Shia view of Umar - Wikipedia
When one analyze as a neutral person contribution of hazrat ali is far more then other sahaba so are the hadith in favour of hazrat ali,not only as a warrior but as. It is especially in its representation of the relationships that existed between 'Ali ibn Abi Talib t and the eminent Sahabah like Abu Bakr t and Umar t that Shi'ism. Umar at Fatimah's house refers to the event where Umar and his supporters went to the house As Ali buried Muhammad and led his funeral prayer, a group of Muslims gathered at Saqifa. At Saqifa, Umar pledged . How soon did you usurp our rights in relation to Allah and His Prophet (s.a.w.)." Umar then ordered Qunfuz .
Book 65, Hadith Link: Narrated Ali ibn AbuTalib: Messenger of Allah, are you sending me when I am young and have no knowledge of the duties of a judge?
He The Prophet sawa replied: Allah will guide your heart and keep your tongue true. When two litigants sit in front of you, do not decide till you hear what the other has to say as you heard what the first had to say; for it is best that you should have a clear idea of the best decision.
Umar at Fatimah's house
I had been a judge for long ; or he said the narrator is doubtful: I have no doubts about a decision afterwards. Sunan Abi Dawud In-book reference: Book 25, Hadith 12 English translation: Book 24, Hadith Link: We find in the literature of the Mukhalifeen, how Imam Ali as would go about correcting the poor oppressive judgements of the usurpers.
Abi Talib passed by a lunatic woman from so-and-so tribe, and she had committed adultery. Do you want to stone this woman? So, he freed her i. Narrated Ali ibn Abu Talib: A lunatic woman who had committed adultery was brought to Umar. He consulted the people and ordered that she should be stoned. Ali ibn AbuTalib passed by and said: What is the matter with this woman? This is a lunatic woman belonging to a certain family.
She has committed adultery. Umar has given orders that she should be stoned. He Ali then came to him Umar and said: Commander of the Faithful, do you not know that there are three people whose actions are not recorded: He Ali then asked: Why is it that this woman is being stoned? He Ali then said: He Umar let her go and began to utter: Allah is most great. Book 40, Hadith 49 English translation: Book 39, Hadith Link: Imam Ali as intervenes when he sees injustice and oppression.
She then expelled me and disowned me as if she did not know me at all.Hazrat Umar R.A. Marriage to Daughter of Hazrat Ali R.A. -Umm Kulthum - maulana ishaq urdu
They brought her before him with her four brothers and forty people who took an oath that she did not know the boy. The boy is an oppressive and aggressive boy who wants to disgrace her in her tribe, that she is a girl from Quraysh who has not married anyone and that she still has the seal of the Lord, on her.
Why did Imam Ali (as) support Abu Bakr, Umar, And Uthman? – Purified Household
When I began to move, learned what is good and what is bad and which is my right and my left she expelled me, disowned me and thought that she did not know me. I am a girl from Quraysh and I am not yet married. I still have the seal virginity from my Lord on me. O Qanbar, bring for us the dirhams. O son of the uncle of Muhammad, why do you give me in marriage to my own son, this one?
This by Allah is my son. My brothers gave me in marriage to a Hajin ignoble man from whom I gave birth to this boy. When he grew up, they commanded me to disown and expel him. This by Allah is my son, and my heart burns for my son in regret. For more information on this statement see following article. We see clearly that Imam Ali as defended the rights of the oppressed and only spoke out for the sake of Justice. Which father would sit by idly while his daughter is being forcibly taken by an abominable enemy?
And the evil plot only entraps its own people. The comaprison between Umm Kulthoom and Asiyah is unjustified.
Asiyah was not the daughter of a Nabi who was forced to hand her over in marriage to a tyrant. She was married to him even before Musa was born. Someone who knows what is coming has no need to weigh his options.
The reason for preserving the peace with the three khulafa is given as the fear that people will revert into apostasy. Yet in a narration from Imam al-Baqir documented in al-Kafi, apostasy is mentioned to have set in immediately after the death of Rasulullah r: The marriage of Umm Kulthoom did not escape this process of rationalisation.
They could choose the way of Abul Qasim al-Kufi, al-Kulayni and other traditionists, and accept the marriage as a union achieved by force and threats of violence. But this option, instead of solving the problem, created another problem. The other option left open to them was to do a complete trunabout and deny that this marriage ever took place. The tenth question in this books deal with the marriage of Umm Kulthoom.
Succession to Muhammad
It reads as follows: It is narrated via Zubayr ibn Bakkar, and its chain of narration is well known. He was untrustworthy in transmission. There is suspicion on him in what he mentions.
However, the fact is that he narrates it from Zubayr ibn Bakkar. The hadith in itself is a forgery. The some narrators claim that a child named Zayd was born from this marriage, while others claim he was killed before consummating the marriage.
Some say he and his mother were killed, and some say his mother lived after him. The origin of this claim, as well as the amount of contradiction in it renders the hadith null, so it is of no consequence. At this point the benefit of investigating the authenticity of the four reports in al-Kafi will become apparent. It can be seen here that al-Mufid places the responsibility for inventing the marriage of Umm Kulthoom on the shoulders of the historian Zubayr ibn Bakkar.
Not a single on of those reports originated with Zubayr ibn Bakkar. Aside from trying to make Zubayr ibn Bakkar responsible for the invention of the marriage of Umm Kulthoom, al-Mufid tries to dismiss the incident by drawing attention to the discrepancies regarding certain lesser details.
A simple response to this is that when a multitude of reports all share one common element, the common element cannot be dismissed because of differences negligible details.
- Imam Ali and the Caliphs Their Relationship and Interaction
- Hazrat Ali’s Address At The Death Of Hazrat Umar
- Hadith al-Manzilah
An objective scholar who is not prejudiced by his idiosyncratic notion of what history should actually be like will never stoop to the level al-Mufid has. If an historical incident could be denied for a reason as flimsy as discrepancies in minor details, one could well reject the battle of Badr on grounds of the fact that there are differences regarding the exact date on which it took place, or differences in the amount of combatants, or even the amount of persons killed and taken captive.
He therefore complied under duress, just as we say that duress allows for even the pronunciation of Kufr. He dealt with the marriage of Umm Kulthoom in two of his books. As for giving his daughter in marriage, we have mentioned the answer to this in the book ash-Shafi in detail, and that he only consented to give his daughter after he had been threatened and menaced and after there had been altercations at length.
In light of the narrations this is the more correct view. The same applies to the objection regarding how he could have borne this forcible taking of his daughter when the very Hashimite spirit and Arab sense of honour would not tolerate such utter humiliation and insult. These texts settle the matter completely. So it is better for them to sacrifice the honour of the granddaughter of Rasulullah r than to forgo the doctrines which their own minds facshioned.