features of his administration. Responsibility so weighed upon him that he was heard to exclaim 'O that my mother had not borne me; would that I had been this stalk of grass instead!' In early life, of a fiery and impatient temper, he was known, even in the later days of the Prophet, as the stern advocate of vengeance. Ever ready to unsheathe the sword, it was he who at Badr advised that the prisoners should be put to death. But age, as well as office, had now mellowed this asperity. His sense of justice was strong. And except it be the treatment of Khalid, whom according to some accounts, he pursued with an ungenerous resentment, no act of tyranny or injustice is recorded against him; and even in this matter, his enmity took its rise in Khalid's unscrupulous treatment of fallen foe. The choice of his captains and governors was free from favoritism and (Al-Mughira and Ammar excepted) singularly fortunate. The various tribes and bodies in the empire, representing interests the most diverse, reposed in his integrity implicit confidence, and his strong arm maintained the discipline of law and empire. . . Whip in hand he would perambulate the streets and markets of Madina, ready to punish slanders on the spot; and so the proverb Umar's whip is more terrible than another's sword'. But with all this he was tender hearted, and numberless acts of kindness are recorded of him, such as relieving the wants of the widows and the fatherless."

In his classical work "The Decline and Fall of the Roman Empire, Gibbon refers to Umar in the following terms:

"Yet the abstinence and humility of Umar were not inferior to the virtues of Abu Bakr: his food consisted of barley bread or dates; his drink was water; he preached in a gown that was torn or tattered in twelve places; and a Persian satrap, who paid his homage as to the conqueror, found him asleep among the beggars on the steps of the mosque of Muslims. Economy is the source of liberality, and the increases of the revenue enabled Umar to establish a just and perpetual reward for the past and present services of the faithful. Careless of his own emolument, he assigned to Abbas, the uncle of the Prophet, the first and most ample allowance of twenty-five thousand dirhams of pieces of silver. Five thousand were allotted to each of the aged warriors? The relics of the field of Badr and the last and the meanest of the companions of Mohammad was distinguished by the annual reward of three thousand pieces. Under his reign and that of his predecessors, the conquerors of the East were the trusty servants of God and the people; the mass of public treasure was consecrated to the expenses of peace and war; a prudent mixture of justice and bounty maintained the discipline of the Saracens, and then united, by a rare felicity, the dispatch and execution of despotism with the equal and frugal maxims of a republican government."

In his book "History of the Arabs" Professor Philip K. Hitti has assessed the achievements of Umar in the following terms:

"Simple and frugal in manner the energetic and talented Umar (634-644) who was of towering height, strong physique and bald headed, continued at least for some time after becoming the Caliph to support himself by trade and lived throughout his life in a style as unostentatious as that of a Bedouin Sheikh. In fact, Umar, whose name according to Muslim tradition is the greatest in early Islam after that of Mohammad, has been idolized by Muslim writers for his piety, justice and patriarchal simplicity and treated as the personification of all the virtues a Caliph ought to possess. His irreproachable character became an exemplar for all conscientious successors to follow. He owned, we are told, one shirt and one mantle only, both conspicuous for their patchwork, slept on a bed of palm leaves, and had no concern other than the maintenance of the purity of the faith, the upholding of justice and the ascendancy and security of Islam and the Arabians. Arabic literature is replete with anecdotes extolling Umar's stern character. He is said to have scourged his own son to death for drunkenness. Having in a fit of anger inflicted a number of stripes on a Bedouin who came seeking his succor against an oppressor, the Caliph soon repented and asked the Bedouin to inflict the same number on him. But the latter refused. So Umar retired to his home with the following soliloquy: 'O son of Al-Khattab humble thou wert and Allah has elevated thee, thou went astray, and Allah hath guided thee; thou were weak, and Allah hath strengthened thee. Then He caused thee to rule over the necks of thy people, and when one of them came seeking thy aid thou didst strike him! What wilt thou have to say to thy Lord when thou presentest thyself before Him'. The one who fixed the Hijrah as the commencement of the Muslim era, presided over the conquest of large portions of the then known world, instituted the state register and organized the government of the new empire, met a tragic and sudden death at the very zenith of his life when he was struck down by the poisoned dagger of a Christian Persian slave in the midst of his own congregation."

"The Encyclopedia Britannica" remarks about Umar:

"To Umar's ten years' Caliphate belong, for the most part, the great conquests. He himself did not take the field, but remained in Madina; he never, however, suffered the reins to slip from his grasp, so powerful was the influence of his personality and the Muslim community of feeling. His political insight is shown by the fact that he endeavored to limit the indefinite extension of Muslim conquest, to maintain and strengthen the national Arabian character of the commonwealth of Islam; also by making it his foremost task to promote law and order in its internal affairs. The saying with which he began his reign will never grow antiquated: 'By God, he that is weakest among you shall be in my eye the strongest, until I have vindicated for him his rights; he that is strongest I will treat as the weakest, until he complies with the law'. It would be impossible to give a better general definition of the function of the State."





Assessment Of Umar By Oriental Writers




In his book "History of Egypt", Jurji Zaidan, a Christian historian has paid a tribute to Umar in the following words:

"In his time various countries were conquered, spoils were multiplied, the treasures of the Persian and Roman Emperors were poured in streams before his troops, nevertheless he himself manifested a degree of abstemiousness and moderation which was never surpassed. He addressed the people clad in a garment patched with leather. He was himself the first to practice what he preached. He kept a vigilant eye over the Governors and Generals and enquired strictly into their conduct. Even the great Khalid bin Walid was not spared. He was just to all mankind and was kindly even to non-Muslims. Iron discipline was maintained every where during his reign."

In his well known book "History of the Saracens", Justice Syed Amir Ali has rated Umar in the following terms:

"The death of Umar was a real calamity to Islam. Stern, but just, far-sighted, thoroughly versed in the character of his people, he was especially fitted for the leadership of the unruly Arabs. He had held the helm with a strong hand and severely repressed the natural tendency to demoralization among nomadic tribes and semi-civilized people when coming in contact with the luxury and vices of cities. He had established the Diwan or the Department of Finance, to which was entrusted the administration of the revenues; and had introduced fixed rules for the government of the provinces. He was a man of towering height, strong build, and fair complexion. Of simple habits, austere and frugal, always accessible to the meanest of his subjects, wandering about at night to inquire into the condition of the people, without any guard of court, such was the greatest and the most powerful ruler of the time."

Shah Wali Ullah has described the talents and achievements of Umar graphically in the following terms:

"Imagine the heart of Umar as a house with many gates. At each gate is seated a noble genius. At one gate stands Alexander the Great with all his genius for conquering countries, commanding armies and vanquishing foes. At another gates sits Anushirwan with all his gentleness, magnanimity, justice, and love of his subjects. And yet at another gate sits a spiritual leader like Syed Abdul Qadir Gilani or Khawaja Bahauddin. At another gate sits Hadith specialists like Abu Huraira and Ibn Umar, and yet at another gate sit thinkers of the caliber of Maulana Jalaluddin Rumi and Sheikh Fariduddin Attar. And people are standing around this house and every needy one represents his need to the Imam of his branch of knowledge and goes away satisfied."

Put in simpler words, this tribute means that:

1.Umar was a great Conqueror, greater than Alexander;
2.Umar excelled Anushirwan in justice;
3.Umar was a great spiritual leader;
4.Umar was a specialist in Hadith;
5.Umar was a great thinker;
6.Umar excelled in all branches of knowledge
 

masihuddin

Junior Member
The shia relogion is based on falsehood and concocted stories to malign the pious Caliphs who were not only the companions of the holy Prophet S.A W .A .S during his life and continue to be his companions after death
Brother Salauddin and others have numerated authetic Ahadis about their piety and status and I would supplement by narrating incidents and statements from Shia books to illustrate the greatness of these the two pillars of Islam
In Nahaj ul Blagha which the Shia claims is the the compilation of the Khutbas Ali R.A. it is written that Ali R.A. in one of his khutba says that after the Prophet SA.W.A S AbubakarR.A.
took over the burden of Khilafat .he was a pious man and I offered him my allegiance and when he nominated Umar R.A. as his successor I offered him my allegiance because he was also a pious man
The great grand son of Ali R.A. Imam Baqar is reported to have said sitting in the haram facing the Kabah that any body who does not consider Abu Bakar R.A. as Siddique is a
non believer (Ayat ul Baenat by Mirza Mehdi Ali khan )
It is a historical fact that one of the daughters of Hazrat Ali was married to Hazrat Umar R.A.
 

Hard Rock Moslem

I'm your brother
As per my own experience, it is a waste of time talking to a shia. They keep repeating stereotype questions: 1) fadak land issue, 2) "Umar brutally attack Fatimah", 3) "Abu Bakr confiscated the fadak land "which rightfully belongs to Fatimah" 4) Why "hadith from Ali not as many as hadith from Abu Hurairah although Ali was with Prophet since his childhood and Abu Hurairah only spent couple of years".

(may Allah be pleased with all the Companions of the Prophet).

You can give whatever daleel, they become sudden blind and deaf.

May I request for your du'a? One of my good friend declared that he supports shia yesterday. Pls du'a for him, I've given up talking to him.
 

Idris16

Junior Member
I look back into history. Why didnt the Sahaba, Tabi`in and other generations after them become Shias? Alhamdulillah, the truth is clear as sunshine in this regard. But I would advice the brother not to debate with the shias. Instead watch videos from Major Anti-Shia Channels on YT.
 

Min-Fadhli-Rabii

Junior Member
Differences Between Ahl al-Sunnah & Shia (Raafidis)

Praise be to Allaah.

We Sunnis wish all people well, and we ask Allaah to guide all those who are misled and to reward all those who obey Him. We hope that Allaah will guide those Raafidis(Shia)…
The differences between the Ahl al-Sunnah (Sunnis) and the Shias are very great and are fundamental. For example, the Shias say that the Qur’aan was altered, and they condemn most of the Sahaabah (may Allaah be pleased with them) and think that they went astray; they exaggerate about their imaams and worship them, and give them precedence over the Prophets and angels; they go on pilgrimages to mashhads (shrines) and graves, where they do all kinds of actions of shirk, associating others in worship with Allaah. They also believe in hypocrisy (as a tenet of faith) and call it taqiyah (dissimulation), and they believe in al-badaa’(the notion that Allaah “changes His mind”), al-raj’ah (the Return, i.e., the raising of the dead to life again for some time in the same form as they were before) and absolute infallibility of their imaams, and in prostrating on a handful of clay…
We advise you to read "Al-Khutoot al-‘Areedah" by Muhibb al-Deen al-Khateeb [this book is available in English – Translator], or Mukhtasar al-Tuhfat al-Ithna’ ‘Ashariyyah by al-Dahlawi, or Fikrat al-Taqreeb bayna Ahl al-Sunnah wa’l-Shee’ah by Naasir al-Qaffaari

Source:http://islamqa.info/en/ref/4569
 
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