Thursday, September 28, 2006

Khalifah Allah

Elhamdulillah, udah lapan jam sakit, inilah anak sulung kami, Ali Taqi.

Ini wajah suami gue, lelah menanti, kanda Jawad yang amat gue kasihi. Aduh papa lelah menanti...

Tarawih? Oh Kerja Sia-sia Deh

The lies, innovations & conjectures behind Tarawih

Praying 'Nawafil Salah' is a very virtuous act in Islam (especially during Ramadhan).

But 'Tarawih' (which is 8 or 20 Rakah Salat after Isha عشاء Prayer and is offered by Ahle Sunnah brothers as well as Nasibies/Wahabies) does not fall into the category of this virtuous act due to the Evils and Innovations attached to it.

We will stay short, but still very comprehensive. Insha-Allah.

1st Evil Innovation: A lie upon Rasool (saww) that Tarawih was his Sunnah

It is a lie upon Rasool (saw) that Tarawih was his Sunnah. It is falsely claimed that:

Rasool (saw) offered Tarawih for 3 Nights.

But then he stopped while he feared that Tarawih might become obligatory upon Ummah.

Answer: Rasool offered Tahajjud during those 3 nights and not Tarawih

Please note:

Tarawih is 20 or 8 Rakah prayer after Isha عشاء Prayer

But Rasool (saww) not even a Single time in his life offered any such 20 or 8 Rakah Salah after Isha عشاء prayer.

What Rasool (saww) offered for 3 nights, was only and only TAHAJJUD Prayer (which starts after Midnight).

For proof, see the following hadith, where it is particularly mentioned that Rasool (saww) came for prayer only after the “Middle of Night”.

Narrated 'Urwa:
That he was informed by 'Aisha, "Allah's Apostle went out in the MIDDLE OF NIGHT(i.e. For Tahajjud) and prayed in the mosque and some men prayed behind him. In the morning, the people spoke about it and then a large number of them gathered and prayed behind him (on the second night). In the next morning the people again talked about it and on the third night the mosque was full with a large number of people. Allah's Apostle came out and the people prayed behind him. On the fourth night the Mosque was overwhelmed with people and could not accommodate them, but the Prophet came out (only) for the Morning Prayer.
Sahih Bukhari, Volume 3, Book 32, Number 229

Therefore, people must stop lying upon Rasool (saw) that he prayed such 8 or 20 Rakah Salah after Isha Prayer and thus it is his Sunnah.

1st challenge

Those who claim such absurdities may prove to us that the present day Tarawih (i.e. Praying 8 or 20 Rakah Salat after Isha Prayer) was ever practiced by Rasool Allah (saww).

Note: Some blind ignorant people (including Mufties of Saudia) have nowadays started claiming that “Qiyamul Lail قیام الیل “(i.e. Tahajjud) and Tarawih after Isha Prayer are the same thing. We will deal with this later on. Insha-Allah.

2nd Evil Innovation: Praying Tarawih in Congregation (Jama’ah) in Mosque

Ahle Sunnah brothers (as well as Nasibies/Wahabies) claim that Rasool (saww) stopped the so called Tarawih Prayer (First) in Congregation and (Second) in Mosque, while he feared it to become obligatory upon Ummah. And while Rasool (saw) already passed away, therefore it can no more become compulsory for Ummah.

Answer: Offering Nawafil at home is Sunnat-e-Muwakkidah

Again, this is half Truth and half Lie. The defenders of Tarawih are concentrating on “Non-Related” part of speech of Rasool (saw), while completely neglecting the “Related One” and most important part of his Saying.

Here is the complete speech of Rasool (saw):

Narrated Zaid bin Thabit:
Allah's Apostle made a small room (with a palm leaf mat). Allah's Apostle came out (of his house) and prayed in it. Some men came and joined him in his prayer. Then again the next night they came for the prayer, but Allah's Apostle delayed and did not come out to them. So they raised their voices and knocked the door with small stones (to draw his attention). He came out to them in a state of ANGER, saying, "You are still insisting (on your deed, i.e. Tarawih prayer in the mosque) that I thought that this prayer (Tarawih) might become obligatory on you. So you people, offer this prayer (i.e. Tahajjud or the so called Tarawih) at your homes, for the best prayer of a person is the one which he offers at home, except the compulsory (congregational) prayer."
Sahih Bukhari, Volume 8, Book 73, Number 134

Thus Rasool (saw) particularly/specifically referred to this Tahajjud (or the so called Tarawih) Prayer, and told:

Offer this Tahajjud (or so called Tarawih) prayer at your homes.

And at homes too, pray them individually (i.e. don’t start making Jamah (i.e. Congregation) at homes.

Offering these Nawafil individually at homes is better than Mosque till Qiyammah (and is irrelative of Rasool (saww) being alive or dead)

Therefore, it is Sunnat-e-Muwakkidah (i.e. Very Strongly Recommended) to pray Nawafil at homes, while praying this so called Tarawih is directly against this Strong Recommendation of Rasool (saw).

Side Comment: It is not allowed to pray Nawafil in Congregation (Jammah)

In the Sharia of Islam, it is not allowed to pray any kind of Nawafil in Congregation.

The Defenders of Tarawih deny it and object why then Rasool (saw) offered the Nawafil of Tahajjud (which is also known as Qiyam-ul-Lail) in congregation for the 3 nights?

The answer is, Rasool (saw) didn't offer any non-compulsory Nafl prayer during those 3 nights, but it was a compulsory prayer which he offered, and only due to this he allowed people to join behind him in congregation.

Qiyyam-ul-Lail was made compulsory Only for Rasool (saw) by Allah (swt). Allah says in Quran:

وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا

[Shakir 17:79] And during a part of the night, pray Tahajjud beyond what is incumbent on you; maybe your Lord will raise you to a position of great glory.

Therefore, Rasool (saw) was only offering the Compulsory Prayer with Niyyah of “Fardh” فرض , and when people joined behind him, they only followed the Niyyah of Imam.

Hence, it is wrong to say that Rasool (saw) made the Jamma’ah for any Nafl Prayer during his whole life.

2nd challenge

Rasool (saww) specifically and particularly wanted (and strongly recommended) about this Tahajjud (or so called Tarawih) prayer to be offered at homes.

Prove us that:

This strong Recommendation of Rasool (saww) is abrogated after his death.

Praying it in congregation (and that too in mosques) is better than praying it individually at homes.

3rd Evil of Tarawih: It has ended one Highly Recommended Sunnah of Rasool (saw) (i.e. Sunnat-e-Muwakkidah)

Yes, Tarawih is done against the Strong Recommendation of Rasool (saw) of praying Nawfil at homes till Qiyyammah.

According to sayings of Rasool (saw), one sign of Biddah (Evil Misguided Innovation) is this that people stop acting upon one similar Sunnah of Rasool. Therefore Prophet (saw) said:

When one nation innovates some thing, then one Sunnah of same kind is disappeared.
Mishkaat, page 31, Urdu Edition

3rd Challenge

This is an ample proof of Tarawih to be among one of Evil Misguided Innovations, otherwise it is a challenge to prove otherwise.

4th Evil: Tarawih vs “Sahaba Worship”

Yes, present form of Tarawih has nothing to do with Sunnah of Rasool (saw), and it is based only and only upon the disease of “Sahaba Worship” and is done only for this reason that Umar Ibn Khattab introduced it (against the Recommendation of Rasool (saw)).

Narrated Abu Huraira:
Ibn Shihab (a sub-narrator) said, "Allah's Apostle died and the people continued observing that (i.e. Nawafil offered individually, not in congregation), and it remained as it was during the Caliphate of Abu Bakr and in the early days of 'Umar's Caliphate." 'Abdur Rahman bin 'Abdul Qari said, "I went out in the company of 'Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, 'Umar said, 'in my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)'. So, he made up his mind to congregate them behind Ubai bin Ka'b. Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked, 'what an excellent Bid'a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night(Tahajjut).
Sahih Bukhari, Volume 3, Book 32, Number 227

Mawlana Waheeduz Zaman (A famous Sunni Scholar in Indian-Subcontinent who wrote commentry of Bukhari) writes after this hadith:

"From this words of Hadhrat Umar (i.e. what a good Innovation), it becomes clear that he he himself not joined that prayer. Perhaps Hadhrat Umar thought that Nafl prayers are better at home and at the last part of night. Muhammad bin Nasr Marozy محمد بن نصر مروزی narrated that Ibn Abbas said that he was with Hadhrat Umar that people started making noises. Upon this Hadhrat Umar inquired what was that. Others told him that people are going back after offering Tarawih. Hearing this, Hadhrt Umar said: "The night that has been left, is better that what has passed away".

Note: Ahle Sunnah brothers (as well as Nasibies/Wahabies) claim that:

It is allowed to pray Nawafil in Congregation in Mosque (as Sahaba were praying in small groups in congregation in above mentioned hadith)

Therefore, Hadhrat Umar didn't start an entirely new Innovation, but his action was based upon the prior actions of those Sahaba, who were praying Nawafil in Small groups of congregation in the mosque.

And our reply is:

Indeed Umar Bin Khattab was not the first person who initiated this Bidah. But the first ones, who innovated, were those Sahaba, who started praying in small groups against the clear and strong Recommendation of Rasool (saw) to offer Nawafil at homes individually.

It is sickness of mind to legalize the Biddah of Umar Ibn Khattab, while it is based on previous Innovation of some other Sahaba.

As Caliph, it was obligatory upon Umar Ibn Khattab to stop those people (who were praying even in small groups in congregation) from this Biddah. But instead of this, he fully supported this Biddah and publicized it.

Earlier many people followed the Sunnah of Rasool (saw) and indeed prayed individually, but after the support of Umar Ibn Khattab for this Biddah, the real Sunnah of Rasool (saw) totally disappeared from the society.

5th Evil of Tarawih: It has stopped many people from praying the Real Tahajjud Prayer

Once again look at this part of above mentioned hadith:

...On that, 'Umar remarked, 'what an excellent Bid'a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night(Tahajjud).
Sahih Bukhari, Volume 3, Book 32, Number 227

Now the real Sunnat-e-Muwakkidah (highly Recommended Sunnah) is to pray Tahajjud, but people (out of their disease of Umar Worship... in name of “Seerat-e-Sheikhain) preferred this Evil Misguided Innovation of Tarawih upon the Tahajjud Prayer.

You can see it for yourself that people are running for “Tarawih Prayers” (as if their fast doesn't complete without this), but keep on sleeping at times of Tahajjud.

And sole reason behind this is nothing more than the disease of “Sahaba Worship”.

6th Evil of Tarawih: The Misguided Innovated Fatwas of 4 Fiqhs of Ahle Sunnah about Congregation of Tarawih.

As proved earlier, Rasool (saw) never prayed any 8 or 20 Rakah prayer after Isha Prayers (neither individually, nor in congregation).

Now let us look upon edicts of 4 Aima of Ahle Sunnah upon the Congregation of Tarawih.

Hanafi Fiqh

Al-Durre Mukhtar, vol 1, page 659:

Offering Tarawih (in Jammah) is unanimously (Ijma) Sunnat-e-Mua'akida and it is not allowed to neglect it.

Fatawa Alamgiri, vol 1, page 116:

It is Sunnat-e-Kiffaya to offer the Tarawih Prayer in Congregation (Jammah). If all the people of Masjid and community don't offer it then all of them are Sinners.

Note: People didn't offer Tarawih during times of Rasool (saw) and Hadhrat Abu Bakr... Are those people also Sinners?

Fatawa Alamgiri, vol 1, page 116:

If people have offered Tarawih, then they want to offer it the 2nd time then they are not allowed to do it in congregation.

Note: Can the terrorists of Sipah Sahaba tell us if it was Rasool Allah (saww), who declared it Haram to offer Tarawih 2nd time in congregation? And if it was not Rasool (saww), then who is that person who is making things Haram in Islamic Sharia?

Al-Durre Mukhtar, vol 1, page 662:

It is Sunnat-e-Mua'akida to complete the Quran once in Tarawih. Completing it twice has "Fadhilah" (better) and completing it thrice is "Afdhal" (best). This Sunnah should not be neglected due to the laziness of people.

Note: Rasool Allah (saww) never completed any Quran (once or twice or thrice) during any 8/20 Rakah prayer after Isha, then how has this staircase of virtues developed?

Shafai & Hambali Fiq'hs

They declare the Jama'at an obligatory Sunnah for all i.e. leaving without any reason is a sin.

Our Comments: No comments from our side. But comments by Sunni Brothers are to be welcomed.

Maliki Fiq'h

They consider the Jama'at as Mustahab i.e. better, but not an obligatory Sunnah.

Our Comments:

This is again a bidah i.e. Prophetic Instructions were that it is Mustahab to offer Tahajjud at home. And if still people want to go against the Prophet Instruction and want to declare it Mustahab in Jammah, then it's their own fate.

Some more Challenges about Tarawih (only for Wahabi/Nasibies i.e. Not for Ahle Sunnah brothers)

Following Challenges are only for Wahabies/Salafies who have different definition of Biddah from us (Shias) and our Ahle Sunnah brothers.

The definition of Biddah according to Salafies is that any new action, which was not been revealed by Allah (swt), and was later invented by people themselves, comes under category of misguided innovation.

Therefore, we invite them to accept the following Challenges.

4th Challenge: How come Wahabies pray Tarawih for 30 Nights of Ramadhan in congregation?

Rasool (saw) offered Tahajjud (or so called Tarawih) in Congregation for only and only 3 Nights of Ramadhan. How come you extended this Sunnah of 3 nights to whole 30 nights of Ramadhan?

Moreover, tell us the reason why have you extended it only to 30 nights of Ramadhan, and why not you to 365 days of whole year? (i.e. Did Rasool (saw) ever tell you that this Congregational Tarawih prayer is allowed only in Ramadhan and Haram in remaining months?)

Note: This extension to 30 days has nothing to do with Rasool (saw), but Umar Ibn Khattab did it according to his “Qiyyas”, and Salafies are only following this “Qiyyas” today.

5th Challenge: Salafi Sunnah of Completing Whole Qur'an during "Tarawih"

Another very important question for Salafies(Wahabies), which they never answer.

Please show us that:

Rasool (saww) ever completed whole Quran in this form of Congregational Prayer during 30 nights of Ramadhan.

If not, then prove to us that Rasool (saww) ever ordered us to do so (in congregational form) after his death.

These Salafies are the same people who cry out loudly that we (Shia) have made it a regular practice (i.e. Biddah) to say Darood before Adhan. But when they themselves made a regular practice of completing Quran during Congregational Tarawih, then it is fine. Double Standards?

Note: Neither Allah, nor Rasool (saww) ever ordered (or recommended) to recite whole Quran during Congregational prayers during 30 nights of Ramadhan. Contrary to this, Allah (swt) recommended to read so much Quran as it is easy.

[Shakir 73:20] Surely your Lord knows that you pass in prayer nearly two-thirds of the night, and (sometimes) half of it, and (sometimes) a third of it, and (also) a party of those with you; and Allah measures the night and the day. He knows that you are not able to do it, so He has turned to you (mercifully),therefore read what is easy of the Quran. He knows that there must be among you sick, and others who travel in the land seeking of the bounty of Allah, and others who fight in Allah's way, therefore read as much of it as is easy (to you),

Therefore, completing one Quran during 30 nights of Ramadhan is only and only a Bidah of Umar Ibn Khattab, and Salafies are following him in his innovation, instead of following Quran and Sunnah.

6th Challenge: Shabina Vs. Tarawih

Shabina is the practice of Barailvi Ahle Sunnah brothers in Pakistan and India. They complete whole Quran once again during the last 3 nights of Ramadhan.

Now Salafies deem Shabina to be Biddah while according to them it was not done so by Rasool (saw) in the last 3 nights of Ramadhan.

But Salafies have to look that completing One Quran during 30 nights of Ramadhan was also not done by Rasool (saw). Therefore, if you declare Shabina to be an Innovation, then surely Tarawih also becomes an Innovation automatically.

7th Evil of Tarawih: Claiming there is no Difference between Tarawih and Tahajjud and both have same Rewards

Following are the differences between Tahajjud and present day Tarawih.

1. Tahajjud was Compulsory upon Rasool (saw)

Tahajjud prayer was Compulsory upon Rasool (saw). As compared to this, Rasool (saw) never offered any such 8 or 20 Rakah Salah in Congregation, as it has been done in Tarawih.

2. Tahajjud is Sunnat-e-Muwakkidah upon Ummah, while Tarawih is not

Tahajjud was always Sunnat-e-Muwakkidah upon Ummah.

As compared to this, Tarawih (i.e. 8 or 20 Rakah Salat after Isha prayers) is at maximum simple “Nafl” prayer (if prayed individually at homes). Tarawih has absolutely no preference over the any other Nafl prayer which is offered throughout a day at any time

(In fact, praying Tarawih in congregation in mosques makes it inferior to any other Nafl Prayer which is offered individually at homes)

3. Tahajjud Time starts only after Middle of Night (i.e. praying any Nafl after Isha doesn't count in Tahajjud)

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ
يَا أَيُّهَا الْمُزَّمِّلُ

قُمِ اللَّيْلَ إِلَّا قَلِيلًا

نِصْفَهُ أَوِ انقُصْ مِنْهُ قَلِيلًا

أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا

[Shakir 73:1] O you who have wrapped up in your garments!
[Shakir 73:2] Rise to pray in the night except a little,
[Shakir 73:3] Half of it, or lessen it a little,
[Shakir 73:4] Or add to it, and recite the Quran as it ought to be recited.

Similarly, see the verse 20 of Surah Muzamil below:

إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَى مِن ثُلُثَيِ اللَّيْلِ وَنِصْفَهُ وَثُلُثَهُ وَطَائِفَةٌ مِّنَ الَّذِينَ مَعَكَ وَاللَّهُ يُقَدِّرُ اللَّيْلَ وَالنَّهَارَ عَلِمَ

[Shakir 73:20] Surely your Lord knows that you pass in prayer nearly two-thirds of the night, and (sometimes) half of it, and (sometimes) a third of it, and (also) a party of those with you; and Allah measures the night and the day.

Therefore, if still some one insists that praying 8 or 20 Rakah Salat after Isha prayer will have the rewards of Tahajjud, then that person is blind (physically as well as spiritually).

4. Even Umar Ibn Khattab differentiated between Tarawih and Tahajjud

It was Umar Ibn Khattab who started the Biddah of Tarawih. But he himself knew very well the difference between Tarawih and Tahajjud Prayers. In his own words:

Narrated Abu Huraira:
Ibn Shihab (a sub-narrator) said, "Allah's Apostle died and the people continued observing that (i.e. Nawafil offered individually, not in congregation), and it remained as it was during the Caliphate of Abu Bakr and in the early days of 'Umar's Caliphate." 'Abdur Rahman bin 'Abdul Qari said, "I went out in the company of 'Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, 'Umar said, 'in my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)'. So, he made up his mind to congregate them behind Ubai bin Ka'b. Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked, 'what an excellent Bid'a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night(Tahajjut).
Sahih Bukhari, Volume 3, Book 32, Number 227

Do the Salafies/Wahabies still have courage to claim there is no difference between Tarawih and Tahajjud and they have same Rewards?

Umar Ibn Khattab prayed 20 Rakah during Tarawih while Rasool (saw) offered 8 Rakah in Tahajjud

One of the biggest difference between Tahajjud and Tarawih is the fact that established Sunnah of Rasool (saw) was to offer 8 Rakah during Tahajjud. While when Umar Ibn Khattab initiated Tarawih, he odered people to offer 20 Rakah Salah.

This also proofs when Umar Ibn Khattab started Tarawih, he had not in mind to revive that Sunnah of Rasool (saw) when he offered Tahajjud for 3 nights in mosque in congregation.

We have dealt with this dispute of 8 and 20 Rakah in detail in 3rd Chapter

8th Evil of Tarawih: Reading Quran at a fast pace instead of reciting meaningfully and listening attentively

Should the Holy Qur'an be recited at a fast pace to cover more than one Para every night in Tarawih Prayer?

The Qur-an says that it should be recited meaningfully and listened to it attentively

[Yusufali 7:204] When the Qur'an is read, listen to it with attention, and hold your peace: that ye may receive Mercy.


لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ

[Shakir 75:16] Do not move your tongue with it to make haste with it,

Does completing whole Quran during these congregational prayers of Tarawih reflect these teachings of the Qur-an, or make the recitation meaningful? The method of recitation of Qur’an in tarawih is a clear opposition to the teaching of Quran, and a disgrace to it.

Tarawih GAK ADA!

Rasool (saw) never ever led any Nafl Prayer

Dear brothers/sisters,

Before we start the discussion and I prove that Rasool (saw) never led any Nafl Prayer, let us have a bried overview of CONTRADICTIONS in Sunni Ahadith about Tarawih.


1. First hadith say Rasool himself odered Sahaba at ASR time to come at night for Night prayer.

2. Second hadith says Rasool was unaware when people gathered behind him.

3. Third hadith says, Rasool was even unaware of it till 2nd day..... (another says till 3rd day....... and another hadith say as soon as he came to know about it, he stopped).

4. Aother hadith says Rasool (saw) offered them on the 3 consective nights, while another hadith says he prayed it only on alternative nights [ODD Nights].

5. Another hadith says Rasool himself took his AhleBait out on 4th night and Prayed with all of them together..... [While another says till 4th night Rasool had already stopped Tarawih].

..... In brief, ever Sunni Hadith is telling almost a new Story with differences between them.

The Real Fact : Rasool (saw) never Ever Led any Nafl Prayer

The real facts are as under:

1. Rasool (saw) never ever Led any Nafl Prayer.

2. He prayed a night prayer WITH INTENTION OF FARADA (i.e. NOT IN CONGREGATION).

3. But he offered this night prayer not in the Masjid-e-Nabwi.

4. But this Nafl prayer was offered by him in his own House (i.e. he not stood at the place where as Imam of Congregational prayer he used to stand)

5. The walls of his house was very low and people [Ashaab-e-Saffa... who used to stay in mosque] saw him praying NAFL prayer.

6. These Ashaab-e-Saffa also stood in mosque [and Rasool (saw) was even not aware of this].

7. This happened for one night.... and Rasool (saw) not realized it.
On 2nd Night, a lot of people gathered in Mosque in Isha Prayer.
Rasool (saw) offered Isha Prayer and went to his House.
But then he (saw) heard a lot of noise.
He asked Aisha for the reason, and she told him that people gathered here to offer Nafl prayer behind you.
As soon as Rasool (saw) heard it (i.e. for first time he realized that People used to stand before him in congregation), he absolutely did not come out to lead the prayer.

Proof of all that what is mentioned above

Here is the First haidith from Sahih Bukhari:

Bukhari, Volume 1, Book 11, Number 696:

Narrated 'Aisha:

Allah's Apostle used to pray in his room at night.[i.e. not in Masjid-e-Nabwi and at place where as Imam of Prayer he used to stand]. As the wall of the room was LOW, the people saw him and some of them stood up to follow him in the prayer. In the morning they spread the news. The following night the Prophet stood for the prayer (in his house) and the people followed him. This went on for two or three nights. Thereupon Allah's Apostle (came to know about it as Aisha told him, he) did not stand for the prayer the following night, and did not come out. In the morning, the people asked him about it. He replied, that he way afraid that the night prayer might become compulsory.

And here is the 2nd Hadith which is also sheding light on this Issue:

Abu Salama from Aisha -r.a-, reported in Musnad Ahmad, she said:

“The Messenger of Allah -SAW- ordered me to place a haseer (straw carpet) on the door of my room, [i.e. not in Masjid-e-Nabwi] so I did and the Messenger of Allah -SAW- came out to (pray on it) after he had prayed Isha’ prayer and people who were in the Masjid gathered to him [as walls of his room were very low) and the Messenger of Allah -SAW- offered prayer for a long (part of the) night and then the Messenger of Allah -SAW- left and came in and left the haseer as it is.
When morning came, people talked about the prayer of the Messenger of Allah -SAW- with those who were with him that night. So when the night came, the masjid was full of people, Prophet -SAW- lead them in Isha’ prayer and then left to his home and the people remained. So the Messenger of Allah -SAW- said to me (i.e. Aisha): What is the matter with the people O Aisha? I said: O Messenger of Allah! The people heard about your prayer last night with those who were with you in the masjid, so they gathered so that you would lead them in prayer. He said: Roll up your haseer from us.[i.e. as soon as Rasool (saw) came to know about people gathering behind him, he stopped at the spot”

Therefore, this so called 8 or 20 Rakah Tarawih or Tahajjud in Congreation had never been the Sunnah of Rasool (saw).

DONKEYS and Tarawih Praying Musaleen

Sorry to use this word, but this was firm opinion of Abdullah Ibn Umar (the Faqih Son of Umar Ibn Khattab) that people (the so called virtuous Musalleen), who are standing behind Imam during Tarawih Prayer, as nothing else than DONKEYS


"Abdullah Ibn Umar (the son of Umar Ibn Khattab) did not pray Tarawih with people in Mosque, but he used to offer them individually at home.

Referenece: Encyclopedia of Fiqhs, vol 7 (Under Fiqh of Abdullah Ibn Umar)

This same Saudi Professor writes further in his Fiqh Encyclopedia:


"One person came to Abdullah Ibn Umar and asked if he should pray Tarawih behind an Imam. Abdullah Ibn Umar asked him if he could recite Quran. He answered: "Yes". Upon this Abdullah Ibn Umar told him why he want to stand queitly like a donkey behind Imam... Go and offer it at your home."
Fiqh Encyclopedia, vol 7, under fiqh of "Abdullah Ibn Umar. Authorm Dr. Muhammad Rawas, Professor in Dehran university of Saudia

Abi bin Kaab Running form offering the so called Sunnah-e-Tarawih of Rasool

According to Ahle Sunnah, tarawih is one of the virtuous "Sunnah of Rasool".

And Abi bin Kaab was the person who was appointed by Umar Ibn Khattab as leader of Tarawih.

This same Abi bin Kaab (the Sahabi), used to run away from this so called "Sunnah-e-Tarawih of Rasool".


Umar Ibn Khattab gathered people behind Abi bin Ka'b and he used to lead them 20 Rakah prayer,... but when last ten days of Ramadhan left, then Abi bin Ka'b used to stay in his home and offer prayer there, while other people used to say that Abi bin Ka'b ran away.
1. Abi Dawud (along with comment in A'on, page 538, vol 1, published in Delhi)
2. Sunnan Abu Dawud, translated by Mawlana Wahiduz Zaman Khan, vol 1, page 579, Naumani publishers, Urdu Bazar Lahore.


Ahle Sunnah blaming Rasool (saw) for DOUBLE STANDARDS

As I qouted above many contradictions in Sunni Ahadith about Tarawih.

One more such contradiction is this that according to some Sunni Ahadith, Rasool did following in Tarawih:

1. Rasool odered people to gather, and then prayed this so called Tarawih for more than 2/3 rd of night till people feared to miss their Fajr prayers (Ahmad reported through Abu Dhar).

This fabricated hadith in order to support Tarawih is directly against other authentic Ahadith, in which Rasool (saw) advised not to prolong congregational prayers:

Sahih Bukhari wrote:
Volume 1, Book 11, Number 671:

Narrated Abu Huraira:

Allah's Apostle said, "If anyone of you leads the people in the prayer, he should shorten it for amongst them are the weak, the sick and the old; and if anyone among your prays alone then he may prolong (the prayer) as much as he wishes. "

Volume 1, Book 11, Number 672:

Narrated Abu Mas'ud:

A man came and said, "O Allah's Apostle! I keep away from the morning prayer because so-and-so (Imam) prolongs it too much." Allah's Apostle became furious and I had never seen him more furious than he was on that day. The Prophet said, "O people! Some of you make others dislike the prayer, so whoever becomes an Imam he should shorten the prayer, as behind him are the weak, the old and the needy.''

Therefore, Rasool (saw) was Furious on people who prolong congregational prayers.
But the group of Sahaba Worshippers fabricated such Ahadith in order to support Tarawih and Umar, but they were so Stupid that they didnt know that they are stating many things against other authentic Ahadith.

Note: It is also narrated that Abi Ibn Kaab used to lead Tarawih prayer on orders of Umar Ibn Khattab, and he also used to prolong it so long that people had to use ROPES for keep standing etc.

Lahoola walla Quwah.

And we seeks only Allah's shelter from Shar of those "Sahaba Worshippers", who blamed Rasool for Double Standards (i.e. one one hand he says not to prolong congregational prayers, and on other hand he himself prolongs it till Fajr time).

Tuesday, September 12, 2006

Ayyuhal Mujtaba!

Imam Hasan (as), a brief look into his Life

(This is) an account of the Imam after the Commander of the faithful, peace be on him, the date of his birth, the evidence for his Imamates the period of his succession, the time of his death, and the place of his grave. (It also provides) a brief outline of the reports about him.

The Imam after the Commander of the faithful, peace be on him, was his son al-Hasan, the son of the mistress of the women of the worlds, Fatima, daughter of Muhammad, the Lord of messengers, may God bless him and his pure family. (Al-Hasan's) kunya was Abu Muhammad. He was born in Medina, on the night of the middle day of the month of Ramadan, three years after the hijra (624).

His mother, Fatima, peace be on her, brought him to the Prophet, may God bless him and his family, on the seventh day in a silken shawl from Heaven, which Gabriel had brought down to the Prophet, may God bless him and his family. He named him Hasan and sacrificed a ram for him (in the ceremony of aqiqa).

[It is reported by a group (of authorities), including Ahmad b. Salih. al-Tamimi on the authority of Abd Allah b. Isa, on the authority of Jafar al-Sadiq b. Muhammad, peace be on him;]

Al-Hasan, peace be on him, was the most similar person to the Apostle of God, may God bless him and his family, in form, manner and nobility.

[It is reported by a group (of authorities), including Ma'mar, on the authority of al-Zuhri, on the authority of Anas b. Malik, who said:]

No one was more like the Apostle of God, may God bless him and his family, than al-Hasan b. Ali, peace be on them.

[Ibrahim b. Ali al-Rafi'i reported on the authority of his father, on the authority of his grandmother Zaynab, daughter of Abu Rafi' - and Shabib b. Abi Rafi' al-Rafi'i on the authority of those who told him - she said:]

Fatima, peace be on her, brought her two sons, al-Hasan and al- Husayn, peace be on them, to the Apostle of God, may God bless him and his family, at the time when he was suffering from the sickness from which he died.

"Apostle of God," she said, "these are your two (grand) sons. Give them something as an inheritance."

"As for al-Hasan," he replied, "he has my form and my nobility. As for al-Husayn, he has my generosity and my bravery."

Al-Hasan b. Ali, peace be on him, was the testamentary trustee (wasi) of the Commander of the faithful, peace be on him, over his family, his children and his followers. He bequeathed him to look after his position and (the position of) his taxes (sadaqat) and he wrote him a covenant (of succession) which is well-known. His testamentary trusteeship is obvious in terms of the outlines of religion, the essential characteristic of wisdom and good-breeding. A great number of scholars have reported this trusteeship and many of the men of understanding have realised the truth of this through his (attitude to) the world.

Al-Hasan's Succession to the Caliphate and his Abdication

When the Commander of the faithful, peace be on him, died, al- Hasan addressed the people. He reminded them of his right (to authority). The followers of his father pledged allegiance to him in terms of fighting those he fought and making peace with those with whom he made peace.

[Abu Mikhnaf Lut b. Yahya al-Azdi reported: Ashath b. Suwar told me on the authority of Abu Ishaq al-Sabi'i and others, who said;]

Al-Hasan b. Ali, peace be on them, addressed the people towards dawn on the night in which the Commander of the faithful, peace be on him, died. He praised and glorified God and blessed the Apostle of God, may God bless him and his family. Then he said:

There has died tonight a man who was the first among the early (Muslims) in (good) actions. Nor did any later (Muslims) attain his level in (good) actions. He used to fight alongside the Apostle of God, may Allah bless him and his family, and protect him with his own life. The Apostle of God, may God bless him and his family, used to send him forward with his standard while Gabriel supported him on his right and Michael supported him on his left. He would not return until God brought victory through his hands. He, peace be on him, has died on this the night on which Jesus, son of Mary, was taken up (to Heaven), on which Joshua, son of Nuh, the testamentary trustee (wasi) of Moses, peace be on him, died. He has left behind him no gold and silver except seven hundred dirhams of his stipend (ata'), with which he was intending to buy a servant for his family.

Then tears overcame him and he wept and the people wept with him.

Then he continued:

I am the (grand) son of the one who brought the good news. I am the (grand) son of the warner. I am the (grand) son of the man who, with God's permission, summoned (the people) to God. I am the (grand) son of the light which shone out (to the world) . I am of the House, from whom God has sent away abomination and whom God has purified thoroughly. I am of the House for whom God has required love in his Book, when God, the Most High, said: Say: I do not ask you for any reward except love for (my) kin. Whoever earns good, will increase good for himself [ XXXIII 33 ]. The good is love for us, the House.

Then he sat down.

Abd Allah b. al-Abbas, may God have mercy on him, arose in front of him and said:

People, this is the son of your Prophet, the testamentary trustee (wasi) of your Imam. So pledge allegiance to him. The people answered him saying:

No one is more loved by us nor has anyone more right to succession (khilafa).
They rushed forward to pledge allegiance to him as successor. That was on Friday on the eleventh of the month of Ramadan in the year 40 A.H. (660). Then he assigned (the posts of) the tax collectors and he gave instructions to the governors (of the provinces). He sent Abd Allah b. al-Abbas to Basra. He took charge of all the matters.

When Mu'awiya b. Abi Sufyan learnt of the death of the Commander of the faithful, peace be on him, and the people's pledge of allegiance to his son, al-Hasan, peace be on him, he sent a man of secretly to Kufa and a man from Banu al-Qayn to Basra. They were to write reports to him to undermine affairs for al-Hasan, peace be on him. Al-Hasan, peace be on him, learned of that. He ordered the Himyari to be brought out from among (the tribe) of Lakhm in Kufa. He had him brought out and executed. (Al-Hasan) wrote to al-Basra, ordering the Qayni to be brought out from among the Banu Sulaym. He was brought out and executed.

Then al-Hasan, peace be on him, wrote to Muawiya:

You sent men to use deception and to carry out assassinations and you sent out spies as if you want to meet (in battle). That is something which will soon happen so wait for it, if God wills. I have learnt that you have become haughty in a way that no wise man would become haughty. In that you are just as al-Awwal described:
Say to him who desires the contrary of the one who has died: Prepare for another like him, as if (from the same) root.

I and the one among us who has died are like the one who goes in the evening so that (the other) may come in the morning.

Muawiya replied to him with his letter, which there is no need to mention. There followed between him and al-Hasan, peace be on him, correspondences messages and disputes regarding the right of al- Hasan, peace be on him, to authority and the unlawful seizure of power of those who came before his father, peace be on him, and of Mu'awiya's attempt to strip the nephew of the Apostle of God, may God bless him anel his family, from his authority and of their (the House's) right to it apart from them. (All these) matters would take too long to describe.

Muawiya set off towards Iraq. When he reached the bridge of Manbij, al-Hasan, peace be on him, reacted. He sent Hujr b. Adi to order the leaders of Amman to set out and to call the people together for war.

They were slow to (answer) him and then they came forward. (Al- Hasan) had a mixed band of men: some of them belonged to his Sh'ia and to his father's: some of them were members of the Muhakimma (i.e. Kharijites) who were influenced by (the desire of) fighting Muawiya with every means (possible); some of them were men who loved discords and were anxious for booty; some of them were doubters; others were tribal supporters who followed the leaders of their tribes without reference to religion.

He set off until he came to Hammam Umar, then he went on to Dayr Kab. He stopped at Sabat, just before the bridge and spent the night there. In the morning, he, peace be on him, wanted to test his followers and make their situation clear with regard to obedience to him, so that in that way he might be able to distinguish his friends from his enemies and be in a clear mind (about his position) to meet Mu'awiya and the Syrians. He ordered the call to be made:

The prayer is a general one (which all should attend) (al-salat jamia).
They gathered and he went up on the pulpit and addressed them. He said:

Praise belongs to God whenever a man praises Him. I testify that there is no god but God whenever a man testifies to Him. I testify that Muhammad is His servant and His apostle whom He sent with the truth and whom He entrusted with revelation, may God bless him and his family. By God, I hope that I shall always be with God's praise and kindness. I am the sincerest of God's creatures in giving advice to them. I have not become one who bears malice to any Muslims nor one who wishes evil or misfortune tor him. Indeed what you dislike about unity (jama'a) is better for you than what you like about division. I see what is better for you better than you see for yourselves. Therefore do not oppose my commands and do not reject my judgement. May God forgive both me and you and may He guide me and you to that in which there is love and satisfaction.

[He reported:]
The people began to look at one another and asked each other, "What do you think he intends by what he has just said?

"We think that he intends to make peace with Muawiya and hand over the authority to him" they answered.

"By Gods the man has become an unbelievers they declared and they rushed towards his tent. They plundered him to the extent that they even took his prayer mat from under him. Then Abd al- Rahman b. Abd Allah b. Ja'al al-Azdi set on him and stripped his silk cloak from his shoulder. He remained sitting, still girt with his sword but without his cloak. He called for his horse and mounted it. Groups of his close associates and his Shia surrounded him and kept those who wanted (to attack) him away from him. He said:

Summon (the tribes of) Rabia and Hamdan to me.
They were summoned to him and they surrounded him and defended him, peace be on him, from the people. A mixed group of others went with him (as well). When he was passing through the narrow pass of Sabat, a man of Banu Asad called al-Jarrah b. Sinan caught hold of the reins of his mule. He had an axe in his hand. He cried:
God is greater (Allaku akbar)! You have become a polytheist, Hasan, just like your father became a polytheist before.

Then he stabbed him in the thigh. It penetrated right through to the bone. He seized (al-Hasan) by the neck and they both fell to the ground. A man from al-Hasan's Shi'a called Abd Allah b. Khatal al- Tai; pulled the axe away from his hand and struck him with it in the stomach. Another man called Zubyan b. Umara attacked him, struck him upon the nose and killed him. Another man who had been with (al-Jarrah) was caught and killed.

Al-Hasan, peace be on him, was carried on a stretcher to al- Mada'in where he was lodged with Sa'd b. Masud al-Thaqafi. The latter was the governor of (Ali), the commander of the faithful, peace be on him, there and al-Hasan had confirmed him in that position.

Al-Hasan, peace be on him, was distracted by his own (discomfort) and with treating his wound. (In the meantime) a group of the tribal leaders wrote secretly to Mu'awiya offering to accept his authority (lit. to listen and obey). They urged him to come to them and they guaranteed to hand over al-Hasan, peace be on him, when they got to his camp, or to kill him treacherously.

Al-Hasan, peace be on him, learnt of that when a letter came to him from Qays b. Sa'd, may God be pleased with him. He had sent Qays with Ubayd Allah b. Abbas (to go on ahead) when he had set out from Kufa to meet Muawiya and to drive him out of Iraq, and make himself a commander of a unified people (jama'a). He had said to Ubayd Allah:

If you are struck down, then the commander will be Qays b. Sad.
Qays b. Sad's letter arrived informing him that they had stopped Muawiya at a village called al-Habubiyya opposite Maskan. Then Muawiya had sent to Ubayd Allah b. Abbas, urging him to come to him and offering him a million dirhams, half of which he would give him immediately, and the other half on his entry into Kufa. Ubayd Allah had slipped away in the night with his close associates to (join) Muawiya's camp. In the morning the people found their leader missing. Qays b. Sa'd, may God be pleased with him, said the prayer with them and took charge of their affairs.
Al-Hasan's awareness of the people's desertion of him increased, (as did his awareness) of the corrupt intention of the Muhakkima (the Kharijites) against him, which they made obvious by cursing him, accusing him of disbelief, and declaring that it was lawful to shed his blood and plunder his property. There remained no one to protect him from his unfortunate predicament except the close associates from his father's Shia and his own Shia, and they were a group which could not resist the Syrian soldiers.

Muawiya wrote to him about a truce and peace treaty. He also sent him the letters of his followers in which they had guaranteed to kill him treacherously or to hand him over. He offered him as many conditions as he wanted, to answer his (call) for peace and he gave his (sworn) covenant by whose fulfilment everybody's interests would be served. Al-Hasan, peace be on him, did not trust him. He was aware of his deception and his attempts at assassination. However he could find no escape from assenting to his demands to abandon the war and bring about a truce because of the weakness of his followers' understanding of his right, their corrupt attitude towards him and their opposition to him. (In addition, he was aware) of the view of many of them in declaring it lawful to shed his blood and to hand him over to his rival. (He also knew) of his cousin's desertion (of him) and his joining his enemy, as well as the inclination of the people towards the immediate present and their reluctance (to show concern) for the future.

Therefore he, peace be on him, bound himself (in a treaty) with Muawiya as a result of the confirmation of the proof (of his situation) and with the excuses before God, the Most High, and all the Muslims, of what had taken place among them. He stipulated:

That the cursing of the Commander of the faithful, peace be on him, should be abandoned and the practice of using the personal prayer (qunut) in the formal prayer (salat) (as prayer) against him should be set aside;
That his Shia, may God be pleased with them, should be given security and that none of them should be exposed to any evil; That each of them who had certain rights should attain those rights.

Muawiya accepted all that and made a treaty with him to observe that. He swore to him that he would fulfil it. When the truce had been concluded, Muawiya went on until he reached al-Nukhayla. That was on a Friday; he prayed the mid-morning prayer (duha al nahar) with the people, and he addressed them. In his address, he Said
By God, I have not fought against you to make you pray, nor to fast, nor to make the pilgrimage, nor to pay zakat. Indeed you do that (already). I fought so that I might have power over you and God has given that to me when you were reluctant to (obey) Him. Indeed I have been requested by al-Hasan, peace be on him, (to give him) things and I have given things to him. All of them are now under my foot. And from now on I will not fulfil anything.

Then he went on until he entered Kufa. He resided there for several days. When the pledge of allegiance by its inhabitants had to be carried out, he went up on the pulpit and addressed the people. He mentioned the commander of the faithful, peace be on him, and that he had taken from him and from al-Hasan, peace be on him, what he had taken.

Al-Hasan and al-Husayn, peace be on them, were present. Al- Husayn, peace be on him, rose to reply but al-Hasan, peace be on him, took him by the hand and made him sit down. Then he, himself, (al-Hasan) arose and spoke:

O you who mention Ali, I am al-Hasan and Ali was my father. You are Muawiya and your father was Sakhr (Abu Sufyan). My mother was Fatima and your mother was Hind. My grand father was the Apostle of God and your grandfather was Harb. My grandmother was Khadija and your grandmother was Futayla. May God curse him who tries to reduce our reputation and to diminish our nobility, who does evil against our antiquity and yet who has been ahead of us in unbelief and hypocrisy.

Groups of the people in the mosque shouted out: "Amen, Amen"

When the peace between al-Hasan, peace be on him, and Muawiya was concluded in the way we have mentioned, al-Hasan, peace be on him, left for Medina. He resided there, restraining his anger, staying close to his house, and awaiting the command of his Lord, the Mighty and High, until Muawiya had completed ten years of his administration. (Then) the latter decided to have the pledge of allegiance given to his son, Yazid, (as his successor). He communicated secretly with Ju'da, daughter of al-Ash'ath b. Qays- she was the wife of al-Hasan, peace be on him - to urge her to poison him. He gave an undertaking to her that he would marry her to his son, Yazid, and he sent her a hundred thousand dirhams. Juda gave him the poison to drink but he lingered on sick for forty days. He passed along his (final) road in the month of Safar in the year 50 A. H. (670). At that time, he was forty-eight years of age. His succession (to the Imamate) had been for ten years. His brother and testamentary trustee (wasp), al-Husayn, peace be on him, undertook the washing and shrouding of his body, and buried him with his grand mother, Fatima, daughter of Asad b. Hashim b. Abd Manaf, may God be pleased with her, in (the cemetery) of al Baqi.

Reports of the Cause of the Death of al-Hasan, Peace be on him, and of Mu'awiya Poisoning him, the Story of his Burial and the Actions and Statements Concerning that.

[Isa b. Mihran reported: Ubayd Allah b. al-Sabb'ah told us: Jarir told us on the authority of Mughira, who said:]
Muawiya sent to Juda daughter of al-Ashath b. Qays:

I will arrange for you to marry my son, Yazid, on condition that you poison al-Hasan.

He also, sent her a hundred thousand dirhams.
She did that: she poisoned al-Hasan, peace be on him. (Mu'awiya) gave her the money but did not marry her to Yazid. Instead he gave her a man from the family of Talha as a substitute. The latter gave her children. Whenever any argument occurred between them and the clans of Quraysh, they would revile them saying:

Sons of a woman who poisons her husbands.
[Isa b. Mihran reported: 'Uthman b. Umar told me Ibn Awn told us on the authority ot 'Umar b. lshaq, who said.]
I was with al-Hasan and al-Husayn, peace be on them, in the house. Al-Hasan, peace be on him, came in from outside and then went out again. He said:

I have been given poison to drink several times but I have never been given poison like this. A bit of my liver has come out of my mouth and I began to turn it over with a stick I had.

Who gave you the poison to drink, al-Husayn, peace be on him, asked him, and what do you want for him? Do you want him killed? If he may remain as he is, then God will be more terrible in His vengeance than you. It he may not remain as he is, then I should like to be free of any blame.

[ Abd Allah b. Ibrahim reported on the authority of Ziyad al- Makhariqi, who said:]
When death was close to al-Hasan, peace he on him, he summoned al-Husayn, peace be on him, and said.

My brother, I am leaving you and joining my Lord. I have been given poison to drink and have spewed my liver into a basin. I am aware of the person who poisoned me and from where I have been made a subject to this deceitful action. I will oppose him before God, the Mighty and High. Therefore by the right I have with regard to you, say nothing about that and wait for what God, the Mighty and High, will decide concerning me. When I have died, shut my eyes, wash me and shroud me. Then carry me on my bier to the grave of my grandfather, the Apostle of God, may God bless him and his family, so that I may renew my covenant with him. After that take me to the grave of my grandmother, Fatima daughter of Asad, may God be pleased with her, and bury me ther. My brother, the people will think that you intend to bury me with the Apostle of God, may God bless him and his family. For that reason, they will gather to prevent you from doing it. I swear by God that you should not shed even your blood into the cupping-glass in (carrying out) my command.

Then he made his testamentary bequests to his family and his children. (He gave him) his heirlooms and the things which the Commander of the faithful, peace be on him, had bequeathed to him when he had made him his successor, had declared him worthy to occupy his position, and had indicated to his Shia that he was his successor, and set him up as their sign-post after himself.

When he passed on his (final) journey, al-Husayn, peace be on him, washed and shrouded his (body). Then he carried him on his bier. Marwan and those of the Banu Umayya who were with him had no doubt that they would try to bury him beside the Apostle of God, may God bless him and his family. They gathered together and armed themselves. When al-Husayn, peace be on him, approached the tomb of the Apostle of God, may God bless him and his family, with (the body of al-Hasan) so that he might renew his covenant with him, they came towards them with their group. 'A'isha had joined them on a mule and she was saying:

What is there between you and me that you should allow someone I don't want to, to enter my house?

Marwan began to recite:
O Lord, battle is better than ease.
(Then he went on:)
Should Uthman be buried in the outskirts of Medina and al-Hasan be buried alongside the Prophet, may God bless him and his family? That will never be while I carry a sword.

Discord was about to occur between the Banu Umayya and the Banu Hashim. Ibn 'Abbas hurried to Marwan and said to him;

Go back to where you came from, Marwan. Indeed we do not intend to bury our companion with the Apostle of God, may God bless him and his family. But we want him to be able to renew his covenant with him by visiting him. Then we will take him back to his grandmother, Fatima, and bury him alongside her according to his last instructions concerning that. If he had enjoined that he should be buried alongside the Prophet, may God bless him and his family, you know that you would be the least able to deter us from that. However, he, peace be on him, was much too aware of God and His Apostle and the sacredness of his tomb to bring bloodshed to it as others have done (who) have entered it without his permission.

Then he went to A'isha and said to her:
What mischief you bring about, one day on a mule and one day on a camel! Do you want to extinguish the light of God and fight the friends (awliya') of God? Go Back ! You have been given assurance against what you fear and have learned what you wanted (to know). By God, victory will come to this House, even if it is after some time.
Al-Husayn, peace be on him, said:

By God, if there had been no injunction to me from al-Hasan, peace be on him, to prevent bloodshed and that I should not even pour blood into a cupping-glass in (carrying out) his command, you would have known how the swords of God would have taken their toll from you, you have broken the agreement which was made between you and us, you have ignored the conditions which we made with him for ourselves.
Then they went on with (the body of) al-Hasan, peace be on him, and they buried him in (the cemetery of) al-Baqi' beside his grandmother, Fatima daughter of Asad b. Hashim b. 'Abd Manaf, may God be pleased with her.

Complete ref:

Kitab al Irshad (The Book of Guidance)
Pages 279 - 289
By Sheikh al Mufid
Translated by I.K.A Howard
Published by Tahrike Tarsile Quran
Paper back, I.S.B.N 0-940368-11-0

Thursday, September 07, 2006

Milad Imam Zaman, 15 Sya'ban

Imam Mahdi (Descendent of Prophet Muhammad PBUH)

by Mufti A.H. Elias and Mohammad Ali ibn Zubair Ali

Who Is Imam Mahdi?

Note: Please do not confuse Imam Mahdi with
Hadhrat Isa (Jesus) Alayhis Salaam. They are two different persons, and both will come during the last days. According to Hadeeth, Imam Mahdi will appear first, and Hadhrat Isa (A.S.) will appear during Imam Mahdi's lifetime. Furthermore, only Hadhrat Isa (A.S.) will be able to kill Dajjal (the "anti-Christ"). The term "MAHDI" is a title meaning "The Guided one".

Hadhrat Abdullah bin Mas'ood (R.A.) says that Rasulullah (Sallallahu Alayhi Wasallam) said, "This world will not come to an end until one person from my progeny does not rule over the Arabs, and his name will be the same as my name." (Tirmidhi)

Hadhrat Ali (R.A.) narrates that Rasulullah (Sallallahu Alayhi Wasallam) said, "Even if only a day remains for Qiyamah to come, yet Allah will surely send a man from my family who will fill this world with such justice and fairness, just as it initally was filled with oppression." (Abu Dawood)

His Features

Hadhrat Abu Saeed Khudri (R.A.) relates that Rasulullah (Sallallahu Alayhi Wasallam) said, "Al Mahdi will be from my progeny. His forehead will be broad and his nose will be high. He will fill the world with justice and fairness at a time when the world will be filled with oppression. He will rule for seven years."
Other ahadeeth inform us that:

* He will be tall * He will be fair complexioned * His facial features will be similar to those of Rasulullah (Sallallahu Alayhi Wasallam) * His character will be exactly like that of Rasulullah (Sallallahu Alayhi Wasallam) * His father's name will be Abdullah * His mother's name will be Aamina * He will speak with a slight stutter and occasionally this stutter will frustrate him causing him to hit his hand upon his thigh. * His age at the time of his emergence will be forty years * He will receive Knowledge from Allah.

His Emergence and Rule

Hadhrat Umme Salmah (R.A.) narrates that Rasulullah (Sallallahu Alayhi Wasallam) said, " After the death of a Ruler there will be some dispute between the people. At that time a citizen of Madina will flee (from Madinah) and go to Makkah. While in Makkah, certain people will approach him between Hajrul Aswad and Maqaame Ibraheem, and forcefully pledge their allegiance to him.

Thereafter a huge army will proceed from Syria to attack him but when they will be at Baida, which is between Makkah and Madina, they will be swallowed into the ground.

On seeing this, the Abdaals of Shaam as well as large numbers of people from Iraq will come to him and pledge their allegiance to him. Then a person from the Quraish, whose uncle will be from the Bani Kalb tribe will send an army to attack him, only to be overpowered, by the will of Allah. This (defeated) army will be that of the Bani Kalb. Unfortunate indeed is he who does not receive a share from the booty of the Kalb. This person (Imam Mahdi) will distribute the spoils of war after the battle. He will lead the people according to the Sunnat and during his reign Islam will spread throughout the world. He will remain till seven years (since his emergence). He will pass away and the Muslims will perform his Janazah salaat." (Abu Dawood)

According to a Hadeeth, Sayyidena Eesa (A.S.) will lead the Janaazah of Imam Mahdi (A.S.).
While the people will be pledging their allegiance to Imaam Mahdi, a voice from the unseen will call out:

"This is the representative of Allah, The Mahdi, listen to him and obey him"
This announcement which will be heard by all those present will establish his authenticity. Another sign which will indicate the authenticity of Imaam Mahdi wil be that in the Ramadhaan prior to his emergence an eclipse of the sun and moon will occur.

Hadhrat Abu Umamah (R.A.) says that Rasulullah (Sallallahu Alayhi Wasallam) said: "There will be four peace agreements between you and the Romans. The fourth agreement will be mediated through a person who will be from the progeny of Hadhrat Haroon (A.S.) and will be upheld for seven years."
The people asked: "O Rasulullah (Sallallahu Alayhi Wasallam), who will be the Imaam of the people at the time?"

Rasulullah (Sallallahu Alayhi Wasallam) said: "He will be from my progeny and will be forty years of age. His face will shine like a star and he will have a black spot on his left cheek. He will don two "Qutwaani" cloaks and will appear exactly as a person from the Bani Israeel..." (Tabrani)

According to hadith narrated by Abu Saeed Khudri (R.A.) Rasulullah (Sallallahu Alayhi Wasallam) said: "...(regarding the rule of Imaam Mahdi) the skies will rain down in abundance and the earth will yield forth its crop in abundance, and those alive will desire that those who have already passed away should have been alive to enjoy this prosperity..."

Hadhrat Buraidah (R.A.) says that Rasulullah (Sallallahu Alayhi Wasallam) said: "There will be many armies after me. You must join that army which will come from Khurasaan." (Ibn Adi)

Abu Hurairah (R.A.) says that Rasulullah (Sallallahu Alayhi Wasallam) said: "(Armies carrying) black flags will come from Khurasaan. No power will be able to stop them and they will finally reach Eela (Baitul Maqdas) where they will erect their flags."

from: "Signs of Qiyamah" by Mohammed Ali Ibn Zubair Ali
More Hadeeth (with references) (contributed by Bradley Bilal).

1) The Prophet (PBUH and HF) said: "Even if the entire duration of the world's existence has already been exhausted and only one day is left (before the day of judgment), Allah will expand that day to such a length of time, as to accommodate the kingdom of a person from my Ahlul-Bayt who will be called by my name. He will fill out the earth with peace and justice as it will have been full of injustice and tyranny (by then)."


Sahih al-Tirmidhi, v2, p86, v9, pp 74-75 Sunan Abu Dawud, v2, p7 Musnad Ahmad Ibn Hanbal, v1, pp 84,376; V3, p63

2) The Prophet (PBUH and HF) said: "al-Mahdi is one of us, the members of the household (Ahlul-Bayt)."
Reference: Sunan Ibn Majah, v2, Tradition #4085

3) The Prophet (PBUH and HF) said: The Mahdi will be of my family, of the descendants of Fatimah (the daughter of the Prophet (PBUH)).
Sunan Abu Dawud, English version, Ch. 36, Tradition #4271 (narrated by Umm Salama, the wife of the Prophet) Sunan Ibn Majah, v2, Tradition #4086

4) The Prophet (PBUH and HF) said: "We (I and my family) are members of a household that Allah (SWT) has chosen for them the life of the Hereafter over the life of this world; and the members of my household (Ahlul-Bayt) shall suffer a great affliction and they shall be forcefully expelled from their homes after my death; then there will come people from the East carrying black flags, and they will ask for some good to be given to them, but they shall be refused service; as such, they will wage war and emerge victorious, and will be offered that which they desired in the first place, but they will refuse to accept it till they pass it to a man from my family (Ahlul-Bayt) appears to fill the Earth with justice as it has been filled with corruption. So whoever reaches that (time) ought to come to them even if crawling on the ice/snow since among them is the Vice-regent of Allah (Khalifatullah) al-Mahdi."

Sunan Ibn Majah, v2, Tradition #4082, The History Tabari al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, pp 250-251

5) Abu Nadra reported: We were with the company of Jabir Ibn Abdillah... Jabir Ibn Abdillah kept quite for a while and then reported Allah's Messenger (may peace be upon him) having said: "There would be a Caliph in the last (period) of my Ummah who would freely give handfuls of wealth to the people without counting it." I said to Abu Nadra and Abu al-Ala: Do you mean Umar Ibn Abd al-Aziz? They said: NO, (he would be Imam Mahdi).


Sahih Muslim, English version, v4, chapter MCCV, p1508, Tradition #6961 Sahih Muslim, Arabic version, Kitab al-Fitan, v4, p2234, Tradition #67

6) "al-Mahdi is from our Ahlul-Bayt, no doubt Allah will enforce his appearance within a night (i.e., his coming is very unpredictable and is very sudden)."
Sunan Ibn Majah, v2, p269

Wednesday, September 06, 2006

Celakalah Muawiyah

Duh, apa sih jenis manusia ini, seluruh keturunannya memusuhi Islam dan Nabi!

Not a single hadith in praise of Muaweyah is Sahih (authentic)

Many classical Sunni scholars whilst listing those individuals honored as writer of the revelation did not count Mu'awiya. For evidence see the following texts:

Fathul Bari page 450 Volume 2
Irshad Saneed Volume 9 page 22
Umdhathul Qari Volume 9 page 307
Nasa al Kafiya page 170
Iqd al Fareed Volume 2 page 197
al Isaba Volume 3 page 413

On this topic the comments of the renowned Egyptian Sunni scholar Sayyid Qutb are worthy of note:

"The erroneous fable still persists that Mu'awiya was a scribe who wrote down the revelations of Allah's Messenger. The truth is that when Abu Sufyan embraced Islam, he besought the Prophet to give Muaweyah some measure of position in the eyes of the Arabs; thus he would be compensated of being slow to embrace Islam and of being one of those who had no precedence in the new religion. So the Prophet used Muaweyah for writing letters and contracts and agreements. But none of the companions ever said that he wrote down any of the Prophet's revelations, as was asserted by Muaweyah's partisans after he had assumed the throne. But this is what happens in all such cases".

Social Justice in Islam by Sayyid Qutb, English translation by John B. Hardie, page 215.

Al Hafidh Jalaluddeen Suyuti in "La'ali al-Masnu`aa fi ahadith al-Maudu`aa" Volume 1 page 424 states:

"Imam Hakim claims that he never came across a single hadith in praise of Muaweyah that was Sahih".
La'ali al-Masnu`aa fi ahadith al-Maudu`aa Volume 1 page 424

Muhammad bin Ali bin Shawkani in "Fawa'id al Mujmu`a fi bay`an al-hadith al-maudu`a", page 147 states that:

"Ibn Hibban commented that all ahadith in praise of Muaweyah are fabricated".
Fawa'id al Mujmu`a fi bay`an al-hadith al-maudu`a page 147

Al Muhaddith Shaykh Abdul Haqq Dehlavi in "Sharh Mishkat Shareef" - Volume 4 page 716 (published in 1873) after citing the hadith in praise of Muaweyah including the "guidance hadith" Abu Sulaiman cited from Tirmidhi comments:

"It is recorded in Jami` al-'Usul that many muhaddith scholars have concluded that there exists not even a single hadith in praise of Muaweyah that is Sahih".
Sharh Mishkat Shareef Vol. 4 page 716

Abu'l Hasan Quinani in "Thunziyaa as Shari'a al Murfoo'a", Volume 2, Chapter 8 page 7 comments

"Imam Hakim cites from a chain used by Sibt Ibne Jauzi who cites Isaan bin Ruhiyaa that 'there exists nothing in praise of Muaweyah that is Sahih".
Thunziyaa as Shari'a al Murfoo'a Vol. 2 Chapter 8 page 7

Allamah Ibn al-Jawzi al-Qurashi in "al- Mawdu`at" Volume 2 page 24 states:

"Imam Hakim narrated from Abu'l `Abbas who heard from his father, who heard from Ishaq bin Ibraheem al-Hanzali that 'no hadith in praise of Muaweyah are Sahih'.
al- Mawdu`at Volume 2 page 24

IBN HAJAR AL-ASKALANI, ULAMA JALAL DEEN SYUTI, SAYED KUTB ONE OF THE FOUNDERS OF IKHWAN MUSLIMEEN IN EGYPT and historical fact of Ibn Hajar Asqalani in his commentary of Sahih al Bukhari "Fathul Bari" states:

"Muaweyah issued an order to curse Hadhrath 'Ali. Upon hearing this Sa'd bin Abi Waqqas said "Even if you place a sword over my head and demand that I curse 'Ali, I will refuse to do so".
Sunni reference: Fathul Bari Volume 7 page 74, Bab Manaqib 'Ali

In Sahih Muslim we read,

By him who split up the seed and created something living, the Apostle (may peace and blessing be upon him) gave me a promise that no one but a believer would love me, and none but a hypocrite would nurse grudge against me.

Imam Ali - Sahih Muslim, English version, Chapter XXXIV, p46, Tradition #141

"Muaweyah the son of Abu Sufyan, gave order to Sa'd, and told him: "What prevents you that you are refraining from cursing Abu Turab (nickname of Ali)?" Sa'd replied: "Don't you remember that the Prophet said three things about (the virtue of) Ali? So I will never curse Ali."

Sunni reference: Sahih Muslim - Chapter of Virtues of Companions, Section of Virtues of Ali - Tradition #5916

Mohibuddin al Tabari in his classical book of hadith Riyad ul Nadira states that, "Muaweyah ordered Sa'd bin Abi Waqqas to curse 'Abu Turab"

Sunni reference: Riyad ul Nadira Volume 3 page 194.

Read ibn Kathir;

ابن كثير - البداية والنهاية - الجزء : ( 7 ) - رقم الصفحة : ( 314

فذكر أبو مخنف عن أبي جناب الكلبي أن عليا لما بلغه ما فعل عمرو كان يلعن في قنوته معاوية ، وعمرو بن العاص ، وأبا الأعور السلمي ، وحبيب بن مسلمة ، والضحاك بن قيس ، وعبد الرحمن بن خالد بن الوليد ، والوليد بن عتبة ‏.‏;SW=قنوته#SR1

Imamu Ali (a.s.) cursed Muawiyah this dog,and he (a.s.) cursed also Aamru bin al as,and Khaled bin alwaleed and others!

Tarekh Aba el Fida

تاريخ أبي الفداء - أحداث سنة مئتين وثلاثة وثمانون - ( 30 من 87 )

وروي أن النبـي (ص) قـال‏:‏ ‏إذا رأيتـم معاويـة على منبري فاقتلوه‏ وأطال في ذلك وأمر أن يقال ذلك في البلاد ولعن معاوية على المنابر فقيل له‏:‏ إن في ذلك استطالـة للعلوييـن وهـم فـي كل وقت يخرجون على السلطان ويحصل به الفتن بين الناس فأمسك عن ذلك;SW=المنابر#SR1

Read Suyuti here the link,;SW=استجمع#SR1

About Me

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Graduan arkiteksur S1 UI. S2 Universitas Sains Malaysia. Pernah ikut suami ke Penang, Malaysia. Kini 'bekerja dengan famili.' Asal Utan Kayu, Jakarta, Indonesia