Dakyah-dakyah kotor SYIAH sebenarnya memburukkan Ahlul Bayt!!

Originally posted by Mat Kampong at 6-606-2003 00:18:
The Creed of Shi'a from Their Own Sources


Allah
1.) He has the Quality of 'Badaa'.
2.) This means he forgets.
3.) He makes mistakes.
4.) He plans but this does not take effect.
5.) He does n ...

continued....
Muta'ah (temporary marriage, legalised prostitution)
1.) "It is disliked but permissable to have Muta'ah with a prostitute, especially( it will be more enjoyable) if she is famous for her prostitution."
2.) One time Muta'ah reward is Jannat.
3.) When the couple sit in Solitude, angels protect them.
4.) Their Speech is Tasbeeh .
5.) When they touch hands, sins fall from their fingers.
6.) When they Kiss, reward of Hajj and Umrah for both.
7.) On bathing - every drop from each hair brings reward of 10 Thawabs, 10 sins drop, stages raised by 10 fold.
8.) From every drop of water, angels created to make Tasbeeh till Qiyaamat.
9.) Muta'ah with believing women is like 70 times journey to Ka'aba.
10.) Contractors of Muta'ah will cross the 'Pul Siraat' like a flash of lightning.
11.) After making muta'ah Once - The stage of Hussain is reached. After making muta'ah twice - The stage of Hasan is reached. After making muta'ah thrice - The stage of Ali is reached. After making Muta'ah Fourth - The satge of Rasulullaah  is reached

References:
(1.) Tahrirul Wasillah Vol-2 P292.
(2.) Ujul - e- Hasana P15.
(4.) bid.
( 5.) Ibid.
( 6.) Ibid.
(7.) Ibid.
(8.) Ibid.
(9.) Ujul - e- Hasana P16.
(10.) Ujul - e- Hasana P17.
(11.) Tafseer Mianjajus Sadiqeen 1:356.


General
1.) They have their own Quraan.
2.) They have their own Ahadith Books(Usul-e-Kafi) etc.
3.) They do not believe in our Ahadith Kitaabs- Bukhari etc.
4.) They have their own Fiqh, Fiqh - Jafari.
5.) They have their own concept about Allaah.
6.) They believe that Imaams get 'Wahy' Divine Revelation.
7.) Their Aqaaid, Salaat, Azaan, Hajj, Fiqh is different.
8.) The concept of Ambiyaa (A.S) is different (they failed).
9.) Their concept of Sahaabah (R.A) is different.
10.) They Practice 'Muta'(Temporary Marriages) .
11.) Terms of Sehri and Iftaar are different.
12.) Ghusl for the dead is different.
13.) 4 Imaams are dogs.
14.) Ummah like Swine's.
15.) Ayesha and Hafsa are both Hypocrites
16.) Ayesha and Hafsa - Poisoned Nabi  before his death.
17.) May Allaah curse them (Ayesha/Hafsa) and their fathers (Abu Bakr and Umar).
18.) Their religion of the state of Iran is Islaam and Jafaari, Ithna Ashaari. This basis is forever, and it is not open to any amendment nor abrogation.
19.) Everybody, exept us Shites are illegitimate.
20.) Nasabi group are those who preferred Abu Bakr and Umar over Ali.
21.) It is true that Allaah has not created anything more despicable than dogs.
22.) But the Nasibi is even more despicable than dogs in the eyes of Allaah.
23.) People of Makkah openly refute existence of Allaah.
24.) People of Madinah 70 times more unclean and polluted than people of Makkah.

References:
(1.) Usul-e-Kafi .
( 6.) Usul -e-Kafi .
(7.) Usul-e-Kafi Vol2 P278/ Tafseer - al- Waeelah Vol 1 P280.
(8.) Ijtihaad - wa- yak- jihati- Khomeni -15/ Islaamic Goverment P37/ Tehtan Times 29 June 1980/ Knomeni Imaam Mahdi Celebration.
(11.) Tafseer - al- Waeelah Vol.
(12.) Ibid.
(13.) Tazkiratul Aimma P102- Baqir majlasi.
(14.) Usul-e-Kafi Vol2 P337.
(15.) Hayatul Qutub - 2:745- M.B.Majlis.
(16.) Maqbool Dehlavi - Imaam Baqir- Surah Ali Imraan : 134.
(17.) Ibid.
(18.) Constitution .
(19.) Furoo - Kafi in Kitaabul Raudah - 135/245.
(20.) Haqqul Yaqeen 521.
(21.) Ibid 2/516.
(22.) Ibid 2/516/ Ilaalus Sharaa P299 - Shaykh Saduuq. Usul-e-Kafi P410 Vol ...
( 23.) Ibid.

General Ummah
1.) Most dirty and polluted left over water is that of a sunni.
2.) Not permissable to marry sunni because they are Kaafir.
3.) Cannot eat animal slaughtered by sunni.
4.) Sunnis created from soul of Jahannam.
5.) Shia's created from soul of Jannat.

References:
(1.) "Manlaa Yahuruldul Faqiah" - Vol 1. P8.
(2.) Tahdhidul Akaam/ Ibid Vol 3 P258.
(3.) Ibid.
(4.) Usul - e- Kafi.
(5.) Ibid.

Fiqh Examples
1.) Folding right hand on left hend in Salaat breaks Salaat.
2.) Sex in one's wifes anus permissible.
3.) The 9th act which breaks Salaat is saying of 'Amen' intentionally after Sura Faatiha. But this, too, is Permissible under Taqaiyyah.
4.) No cover over the head in Ihraam .

References:
(1.) Tafseer - al- Waseelah.
(2.) Tafseer - al- Waseelah- Vol.1 P280.
(3.) Ibid.
(4.) See - Hajj time.

Our Action

Fataawa of Rasulullah  
There is a specific Hadith about Rafida: "A sect is going to emerge who will be known by a bad connotation. They will be called Rafida. They will come neither on Friday nor in the congregational prayers. They will vilify the first generation (of Ummah). You should neither keep their company nor dine with them, nor have matrimonial relationship with them. If they fall ill do not go to greet them and if they die do not participate in their funeral prayers."

THUS :
1.) Shia's because of their (peculiar) beliefs are outside the pale of Islaam and as such Kafir's. Hence Islaamic bonds like :
2.) Marriage with them ;
3.) Using their Zabiah (Slaughter) ;
4.) Saying the funeral prayer of their dead ones ;
5.) Allowing them to participate in the funeral prayer of Sunni Muslims;
6.) Making them shares in Qurbani i.e. sacrificial animals on Eid-ul-Adha ;
7.) Making them witness in the nikah of sunni Muslims ;
8.) Accepting their monetary contributions for the building of Massjid --- all these things are not permissable (in Shariah) and should be given up forthwith.

Anyone who does not do so is outside the pale of Islaam and is similarly a Kaafir like the Shia's.
Mufti Afzal Hoosen Elias

[ Last edited by Mat Kampong on 6-6-2003 at 12:50 AM ]

Originally posted by billionaire at 5-606-2003 20:49:
salam
kesimpulan ringkas.
1- Ummu Kulthum menolak perkahwinan itu, dan sesuai dengan hadis sahih ASWJ, tidak boleh dipaksakan kahwin atas seorang Muslim. Apakah Imam Ali a.s akan melanggar sunnah? Naudzubillah!

2- Riwayat yg dipetik oleh Mat Kampong sendiri menunjukkan bahawa Imam Ali a.s telah menentukan perkahwinan anaknya Ummu Kulthum dengan anak2 Jaafar ]"Saya telah mempersiapkan anak saya untuk anak-anak lelaki Ja‘far.". Dan ianya sepakat pula dengan hadis Syiah.

3- Abu Bakar Umar dan konco2nya adalah orang2 yg telah menyakiti hati Sayyidah Fathimah az-Zahra a.s, yang tentunya menyakiti hati Rasulullah saaw. Apakah seorang anak akan merelakan dirinya dikahwinkan dengan musuh bondanya? Terbukti dengan kata2 Ummu Kulthum yg menolak perkahwinan itu. Mustahil Imam Ali a.s yg paling mengetahui hukum dan ilmu Nabi saaw akan bertindak mengahwinkan puterinya itu secara paksa sedangkan si gadis menolak dikahwinkan. ...

Salam,
Ulasan-ulasan yang dibuat olih Bill, sudah memang MK jangkakan sebab, inilah peribadi golongan in sejak dizaman Khalifah sebab bagi golongan ini: halal dan haram tak kisah asalkan matlamat tercapai. Tapi yang terbaru ialah sudah ada dua Umm Kulthum ... jalan cerita sungguh menarik...

Dengan nama Allah SWT, analisa dan fahamilah penulisan ini:
The marriage of Umm Kulthum has been unanimously accepted as a fact of history by all major biographers and historians. Its authenticity has never been contested by anyone—not even the staunchest Shi‘ah—during the first four centuries after the Hijrah. It was only during the fifth century that ash-Shaykh al-Mufid (died 413 AH) appears to have woken up to the threat that the acceptance of this marriage holds for the doctrine of the Shi‘ah and their particular view of history.

At this moment it needs to be noted that the above narration was recorded by Ibn Sa‘d from a man called Anas ibn ‘Iyad al-Laythi, who report directly on the authority of Imam Ja‘far as-Sadiq, and he from his father Muhammad al-Baqir. In other words, we have here a purely Shi‘i chain of narration. Anas ibn ‘Iyad al-Laythi is regarded by reputable Shi‘i rijal, critics such as an-Najashi and Ibn Mutahhar al-Hilli, as a companion of Imam Ja‘far as-Sadiq who was "thiqah, sahih al-hadith" (reliable, a transmitter of authentic hadith). (See al-Ardabili, Jami‘ ar-Ruwat, vol. 1 p. 109, Dar al-Adwa, Beirut 1983) Since he narrates directly from the "infallible" Imam, there can be no question about the veracity of his report. Thereupon, his report is corroborated by a wealth of other narrations all of which affirm the historicity of this marriage. Above it all is the fact that for over three centuries this marriage remained uncontested.

In later centuries the marriage of Umm Kulthum would become a major bone of contention for Shi‘i polemicists. This marriage as a topic in Shi‘i theology owes its importance to its open contradiction to Shi‘i views of religion and history. This is expressed by the Shi‘i authors Muhammad al-Hassun and Umm ‘Ali Mashkur in their book A‘lam an-Nisa al-Mu’minat (p. 182) in the following terms:

The marriage of Umm Kulthum to ‘Umar ibn al-Khattab is counted amongst the important issues presented to us by Islamic history, and as one of those matters around which debate and research has continued at length—and still continues. Those who regard this marriage as an authentic fact use it to prove the righteousness of her husband [‘Umar] and ‘Ali’s u acceptance of him. Otherwise, why would he give him his daughter in marriage? As for those who reject the historic occurrence of the marriage, or are of the opinion that it took place under pressure which ‘Umar brought to bear upon ‘Ali u use this issue to justify the unrighteousness and viciousness of ‘Umar, and that ‘Ali u did not approve of him.

Shi'ahi writings on the marriage of Umm Kulthum
The same authors then proceed to enumerate a list of five independent books on the marriage of Umm Kulthum written by the ‘ulama of the Shi‘ah from as early as the 4th century, down to as late as the present age. This list is not exhaustive, and excludes discussions of the same issue in other larger works. The works listed are:

al-Mas’alah al-Muwaddihah ‘an Asbab Nikah Amir al-Mu’minin
—by ash-Shaykh al-Mufid (died 413 AH). It is alternatively entitled Inkah Amir al-Mu’minin Ibnatahu min ‘Umar. This book is metioned by Aqa Buzurg Tehrani in adh-Dhari‘ah (vol. 2 p. 396 no. 3641) and a manuscript of it is kept at the library of Ayatullah Mar‘ashi Najafi in Qum.

Jawab as-Su’al ‘an Wajh Tazwij Amir al-Mu’minin Ibnatahu min ‘Umar
—by Sayyid Murtada (died 436 AH). It is also mentioned by Aqa Buzurg Tehrani (vol. 5 p. 183 no. 811) and a copy is preserved at the library of Ayatullah Mar‘ashi Najafi in Qum.

Tazwij ‘Umar li-Umm Kulthum
—by Shaykh Sulayman ibn Abdullah al-Mahuzi (died 1121 AH). It is mentioned by Tehrani in adh-Dhari‘ah.

Tazwij Umm Kulthum bint Amir al-Mu’minin wa-Inkar Wuqu‘ihi
—by Shaykh Muhammad Jawad al-Balaghi (died 1352AH/1932). It is mentioned by Tehrani at two places in adh-Dhari‘ah (vol. 4 p. 172 and vol. 11 p. 146).

an independent treatise by Sayyid Nasir Husayn of Lucknow, India (died 1361AH/1941).

The above clearly demonstrates the attention the marriage of Umm Kulthum has enjoyed with Shi‘i authors, and indicates the strategic importance of this marriage in Sunni-Shi‘i polemics and dialogue.
Chronologically speaking, attitudes amongst the Shi‘ah towards the marriage of Umm Kulthum can be divided into three stages:
(1) before the 5th century AH,
(2) after the 5th century AH, and
(3) after the establishment of the Safavid Empire in the 10th century. Each of these stages will now be dealt with separately

bersambung.....

Originally posted by Mat Kampong at 6-606-2003 09:36:
Salam,
Ulasan-ulasan yang dibuat olih Bill, sudah memang MK jangkakan sebab, inilah peribadi golongan in sejak dizaman Khalifah sebab bagi golongan ini: halal dan haram tak kisah asalkan matlamat tercapai ...

PRIOR TO THE FIFTH CENTURY

Shi‘i activity during the first century after the Hijrah had been confined to a large extent to revolutionary insurrections, starting from the campaign of the Tawwabun who sought to avenge the murder of Husayn, and continuing in the exploits of people like Mukhtar ath-Thaqafi and Abu Muslim al-Khurasani. It was only during the latter half of the second century that evidence begins to surface of some sort of intellectual activity amongst the Shi‘ah. However, here too, the scope of that activity was limited to the documentation of the sayings which the Shi‘ah ascribe to their Imams.

The fourth century after the Hijrah witnessed the compilation of Muhammad ibn Ya‘qub al-Kulayni’s monmumental work al-Kafi. This work enjoys the following distinctions:
in it the author sought to document the minor compilations of Shi‘i hadith by previous authors into one major compendium

it was compiled in Baghdad during the Minor Occultation of the Hidden Imam (as stated by Aqa Buzurg Tehrani in adh-Dhari‘ah, vol. 17 p. 245) at a time when the representative of the Imam resided in that city, which afforded the opportunity for its contents to be scrutinised an ratified by the Imam himself (as stated by Ibn Tawus in his book Kashf al-Mahajjah, p. 159) This is in itself proof of the authenticity of the narrations contained in the book (says al-Hurr al-‘Amili in Wasa’il ash-Shi‘ah, vol. 20 p. 71).

it actually bears the seal of approval of the Hidden Imam himself, and he was the one who named it "al-Kafi" (meaning "sufficient" by saying, as reported by al-Khwansari in Rawdat al-Jannat (vol. 6 p.116): "hadha kafin li-shi‘atina" (This is sufficient for our Shi‘ah).

In this work the author has documented at least FOUR traditions to the Imams which affirm the marriage of Umm Kulthum to ‘Umar. In fact, he has devoted the 23rd chapter in the Book on Marriage (Kitab an-Nikah) in Furu‘ al-Kafi to the marriage of Umm Kulthum (bab tazwij Umm Kulthum). Two of the four traditions are contained in this chapter, while the other two are found in a related chapter on where a widow whose husband has died should spend her waiting period, or ‘iddah (bab al-mutawaffa ‘anha zawjuha al-madkhul biha ayna ta‘taddu wa ma yajibu ‘alayha).

However some of these traditions impart a unique flavour to the entire episode, in that now for the first time it becomes presented as a marriage concluded by sheer force and terror, in which ‘Ali ibn Abi Talib, for all his nobility and courage, could not protect his young daughter, and was compelled, on threat of physical violence to his person, to give her to the khalifah. The traditions documented in al-Kafi are as follows:
‘Ali ibn Ibrahim—from his father—from Ibn Abi ‘Umayr—from Hisham ibn Salim and Hammad—from Zurarah, who narrates that
—Imam Ja‘far as-Sadiq said regarding the marriage of Umm Kulthum: "That was a ‘woman’ who was taken from us by force." (Furu‘ al-Kafi, vol. 5 p. 347, Dar al-Adwa, Beirut 1992)
[The word ‘woman’ here is an attempt from the writer of this article to preserve the honour of the Ahl al-Bayt, since a literal translation of the original Arabic would prove too vulgar.]

Muhammad ibn Abi ‘Umayr—Hisham ibn Salim, who narrates that
—Imam Ja‘far as-Sadiq said: "When [‘Umar] proposed to Amir al-Mu’minin, he said, ‘She is a child.’

Then he [‘Umar] met ‘Abbas and asked him, ‘What is wrong with me? Is there a problem with me?’ ‘Abbas asked, ‘Why?’ ‘Umar replied, ‘I asked your nephew for his daughter’s hand in marriage, and he rejected me. Oh, I swear by Allah, I will fill the well of Zamzam with earth, I will destroy every honour that you have, and I will set up two witnesses to testify that he stole, that I may cut off his right hand.’
‘Abbas thereupon came to ‘Ali and informed him of what had transpired. He asked ‘Ali to put the matter in his hands, and ‘Ali complied." (Furu‘ al-Kafi, vol. 5 p. 347-348, Dar al-Adwa, Beirut 1992)

Humayd ibn Ziyad—Ibn Sama‘ah—Muhammad ibn Ziyad—‘Abdullah ibn Sinan—Mu‘awiyah ibn ‘Ammar—Imam Ja‘far as-Sadiq:
—[Mu‘awiyah ibn ‘Ammar says:] I asked him about a woman whose husband died: Should she spend her ‘iddah in her house, or where she wants to? He replied, "Where she wants to. When ‘Umar died, ‘Ali u came and took Umm Kulthum to his house." (Furu‘ al-Kafi, vol. 6 p. 117, Dar al-Adwa, Beirut 1992)

Muhammad ibn Yahya and others—Ahmad ibn Muhammad ibn Isa—al-Husayn ibn Sa‘id—an-Nadr ibn Suwayd—Hisham ibn Salim—Sulayman ibn Khalid, who says:
—I asked Imam Ja‘far as-Sadiq about the woman whose husband has died: Where should she spend her ‘iddah? In her husband’s house, or where she wants to? He said: "Where she wants to. When ‘Umar died, ‘Ali u came, took Umm Kulthum by the hand, and took her to his house." (Furu‘ al-Kafi, vol. 6 p. 117, Dar al-Adwa, Beirut 1992)

Authenticity
We have here four chains of narration up to Imam Ja‘far as-Sadiq. An investigation into the authenticity of these chains of narration by Shi‘i—and not Sunni—standards reveals that each and every one of them is a highly reliable and accurate chain.

NARRATION 1
al-Kulayni received the reports from Ibn Abi ‘Umayr through his teacher ‘Ali ibn Ibrahim ibn Hashim al-Qummi, who is his source for about one third of the material in al-Kafi. ‘Ali ibn Ibrahim is the author of an early Tafsir of the Shi‘ah, and is highly regarded by Shi‘i rijal critics such as an-Najashi and Ibn Mutahhar, who declare him to be "thiqatun fil hadith, thabt, mu’tamad, sahih al-madhhab" (reliable in hadith transmission, reliable dependable, correct in belief.) (Jami‘ ar-Ruwat vol. 1 p. 545)

‘Ali ibn Ibrahim al-Qummi reports from his father Ibrahim ibn Hashim al-Qummi. He is reputed to have been the first to spread the hadith of the Shi‘ah from Kufah to Qum. Reports via him abound in al-Kafi, through his son. He has been generally accepted by the Shi‘ah as a reliable narrator. He is even mentioned by Abu Ja‘far at-Tusi as having met the 9th Imam. (Jami‘ ar-Ruwat vol. 1 p. 38) His reliability as a narrator is attested to in a contemporary work on the authority of his son, Ali ibn Ibrahim, Ibn Tawus and al-‘Allamah al-Hilli. (Abu Talib at-Tajlil at-Tabrizi, Mu‘jam ath-Thiqat, p. 5)

Ibrahim ibn Hashim al-Qummi reports on the authority of Muhammad ibn Abi ‘Umayr. This Ibn Abi ‘Umayr is one of the most reliable Shi‘i narrators ever. Abu Ja‘far at-Tusi says of him: "kana min awthaq an-nas" (he was of the most reliable of people). (al-Fihrist p. 169) More importantly, he was of the elect group of Shi‘i narrators called the Ashab al-Ijma‘ (Men of the Consensus). What this means is that when the chain of narration is proven authentic up to one of these men, the rest of the chain up to the Imam may automatically be assumed to be authentic too. (See the details of this consensus in al-Mamaqani, Miqbas al-Hidayah fi ‘Ilm ad-Dirayah, vol. 2 pp. 171-208) The authenticity of this narration is therefore proven on grounds of this consensus.

NARRATION 2
This report also came down to al-Kulayni through ‘Ali ibn Ibrahim, from his father, from Ibn Abi ‘Umayr. The discussion on the first chain of narration is therefore fully applicable to this chain too.

besambung lagi.....

Originally posted by Mat Kampong at 6-606-2003 10:00:
Salam,
Ulasan-ulasan yang dibuat olih Bill, sudah memang MK jangkakan sebab, inilah peribadi golongan in sejak dizaman Khalifah sebab bagi golongan ini: halal dan haram tak kisah asalkan matlamat tercapai ... ...

NARRATION 3
al-Kulayni reports this narration from his teacher Humayd ibn Ziyad. This Humayd is graded by the Shi‘i rijal critics as "‘alim jalil al-qadr, wasi‘ al-‘ilm, kathir at-tasnif, thiqah" (a learned scholar, of great status, wide knowledge, a prolific author, reliable) (Jami‘ ar-Ruwat, vol. 1 p. 284)
Ibn Sama‘ah is properly known as al-Hasan ibn Muhammad ibn Sama‘ah. He was one of the foremost Shi‘i fuqaha of Kufah, and is described as "kathir al-hadith, faqihun thiqah" (a prolific narrator of hadith, a jurist, reliable). (Jami‘ ar-Ruwat, vol. 1 p. 225)

Muhammad ibn Ziyad is properly known as Muhammad ibn al-Hasan ibn Ziyad al-‘Attar. He is described as "thiqah" (reliable). (Jami‘ ar-Ruwat, vol. 2 p. 91)
‘Abdullah ibn Sinan was an eminent Imami Shi‘i of Kufah about whom it is stated: "thiqatun min ashabina, la yut‘anu ‘alayhi fi shay’" (one of our reliable associates against whom no criticism whatsoever can be levelled). (Jami‘ ar-Ruwat, vol. 1 p. 487)

Mu‘awiyah ibn ‘Ammar was an eminent and leading Shi‘i narrator of Kufah who narrates from Imam Ja‘far as-Sadiq. His Shi‘i biographers have documented about him that he was "wajhan min ashabina muqaddaman, kabir ash-shan, azim al-mahall, thiqah" (a leading figure amongst our associates, pre-eminent, great in status, exalted in position, reliable). (Jami‘ ar-Ruwat, vol. 2 p. 239)

The opinions of the Shi‘i critics of hadith regarding the narrators of this report as reproduced here unequivocally indicate that what we have here is a authetic report.

NARRATION 4
al-Kulayni recorded this report on the authority of his several of his teachers, one of whom is Muhammad ibn Yahya al‘Attar al-Qummi. He was regarded as "shaykhu ashabina fi zamanihi, thiqah, ‘ayn, kathir al-hadith" (the shaykh of our associates in his time, reliable, an outstanding personality, a prolific narrator of hadith). (Jami‘ ar-Ruwat, vol. 2 p. 213)

Ahmad ibn Muhammad ibn Isa al-Qummi was "shaykh al-Qummiyyin, wa-wajhuhum, wa-faqihuhum, ghayra mudafa‘" (the shaykh of the people of Qum, and their undisputed leader and jurist). (Jami‘ ar-Ruwat, vol. 1 p. 69) Abu Ja‘far at-Tusi and al-‘Allamah al-Hilli have unequivocally declared him "thiqah" (reliable). (ar-Rijal p. 366; and al-Khulasah p. 13)
al-Husayn ibn Sa‘id is described as "‘ayn, jalil al-qadr" (an outstanding personality of great stature) and"thiqah" (reliable). (Jami‘ ar-Ruwat, vol. 1 p. 241)

an-Nadr ibn Suwayd is rated as "Kufi,thiqah, sahih al-hadith" (a reliable Kufan who transmits authentic hadith). (Jami‘ ar-Ruwat, vol. 2 p. 292)
Hisham ibn Salim is credited with having been a student of Imam Ja‘far as-Sadiq. His reliability as a transmitter of hadith is attested to by the emphatic statement of al-‘Allamah and an-Najashi: "thiqatun thiqah" (reliable, and once again reliable). (Jami‘ ar-Ruwat, vol. 2 p. 315)

Sulayman ibn Khalid is mentioned as having been a student of Imam al-Baqir. His death is recorded to have caused Imam Ja‘far extreme grief. He is universally acclaimed as "thiqah" (reliable). (Jami‘ ar-Ruwat, vol. 1 p. 378)

This investigation concludes that each of the narrators of the four narrations affirming the marriage of Umm Kulthum documented in al-Kafi was a reliable Imami Shi‘i transmitter with whose abilities and trustworthiness in hadith transmission the Shi‘i authorities have expressed their satisfaction. The significance of this fact will come to light when we discuss the turnabout that occurred after the development of Shi‘i kalam (scholastic theology) at the hands of ash-Shaykh al-Mufid in the fifth century.

Besides al-Kulayni, there were during this time other Shi‘i authors too who affirmed the marriage of Umm Kulthum in a way much similar to that of al-Kulayni. One of these was Abul Qasim al-Kufi (died 352 AH). He devoted a number of pages in his book al-Istighathah fi Bida‘ ath-Thalathah to the marriage of Umm Kulthum, and after presenting several arguments and counter arguments, he concludes the following:

Rasulullah r entrusted upon ‘Ali u all that he needed at the time of his death. He informed him of everything that will be done to him by his Ummah, mentioning the usurpers one by one. ‘Ali u said, "What do you command me to do?" and Rasulullah r answered, "Have patience and forbearance until the people return to you of their own volition. At that time you must fight the breakers of oaths, the unjust and those who out of the fold. Do not oppose any of the Three, for thereby you will bring about your own destruction, and the people will go from hypocrisy to disunity."

‘Ali u was thus keeping this covenant, protecting thereby the oppressed Muslims, and preserving the Religion, so that people would not return to open Jahiliyyah, with tribes seeking to stir up sedition by settling old scores.

Thus, when ‘Umar asked for the hand of Umm Kulthum, ‘Ali u thought to himself: "If I say no, he will want to kill me, and if he tries to kill me I will protect myself, and that would mean breaking the covenant with Rasulullah r and going against his command. Should that happen, that thing would come to pass which Rasulullah r tried to prevent, and for which reason he asked me to exercise patience, which is that people will fall into apostasy."
It was better to hand over Umm Kulthum to him than to kill him. He thus handed her over to him, knowing fully well that what the man had usurped of the wealth of the Muslims and of their government, and what he had perpetrated by denying his (‘Ali’s) right and sitting on the place of the Prophet r , and his changes to and corruption of the laws and ordinances of Allah were far more terrible and dreadful than his forcible possession of his daughter. He handed her over, and resigned himself to patience, just like the Prophet r had ordered him to do.

In doing so he placed his daughter in a position similar to that of Asiyah binti Muzahim, the wife of Fir‘awn, since Allah mentions her in the words: "She said: O my Lord, build for me a house by you in Paradise, and save me from Fir‘awn and his doings, and save me from the unjust people." Indeed, what Fir‘awn had wreaked upon Bani Isra’il—killing their infants and raping their women—in his search for Musa was much more ghastlier than his forcible possession of his wife Asiyah, and his marriage to her. She is a believing woman and of the people of Paradise, as attested to by Allah Himself.

The case of this man with Umm Kulthum is the same as the case of Fir‘awn with Asiyah. His unjust usurpation of leadership, wherein he opposed Allah and His Messenger r , by denying the Imam his right, and his confiscation of the goverment of the Muslims, whilst governing their wealth, their persons and their lives with laws other than the laws of Allah and His Messenger r —all of that was more dreadful in the sight of Allah than his forcible possession of the bodies of a thousand believing women, not even to mention the body of a single woman. (al-Istighathah fi Bida‘ ath-Thalathah p. 90)

bersambong lagi...

Originally posted by Mat Kampong at 6-606-2003 10:17:
NARRATION 3
al-Kulayni reports this narration from his teacher Humayd ibn Ziyad. This Humayd is graded by the Shi‘i rijal c ...

Abul Qasim al-Kufi seems not to spare a moment’s thought for the fact that this was not just any woman. This was the daughter of ‘Ali and Fatimah. This was the granddaughter of Rasulullah r . This was the sister of Hasan and Husayn. What the Shi‘ah here seek to subject their Imam ‘Ali ibn Abi Talib to is unspeakable. Which father would sit by idly while his daughter is being forcibly taken by an abominable enemy? This is the extent to which their twisting and corruption of history has led them—that they are prepared to place upon their Imams the kind of shame that even the simplest ones amongst themselves would never bear. And the evil plot only entraps its own people. (al-Fatir:43)

In addition, this attempt by Abul Qasim al-Kufi to explain the marriage of Umm Kulthum is full of discrepancies, some of which we will make mention of hereunder:

The comaprison between Umm Kulthum 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. Her marriage to Fir‘awn was not concluded under threat and compulsion, neither could it have been caused her father (whoever he was) any sort of embarrasment.

Abul Qasim’s report speaks of Rasulullah r informing ‘Ali of exactly what would be done to him by each of the three khulafa. He must therefore have known that ‘Umar will demand his daughter. Yet when the time comes to pass he refuses the marriage on grounds that she is too young (see the second narration from al-Kafi), and even Abul Qasim’s own report mentions him weighing his options. 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 : "Kana n-nasu ahla riddatin ba‘da Rasulillahi r illa thalathah" (After the death of Rasulullah r the people were apostates, except three.) (Rawdat al-Kafi, vol. 8 p. 167, no. 341) If they were thus already apostate, what reason did he have to sacrifice his own daughter’s honour and chastity in order to preserve the non-existent?

However, despite all Abul Qasim al-Kufi’s effort in working out a logical explanation of why ‘Ali ibn Abi Talib gave his daughter in marriage to ‘Umar ibn al-Khattab, later Shi‘i scholars like al-Mufid could find no place for his arguments within their recension of Shi‘i doctrines.

Bersambung dengan kisah rekaan yang semakin bercambah SELEPAS KURUN KELIMA....

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salam

bukan saja beliau memetik bulat2 dari website, malah bersungguh2 mendatangkan lagi serangan2 dengan mencari apa2 yg dapat memuaskan hatinya dari website2 anti syiah terutamanya oleh puak2 wahabi.

mengenai Ummu Kulthum telah dijawab dan ulamak Islam sendiri bercanggah pendapat dalam pelbagai hal mengenai ummu Kulthum.

kerana MK telah secara bulat2 memetik dari website, maka bill pun utk memudahkan cerita memetik bulat2 dari website.

there is a hadith called Meerath al Uqul in which Imam Jafer Sadiq (as) replied to a query that Imam 'Ali (as) married his daughter Umme Kalthum (as) to 'Umar. The Imam (as) replied, declaring, "Whoever claims such a thing is lying". In theory we now might have had two conflicting hadith, and under Shi'a jurisprudence both would be rejected. However, the Hadith of Meerath al Uqul is strong and categorically mentions WHICH Umm Kalthum is being discussed, and in WHICH context. Therefore the Shia view is that there was no such marriage. The al Kafi tradition does not prove this conclusively, since the parentage of UMME KALTHUM is not clarified in the tradition, and we know that Umar had several wives called UMME KALTHUM.

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berikut adalah jawapan kepada salah seorang musuh mazhab Ahlul bait a.s yg sesuai utk digunakan menjawab tohmahan2 Mat Kampong.

Muhammad ibn Abi 'Umayr-Hisham ibn Salim, who narrates that
-Imam Ja'far as-Sadiq said: "When ['Umar] proposed to Amir al-Mu'minin, he said, 'She is a child.'
Then he ['Umar] met 'Abbas and asked him, 'What is wrong with me? Is there a problem with me?' 'Abbas asked, 'Why?' 'Umar replied, 'I asked your nephew for his daughter's hand in marriage, and he rejected me. Oh, I swear by Allah, I will fill the well of Zamzam with earth, I will destroy every honour that you have, and I will set up two witnesses to testify that he stole, that I may cut off his right hand.'
'Abbas thereupon came to 'Ali and informed him of what had transpired. He asked 'Ali to put the matter in his hands, and 'Ali complied." (Furu' al-Kafi, vol. 5 p. 347-348, Dar al-Adwa, Beirut 1992)

Reply one - other than condemning Umar, the tradition sheds no light on Umar marrying Umme Kalthum (as)

Afriki needs stronger spectacles for the tradition of al Kafi that he no doubt is advancing to prove Umar's esteemed status in marrying Umme Kalthum (as), does nothing for him, other than present him as liar who was willing to bring false allegations against an innocent man to gain some type of personal benefit. An individual who threaten to amputate the hand of a man who has committed no crime can never be deemed as just. Rather he is an oppressor. Had Afriki had an ounce of intelligence he would have never bothered to produce a reference that presents Umar in such a degrading manner.

If we scrutinise the tradition we see that key words that would have otherwise proven Afriki's case are missing. We do not see the words "UMME KALTHUM" "Nikah" and nor is there any clarification that Abbas was witness to this wedding. This reference only highlights Umar's actions, that he was prepared to bring a false allegation against Imam 'Ali (as) to get his own way. The tradition does not establish the marriage of Umar. In fact the tradition is so vague it does not even mention UMME KALTHUM by name, so on what basis has Afriki reached his conclusion?


Reply Two - You can only rely on evidence that supports your claim


The Ahl'ul Sunnah claim that Imam 'Ali (as) happily married his daughter to Umar. This tradition does not concur with such a claim, there is no evidence that Imam 'Ali (as) willingly married his daughter to Umar, this cannot not be surmised from the text, nor from interpreting its meaning. Ahl'ul Sunnah's argument cannot be proven from the text, nor logic since the tradition that Afriki relied on makes no reference to UMME KALTHUM binte Ali.


Reply Three - You can only cite evidence that you believe to be true


It is indeed incredible that Afriki has cited a reference that he does not accept. There is no way that he would accept that Imam 'Ali (as) rejected Umar's offer and then Umar threatened to bring false witnesses and have the hand of Imam 'Ali (as) amputated! If Afriki is citing evidence that he himself does not believe then why is he producing it as evidence to support his case?


Reply Four - Personal viewpoints do not constitute proof


Afriki (in light of this hadith) has deduced that this proves that Imam 'Ali (as) married his daughter Umme Kalthum (as) to Umar. We should point out that in the same way that Afriki's very own Nasibi Imam Ibn Taymeeya stated that the 'personal views' of Ayesha and Umar cannot constitute proof, - the personal views of Afriki or for that matter any Shi'a scholar cannot constitute proof, unless such comments are accompanied by clear unequivocal evidence. If the proof has been based on the 'personal opinions' - of a very vague tradition, then personal opinions have no weighting to the argument.


Reply Five - Examination of the Arabic destroys Afriki's claim that this hadith referred to 11-year-old Umme Kalthum binte Fatima (as)


If we examine the Arabic closely we will see that in reply to Umar's offer, Imam 'Ali (as) replied "ka la na Sabeeya". Afriki had defined this as 'She is a child.' In Arabic Sabtha is not just a child - it's a milk fed child (i.e. Is still breast fed). We should point out that Imam used exactly the same term in the tradition of Tabaqat Ibn Sa'd.

The term Sabeeya here would in effect deem marriage impossible since this refers to a milk fed child, how could Imam 'Ali (as) marry his daughter when she was STILL being suckled? Is this believable in terms of logic? The word definitely refers to an infant child that ofcourse infers one being weened on milk, and has been used by Allah (swt) in Surah Maryam verse 29 when referring to Hadhrath Esau (as):

But she pointed to the babe. They said: "How can we talk to one who is a (sabeeya) child in the cradle?"

Yusuf Ali translates the word as 'child in the cradle' and other English transliterations such as Pickthall and T.B. Irving have also translated Sabeeya in the same way.

The term Sabeeya here would in effect deem marriage impossible since this refers to a milk fed child, how could Imam 'Ali (as) marry his daughter when she was STILL being suckled? Is this believable in terms of logic? The word definitely refers to milk, and has been used by Allah (swt) in Surah Maryam

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Reply Six - Imam 'Ali (as) rejected Umar's offer

If the Nasibi are going to take issue against us with regards to these words in the traditions, namely Umar's comments to Abbas:

'I asked your nephew for his daughter's hand in marriage, and he rejected me'.

We should point that the term 'rejection' can also be found in Ahl'ul Sunnah texts. The Sahaba had pointed out to Umar that he had been rejected by Imam 'Ali (as) and you can see this in 'Asba fi tamheedh al Sahaba' Volume 14 page 468 - where the Sahaba said to Umar - 'Ali rejected you'. When this term appeared on the lips of the Sahaba (in Sunni texts) then our opponents have no right to raise objections against us. The word Nikah cannot be found in the whole narration, the only thing that is proven from the text is that Imam 'Ali (as) rejected Umar's proposal to marry his daughter.

Reply Seven - The tradition portrays Umar as an unjust liar
In the third portion of this reference Umar says:

"Oh, I swear by Allah, I will fill the well of Zamzam with earth, I will destroy every honour that you have, and I will set up two witnesses to testify that he stole, that I may cut off his right hand.'

There is no doubt that this potion shall cause immense pain to Afriki and his likes since it portrays the second khalifa as unjust. We would like to point out to Afriki that if he has presented this reference to 'prove' that this marriage took place, then he cannot just accept the portion that supposedly supports his claim. You have to accept the tradition in its entirety. If a defence lawyer in a court case is relying on a witness testimony of an event as proof, he will have to rely on his ENTIRE testimony - he can't take bits that he likes and discredit the bits that he does not. So tell us Afriki since you have presented this evidence as 'proof' to support you claim, does this mean that you (as the hadith states) accept that Umar was an unjust liar? If you do not then why are you citing this reference as evidence to prove your argument?

If anything, our assertion is that this evidence tallies up with the text of Ahl'ul Sunnah Tadhkira Khawwas page 181 Chapter 11 in which Sibt ibn Jauzi al Hanafi states that Abbas had asked that Imam 'Ali (as) marry his daughter as he "received unacceptable words from Umar". This was the unacceptable language that had been cited in al Kafi. These two traditions clearly tally up with one another, and in the same way that a mother seeks to cover up the faults of her daughter, Ibn Jauzi had sought to cast a veil over the words of the second khalifa towards Hadhrath Abbas.

Reply Eight - Afriki's claim cannot be proven from the text
In the fourth and final portion of this hadith, we read as follows:

'Abbas thereupon came to 'Ali and informed him of what had transpired. He asked 'Ali to put the matter in his hands, and 'Ali complied."

We would urge our readers to carefully read through this hadith from start through to its conclusion, does it inform us that Imam 'Ali (as) married his daughter Umme Kalthum to Umar? Proof of any argument can be determined from the words that are used, if the words are clear and a narration is complete. Now does this tradition cited by Afriki have a clear ending from where we can conclude what happened? Once Imam 'Ali (as) hands his daughter over to Abbas (ra) what happens next? The hadith does not state that Abbas then married the girl to Umar. There is no reference to any "Nikah" taking place between Umar and Umme Kalthum (as). Neither do we learn of a public Nikah with multiple attendees, nor a small private Nikah with Abbas present as Umme Kalthum's witness. If you are trying to convince your opponents of an argument - guesswork / assumptions can never be advanced as proof. So, based purely on the text of al Kafi, without an interpolation exactly what has Afriki proven from this tradition? Nothing from this al Kafi tradition points to a marriage taking place, so would like to ask this Nasibi 'how have you arrived at this conclusion?'

Reply nine - Historical precedent refutes Afriki's false claim
Imam of Ahl'ul Sunnah Allamah Shibli Numani in his authority work 'al Faruq" whilst discusing how best to eliminate doubts over the authenticity of any given event, states:

"It should at first be ascertained whether the event itself lies within the pale of possibility, for, if the event is not possible, the veracity of the narrator is useless. Ibn Khaldun has also pointed out that possibility in such instances does not signify logical possibility but that which is in accordance with the laws of Nature and Society"
al Faruq Volume 1 page 18

With this point in mind we should point out that in Sunan Nasai Volume 6 page 62 "Kitab Nikah" and Riyadh al Nadira Volume 2 page 128 we learn that that:

"Abu Bakr and Umar both made a proposal to marry Fatima, the daughter of Rasulullah (s), but he (s) stated that she was too young".
Riyadh al Nadira Volume 2 page 128

When Rasulullah (s) was not prepared to marry his own daughter to Umar on account that he was not her 'kuf' on account of her young age, this clearly referred to age gap between her and Umar, as she was not too young to marry Hadhrath 'Ali (as). With this in mind we should point out that UMME KALTHUM was the youngest child of Sayyida Fatima (as). This would have therefore meant a massive age gap between Umar and UMME KALTHUM. We also assert that Imam 'Ali (as) would have likewise rejected Umar due to the age gap, to do otherwise and accept the proposal would have contradicted the Sunnah of Rasulullah (s). Alhamdolillah, we the Shi'a do NOT believe that Imam 'Ali (as) would ever contravene a Sunnah / precedent that had been set by Rasulullah (s).

Reply ten - Ahl'ul Sunnah aqeedah requires two witnesses to a wedding
As proof we shall rely in the following authority texts of Ahl'ul Sunnah:

1.Al Hidayaa ma al dhur'ayaath, page 304 Kitab Nikah

2-Al Durrul Mukthar, Volume 2 page 2 Kitab Nikah

3-Fatawa Qadhi Khan, Volume 1 page 153 Kitab Nikah

4-Al Fiqh a'la madhaib al Raya Volume 4 page 28 Kitab Nikah

5-Taufa Ithna Ashari page 258

We read in Taufa Ithna Ashari page 258:

"The difference between the rules of Talaq and Nikah are that with a Nikah the necessary components are the declaration and two witnesses"

We read in Al Hidayaa ma al dhur'ayaath, page 304 Kitab Nikah:

"Without the presence of two witnesses a Muslim Nikah is not correct"


The Shi'a Madhab deems the presence of a witness and declaration to be a Sunnah
We are relying on the following Shi'a texts to support our assertion:

1-Sharh al Islam, Chapter Sharh Islam, Bab al Ahdah

2-Jawhur Al Ahkam Volume 2 page 29 "Kitab Nikah" (Tehran edition)

"The presence of two witnesses at a Nikah ceremony is mustahab (recommended), and their absence is makruh (not favourable). Imam 'Ali (as) stated that a Nikah should not be conducted when a guardian and witnesses are absent. Amonst the Shi'a, Abi Aqeel school and a group amongst Ahl'ul Sunnah have issued fatwas that the presence of witnesses to the Nikah is wajib"

In Sunni and Shi'a Fiqh the declaration and the presence of a witnesses is compulsory. Our challenge to the adherents of Ahl'ul Sunnah who claim Umar married UMME KALTHUM binte Fatima (as) is simple:

Produce us evidence that will shed light to the following:

1-When was the declaration for the suspicious Nikah made?

2-Who were the witnesses to the Nikah?


The Ahl'ul Sunnah will never be able to reply to these two questions, since the identity of the witnesses and the declaration can be located in any of their authoritative books, and it is on this basis that we assert that this entire event is a concoction.


Reply eleven - The al Kafi tradition does not support Afriki's claim

The al Kafi tradition that Afriki brought before the Shi'a to embarrass serves only as a slap in his face. UMME KALTHUM here refers to UMME KALTHUM binte Junth, and we would urge our opponents to examine our replies with an open mind. As we have stated Sabeeya refers to a milk fed child, a term that exists in al Kafi and Tabaqat Ibn Sa'd.

From examining the narration from start to end there is no reference to Imam 'Ali (as) referring to Umar as his son in law, nor is there any reference to a wedding ceremony. All that this reference proves is that Umar was an oppressor, an unjust liar who brought suffering to the Ahl'ul bayt (as). If Afriki by citing this 'proof' expects the Shi'a community to sit up and afford respect to Umar based on this tradition then we are afraid that his efforts have failed abysmally. We shall never deem an unjust person as an Imam, as to do so would contradict the Qur'an, wherein Hadhrath Ibrahim (as) had stipulated that Imamate not be given to the unjust.

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tradition 3- Humayd ibn Ziyad-Ibn Sama'ah-Muhammad ibn Ziyad-'Abdullah ibn Sinan-Mu'awiyah ibn 'Ammar-Imam Ja'far as-Sadiq:
-[Mu'awiyah ibn 'Ammar says:] I asked him about a woman whose husband died: Should she spend her 'iddah in her house, or where she wants to? He replied, "Where she wants to. When 'Umar died, 'Ali u came and took Umme kalthum Kalthum to his house." (Furu' al-Kafi, vol. 6 p. 117, Dar al-Adwa, Beirut 1992)

tradition 4- Muhammad ibn Yahya and others-Ahmad ibn Muhammad ibn Isa-al-Husayn ibn Sa'id-an-Nadr ibn Suwayd-Hisham ibn Salim-Sulayman ibn Khalid, who says:
-I asked Imam Ja'far as-Sadiq about the woman whose husband has died: Where should she spend her 'iddah? In her husband's house, or where she wants to? He said: "Where she wants to. When 'Umar died, 'Ali u came, took Umme kalthum Kalthum by the hand, and took her to his house." (Furu' al-Kafi, vol. 6 p. 117, Dar al-Adwa, Beirut 1992)
-------------------------
Afriki report:
al-Kulayni reports this narration from his teacher Humayd ibn Ziyad. This Humayd is graded by the Shi'i rijal critics as "'alim jalil al-qadr, wasi' al-'ilm, kathir at-tasnif, thiqah" (a learned scholar, of great status, wide knowledge, a prolific author, reliable) (Jami' ar-Ruwat, vol. 1 p. 284)

Answer: Interestingly is the fact that our great Shi'a scholar Allamah Hullee (ra) writing on this individual deemed him "Aam" (common) that in Shi'a circles means non Shi'a (Khulasathul al Kuwwal page 219). If Nasibi will take issue that a Sunni taught Kulayni then we shoiuld point out that your Imam Bukhari also had teachers that were Shi'a. The views of a non-Shi'a have no value to us.
--------------------------
Afriki: bn Sama'ah is properly known as al-Hasan ibn Muhammad ibn Sama'ah. He was one of the foremost Shi'i fuqaha of Kufah, and is described as "kathir al-hadith, faqihun thiqah" (a prolific narrator of hadith, a jurist, reliable). (Jami' ar-Ruwat, vol. 1 p. 225)

Answer:Our most authentic text of rijjal that would be our primary source does NOT concur with this. According to Rijjal al Kashi he (Hasan bin Muhammad bin Sama'ah) was:

"An unreliable adherent of the Wakfee madhab"
Rijjal Kashi page 293Followers of the Wakfee madhab have been condemned by the Shi'a Imams as Kaafir and Zindeeq, one can for example consult the words of Imam Reza (as) in Mukees ad'a raraya fi ilm al riwaya page 83

"An adherent of the wakfee al madhab is an individual opposed to the truth, should he remain on this deviant path until his die, his ultimate resting place shall be in Hell".These words of the Imam are similarly worded in Rijjal Maqqani Volume 1 page 378

---------------------------------
Afriki: Muhammad ibn Yahya and others-Ahmad ibn Muhammad ibn Isa-al-Husayn ibn Sa'id-an-Nadr ibn Suwayd-Hisham ibn Salim-Sulayman ibn Khalid

AnswerWe have already proven in Reply one that from the Shi'a texts of Rijjal that Hisham bin Salim who had a "al fasad aqeedah and believed that you physically see Allah (swt)" (Rijjal Kashi page 184). A narration by a man with views that diametrically oppose Shi'a aqeedah means that they are to be rejected.
-----------------------------------
AFRIKI: Sulayman ibn Khalid is mentioned as having been a student of Imam al-Baqir. His death is recorded to have caused Imam Ja'far extreme grief. He is universally acclaimed as "thiqah" (reliable). (Jami' ar-Ruwat, vol. 1 p. 378)

Answer:Many people were students of Imam Muhammad Baqir (as) including Sunni Imams such as Imam Abu Hanifa, this does not automatically make such a person reliable. If the Imam (as) was aggrieved by his death then it does not mean that it was because he deemed him to be a reliable narrator, grief could be for a number of reasons, do we not have friends that for example are Non Muslim? Are we not heartbroken when they die? Grief may simply have been on account of the cordial relations that existed between the two men. The text claims that Sulayman is universally acclaimed as "thiqah" (reliable). - but by whom? No elaboration is given as to WHICH Shi'a scholars graded him as thiqah. The reality is Sulayman ibn Khalid was an adherent of the Zaydiyya Madhab. In our Shi'a authority source 'Tanqeeyh al Maqaal Volume 1 page 57' with regards to Sulayman bin Khalid we learn that:

"Najashi and Tusi did not deem him to be reliable. Ibn Daud deemed him to be Daeef (weak)".

Reply two - The narration is not logical
The narration is incorrect in terms of logic since there exists no evidence that Umar left any widow (as we shall inshallah prove). If we find a narration where Rasulullah (s) had declared that two plus two equal five - will we deem it as Sahih? Would logic lead you to conclude that it was Sahih? We do not believe that a Prophet or Imam would ever say anything illogical, even if this can be attributed to a Sahih chain, we shall argue that the fault lies with narrator's recollection - and hence we shall automatically reject it? Now what we would like to know is where did UMME KALTHUM and her children go before and after the prescribed iddat period? We have no further information. Afriki asserts that the UMME KALTHUM that Imam 'Ali (as) brought home after Umar's death is the same UMME KALTHUM that:

[quote AFRIKI:After the martyrdom of 'Umar she was married to her cousin 'Awn ibn Ja'far, and after his death to his brother Muhammad ibn Ja'far. Ultimately she died while married to a third of the sons of Ja'far, namely 'Abdullah during the first half of the fourth decade after the Hijrah[/quote]

If the above events can be proven, and ALL the pieces of the puzzle come in place then this is indeed the same UMME KALTHUM daughter of Fatima (as) that Imam 'Ali (as) brought home after Umar died. If however all these events can be refuted, then we are left with just one UMME KALTHUM who Imam 'Ali (as) brought home, and we will then have to analyse history and determine who this UMME KALTHUM was that married Umar.

So let us begin the research into this area, and see how the Ahl'ul Sunnah record the further marriages of UMME KALTHUM binte Fatima (as). Unfortunately like chapter one, we quickly learn that the Ahl'ul Sunnah Ulema fabricated further lies to back up their false claim. Lies that are so derogatory that it makes the blood boil of anyone with the slightest shred of love for Imam 'Ali (as). We would like to ask these Nasibis 'What grudge do you have against Imam 'Ali (as) that led to your Ulema writing such lies against him and his children? We ask forgiveness before Allah (swt) for citing the next references, but our intention is sincere

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Di sini anda akan dapati percanggahan antara dua Ummu Kulthum. baca dengan teliti. ini sebahagian sahaja dan anda boleh dapati jawapan yg lebih padat di laman web berikut  http://www.answering-ansar.org/answers/umme_kulthum/en/chap11.php

Tadheeb al Ahkam Volume 2 page 380 Chapter Meeras:
"Imam Jafer Sadiq (as) said 'Umme Kalthum binte 'Ali and her son Zaid bin Umar both died at the same time. It was not possible to ascertain who had died first. They did not inherit off one another and their funeral prayers were read at the same time".

AFRIKI: So the rafidi (shia) admit that Umme Kalthum was married to Hadhrath Umar and that she and her son died on the same day. If you present this to a Shi'a they just look completely shocked, I wonder how these so called great debaters like Answering Ansar have to say to this reference?"

Reply One
Our opponents are fond of citing this tradition to prove that UMME KALTHUM binte 'Ali (as) was indeed Umar's wife. When these Nasibi are unable to find proof from the Qur'an and Sunnah, they try to advance this fragile claim as proof. We assert that all this is incorrect name application on the part of the narrator, if it was indeed binte 'Ali then we can advance clear evidence that destroys such a notion.

The foundation stone of the Tadheeb tradition and Afriki's claim is that UMME KALTHUM and her son Zaid both died at the same time. If this foundation is firm then the Ahl'ul Sunnah claim is proven, if it is weak then the entire argument falls apart, Afriki's claim and the Tadheeb tradition will mean nothing.
Reply two
Before performing an autopsy on this tradition we would urge Afriki to answer the following question that this tradition raise:
In which year did these deaths take place? (45 / 50 Hijri)
In which month did mother and son die? (e.g. Safar / Rajab)
What day did they die on (e.g. Thursday / Friday)
What time of day was it? (Day or night)
Where did they die? (eg. Madina, Makka)
How old was UMME KALTHUM at the time of her death?

This tradition of Tadheeb is completely silent of these facts, so we are left with no other choice but to consult the reputable texts of Ahl'ul Sunnah, to locate the year that mother and son allegedly died. If this tallies up with the same year that UMME KALTHUM binte Fatima died then Afriki and his stooges are victorious and all the Answering-Ansar team shall convert to the Sunni faith. If on the other hand we can establish that UMME KALTHUM daughter of Fatima (as) died 12 years after the death of UMME KALTHUM wife of Umar and her son then the claim of Afriki has fallen apart.

UMME KALTHUM and her son Zaid died before 50 Hijri whilst Imam Hasan (as) was still alive
For proof we shall rely on the following texts of Ahl'ul Sunnah:
1-Asad ul Ghaybah Volume 7 page 387 Dhikr UMME KALTHUM
2-Al Istiab Volume 4 page 469 Dhikr UMME KALTHUM
3-Zakhair al Akba page 170 Dhikr UMME KALTHUM
We are quoting from Zakhair al-Ukba:

"Umme kalthum and her son Zaid died at the same time. The funeral prayers were lead by Abdullah ibn Umar, Abdullah notified Hasan bin Ali".

This tradition locates Imam Hasan (as) at the funeral of UMME KALTHUM wife of Umar. She died in his lifetime. The Imam outlived his sister.

Imam Hasan (as) died in 49 / 50 Hijri


As proof we shall cite the following texts of Ahl'ul Sunnah:
Tareekh Khamees Volume 2 page 291
Zakhair al Akba page 141 Dhikr Hasan
Hayaath al Haywaan Volume 1 page 84 "Al Awaaz"
Al Fusul al Muhimma page 168 Dhikr Hasan
Tadkhira al Khawwas page 121 Dhikr Hasan
Al Maarif pag 92

For the sake of brevity we shall only cite Al Maarif page 92 and Tadkhira al Khawwas page 121 Dhikr Hasan:

"Hasan (ra) died in 49 / 50 Hijri)"

From here we have proven that Imam Hasan according to Ahl'ul Sunnah died in 49 or 50 Hijri. He attended the funeral of UMME KALTHUM wife of Umar - so they obviously died BEFORE 49 Hijri. Afriki concurs with this and states:Ultimately she died while married to a third of the sons of Ja'far, namely 'Abdullah during the first half of the fourth decade after the Hijrah
Answerapart when we learn that there is a consensus amongst Sunni and Shi'a historians alike that UMME KALTHUM binte Fatima (as) died after 61 Hijri, since she was present during the tragedy of Kerbala, eleven years AFTER the death of her brother Imam Hasan (as) in 50 Hijri! If the Tadheeb tradition contradicts Afriki's claim then it is down to doubt on the part of the narrator, who incorrectly assumed that UMME KALTHUM buried with her son was UMME KALTHUM daughter of 'Ali (as). This hadith contradicts history, and hence can be rejected:

Umme Kalthum binte Fatima (as) was alive after 61 Hijri
We are citing Ahl'ul Sunnah's authority work Akbar al Taweel page 228 "Dhikr Khurooj al Husayn":

"When night fell Husayn left Madina, accompanied by his two sisters Zeyneb and Umme Kalthum".

The is a complete consensus amongst the Shi'a Ulema that UMME KALTHUM binte Fatima (as) was present at the tragedy of Kerbala, and we have cited an Ahl'ul Sunnah work to prove this.

There is no doubt that UMME KALTHUM was the grand daughter of Rasulullah (s), as evidence we shall cite Ahl'ul Sunnah's authority work - Ya Nabi al Mawaddath by Shaykh Sulayman Qundoozi al Hanafi Volume 2 page 354:

"When Umme Kalthum arrived in Madina she began to cry and recited a eulogy:

'City of our father to not accept us, for we have come with broken hearts. Fatima Zahra the pain that you witnessed from your enemies is far less that the pain that we have witnessed. We are the daughters of Rasulullah (s) described as 'Yaseen' and 'Ta Ha' - we are mourning before our father, Our grandfather Rasulullah (s), the people killed our Husayn and did not care what Allah (swt) had thought'.

This eulogy recited by UMME KALTHUM upon her return to Madina, from Damascus clearly depicts that UMME KALTHUM was telling her grandfather of her suffering. If this was NOT UMME KALTHUM binte Fatima (as) then she would never had referred to Rasulullah (s) as her grandfather. Also worthy of note is proudly declaring the titles that had been bestowed on her grandfather, and her pride at being his blood relation. Her act of calling upon Sayyida Fatima (as) and Rasulullah (s) is clear proof that she was the natural daughter of Sayyida Fatima (as), not the daughter of another of another of Imam 'Ali (as)'s wives.


If this is not proof within itself, then allow us to also cite the writings of the darling of Ahl'ul Sunnah al Muhaddith Shah Abdul Aziz Dehlavi. He wrote "Sirush Shahadhathayn" in Persian, that was later published by his son Shah Salamathullah Dehlavi as 'Tahreer Shahadhathayn". The book dealt with the tragedy of Kerbala and its aftermath. On Page 79 (Luknow edition) we read:

"Yazeed asked the people 'Who is this woman?' The people replied 'It is Husayn's sister and Fatima's daughter Zeyneb. At that point Umme Kalthum became very distressed she fell on to the head of Husayn, and began to his head and teeth with such force that she fell unconscious. When she regained consciousness she supplicated against Yazeed and said 'Yazeed in the same that you inflicted suffering on us, you shall never witness ease, neither in this world nor the next'. Yazeed then asked 'Is this woman Husayn's sister?' The people replied 'This is Umme Kalthum, the daughter of Fatima Zahra".

We also read in Lughutal Hadees, page 36 - 37 by Hanafi scholar Waheeduz Zaman:

"Ume Kulthum, the daughter of Hazrat Ali, when reached Kufa, she said to Kufans (when they killed Imam Hussain[as]), 'Do you know that you killed and tore apart a piece of the Prophet's life? He was so dear to the Prophet, that He is in pain whilst in Barzakh.'..."

See Also:
1-Lisaan ul-Arab, Vol.2, page 176
2- Al-Nihayya Fi-Ghareebul Hadeeth, Vol.3, page 422

Sunni scholar Allamah Daulath Abadi in Hidayath al Sau'd page 259 had stated:

"Umme Kalthum the wife of Umar died at a young age in the house of Umar, she had no children".

This may indeed be the case but from the two references that we cited earlier that 55 year old Umme Kalthum binte 'Ali (as) was witness to the tragedy that befell her brother in Kerbala, she survived to tell the tale, and when brought before Yazeed in chains she spoke out against him.

lihat selanjutnya di laman web yg telah disertakan alamatnya dia atas.

billionaire

ulamak islam sendiri mencatitkan pelbagai pertentangan baik dari segi umur, tarikh kematian dan sebagainya. Untuk itu:

Taufa Ithna Ashari page 231, dari tulisan ulamak anda sendiri:  Al Muhaddith Shah Abdul Aziz Dehlavi:

"Evidence of an event being a lie can be proven if it has numerous contradictions"

akhirnya riwayat tentang perkahwinan itu mempunyai banyak pertenatangan antara satu sama lain.

1-Imam 'Ali (as) conducted the Nikah on his own
2-Abbas was witness to the Nikah
3-Banu Hashim were forced to agreeing to give Umme Kalthum in marriage
4-Banu Hashim happily married Umme Kalthum off
5-No children were born from the marriage.
6-Children were born from the marriage.
7-Zaid bin Umar had no children
8-Zaid bin Umar had children
9-Zaid bin Umar died a natural death
10-Zaid bin Umar was murdered
11-Zaid's mother died on the same day as Zaid
12-Zaid's mother survived him
13-Imam 'Ali (as) said that his daughter was under age
14-Imam 'Ali (as) said that his daughter was NOT under age
15-After Umar's death she married Awn bin Jaffer
16-Awn bin Jaffer died whilst she was still married to Umar
17-Umme Kalthum died during the Caliphate of Mu'awiya
18-Umme Kalthum was alive at Kerbala

We read in Nasehkul Tawareekh Volume 3 page 408:

"Umar bin Adheena asked Imam Jafer Sadiq (as) 'People claim that 'Ali married his daughter to such a person'. The Imam, who was until then sitting down, stood up and said angrily, "Whoever holds such a viewpoint is misled." Subhanallah! Was Imam 'Ali unable to free his daughter from their clutches? He could have stood between them and her to protect, they have fabricated a lie".

This in effect denies any claims / viewpoints that Imam 'Ali (as) married Umme Kalthum to Umar. Imam Jafer (as) made it clear that such a viewpoint was false. For us the word of the Imam (as) is final when he says that this marriage never took place then that is the end of the matter, the personal viewpoints of any Shi'a scholar automatically become null and void.

Whilst we could finish this article with Imam Jafer (as)'s clear words we would also like to cite the words of Muhammad Fadli bin Shaza bin Khaleel Nishapuri. He was a leading Shi'a authority of his time and had the benefit of sitting in the midst of Imam Reza (as), Imam Reza (as), Imam Naqi (as), Imam Taqi (as) and Imam al Askari (as). On this topic he stated categorically:

"People have assumed that Umar married Umme Kalthum binte Fatima, rather he married Umme Kalthum binte Jarweela Khuzeema"
Tareekh al Qum Shaykh Saduq, by Muhammad Nishapur page 193, published in Tehran
lihat juga jawapan terhadap tuduhan kepada Sheikh Mufid r.a di http://www.answering-ansar.org/answers/umme_kulthum/en/chap13.php
------------------------------------------------------------
sebagai tambahan dengar apa kata ulamak anda sendiri:
It should also be pointed out that Sunni scholars that have conducted research into this alleged marriage have also concluded that Zubayr ibn Bakkar perpetuated this lie.

Maulana Muhammad Inshallah and Muhammad Siddiq Chisti al Hanafi Badhyanvi in 'al Seerath al Makhthhoom fee Tahqeeq aqd Umme Kalthum' - a detailed study into this alleged marriage state in the preface:

'Readers should know that these narartions are all rubbish, if truth be known these traditions rleating to the marriage of Umme Kalthum have been invented the liar Zubayr ibn Bakkar who attribted this slander to Hadhrath Umar (ra) and also lied against 'Ali (ra)'.

billionaire

Sekali lagi:
Wahai Nahzalus, Mat Kampong, dan musuh2 mazhab Ahlul bait a.s dan para penyokongnya sekalian; wahai penyokong dirampasnya Fadak dari Puteri Nabi saaw pemuka wanita Syurga a.s;  dengan kisah Fadak ini, jelaslah kepada kita semua siapa yg menyokong Sayyidah Fathimah a.s dalam menuntut haknya dan siapa pula yg menyokong musuh2 Sayyidah Fathimah a.s.

dan soalan untuk anda semua wahai pencinta dan penyokong Muawiyyah, dan perampas Fadak:

1- Apakah pada pendapat anda, Sayyidah Fathimah a.s telah tersalah apabila menuntut haknya? Apakah anda mengatakan bahawa Sayyidah Fathimah a.s telah tersalah dan terkeliru apabila Allah melalui firmannya telah menyucikan beliau sesuci2nya? sekiranya beliau tidak bersalah, maka siapa yg bersalah?

2-Sekiranya benar para nabi tidak mewarisi diwarisi, lalu mengapa Sayyidah Fathimah menuntut haknya? sehinggakan ulamak anda sendiri menulis bahawa Fadak telah diserahkan oleh Rasulullah saaw kepada puterinya fathimah a.s apabila turun ayat "Dan berikanlah kepada keluarga-keluarga yg dekat akan haknya..." (17:26), Nabi (saaw) memanggil Fathimah (as) dan memberikan fadak kepadanya" (Sayuti, durr al-mantsur, IV, hlm.177; Ibnu hajar al-Haithami, majma' az-Zawaid, VII; Muttaqi hindi, dalam al-Kanzul ummal, III, hlm.439; al-Alusi, Ruhul maani, XV, hlm.62)

3-Apakah anda berfikiran yang Sayyidah Fathimah a.s dan Ahlul Bait a.s akan menentang pendapat Rasulullah saaw bapanya sendiri? Dengan menolak hadis "Kami para nabi tidak mewariskan" yg diriwayatkan oleh Abu Bakar, bukankah ini bermakna Sayyidah Fathimah a.s telah menolak hadis tersebut, dan ini menunjukkan bahawa Sayyidah fathimah a.s, Imam Ali a.s menolak hadis tersebut sebagai bersumber daripada Nabi saaw. Kerana itu Sayyidah Fathimah a.s mengatakan:

"Apakah hukum jahiliyyah yg mereka kehendaki, dan (hukum) siapakah yg lebih baik daripada (hukum) Allah bagi orang2 yg yakin?" (5:50)

Mustahil sayyidatina Fathimah a.s , Imam Ali a.s, Ummu Aiman r.a masih terus membangkang sekiranya mereka menganggap hadis riwayat abu Bakar itu benar!

4- apakah kesaksian Sayyidah Fathimah a.s tidak bernilai apa2 di mata anda dan para penyokong anda? Apakah kesaksian Amirul Mukminin Ali ibni Abi Thalib a.s dan juga Ummu Aiman Tidak bernilai apa2 pada pandangan mata Abu bakar?

"...Abu Bakar meminta fathimah mengajukan saksi tentang pemberian itu. Kerananya Imam Ali (a.s) dan Ummu Aiman memberikan kesaksian kepad Fathimah. Tetapi bukti itu tidak dipandang oleh Abu Bakar, dan tuntutan Fathimah a.s ditolak."

(al-Mustadrak, IV, hlm.63; Tabari, Jil.III, al-Istiab, Jil.IV; Usd al-Ghabah, JilV. Baca juga Baladzuri catatan mengenai pertikaian Fadak ini)

kini, pada hari ini, anda Mat Kampong, Nahzalus, dan para pengikut serta pecinta anda turut sama menolak hujjah2 sayyidatina Fathimah a.s dan Imam Ali a.s, sebagai Ahlul Bait a.s yg disucikan Allah sesuci2nya!

Dengan jujur, dan ikhlas, cuba lihat yg ini pula dan bandingkan:
Khuzaimah bin Tsabit al-Ansariy dianggap dalam Islam mempunyai dua kesaksian, kerana peribadinya yg tidak meragukan sehinggakan Nabi saaw memberikan penghormatan dengan panggilan kepadanya sebagai Dzush Syahadatain (yg kesaksiannya bernilai dua orang)

(Bukhari, IV, VI; Abu Dawud, Jil.3, hlm.308; Nasai, VII, hlm.302; Ahmad Ibnu Hanbal, Musnad, V; Istiab II; Usd al-Ghabah, Jil.2; al-Isabah, Jil. I; a;-Musannaf oleh ash-Shan'ani, VIII)

Abu Bakar memperkenankan Kesaksian seorang sahabat
"Diriwayatkan dari jabir Ibn Abdillah Ansari bahawa Rasulullah (saaw) telah berkata bahawa bilamana rampasan perang dari bahrain telah tiba maka baginda akan memberikan kepadanya (Jabir) ini dan itu dari harta itu. Ketika harta itu tiba, di masa Abu Bakar, ia pergi kepadanya dan Abu Bakar memaklumkan bahawa barangsiapa yang mempunyai tuntutan atas Rasulullah (saaw)atau kepada siapa beliau telah menjanjikan , hendaklah dia datang mengajukan tuntutannya. Maka saya pun pergi kepadanya dan mengatakan kepadanya bahawa Nabi saaw telah menjanjikan kepada saya anu dan anu dari harta rampasan perang dari Bahrain, yang atasnya, dia (Abu Bakar) memberikan kepada saya semua itu."

(al-Bukhari, Sahih, Jil.3, hlm.119-209, 236; jil.4, hlm.110; Jil.5, hlm.218; Muslim, Sahih, Jil VII, hlm.75-76; at-Tirmidzi, Jil.5, hlm.129; Ahmad Ibnu Hanbal, Musnad, Jil.3, hlm.307-308; Ibnu Saad, at-Thabaqat al-Kubra, Jil.2, bhg.2)

Sehinggakan para ulamak ASWJ seperti Ibnu Hajar Asqalani, dan Badruddin Mahmud ibnu Ahmad al-'Aini al-Hanafi menulis:

"Hadis ini mengantarkan kepada kesimpulan bahawa bukti oleh seorang sahabat sahabat Nabi (saaw) saja pun dapat diterima sebagai bukti yg penuh, walaupun demi untuk keuntungan dirinya sendiri, kerana Abu Bakar tidak meminta Jabir mengemukakan saksiuntuk membuktikan tuntutannya. (Fathul Bari syarah sahih Bukhari, Jil.V; Umdatul Qari fi Syarah Sahih Bukhari, XII, hlm.121)

Jawablah dengan ikhlas demi Allah! siapa yg double standard dalam penghakiman kes Fadak? Mengapa Abu Bakar menolak hujjah2 wanita terkemuka dunia? terkemuka di Akhirat? menolak hujjah saudara RasulNya? Menolak hujjah Imam Ali a.s? Sekiranya Khuzaimah dianggap peribadi yg terpercaya, apakah Imam Ali a.s sebagai seorang Ahlul Bait a.s kurang daripada itu?

Demi Allah! Ahlul Bait a.s adalah suci dari pengaruh duniawi. Masalah Fadak bukan masalah perebutan harta, tetapi anda harus melihatnya sebagai pembelaan hak orang2 yg dizalimi dan dianiaya. Hairan sekelompok manusia seperti Nahzalus, Mat Kampong dan konco2nya bermatian mencari kesalahan tuntutan Fadak. Yg menghairankan mengapa justeru orang yg menuntut haknya dipersalahkan sebaliknya orang yg merampas disokong!

Sesungguhnya sayyidah fathimah a.s adalah pembela Islam dan ummah. Betapa beliau tahu, pada hari pertama terampasnya hak rakyat teraniaya, maka sudah tentu akan bermunculan perampasan2 yg sama ke atas orang2 yg tidak berdaya. Sekiranya hak keluarga Rasulullah saaw turut dirampas, apakah anda fikir hak2 orang2 yg selain itu boleh terselamat? Ataupun benar seperti kata guru kepada Ibnu Abil Hadid:  Sheikh Jaafar Iskafi mengatakan Sekiranya abu Bakar membenarkan tuntutan Fadak diberikan kembali kepada Fathimah a.s, bermakna Fathimah a.s adalah benar dan abu Bakartidak dapat pula  menolak kebnaran Fathimah a.s sekiranya beliau menuntut jawatan khalifah buat suaminya pula.  

sekali lagi wahai penyokong perampasan hak Sayyidatina Fathimah a.s : Jawablah dengan ikhlas demi Allah! siapa yg double standard dalam penghakiman kes Fadak? Mengapa Abu Bakar menolak hujjah2 wanita terkemuka dunia? terkemuka di Akhirat? menolak hujjah saudara RasulNya? Menolak hujjah Imam Ali a.s? tetap[i menerima kesaksian jabir? Sekiranya Khuzaimah dianggap peribadi yg terpercaya, apakah Imam Ali a.s, sayyidatina Fathimah a.s dari Ahlul Bait a.s adalah lebih rendah dan kurang daripada itu (kesaksian Khuzaimah)?

[ Last edited by billionaire on 6-6-2003 at 12:33 PM ]

Originally posted by billionaire at 5-606-2003 21:03:
bill:  Kerana itu, agak menghairankan mengapa MK meninggalkan kata2 akhir Imam Jaafar a.s mengenai pewarisan ilmu itu “Lihatlah pada ilmu kamu, daripada siapakah kamu mengambilnya? Sesungguhnya pada kami Ahl al-Bait.”
...

Bill, adakah anda memikirkan dahulu implikasinya apabila membuat kenyataan diatas? Adakah anda terlalu keegoan?
Tidakkah anda terpikir, apakah konsep agama Islam dan kenapa Nabi Muhammad SAW diutuskan Allah SWT?

Adakah agama Islam yang diutuskan melalui Nabi Muhammad SAW kepunyaan mutlak Nabi Muhammad SAW dan keluarga beliau Ahl al-Bait?

Adakah Nabi Muhammad SAW memilih orang-orang tertentu sahaja untuk menyampaikan ajaran Islam?

Adakah umat Nabi Muhammad SAW hanya Ahl al-Bait?

Adakah sebilangan manusia dibumi ini berasal dari Adam dan Hawa?

Originally posted by billionaire at 5-606-2003 21:06:
dan kenyataan sayyidah fathimah tidak maksum adalah bertentangan dengan ayat al-Quran "Sesungguhnya Allah berkehendak menyucikan kalian wahai Ahlul Bait sesuci2nya" Dalam hal ini, nahzalus mengutamakan hadis dan fikirannya sendiri daripada al-Quran. Apabila ASWj berpendapat bahawa para Nabi boleh melakukan kesalahan, tetapi tidak bermaksud mereka tidak maksum; lalu mengapa pada pendapat anda apabila (naudzubillah) sayyidah Fathimah a.s tersilap lalu menghilangkan kemaksumannya? Kami pengikut mazhab ahlul Bait, kembali kepada al-Quran apabila terdapat kekeliruan sebagaimana saranan Allah agar kemusykilan dikembalikan kepada KitabNya. Di situ ayat 33 al Ahzab menerangkan kesucian Sayyidah Fathimah a.s sesuci sucinya lalu kami beriman kepadanya dan menolak sebarang keraguan terhadap peribadi sayyidah fathimah at-Thahirah a.s!...

Surah Al-Ahzaab, Ayat 33 bermaksud:
(Bahasa Melayu)
Dan hendaklah kamu tetap diam di rumah kamu serta janganlah kamu mendedahkan diri seperti yang dilakukan oleh orang-orang Jahiliah zaman dahulu dan dirikanlah sembahyang serta berilah zakat dan taatlah kamu kepada Allah dan RasulNya. Sesungguhnya Allah (perintahkan kamu dengan semuanya itu) hanyalah kerana hendak menghapuskan perkara-perkara yang mencemarkan diri kamu wahai "AhlulBait" dan hendak membersihkan kamu sebersih-bersihnya (dari segala perkara yang keji).

(Bahasa Indonesia)
dan hendaklah kamu tetap di rumahmu dan janganlah kamu berhias dan bertingkah laku seperti orang-orang Jahiliyah yang dahulu dan dirikanlah salat, tunaikanlah zakat dan taatilah Allah dan Rasul-Nya. Sesungguhnya Allah bermaksud hendak menghilangkan dosa dari kamu, hai ahlul bait dan membersihkan kamu sebersih-bersihnya.

(Bahasa Ingerris)
And stay quietly in your houses, and make not a dazzling display, like that of the former Times of Ignorance: and establish Regular Prayer, and give Regular Charity; and obey Allah and His Messenger. And Allah only wishes to remove all abomination from you, ye Members of the Family, and to make you pure and spotless.

Wahai Bill,
Ini hanya pemahaman saya yang serba kekurangan;
Contoh pada lojiknya, Jika sesuatu itu tidak kotor adakah ianya akan dibersihkan sebersih-bershihnya?

Begitu juga dengan sifat para Nabi yang maksum;
Contohnya Nabi Adam a.s., ada membuat kesalahan, tetapi adakah ianya masih berdosa? Maksudnya dosa mereka akan diampunkan olih Allah SWT setelah mereka bertaubat dan memohon keampunan dari Allah SWT yang Maha Pengaseh lagi Maha Penyayang. Begitu juga dengan Nabi Daud a.s., dengan panglima perangnya dan Nabi Muhammad SAW yang sedang berdakwah dan didatangi olih lelaki buta.

Olih itu;
Adakah Ahlul-Bait itu melebihi dari para Nabi dan Rasul?
Adakah mereka tidak membuat kesalahan langsung?

Bagi MK, didalam ayat itu Allah SWT telah memberi jaminan kepada Nabi Muhammad SAW bahawa Keluarga Baginda 'Ahlul-Bait' hendak dibersihkan mereka sebersih-bersihnya (dari segala perkara yang keji) jika mereka tidak melanggar syarat-syarat yang ditetapkan olih Allah SWT iaitu;
a) Mereka tidak mendedahkan diri seperti yang dilakukan oleh orang-orang Jahiliah zaman dahulu
b) Mereka mendirikan sembahyang
c) Mereka memberi zakat, dan
d) Mereka taat kepada Allah dan RasulNya.

Ayat ini juga memperingati umat Islam supaya mereka jangan melakukan segala perkara kej i dan tidak melanggar syarat-syarat yang dinyatakan dalam ayat tersebut, insya'allah mereka juga akan diampun dosa mereka olih Allah SWT.

Adakah ayat tersebut hanya untuk Ahlul Bait dan mereka tidak perlu mematuhi syarat-syarat yang tersebut dalam ayat diatas?

Sila beri penerangan lagi kerana munkin MK tersalah faham wahai Bill... Bill...

billionaire

Originally posted by Mat Kampong at 6-6-2003 04:30 PM:
Bill, adakah anda memikirkan dahulu implikasinya apabila membuat kenyataan diatas? Adakah anda terlalu keegoan?
Tidakkah anda terpikir, apakah konsep agama Islam dan kenapa Nabi Muhammad SAW diut ...

Maaf. Tersilap quote hadis. semoga anda memaafkan.  berikut adalah hadis tersebut secara penuh.
Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn 慖sa from Muhammad ibn Khalid from abu al-Bakhtari from Abu 慉bdallah (a.s.) who has said the following. "The scholars are the heirs of the prophets because the prophets did not leave any Dirham or Dinar, (units of money) as their legacy. What they left was certain pieces of their statements. Those who acquired anything of these pieces of their statements they have certainly gained a large share. You must be very careful, when acquiring such knowledge, to see from what kinds of people you receive them. Among us (the Ahlul Bayt, family of the holy Prophet s.a.) after every one there comes a just person who removes (and exposes) the forgeries of the exaggerators from it (knowledge), the infiltrated materials of the fallacious ones and the interpretations of the ignorant ones."

dan ini adalahs alah satu hadis yg dimuatkan di dalam kafi termasuk beberapa hadis lain yg tidak ada menyentuh mengenai pewarisan harta melainkan perbicaraan tentang kelebihan ilmu.

billionaire

Salam
Mat Kampong, bill telah memahami persoalan yang cuba anda disampaikan mengenai status  Ahlul Bait a.s. Melalui posting2 berikut, bill akan menjawab isi2 penting dari persoalan anda itu  di aantara persoalan2 mengenai:  Mengapa kami memuliakan mereka melebihi org lain. Mengapa kami mengutamakan mereka dalam mengambil ilmu2 agama kami; melebihi orang lain; sehingga pada akhirnya mengapa mereka kami utamakan mereka di atas org selainnya bagi menduduki kerusi kepimpinan selepas Rasulullah saaw.

Dan dengan ini, sekaligus diharapkan anda memahami apakah Ahlul Bait a.s akan melakukan kesalahan atau tidak. Sekiranya anda seorang yg berhati jujur, maka perhatikan ia dengan ikhlas, adil dan saksama.

HADIS TSAQALAIN 揔itabullah dan 慖trah Ahlul Bait

billionaire

3-        Ahmad Ibnu Hanbal dalam Musnadnya, jil.3, hlm.14, 17, 26 dan 59, terbitan Dar Shadir, Beirut, Lebanon.

Telah berkata kepada kami Abdullah, 揟elah berkata kepada kami Abi Tsana Abu an-Nadzar Tsana Muhammad, iaitu Ibnu Abi Talhah dari al-A抦asy, dari 慉thiyyah al-慤fi, dari Abu Said al-Khudri, dari Rasulullah saaw yang bersabda, 揂ku merasa segera akan dipanggil (oleh Allah) dan aku akan memenuhi panggilan itu. Aku tinggalkan padamu dua perkara yang amat berharga, iaitu Kitabullah Azza Wajalla dan 慖trahku (Kerabatku). Kitabullah, tali penghubung  antara langit dan bumi; dan 慽trahku, Ahlul Baitku. Dan sesungguhnya Allah Yang Maha Mengetahui telah berkata kepadaku bahawa keduanya tidak akan berpisah sehingga bertemu kembali denganku di Haudh. Oleh kerana itu, perhatikanlah bagaimana kamu memperlakukan keduanya itu.

billionaire

Bagi yang masih ragu2 tentang kesucian Ahlul Bait a.s dari sebarang dosa, (seperti para penyokong perampasan Fadak umpama Mat Kampong, Nahzalus, Paler Kembang dan lain2), masih belum jelaskah bagi anda semua akan sabit kesucian peribadi2 suci ini?

Apakah anda berfikir bahawa Ahlul bait akan melakukan kesalahan apabila Allah telah menyucikan mereka dalam KitabNya dan Rasulullah saaw telah memadankan mereka dengan Kitabullah? Sekiranya mereka boleh melakukan kesilapan dan kekurangan, lalu mengapa Rasulullah saaw menjamin bahawa Al-Quran dan Ahlul Bait tidak akan pernah berpisah? Apabila al-Quran tidak akan pernah disentuh kebatilan, maka Ahlul Bait juga sebagai kembarnya yg tidak akan pernah berpisah pasti tidak akan pernah disentuh kebatilan juga. Sekiranya al-Quran itu dijamin oleh Allah akan kesuciannya, maka Ahlul Bait juga memiliki darjat yang sama.

Melakukan kesalahan bermakna Ahlul Bait a.s tidak lagi bersama al-Quran dan sekaligus berpisah darinya; maka hal ini adalah mustahil dengan adanya petunjuk jelas dari al-Quran dan hadis Tsaqalain.

nahzaluz

Assalamualaikum untuk semua :bg:

Nampaknya perbincangan kita ini semakin hangat semula. Alhamdulillah, semoga kebenaran akan terserlah dan kebatilan akan terhapus. Semoga beberapa silapfaham dalam beragama akan dapat diperbetulkan. Semoga kes yang berlaku sejurus selepas kewafatan Rasulullah (di kalangan mereka yang banyak jasanya kepada kita, yang telah memperjuangkan Islam bersama-sama Rasulullah, dan sebahagian dari mereka telah dijanjikan Syurga) yang sebenarnya telah selesai, akan kita fahami dan menerimanya dengan baik tanpa perasaan dendam dsbnya. Semoga kita dapat menilai pegangan, manhaj dan pendekatan ulama' ASWJ dalam meriwayat kes-kes yang berlaku di kalangan para sahabat dan juga peristiwa-peristiwa sejarah dan membandingkannya dengan pegangan, manhaj dan pendekatan ulama' Syiah dalam menggarap sesuatu isu.

Semoga Allah menunjukkan kita jalan yang lurus, jalan orang-orang yang Dia beri nikmat ke atas mereka dari kalangan para Nabi, al-Siddiqin (Abu Bakar?), al-Syuhada'(Umar, Uthman, Ali yang semuanya mati dibunuh?) dan al-Salihin (ulama'-ulama' yang mengikut mereka?).

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Respon awal saya terhadap jawapan atau komen bill ialah:

1. Anda melihat bahawa kami seperti anda, dari sudut apabila kami bersetuju dengan seseorang, maka lawannya itu kami mesti benci, benci dan benci, seterusnya menafikan kesemua kelebihannya, bahkan boleh melaknatnya, dan boleh mengkafirkannya. Tiada satupun kelebihannya yang perlu kita sebut. Bahkan apabila kita menyebutnya, hendaklah perkara buruk sahaja yang kita sebut.
Adakah kami seperti anda? Adakah manhaj kami dalam beragama seperti anda? Tidak sama sekali! Cuba berikan saya nama satu kitab karangan ulama' anda yang menyatakan kelebihan S. Abu Bakar, S. Umar dan S. Uthman serta jasanya kepada Islam! Cuba senaraikan buku karangan ASWJ yang merekodkan kelebihan AB!

Manhaj kami ialah kami melihat kes fadak adalah kes ijtihad. Kami mengatakan bahawa Abu Bakar benar di dalam kes ini kerana hadis sahih tersebut, bukan kerana ayat Tathir, bukan kerana ayat Mubahalah. Ini kes harta pusaka Nabi! ... tetapi Syiah memutar-mutar isu dan akhirnya akan balik kepada ayat-ayat ini kerana mereka merasakan dengan ayat ini sahaja maka akan terbatallah segala hujah ASWJ. Sebab itu saya kata, percanggahan ini sebenarnya berbalik kepada point maksum yang difahami oleh Syiah berasaskan ayat al-Tathir. Itu saja. Saya mengatakan begitu kerana saya ada terbaca di dalam kitab Ilal al-Tasyri' oleh al-Syeikh al-Saduq (Bab kenapa Ali digelar oleh Nabi sebagai Abu Turab, 1/155-157), beliau pada mulanya menyebut dua hadis yang menyatakan antara Ali dan Fatimah berlaku sesuatu, kemudian Rasulullah, ketika baginda mendatangi mereka, di luar rumah Rasulullah mendapati Ali pada tubuhnya ada debu pasir, kemudian dengan sebab itu ia dipanggil Abu Turab, iaitu Ayah debu. Kemudian al-Syeikh al-Saduq menolak hadis ini, bukan kerana perawinya, tetapi kerana ia bercanggah dengan kedudukan Ali sebagai Sayyidul Wasiyyin dan Fatimah sebagai Sayyidah Nisa' al-Alamin. Beliau berkeyakinan bahawa di antara mereka suami isteri tidak akan sama sekali berlaku salahfaham. Inilah pointnya. Semata-mata kerana ia bercanggah dengan point maksum fahaman mereka maka hadis itu boleh ditolak. Adakah itu juga manhaj penilaian hadis pegangan anda wahai Bill?
Cuba tengok seterusnya kenapa al-Syeikh al-Saduq menerima hadis selepas itu sebagai dalil kenapa Ali digelar Abu Turab. Hadisnya ialah yang diriwayatkan dari Ibn Abbas, beliau berkata: Kerana Ali adalah Tuan Bumi ini, hujjah Allah atas penduduknya selepas Rasulullah, dan dengannya (Ali) kekalnya (bumi) dan kepadanya ketenangannya (bumi). Sesungguhnya aku telah mendengar Rasulullah s.a.w bersabda: Sesungguhnya apabila berlakunya hari Qiamat dan apabila orang kafir melihat pahala, kedudukan yang tinggi dan kemulian yang disediakan oleh Allah kepada Syiah Ali, mereka berkata: يا ليتني كنت ترابا (Alangkah ruginya aku dulu tidak menjadi Syiah Ali). Ini berdasarkan firman Allah:
ويقول الكافر يا ليتني كنت ترابا.

Anda dan netters semua boleh menilainya sendiri....:re:

2. Anda begitu galak melabelkan kami sebagai kem pembenci AB dan penyokong Yazid dan S. Muawiyah. Anda sekali lagi melihat kami ini seperti anda, menyokong satu pihak dan membenci pihak yang berselisih pendapat dengan mereka. Inilah anda, mengganggap orang lain itu seperti anda. Anda begitu galak menukilkan dari sumber-sumber ASWJ tentang isu-isu yang anda mainkan di forum ini, kenapa anda tidak tolong nukilkan apa kata mereka tentang S. Muawiyah dan anaknya Yazid? Tolong nukilkan dari sumber mana dan jangan lupa nyatakan pendirian ulama' ASWJ  dalam kes-kes yang melibatkan beliau, anaknya, S. Ali dan S. Hasan dan S. Husin, sebelum anda terus melabelkan kami sebagai penentang AB dan menyokong S. Muawiyah dan anaknya!

3. Di dalam muqaddimah saya ttg kes Fadak, saya sengaja memuatkan satu hadis dari Aisyah dalam sahih Bukhari yang menceritakan ttg kes Fadak di permulaannya dan peristiwa baiah S. Ali terhadap S. Abu Bakar di akhirnya. Kenapa? Kerana saya nak tengok bagaimana bill mengulas hadis tersebut. Cuba netters semua tengok dalam ulasannya tentang baiah S. Ali. Kenapa tiba-tiba mesongkannya kepada point ijma' sahabat? Kenapa tidak dikaitkan dengan hadis yang selalu anda ulang-ulang yang menyatakan bahawa kebenaran itu sentiasa bersama S. Ali di mana sahaja beliau berada. Nah, sekarang beliau telah membaiah S. Abu Bakar. Ini bermakna kebenaran sudah berada di pihak S. Abu Bakar kerana orang yang ditathirkan telah memberi baiah dan mengiktiraf kekhalifahan S. Abu Bakar selepas Rasulullah. Ini maknanya kes tu dah selesai. Ya, apa yang berlaku di kalangan para sahabat sememangnya sudah selesai. Tetapi dukacitanya, tiba-tiba datang dua tiga orang muslim Melayu anak Malaysia selepas Merdeka yang mendakwa sebagai pengkaji (yang dah khatam ASWJ ke? :re mendakwa bla bla bla.... menimbulkan kekeliruan (yang didakwanya sebagai kebenaran ) di kalangan netters, atas dasar berfikiran terbuka dan ikhlaskan pandangan....

Inilah tanggapan awal saya terhadap point anda wahai bill.

Wassalam ;)

nahzaluz

Nama kitab dan pengarang yang sebenarnya Syiah tetapi didakwa ASWJ

Saya melihat bill begitu galak menyebut beberapa kitab dan kemudiannya mendakwa ia dikarang oleh ASWJ. Sekarang mari kita tengok siapa sebenarnya pengarang tersebut, Syiah atau ASWJ?

1. Ali bin al-Hasan al-Mas'udi - Muruj al-Zahab

- al-Sayyid Bahrul Ulum di dalam kitabnya al-Fawa'id al-Rijaliyyah (4/150): ...dan di antara mereka al-Syeikh al-Fadil al-Syi'ie Ali bin al-Husain bin Ali al-Mas'udi, pengarang kitab Muruj al-Zahab.
- al-Allamah al-Hilli (Khalasatul aqwal: 186): Ali bin al-Husain bin Ali al-Mas'udi, Abul Hasan al-Huzali, pengarang beberapa buah kitab ttg al-Imamah dan sebagainya, antaranya kitab Ithbat al-wasiyyat li Ali bin Abi Talib alaihissalam. Beliau ialah pengarang kitab Muruj al-Zahab.
- Tengok juga Naqd al-Rijal oleh al-Tafrisi (3/252), Amalul Amil oleh al-Hurru al-Amili (2/180) dan Hadiyyatul Arifin oleh Ismail Basha al-Baghdadi (1/679).

2. Al-Ya'kubi, Ahmad bin Abi Yaakub Ishaq bin Jaafar bin Wahab bin Wadih.

Penulis Abbasiyyah yang digelar Ibn Wadih dan terkenal dengan panggilan al-Ya'kubi, yang meninggal pada tahun 284H. Beliau adalah pengarang kitab al-Buldan. Di dalam kitab Mu'jam al-Buldan menyatakan bahawa Ibn Wadih adalah seorang Syiah. Di sebut di dalam kitab Iktifa' al-Qunu' bahawa al-Ya'kubi condong kepada al-Tasyayyu' (Syiah), bukan al-Sunniyyah (ASWJ). [Lihat Kitab al-Zari'ah ila tasanif al-Syiah 3/296]

3. al-Kanji al-Syafie.(bill pernah menulisnya sebagai Ganji Shaf'ie)

- al-Muhaqqiq al-Syeikh Mahdi Hamad al-Fatlawi berkata: beliau ialah al-Hafiz Abu Abdullah Fakhruddin Muhammad bin Yusof bin Muhammad al-Naufali al-Quraisyhi al-Kanji al-Syafie... mati dibunuh pada tahun 658H di dalam Jami' al-Amawi kerana condongnya beliau kepada Syiah. Antara buku karangan beliau ialah al-Bayan fi akhbar Sahibuzzaman.

4. al-Qanzuri al-Hanafi, pengarang kitab Yanabi' al-Mawaddah.

Sesiapa yang membaca kitab ini dengan sendirinya akan mengetahui bahawa pengarangnya adalah Syiah Imamiyah Ithna 'Asyariyyah. Sila lihat kitab al-Zari'ah ila tasanif al-Syiah (25/290) di mana pengarangnya memasukkan kitab ini dalam himpunan kitab-kitab Syiah. Jadi netters jgn tertipu dengan nisbah al-Hanafi, sebagaimana al-Syafie di atas.

5. Ibrahim bin Muhammad al-Hamawi al-Juwaini, pengarang kitab Faraid al-Simtain.

- beliau sebenarnya anak murid kepada Ibn al-Muttahir al-Hilli dan Nasiruddin al-Tusi, dua orang ulama' Syiah yang termasyhur (lihat al-Karki, Jami' al-Maqasid 1/20, Mausu'ah mu'allifi al-Imamah 1/379).

Adakah mereka semua ini ASWJ?

Jadi jelaslah bahawa sebenarnya bill mengambil dari sumber Syiah, bukannya sumber ASWJ. Ini adalah bentuk kekeliruan yang cuba ditimbulkan.

Wassalam.