SUNNIS PRAISE AL-IMAM MUHAMAD AL-BAQIR (AS)

Birth Dates, Dates of Martydom, Causes of Martydom and the place of their graves. Not merely factual, but also discussions on their exemplary lives.
Ustaz Hussein
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SUNNIS PRAISE AL-IMAM MUHAMAD AL-BAQIR (AS)

Postby Ustaz Hussein » 24 Nov 2009, 18:40

We condole the Moslem Ommah and the Imam of the age (atf), the Moslem authority and Syedah Zainab (sa) on the most tragic day of the martydom of the fifth holy Imam, al-Imam Muhammad ibn Ali al-Baqir (as).







Abu Jafar Muhammad bin Ali, known as al-Baqir was born on 1st Rajab, 57/October 15, 677. He was about two years and half old during the event of Karbala, and assumed Imamate at the age of 37 years. He was noted for his generosity, devotion in piety and was peaceful by nature. He possessed extensive knowledge in religion matters, and because of that, according to Yaqubi, he was nicknamed by his great-grandfather "al-Baqir (split open, or revealer of secret science), as it is said, "tabaqqara al-rajulu fi'l aw fi'l mal"means "the man became abundant in knowledge" or "he enhanced himself in knowledge." But according to Ibn Khallikan (1211-1282), he was so called because he collected an ample treasure or fund (tabaqqar) of knowledge. Thus, he was also called Baqir al-ulum (opener of the knowledge). Many jurists attracted by the fame of his learning. Among them were Muhammad bin Minkadir, Abu Hanifah an-Noman, Qatada bin Diama, Abdullah bin Muammar al-Laythi and Nafi bin Azraq etc.



The period of the Imam is noted for the rule of the Umayyad caliph Suleman (96-99/ 715-717), Umar bin Abdul Aziz (ra) (99-101/ 717-720), Yazid II (101-105/720-724) and Hisham (105-125/724-743). He did not take part in the politics and passed most part of life in jurisprudentual and educational services and propagation in Medina and preparing the grounds of that which shall be the university of his son, al-Imam as-Sadiq (as) within the mosque of their grandfather, the Apostle of God, Mohammed (saaw).



On the evidence of the most authentic Hadith narrated by Sunni and Shia historians, one of the companions of the Holy Prophet Jabir Ibn Abdallah Ansari was in the presence of the Holy Prophet. He asked the Prophet about the names of descendants from his daughter Hazrat Fatima and Ali (AS). The Prophet told him,

“O Jabir, you will have a long life, and although you will go blind, but you will meet the 5th in line of my descendants whose name will be my name, who will walk like me and who will be the 5th Imam of the time. When you will meet him, give my salaams to him”.
As predicted by the Holy Prophet Jabir ibn Abdullah Ansari had a long life and became blind in his old age. But he devoutly waited for the time when he would meet the 5th Imam. Each morning he would come out from his house, sit by the road side and wait for the sound of the footsteps to recognise the 5th Imam. One such day while he was waiting in the street of Madina, he heard someone walking towards him, the sound of footsteps reminded him of the way Holy Prophet used to walk. Jabir stood up, stopped the man and asked his name. He replied,”Muhammad”, Jabir asked, whose son?, he replied “Ali Ibnul Hussain”. Jabir immediately recognised the man he was talking to was the 5th Imam. He kissed his and told him the message from the Holy Prophet and that the Prophet sent his salaams to him. Imam took him to his home, asked his friends to gather as many people as they can. When they all assembled in his house, the Imam asked Jabir to tell the whole story again. Jabir narrated the story, they all cried and attested in unison of the Imamat of the Fifth Imam and also the names of the other Seven Imams in his line up to the Twelvth Imam.



persecutions against the Imams (as):



It is said that Imam al-Baqir (as) summed up the persecutions since the demise of Prophet Muhammad to his period in these words: "Since the death of the Prophet, the Ahl-al-Bait have continued being humiliated, inflicted with pains, maltreated, put under trials, deprived of their rights, murdered, frightened. We did not find any security for our own blood and for our friends. The liars and deniers of our rights found a good pretext for their lies in order to be in the good books of their masters and bad judges and governors in every town. They told them fabricated traditions and reported of us those things which we never said nor had we done, in order to instigate people against us. The reign of Muawiya after the death of Hasan was prime period for such activities. In every town, our friends were killed; their hands and feet were amputated on mere doubt. Whoever mentioned our names with love was imprisoned, his property confiscated and his house pulled down. These calamities got severer and increased during the rule of Ubaidullah bin Ziyad, the murderer of Hussain. Then came Hijjaj. He killed them in cold blood and arrested them on doubt. So much so that the man who declared a pagan or kafir was dearer to him than the one who called himself a friend of Ali." ("Ad-Darajat-ur-Rafiah fi Tabaqatil Imamiya min Shiah" by Sayed Ali Khan, cf. "Shiite Encyclopaedia" by Hassan al-Amin, 1st vol., p. 29).



Fadak was a fertile tract in the vicinity of Khaibar under the Jewish occupation, just three miles from Medina, now the modern village of Howeyat. After the victory of Khaibar, Prophet Muhammad thought to destroy the strength of the Jews of this area, who were threat to Islam, therefore, he sent his envoy, Muhit to Yusha bin Nun, the chief of the village Fadak. The chief of the Jews preferred peace and surrendered to fighting. A peace treaty was concluded between Muhammad and the local Jews on the terms that 50% yield of Fadak would be surrendered to Muhammad each year by the Jews. It was a gift, and not a booty of war, and according to Islam, the areas which are conquered through wars are the property of all the Muslims, and the lands which fall into the hands of the Muslims without any military operation pertain to the personal property. When the Koranic verse: "Give the kinsman his due, and the needy, and the wayfarer...." (17:26) was revealed, Prophet Muhammad called his daughter and made over Fadak to her. Suyuti writes in "Dhurr'i Manthur" (4th vol., p. 176) that, "Muhammad had bequeathed the ownership of the property of Fadak to his daughter, Fatima, and also executed a deed of gift in her favour, and her two sons."



When Abu Bakr assumed the caliphate, he usruped Fadak from Fatima. When she was informed of the usurpation of Fadak, she appeared before him and produced a legal deed of trust, and also produced the witnesses of Ali and Umm Aiman, which were totally disapproved by Abu Bakr. The confiscation of Fadak was perhaps one of the burning issues between the Shiites and Sunnites. The Umayyad caliph Umar bin Abdul Aziz, the Marcus Aureiius of the Arabs, a virtuous ruler and a God-fearing Muslim, finally handed over the property of Fadak to Imam Muhammad al-Baqir as the sole heir of Fatima (sa).




KNOWLEDGE OF THE IMAM (AS):





In 106/725, caliph Hisham visited Mecca on pilgrimage when Imam Muhamad al-Baqir (as) was also in the city. Hisham found the Imam sitting among his followers, therefore, he sent one amazing question in the presence of the Imam, so that he might not give its answer and become discredited before his followers. Hisham's question was "What will the people eat and drink on the day of judgement, till the time their reckoning is finished?" Imam replied that, "There will be abundance of fruits and rivers on that place, from which they shall continue to avail till such time as their reckoning is finished." Hisham had intended thereby to bring censure on al-Bakir in the open assembly. He was mighty gratified at this answer, thinking that it would provide him with an excuse for his designs. He therefore sent a counter-question that, "Due to the fear of their accounts, how it is possible that the people will have the sense of eating." Imam said, "Go, and tell to Hisham that the sense of eating and drinking will be also among those people, who had been already cast into the hell. Does Hisham not read the Koranic verse, in which it is mentioned that, "And shall call the inmates of the (hell) fire unto the inmates of the garden (of paradise), saying: Pour on us of the water or of what God hath provided you with; They shall say: Verily, God hath forbidden both to the infidels." (7:50) On hearing this, Hisham was dumb founded and in his mind he had to admit the merits of Imam al-Baqir.



The Imam articulated the implication of the doctrine of taqiya in Shiism, and we may attribute the rudiments of its theory to him. But it was left to his son and successor, al-Imam as-Sadiq (as) to give it a final form and make it an absolute condition of the faith.



Many leading jurists used to visit Imam Muhamad la-Bqir (as) to discuss the legal problems. Among them were Muhammad bin Minkadir, Abu Hanifah an-Noman, Qatada bin Diama, Abdullah bin Mu'ammar and al-Laythi etc. He greatly emphasised also on the importance of knowledge and its romotion. Kulaini quotes in "al-Kafi" (1st vol.,p. 89 and 104) that he said, "Acquire knowledge and adorn it with forbearance and reverence. Be humble to those whom you give knowledge and also to those from you acquired it. Never be among the harsh tempered scholars. Lest you should forfeit your title because of your wrong and harsh demeanour." He also said, "The divine tax on knowledge is to teach it to God's creatures."

Mirkhwand (d. 903/1498) writes in "Rawzatus Safa" that, "Neither the pen can write, nor the tongue can describe the merits and the traditions of Muhamad ibn Ali al-Baqir (as)." Shibli Nomani writes in "Sirat-i Numan" (Lahore, 1972, p. 28) that, "Abu Hanifah sat for a long time at Imam Baqir's feet and acquired from him much valuable knowledge of fiqah and hadith not available anywhere else. Shiahs and Sunnis are agreed that Abu Hanifah derived much of his learning from Baqir."



The same cruelity was used against the Imam (as) because of his increasing fame and honour. On the 7th of Dhulhijjah, 117/735, al-Imam Muhammad al-Bakir was martyred under the instigation of Hisham ibn Abdelmalek (la) and then the Imam (as) was buried with his ancestors in the Baqi cemetery where now remains their demolished graves at the entrance of Baqi' and the Islamic Ummah is silent at that. The one whom Rasulullah sent his salaams, is a man unknown in the Moslem world but rascal people with no merit or honour are today praised as "Khalifas" and "founders of Islam" while neither Islam nor humanity itself has any relation with them at all whatsoever.



WHAT SUNNIS HAVE TO SPEAK ABOUT AL-IMAM AL-BAQIR (AS)

Al-Imam Sayyid Muhammad bin Ali al-Bâqir
by M. Jamaal al-Din Abdul-Wahid al-Hanafi
A king requested the presence of a Sayyid in his court, but with the intent of destroying him. When the Sayyid appeared, the king sought his forgiveness, begged his pardon, bestowed many gifts upon him, and then dismissed this Hashimite in a very courteous manner. In response to the inquiry as to why he acted in such a manner, the king said “When he came in, I saw two lions, one on his right and one on his left who threatened to destroy me if I should attempt to do harm to him.” The Wali whom Allah Ta’ala protected in this story is Al-Imam Abu Ja’far Muhammad bin Ali al-Baqir, Radhi Allahu ‘Anhu. This tremendous conveyer of ‘Ilm is a great asset of Al-Islam, though very few know about him.



His full name and lineage is Muhammad bin Ali bin al-Husayn bin Ali bin Abu Taleb al-Qurashi al-Hashimi, born in the Holy City of Madinah in the year 57 A.H. His father and teacher was Hazrat Imam Ali Zaynul-Abideen, survivor of the tragedy of Karbala, son of the Sayyid of Shuhadaa, Sayyidina Husayn bin Ali, Radhi Allahu Ta’ala Anhu. His mother was Sayyidah Fatimah bint al-Hasan bin Ali (Radhi Allahu Anha). From this marriage was born the first generation of the Ahlul-Bayt that was both al-Hasani and al-Husayni, therefore both the paternal and maternal sides were connected to Sayyidina Ali bin Abu Taleb and Sayyidah Fatimah az-Zahra, may millions of Salaams be upon them.



Hazrat Muhammad al-Baqir (Radhi Allahu Anh) had three brothers, Abdullah, al-Hasan, and al-Husayn, in addition to being the half-brother of Imam Zayd bin Ali al-Shaheed (Radhi Allahu Anh). Hazrat Zayd and Hazrat Muhammad shared different opinions in light of various political situations that existed in their time. While Imam Muhammad al-Baqir (Radhi Allahu Anh) chose not to become involved in political matters, Imam Zayd al-Shaheed (Radhi Allahu Anhu) marched against the Umayyads, but fell a martyr, similar to his grandfather’s being betrayed and deserted in Karbala.

The kunya for Hazrat Muhammad bin Ali (Radhi Allahu Anh) was Abu Ja’far, though his was given many titles, such as Abu Abdullah, Imam Muhammad al-Baqir, and Maulana al-Baqir ul-‘Uloom. The most commonly used title is “Al-Imam Muhammad al-Baqir.” Baqir literally means to rip open or cut open, and in the case of Imam al-Baqir, he split open knowledge, that is scrutinized it and examined the depths of it so that it can be spread to all people, therefore, his title also meant “The Expounder of Knowledge.” Those who were fortunate to be in his presence would unanimously report that he would rip knowledge down to its very root, reaching its origin, and then convey that knowledge to the people. Hazrat Ahmad ibn Hajar al-Makki, Rahmatullahi alayh, wrote in his book, As-Sawa’iq al-Muhriqa:

“Al-Imam Muhammad al-Baqir has disclosed secrets of Ilm and Hikmah and unfolded the principles of spiritual and religious guidance. Nobody can deny his character, his God-given knowledge, his divinely-gifted Hikmah, and his obligation and gratitude towards the spreading of knowledge. He was a sacred and highly talented spiritual leader and for this reason, he was popularly titled al-Baqir, which means the expounder of knowledge. Kind in heart, spotless in character, saved by soul, and noble by nature, the Imam devoted all his time to Allah’s Ibadah. It is beyond the power of a man to count the deep impression of knowledge and guidance left by the Imam on the hearts of the faithful. His saying in devotion and abstinence, in knowledge and wisdom and in religious exercise and submission to Allah are so great in number that the volume of this book is quite insufficient to cover them all.”
Hazrat Shibli Nu’mani, Rahmatullahi ‘alayh, writes in his book, Sirat-e-Nu’mani that “the Ahlul Bayt were the fountainhead of Hadith, Fiqh, and in fact, all religious learning,” and because of this truth, many seekers of Islamic knowledge sought after Imam Muhammad al-Baqir, Radhi Allahu

'Anh, as he possessed great knowledge of the Holy Qur’an and the Sunnah of Sayyidina Rasul-e-Akram Sallallahu 'alayhi wa Sallam. Many of the Tabi’een, Taba at-Tabi’een, fuqaha, and mujtahideen, related and reported numerous Islamic sciences on the authority of Imam Muhammad al-Baqir, Radhi Allahu 'Anh, as he was distinguished for his extensive knowledge of Islamic science and for his subtle indication as to the meanings of the Ayats of the Holy Qur’an. Because of the great knowledge of Hadith Allah blessed him with, his name is found in the isnad of many Sahih Ahadith collections. He was also known for his conveying the history and life of Nabi Akram, Sallallahu 'alayhi wa Sallam, and his family. He became recognized as one of the Fuqaha of Madinah who many learned men would come to for answers to questions of jurisprudence. A famous quote from him that describes this station held by the Ahlul Bayt came from the question he was asked regarding Allah’s Ayat in Surah an-Nahl: “Ask the Ahl al-Dhikr if you do not know,” he answered: “We are the Ahl al-Dhikr.”

The Saliheen from amongst the Ahlul-Bayt of Sayyidina Rasul-e-Akram, Sallallahu 'alayhi wa Sallam, never chase after Dunya, nor do they have any regards for this worldly life. They devote their time and efforts to the service of the Ummah, seeking the pleasure of only Allah Ta’ala. This was the case with Sayyidina Muhammad al-Baqir (Radhi Allahu 'Anh) as he was not only well-known for his vast knowledge, but also for the immense Ibadah he would put time into. Imam Abul-Hasan Ali bin ‘Uthman al-Hujweri (Rahmatullah alayh) and Qadi Abu Fazl Iyad bin Musa al-Yahsubi (Rahmatullah alayh) relate in their works, Al-Kashf al-Mahjub and Al-Shifa, respectively, that Abu Ja’far Muhammad al-Baqir (Radhi Allahu 'Anh) was a very devout Muslim and spent very much time performing ‘Ibadah. He would spend much of his nights glorifying Allah Subhanahu wa Ta’ala. As a result of his devotion to Allah Ta’ala, he was endowed with ‘Ilm of many sciences of the Nafs, thus endowed with knowledge of both the exoteric and esoteric sciences of the Deen.



Sayyidina Rasulullah, Sallallahu 'alayhi wa Sallam, related that his Ahlul Bayt will be faced with adversities. Such was true for Imam Muhammad al-Baqir (Radhi Allahu 'Anh), because he lived in a time of much internal strife amongst Muslims, where the period of bloodshed of Muslims at the hands of Muslims took place. In addition, there was much friction between Bani Hashim and Bani Umayya. Abu Ja’far al-Baqir (Radhi Allahu 'Anh) lived in the period of the Umayyad Dynasty of Sulayman, Hazrat ‘Umar bin ‘Abdul-‘Aziz, Yazid II, and Hisham bin Abdul-Malik. The period of the Khalifat of Hazrat ‘Umar bin ‘Abdul-‘Aziz was a positive one for the Ahlul Bayt because not only did he bring and end to the SLANDERING OF Ali bin Abu Talib (Karam Allah Wajhu) and his descendants, but he also gave the orchard of Fadek to Imam Muhammad al-Baqir (Radhi Allahu 'Anh) out of his tremendous respect for and devotion to the descendants of Sayyidina wa Mawlana Muhammad, Sallallahu 'alayhi wa Sallam, which was well-accepted by Imam Abu Ja’far (Radhi Allahu 'Anh).



Imam Abu Ja’far (Radhi Allahu 'Anh) married the great grand-daughter of Khalif Abu Bakr as-Siddiq (Radhi Allahu 'Anh), Hazrat Umm Farwa bint al-Qasim bin Muhammad bin Abu Bakr. From this marriage to Hazrat Umm Farwa, he was the father of another great Sayyid Imam of Ahlus-Sunnah, Hazrat Imam Ja’far as-Sadiq (Radhi Allahu 'Anh), who much ‘Ilm was passed on to, becoming another great Faqih (and Wali) of Madinah.



The contributions to Al-Islam by Imam Muhammad al-Baqir and his progeny are very great, and one such example of that is found with the Hanafi Madhhab. It is safe to say that The Madhhab of Ahlul-Bayt (or most directly linked to Ahlul-Bayt) is the Hanafi Madhhab. Al-Imam al-A’zam Abu Hanifah Nu’man bin Thabit (Radhi Allahu 'Anh) gained much knowledge from Al-Imam Muhammad al-Baqir, as well as his son, Al-Imam Ja’far as-Sadiq. In Sirat-e-Nu’man, it is written that “Abu Hanifah sat for a long time at Imam Muhammad al-Baqir’s feet and acquired from him much valuable knowledge of fiqah and Hadith not available anywhere else.” Even Shi’ah books fully attest to this fact and much more. Ibn Mutahhir al-Hilli, a famous Shi’i scholar, wrote in his books Nahjul-Haqq and Al-Minhaj al-Karamah Fi Tariqat al-Imamat that Imam Abu Hanifah learned from Imam Muhammad al-Baqir (Radhi Allahu 'Anh) as well as from his son, Imam Ja’far as-Sadiq (Radhi Allahu 'Anh), attaining high grades in his company. Al-Hilli also brings forth the fact that Al-Imam al-A’zam Abu Hanifah (Radhi Allahu 'Anh) was given ijaza to give fatwa and perform ijtihad by at least three members of the Ahlul Bayt: 1.) Al-Imam Muhammad al-Baqir, 2.) his half-brother, Al-Imam Zayd bin Ali Shaheed and 3.) his son, Al-Imam Ja’far as-Sadiq. In light of this fact, Abdullah Suwaydi writes in his book, An-nahiyatu an-ta’ni Amir al-mu’minin Mu’awiya that

“Imam Abu Hanifah’s requirements of ijazat is testified by the faultless A’immah. To speak ill of Al-Imam al-A’zam would mean to deny the testimony of the twelve Imams, who were sinless people. And this in its turn would be disbelief, according to the Shi’ah credo"



And the Madhhab he speaks of is known as the Hanafi Madhhab.



In Sirat-e-Nu’man, it is written that “both the Ahlus-Sunnah and the Shiites are in agreement that Imam Abu Hanifah derived much of his learning from Imam Muhammad al-Baqir.” It is related in Al-Majmua az-Zuhdiyya that Imam Muhammad al-Baqir (Radhi Allahu 'Anh) looked at Abu Hanifah (Radhi Allahu 'Anh) and said:

“When those who defile my ancestor’s Shari’ah are on the increase, you will enliven it. You will be the savior of those with taqwa and the refuge of those with taqwa and the refuge of those who are confused! You will bring heretics round to the right path! Allah Ta’ala will help you!”



The purpose of the information of Imam Abu Hanifah’s interaction and studying under the Ahlul Bayt is not to brag about the virtues of the Hanafi Madhhab. Rather, we are bringing to light important aspects of the Hanafi Madhhab in relation to its connection to the Ahlul Bayt: 1.) Ijaza was given to Al-Imam al-A’zam by Imam al-Baqir and other members of Ahlul Bayt. 2.) Imam Muhammad al-Baqir (Radhi Allahu 'Anh) made it clear to Imam Abu Hanifah (Radhi Allahu 'Anh) that he would be one who would bring heretics and those lost souls back to the straight path. 3.) In light of the fact that neither Imam al-Baqir nor Imam as-Sadiq founded a Madhhab, their teachings are preserved in the Hanafi Madhhab.



It is a shame how the enemies of Ahlul-Bayt have taken the statements of Abu Ja’far Muhammad al-Baqir out of context, but have even went to the extent of fabricating statements attributed to him. Such blasphemous statements proclaiming heresy on behalf of the Sahabi Ikram (Radhi Allahu 'Anhum) have been fabricated and with the name of Imam al-Baqir (Radhi Allahu 'Anh) attached to them. In reality, Imam Muhammad al-Baqir never promoted schisms, nor advocated any factions, thus separating from the Ummat-e-Muhammadi, Sallallahu 'alayhi wa Sallam, known as Ahlus-Sunnah wal-Jama'at. Proof of this can be found in the Ahadith found with ancestral succesion to Hazrat Ali (Karam Allah Wajhu), where the advice was given to not have relation with schismatic groups as they will spoil your religion.



Hazrat Abu Ja’far (Radhi Allahu 'Anh) returned to Allah on the 7th of Dhul-Hijjah in the year 114 A.H. in the Holy City of Madinah. He is buried in Al-Baqi cemetery where many other members of the Ahlul-Bayt, Shuhadaa, and Sahabi (May plenty of Salaam be upon them all) rest. The world benefitted from this Imam of exalted memory as he was an educator for many of the Ulama of Al-Islam as well as a preserver of the Sunnah of Nabi Muhammad, Sallallahu 'alayhi wa aalihi wa Sallam. It is unfortunate that not many know about him. The well-respected scholars of Al-Islam have had nothing but good to say about Hazrat Abu Ja’far al-Baqir and to sum it up, Muhammad bin Khavendesh bin Mahmud wrote in Rauza-tus-Safaa that “neither pen nor tongue can describe the merits and the traditions of Imam Abu Ja’far Muhammad bin Ali al-Baqir.” May millions of most perfect Salaams be upon Sayyidina Rasulullah, his progeny, and his descendants. Aameen.





Hussein Mustafa.
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Re: SUNNIS PRAISE AL-IMAM MUHAMAD AL-BAQIR (AS)

Postby smma59 » 08 Dec 2009, 17:21

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Re: SUNNIS PRAISE AL-IMAM MUHAMAD AL-BAQIR (AS)

Postby Reyhana » 20 Dec 2009, 09:57

The Author of this article though has described some of the merits of two of our HOLY IMAMS but has ended his article in a very prejudiced manner.It can clearly be seen from his article that not only is he trying to protect his HANAFI MADHHAB but he is also prejudiced against SHIISM:
THE author writes ;
“Imam Abu Hanifah’s requirements of ijazat is testified by the faultless A’immah. To speak ill of Al-Imam al-A’zam would mean to deny the testimony of the twelve Imams, who were sinless people. And this in its turn would be disbelief, according to the Shi’ah credo"



And the Madhhab he speaks of is known as the Hanafi Madhhab.



In Sirat-e-Nu’man, it is written that “both the Ahlus-Sunnah and the Shiites are in agreement that Imam Abu Hanifah derived much of his learning from Imam Muhammad al-Baqir.” It is related in Al-Majmua az-Zuhdiyya that Imam Muhammad al-Baqir (Radhi Allahu 'Anh) looked at Abu Hanifah (Radhi Allahu 'Anh) and said:

“When those who defile my ancestor’s Shari’ah are on the increase, you will enliven it. You will be the savior of those with taqwa and the refuge of those with taqwa and the refuge of those who are confused! You will bring heretics round to the right path! Allah Ta’ala will help you!”



The purpose of the information of Imam Abu Hanifah’s interaction and studying under the Ahlul Bayt is not to brag about the virtues of the Hanafi Madhhab. Rather, we are bringing to light important aspects of the Hanafi Madhhab in relation to its connection to the Ahlul Bayt: 1.) Ijaza was given to Al-Imam al-A’zam by Imam al-Baqir and other members of Ahlul Bayt. 2.) Imam Muhammad al-Baqir (Radhi Allahu 'Anh) made it clear to Imam Abu Hanifah (Radhi Allahu 'Anh) that he would be one who would bring heretics and those lost souls back to the straight path. 3.) In light of the fact that neither Imam al-Baqir nor Imam as-Sadiq founded a Madhhab, their teachings are preserved in the Hanafi Madhhab.

I am surprised how the author of this article is trying to prove through distorted hadith that HANAFI MADHHAB is the right madhhab.
Abu Hanifa was born almost 69 yrs after the death of our Beloved Prophet s.a.w.w.May I ask the author as to why they choose him to be their leader instead of Imam Jafar-e-saadiq who was Abu Hanifas teacher?Why don’t they accept the JAAFARI MADHHAB which was completely based on teachings of Imam Saadiq a.s.?
May I also ask the author as to why they choose to follow someone born after decades of death of The Holy Prophet and not from AHLUL BAYT whom the Quran and Hadith refer to be followed after the HOLY Prophet?[Refer to HADITH-E-SAQALAYN which is quoted both in SHIA and SUNNI sources as AUTHENTIC]
Just as it is impossible for any Muslims to turn away from the Holy Quran or to adopt any set of rules which is at variance with it, so when the Ahlul-Bayt have been unequivocally described as equal in weight and importance to the Holy Quran, the same attitude has to be adopted with regard to their orders, and it cannot be permissible to turn away from them in order to follow any other persons. After mentioning the tradition of Two Weighty Things, Ibn Hajar holds that:
"These words show that those members of the Ahlul-Bayt who posed these distinctions were superior to all the people."
Sunni reference: al-Sawa'iq al-Muhriqah, by Ibn Hajar, p136
The Messenger of Allah said:
"Whosoever wishes to live and die like me and enter that heaven (after death), which my lord has promised me, namely, the ever lasting heaven should acknowledge Ali (AS) as his patron after me, and after him he should acknowledge the sons of Ali, because they are the people who will never leave you outside the door of guidance nor will they let you enter the door of misguidance."
Sunni references:
• Kanz al-Ummal, by al-Muttaqi al-Hindi, v6, p155, Tradition #2578
• Also abridged Kanz al-Ummal on the margin of Musnad of Ahmad Ibn Hanbal v5, p32
Again the significance of leadership of Ahlul-Bayt has been confirmed by the following beautiful analogy of the messenger of Allah:
The Messenger of Allah said: "Regard the Ahlul-Bayt among you as the head to the body, or the eyes to the face, for the face is only guided by the eyes."
Sunni references:
• Is'af al-Raghibeen, by al-Saban
• al-Sharaf al-Mua'abbad, by Shaikh Yusuf al-Nabahani, p31, by more than one authority
Also:
The Messenger of Allah said: "My Ahlul-Bayt are the protected place of refuge about the dispute in religion." (Mustadrak Hakim)
These traditions, therefore, leave no room for any doubt. There can be no other way except to follow the Ahlul-Bayt and give up all opposition to them.
The Messenger of Allah said: "Acknowledgment of Aale-Muhammad (the family of Muhammad) means salvation from the fire, and love for them is a passport for crossing the bridge of the Siraat, and obedience to them is a protection from divine wrath."
Sunni references:
• Kitab al-Shafa, by Qadhi 'Ayadh, published in 1328 AH, v2, p40
• Yanabi al-Mawaddah, al-Qundoozi al-Hanafi, section 65, p370
Abdullah Ibn Hantab related:
The above poem of Shafi'i are too well known among the Arabic speaking people to require any reference. But for the benefit of those who insist on reference see: The Messenger of Allah addressed us at Juhfa saying: "Do I not have authority over you more than yourselves?" They all said, "Yes of course." Then he said: "I shall hold you answerable for two things, namely, the Book of Allah and my descendants."
Sunni reference:
• Ihyaa al-Mayyit, by al-Hafidh Jalaluddin al-Suyuti
• Arba'in al-'Arbain, by Allamah al-Nabahani
Therefore the reason we have adopted the faith of the Ahlul-Bayt to the exclusion of all others is that Allah himself has given preference to them only
Last edited by Reyhana on 06 Feb 2010, 11:34, edited 1 time in total.
''The worst sin is that which the commiter takes lightly.''[saying of Imam Ali a.s. quoted in Nahjul Balagha]
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Re: SUNNIS PRAISE AL-IMAM MUHAMAD AL-BAQIR (AS)

Postby Reyhana » 20 Dec 2009, 15:11

The author writes:
It is a shame how the enemies of Ahlul-Bayt have taken the statements of Abu Ja’far Muhammad al-Baqir out of context, but have even went to the extent of fabricating statements attributed to him. Such blasphemous statements proclaiming heresy on behalf of the Sahabi Ikram (Radhi Allahu 'Anhum) have been fabricated and with the name of Imam al-Baqir (Radhi Allahu 'Anh) attached to them. In reality, Imam Muhammad al-Baqir never promoted schisms, nor advocated any factions, thus separating from the Ummat-e-Muhammadi, Sallallahu 'alayhi wa Sallam, known as Ahlus-Sunnah wal-Jama'at. Proof of this can be found in the Ahadith found with ancestral succesion to Hazrat Ali (Karam Allah Wajhu), where the advice was given to not have relation with schismatic groups as they will spoil your religion.


First some questions for the author;
1.
It is an established fact that all things are recognised by their name, even Allah (swt) first taught names to the father of Mankind Adam (as). Your sect also has names such as Sunni, Ahl' ul Sunnah or Ahl'ul Sunnah wa al Jamaah. Direct us towards any such verse of the Qur'an wherein any of these names have been indicated.
2.
If these titles cannot be located in the Qur'an could you produce this title from any hadith of the holy prophet (s)? Produce any such 'mutawatir' 'marfuu' or 'saheeh' narration from your books with a complete source (meaning the name of the book, version number, page number, edition etc) wherein the names Sunni, Ahl'ul Sunnah and Ahlul Sunnah wa al Jamaah have been mentioned by the holy prophet (saww) as a sect of Islam.
11.
The title 'Shia' is present in the Qur'an and the hadeeth and Hardhat Ibraheem (as) has also been named a Shia. Do you accept this? The term Shi'a in fact derives its actual origin from the Qur'an, in which Allah (swt) calls Prophet Ibrahim (as) a Shi'a of Prophet Nuh(as) (1). In another verse Allah (swt) informs us of a fight between two men, one was a Shi'a of Prophet Musa (as) and the other was an enemy of Musa(as) (2).
1. The Holy Qur'an 37:83
2. The Holy Qur'an 28:15
12.
If you do accept this, then what you do mean by 'Millat e Ibraheem' in your sect? And if you don't accept this then please give us a reason as to why the word Shi'a has been used with reference to Prophet Ibraheem (as)?
13.
Does opposition to the title 'Shia' not constitute opposition to the Qur'an and the sayings of the holy prophet (s) when this title has been related to Ali (as), Fatima (as) and the Ahlul Bayt (as)?
3.
If these are not to be found in the hadeeth, then at least come up with an exact date, month and year of hijrah from the history of Islam when these names were adopted as your identity.
4.
What were you famously known as before adopting these names?
5.
Why have you forsaken your previous title?
It is an accepted HISTORICAL FACT that after the Holy prophets demise those who adhered to Imam Ali a.s were known as SHIAS of ALI and those who adhered to others were known as SHIAS OF USMAN<SHIAS OF MUAWIYA e.t.c.The title AHLUL SUNNAT WAL JAMAAT was invented centuries after because of hatred against shias of Ali.
The Holy Prophet (saaws) had said "I swear by the one who controls my life that this man (Ali) and his Shi'a shall secure deliverance on the day of resurrection". Do any hadith exist in which the Prophet (saaws) had guaranteed paradise for Imams Abu Hanifa, Maliki, Shafi, Hanbal and their followers?
Tafsir Durr al Manthur, by al Hafidh Jalaladeen Suyuti in his commentary of verse 98:7
For more proofs of SHIA MADHHAB being the ONLY RIGHT MADHHAB,click on the following links:
http://www.answering-ansar.org/shia_vie ... /index.php
http://www.answering-ansar.org/shia_vie ... /index.php
''The worst sin is that which the commiter takes lightly.''[saying of Imam Ali a.s. quoted in Nahjul Balagha]
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Re: SUNNIS PRAISE AL-IMAM MUHAMAD AL-BAQIR (AS)

Postby Reyhana » 21 Dec 2009, 11:33

If the beliefs of Hanafi sect are attributed to Imam Saadiq a.s. may I ask the author as to why are their beliefs contradictory with the beliefs of Imam Saadiq???The answer is that because although their leader ABU HANIFA gained knowledge from Imam Saadiq a.s but he made his own innovations .Some of the proof for my claim is that the HANAFI SECT believes that ALLAH s.w.t can be seen on quiyamat,Justice and lutf[grace]is not incumbent on Allah s.w.t,HE can place good doers in hell and bad doers in heaven if he wishes.They also believe that Allah is resposible for all our actions,hence they believe in JABR [COMPULSION BY ALLAH s.w.t].Let me give some examples;

Here is a talk of Imam Musa al Kazim (peace be upon him) in his childhood with Imam Abu Hanifah, the founder of the Hanafi school of Sunni laws:

Abu Hanifah once went to meet Imam Ja'far as Sadiq (peace be upon him). The Imam was inside his house and Abu Hanifah was waiting for him to come out. In the meantime, a small child came out and Abu Hanifah, just to pass sometime, asked him, "O child, from whom is the action of man?" The child at once said,

"O Abu Hanifah, there are only three imaginable sources: either the man himself is the originator of his action; or God is the doer of that action; or both together are the originators of that action. Now if God is the doer of the actions of man, then why does He inflict punishment on man for the sins? Is it not injustice (zulm)? And Allah says, "Verily Allah is not unjust to His creatures." And if both man and God are partners in that crime, then is it not gross injustice that the powerful partner (i.e., God) punishes the weaker partner (i.e., man) for an action which both of them performed together? And as these two alternatives are proved to be illogical and impossible, the third theory is proved to be correct that man does his actions by his own power and will." [8]

Abu Hanifah kissed the forehead of the child. That child was Musa, later known as al Kazim, the seventh Imam of the Shi'ahs.

3. Abu Hanifah & Bahlul
Imam Abu Hanifah, of course, believed that man does nothing by his own will a d power. In spite of the clever and logical discourse of Imam Musa al¬Kazim, mentioned above, he did not charge his belief. Once his theory led to a tragic comic event.



One day Abu Hanifa was teaching at the college. Bohlool was sitting in a corner, listening to Abu Hanifa’s lesson. In the middle of his lesson, Abu Hanifa said that, “Imam Jafar Sadiq says three things that I don’t agree with.
These are: Firstly, he says Shaitan will be punished in the Hell-fire. Since Shaitan is made of fire, then how is it possible that fire can hurt him? One kind of thing can’t get hurt from the same kind of thing.
Secondly, he says that we can’t see Allah; but something that is present must also be able to be seen. Therefore, Allah can be seen by our eyes.
Thirdly, he says that whoever does something is himself responsible for it; and will be questioned about it because he did it himself; but evidence is against this. Meaning, whatever a person does is done by Allah and the person has no control over what he does.”
As soon as Abu Hanifa said this, Bohlool picked up a clod of earth and threw it at him. It hit his forehead and gave him severe pain. Then Bohlool ran away. Abu Hanifa’s students ran after Bohlool and caught him. Since Bohlool was related to the Khalifa, they took him to the Khalifa and narrated the whole incident.
Bohlool said, “Call Abu Hanifa so that I can give him my answer.” Abu Hanifa was called and Bohlool said to him, “What wrong have I done to you?”
“You hit my forehead with a clod of earth. My forehead and head are in severe pain.”
“Can you show me your pain?”
“Can pain be seen?”
Bohlool replied, “You yourself say that every present thing can be seen and you criticize Imam Jafar Sadiq by saying how is it possible that Allah is present, but invisible.
Secondly, you wrongly claim that the clod of earth pains your head; because the clod of earth is made of mud and you were also created from mud. Then how can one kind of thing hurt the same type of substance?
Thirdly, you yourself said that all acts are done by Allah. Then how can you say that I am guilty, present me to the Khalifa, complain about me, and demand punishment for me!”
Abu Hanifa listened to Bohlool’s intelligent answers and shamefully left Haroun’s court.
''The worst sin is that which the commiter takes lightly.''[saying of Imam Ali a.s. quoted in Nahjul Balagha]
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Re: SUNNIS PRAISE AL-IMAM MUHAMAD AL-BAQIR (AS)

Postby Reyhana » 21 Dec 2009, 11:51

Let me tell the author that his own distinguished ulema have written books concerning their rejection. Even your four Imams have charged one another with violating divine laws.
The companions of Abu Hanifa, Ibn Hajar (Ali Bin Ahmad Andalusi, who died in 456 A.H.), and others have always censured Imam Malik and Muhammad Bin Idris Shafi'i. Similarly, the companions of Imam Shafi'i, like Imamu'l- Haramain, Imam Ghazali and others have condemned Abu Hanifa and Malik.
: Imam Shafi'i said: "There never was born a more damned person in Islam than Abu Hanifa." He also said: "I looked into the books of the companions of Abu Hanifa, and I found in them 130 pages containing matter in opposition to the Holy Qur'an and the Sunna."
Abu Hamid Ghazali in his book Manqul fi Ilmi'l-Usul says: "In fact Abu Hanifa distorted the religious code, made its way doubtful, changed its arrangement, and intermingled the laws in such a way that the code prescribed by the Holy Prophet was totally disfigured. One who does so deliberately and considers it lawful is an infidel. One who does it knowing it to be unlawful is a sinner." According to this great scholar, Abu Hanifa was either an infidel or a sinner. Many other books condemn Abu Hanifa. Jarullah Zamakhshari, the author of Tafsir-e-Kashshaf and one of your pious ulema, writes in Rabiu'l-Abrar that Yusuf Bin Asbat said: "Abu Hanifa rejected at least 400 hadith of the Prophet of Islam." Yusuf remarked that "Abu Hanifa said: 'Had the Prophet of Islam known me, he would have accepted many of my sayings.'"
Your own ulema have made similar criticisms of Abu Hanifa and the other three Imams. They can be found in Ghazali's Mutahawwal, Shafi'i's Nuqtu'sh-Sharifa, Zamakhshari's Rabiu'l-Abrar, and Ibn Jauzi's Muntazim. Imam Ghazali says in his Mutahawwal, "There are many mistakes in Abu Hanifa's work. He had no knowledge of etymology, grammar, or hadith." He also writes, "Since he had no knowledge of hadith, he relied on his own conjecture. The first being who acted on conjecture was Satan."
Ibn Jauzi writes in his Muntazim, "All the ulema are united in condemning Abu Hanifa. There are three categories of such critics: one group holds that his faith in the fundamentals of Islam was uncertain; another says that he lacked a strong memory and could not remember hadith; a third believes that he acted on conjecture and that his opinion was always at variance with the true hadith."
Your own ulema have criticized your Imams.
On the other hand, there is no difference of opinion among the Shia ulema concerning the position of the twelve Imams. We regard the holy imams as the pupils of the same teaching. These Imams - all of them - acted according to divine laws which the last of the Prophets gave them. They never acted on conjecture or approved of innovations. What they said or did agreed with the sayings of the Prophet. Hence, there was no difference among them.
''The worst sin is that which the commiter takes lightly.''[saying of Imam Ali a.s. quoted in Nahjul Balagha]
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Imam Zaynulabideen a.s.

Postby Ustaz Hussein » 31 Dec 2010, 22:21

Adhamallaho ujurana wa ujurakum.

We condole the Islamic Ummah on the martydom of the 4th Imam of the Moslem community, al-Imam Ali ibn al-Hussein Zayn al-Abideen a.s., ornament of worshippers and master of the ones who prostrate piously before God the most high and great.

When the blood-thirsty soldiers of Yazid were bent on destroying Hussain and his dear ones at Karbala, sparing neither old nor young, the survival of Imam Zayn al-Abidin was nothing but a miracle. His severe illness had prevented him from taking up arms, and confined him to bed. According to Tabari (2nd vol., p. 367), "The only surviving male of the line of Hussain, his son, Ali Zayn al-Abidin, who because of serious illness did not take part in the fighting, was lying on a skin in one of the tents. The skin was pulled from under him and Shimar would have killed him, but he was saved when Zyinab covered him under her arms and Ibn Sa'd restrained Shimar from striking the boy." But the morning of 12th Muharram saw a peculiar procession leaving Karbala for Kufa. Tabari (2nd vol., p. 369) writes that, "Seventy-two heads were raised on the points of the lances, each of them were held by one soldier, followed by the women of the Prophet's family on camels and the huge army of the Umayyads." After reaching Kufa, the captives were presented to Ibn Ziyad. According to Tabari (2nd vol., p. 371), Zaid bin Arqam, an old companion of the Prophet was present in the court, who was stricken by shock and grief to see the captives. He quitted the court of Ibn Ziyad, and the people heard him saying outside that, "O people of the Arabs, after this day you have made yourselves home-born slaves and cattle. You have massacred the son of Fatima and your ruler, Ibn Marjana (kunya of Ibn Ziyad), who will now keep on killing your best men, and force you to do the most hateful things. You must now be ready for the utmost disgrace."



One Friday in Damascus when the congregation in the cathedral mosque of Damascus, accustomed to listen to the curse on Ali bin Abu Talib and his family, requested al-Imam Zayn al-Abidin a.s. to address them. Taking Yazid's permission, the Imam delivered a sermon thus:- "O people! beware of the temptation of the world which is transitory. The nations of antiquity who were stronger than you and lived longer are no more. Do you think you will live for ever? Certainly not, so try to live a virtuous life before you are removed from your house to the grave and reduced to dust. Remember, you will have to stand before God to give an account of your deeds. Woe to the wicked whose disappointment will know no bound. Woe to the proud tyrant whose repentance will then be of no avail. O people! listen I am the offspring of him on whom God showered His blessings, whom God appointed as intercessor, bestowing on him kauthar and power of showing miracles; praiseworthy, and generous sayeds, true to his words - the great Apostle of God, whose son Hussain my father, has been massacred at Karbala with inhuman atrocities and on whom angels are shedding tears. Verily, it is God's trial." The congregation was moved - some heaved sighs, some wept when suddenly Yazid beckoned the muazzin to call for the prayers. When the muezzin reached: "I bear testimony that Mohammed was Allah's Apostle", the Imam turned towards Yazid and asked him before eveybody,"Was Mohammed your grandfather or mine?". Yazid replied,"He was your grandfather". Yazid was very ashamed because of this and the Omayyad empire was about to fall with this and the Syrians woke up from their slumber.



Yazid thought it advisable not to keep Hussain's family in his capital, and finding that Ima Zayn al-Abidin preferred a quiet and virtuous life, he made arrangement for them to return to Medina. When they reached Medina, the citizens came out for condolence. 4th Imam Ali Zayn al-Abidin in a short touching speech addressed them thus:- "Praise be to God, the Lord of the worlds. High above the highest heavens and nearer to us than to our jugular veins, knowing our inner most secrets. Verily, He has tested us by tribulations calamitous to Islam for they killed Hussain and took captive his family. Is there any one who will approve this murder? Lo! we are God's and unto Him we are returning. He will reward us for what we have suffered."

A storm of grief and anger raged in every heart in the Muslim world because of the tragical event of Karbala, putting great deal of thrill of horror. It caused rise to a universal feeling of revulsion against the tyrants. From the start of 62/681, the people of Medina unitedly turned out the Umayyad governor, and beleaguered the Umayyad ashes in the town. Ibn Athir (d. 630/1234) writes in "Kamil fi't Tarikh"(Beirut, 1975, 1st vol., p. 186) that Marwan bin Hakam, the sworn enemy of Ahl-al-Bait was also unable to stay safely in the city. The only person he could find to offer protection to his wife was Imam Zayn al-Abidin, who sent her safely to Taif escorted by one of his sons. Yazid sent an army under Muslim bin Aqba to suppress the rising in Medina. According to Tabari (7th vol., pp. 6-7), "He ordered that for three days on end, Medina should be given over to rapine and murder, and that the army might appropriate to its own use whatever it might capture including the prisoners of war." Dinawari writes in "Akhbar at-Tiwal" (p. 260) that the instructions to Muslim bin Aqba were given that, "If you obtain victory over the people of Medina, plunder the town for three days without break." The orders were carried out on the 28th Zilhaja, 63 and for three full days and nights, Medina was given over to plunder. The Umayyad forces gained such ascendancy that the remaining citizens of Medina avowed allegiance specifying that they would be the slaves of Yazid who would possess plenary powers over their lives, properties and dependents, but Imam Ali Zayn al-Abidin and his family were left unmolested, and when the citizens of Medina were forced to take oath of allegiance of Yazid, the Imam was exempted.

The Meccans too had been aroused against Umayyads. Abdullah bin Zubayr, the son of Asma bint Abu Bakr, who had long yearned to secure the office of caliph for himself, considered it an opportune moment to advance his interest, delivered a forcible speech, decrying the inconstancy of the Kufans, and paying rich tributes to Imam Hussain. The Meccans became alienated from Yazid and agreed to pledge their allegiance to Abdullah bin Zubayr. After the savage massacre and ravage of Medina, Yazid's commander, Muslim bin Aqba advanced on Mecca as ordered by Yazid. On his way to Mecca in 64/683, he was picked up by death. Before his death, he had made Haseen bin Namir the head of the army. Thus, Haseen invaded Mecca and laid siege to the Kaba. Our chronicler Tabari (7th vol., p. 14) writes that, "Not only stones but also live wood were catapulted at Kaba which caught fire." This was Yazid's last operation after which he died in 64/683 after ruling for 3 years and a half.

After Yazid's death, the pent up feelings of revulsion entertained by the people of Iraq against Ibn Ziyad were released with such a violence that he had to flee from Basra. The climax in the exertion of disgust with Yazid was reached when his son and successor, Muawiya bin Yazid, who had been accepted as the ruler, mounted the pulpit and delivered speech. He then retired into the palace and forty days later, he left this world. Thus the office of caliph was lost to the descendants of Abu Sufian for ever, and in Syria, the old Marwan bin Hakam received the pledge of allegiance, and the office of caliph of the Umayyads was for long held by his progeny.

Imam Zayn Al-abidin a.s.'s collection of prayers is known as "Sahifa-i Kamilah" (the book of perfection), or also called "Sahifa al-Sajjadiyya" (the scroll of Sajjad). Its collection was made by his sons, Muhammad al-Bakir and Zaid. Out of 75 prayers, 11 were lost and 8 are considered as apothyphal owing to anachronisms. In its present form, now consists of 71 prayers, and have been designed on the pattern of the Pslams of David containing 150 songs, and therefore, it is also named as "Psalms of Ahl-al-Bait."The prayers of "Sahifa" also contains the notion of astronomy, the cosmos, the secrets of navigations etc. Examining the 43rd prayer, which the Imam had invocated while looking at the new moon, we will find the theory of "rotation of moon", which reads as under:-


O thou, the obedient, toiling quick creature, who passeth through the fixed stages and moveth in the appointed orbit I believe in Him, Who illuminated with thee the darkness, and enlightened by thee the ambiguities, and instituted thee one of the signs of His sovereignty, and one of the emblems of His authority.

The Imam was murdered by the Omayyad Caliph Walid ibn Abdulmalik before he passed the spiritual leadership to his son Muhamad al-Baqir a.s.



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