These one hundred questions are from the pen
of Allamah Abdul Kareem Mushtaq, a name that needs no introduction for Urdu
readers. A former Sunni scholar that converted to Shi'a Islam in the late
1960's, he dedicated his entire life to defending the path of truth. Author of
over thirty books, the vast bulk of his works were rebuttals to Nasibi texts
attacking the Shi'a, and he managed to silence many leading lights of Mu'awiya's
cause, such as Dost Muhammad Qurayshi and Qadhi Mazhar Husayn. A continual thorn
in the flabby sides of the Nasibi, the inability of the Marwani Mullah's to
refute his books, led to them seeking to ban his books through Court on the
grounds that they constituted 'disrespect of the Sahaba'. Despite such efforts,
he continued his mission undeterred by Nasibi hate mail and death threats. Some
of his most notable books include Furu-e-Deen, wherein he presented one thousand
questions for the Ahl'ul Sunnah Ulema to refute and Chodha Masalai (replies to
14 questions typically raised against the Shi'a). A great orator as well as a
prolific writer thousands of people in Pakistan converted to the path of truth,
through him.
Unfortunately this fact, coupled with the
spectacular inability of the Nasibi to refute his books, made him a direct
target, and they silenced him in the only way that followers of Mu'awiya can, by
fatally shooting him in Lahore in the mid nineties. Despite this tragedy his
memory lives on, his writings continue to act as a huge source of inspiration
and guidance for the Shi'a, and the Answering-Ansar.org team have been heavily
influenced by his excellent texts.
These questions form the second portion of
Abdul Kareem Mushtaq's book, Usul-e-Deen. Although we have translated this book,
it was felt that these one hundred questions are best placed as a separate
document under the challenge section. Whilst the Allamah had cited Urdu editions
of books, we changed the text, referring to English editions, to ensure that
these references can be located more easily.
May Allah (swt) reward Allamah Abdul Kareem
Mushtaq for his efforts and grant him Paradise with the Imams (as). May his
legacy (his books) continue to act as source of guidance for us all. May Allah
(swt) also accept our intention, and bless Prophet Muhammad and his purified
family.
Illahi Ameen.
The following one hundred questions are
presented so that we can ascertain the position of the Ahl'ul Sunnah on these
points. It should serve as an opportunity for our Ahl'ul Sunnah brethren, to
assess the weight of his adopted beliefs in an impartial manner, free from the
shackles of blind prejudice borne out of parental doctrines. Our assertions are
that, the Ahl'ul Sunnah Ulema are unable to provide satisfactory responses to
any of these questions.
1.
It is an established fact that all things are
recognized 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.
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?
6.
According to your sect, an introduction of any
new thing to Islam constitutes bid'a, therefore to effectuate such an
introduction is also a bid'a, so who was the person responsible for introducing
this bid'a?
7.
Could you provide decisive evidence with regards
to the meanings of Sunni, Ahl Sunnah and Ahl'ul Sunnah wal
Jamaah?
8.
Which one is the most ancient of the three
titles?
9.
Which one of the three titles do you consider the
best?
10.
Why are the remaining two of lesser merit? Which
one of those two is the least and what is the reason behind
it?
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?
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)?
14.
If it is then what is the punishment for opposing
Allah (swt) and His Messenger? If it is not, then present an explicit narration
with evidence to support your position?
15.
The religion of Islam is established and its
continual existence through every generation is a necessity. Hence, during the
period of the Sahaba and the Tabe'een what titles were
used?
16.
Which one of these titles was the oldest? Narrate
with evidence.
17.
If it is Shi'a that was in use as has been confirmed
by Shah Abdul Aziz Muhaddas Dahlavi in Taufa Ithna Ashriyya, then all the
Sahabah, Tabe'een and Taba Tabe'een were Shia a. Does your hatred to a title
used by these great personalities not discredit their
name?
18.
With questions 17 in mind, why do you say that
the Shi's martyred Imam Husayn (as)?
19.
What is the definition of Shi'a in your sect?
Mention it with a lexical reference.
20.
Define Nasibi and Rafidhi in detail with lexical
reference.
21.
Do you believe in the 'Tawheed' of Allah (swt)?
If you do, then is the essence of Allah (swt) Wajibul Wujood or Mumkinul
Wujood?
Wajibul Wujood:
Belief in: Allah has
always been, will always be, has no boundaries or
limitations
Mumkinul Wujood:
Belief in: May be Allah
has not always been (in existence), may be He might not be forever, and he has
boundaries.
22.
If Allah (swt) is Wajibul Wujood then what is
your belief with regards to Hulool like Maulana Room has written in relation to
Bayazeed Bistami:
Baa Mureedaan Aan Fakeere
Muhtasham,
Baayazeed aamad ke yek Yazdaal Manam
Give us a detailed account of
it.
Hulool:
Meaning, a belief that God can
descend in any living being's body, and so communicate spiritually with the
being.
23.
Do you regard Allah as Aalam (knowledgeable) or
Aleem (possessor of infinite knowledge)? If Aalam, then your greatest book after
the Qur'an, "Sahih al Bukhari" Volume 6 hadith number 371:
"The Prophet (saws) said, "The people will
be thrown into the (Hell) Fire and it will say: 'Are there any more (to come)?
(50:30) Till Allah puts his foot over it and it will say 'Qat! Qat!" (Enough!
Enough!)"
Sahih Bokhari, Vol. 6, Hadeeth 371
I ask, while creating Hell, did Allah under
estimate its size to such an extent that he deemed it necessary to place his leg
in to expand it at a later date?
24.
Is Allah not the possessor of the power of 'Kun
Fayakun (everything)? If He is, then why can't he just limit hell with a simple
command?
25.
Among your beliefs is the fact that good and evil
comes from Allah [swt], mean that Allah [swt] is the source of evil as well
(astaghfirullah)? Prove this belief intellectually.
26.
You have six Kalimas, the sixth of which is
called 'Radde Kufr' wherein you do tabarra. Like in:
Fatabarra'tu Minal Kufri wash Shirki wal
Kidhb.
I disassociate myself from Kufr and Shirk.
Do you regard the doing of tabarra as
permissible?
27.
If you deem it permissible then why do you object
to the Shi'a? And if you consider it forbidden then why not terminate your sixth
kalima wherein you disassociate from Kufr? Would it not be better to simply
accept that Tabarra is a means of dissociating oneself from
Kufr?
28.
'Laa tudrukuhul absaar' are Qur'anic words,
translate them and clarify the meaning of 'Lan Taraani'.
29.
When the holy prophet went on Mi'raj, was he
blessed with the sight of Allah (swt)? If he was, provide us with a hadeeth with
a complete source and reference wherein the holy prophet describes the
appearance of Allah (swt)
30.
If Allah was behind the veil and the holy prophet
had just heard His voice then why was the holy prophet deprived of seeing the
beautiful appearance of Allah (swt)?
31.
What is the basis of your doctrine of God's visibility,
the Qur'an or Hadeeth? If it is the Qur an, then provide us with the
verse and justify the contradiction as God's words are devoid of any
contradiction. If it is hadeeth, then present it in relation to the
Qur'an.
32.
Despite the fact that you do not regard the
companions as infallible and accept the notion of them committing sins, you
consider it wrong to criticize them due to the respect you afford them. You
regard their holiness to be in keeping evil off them, which proves the fact
that, for the honour of a respectable and dignified personality it is necessary
that he is kept away from sins and treated as immune from defects. This concept
is infallibility in all but name. Then what objection do you have in considering
the holy prophet as infallible when you consider it a sin to call his companions
as sinners and reject the infallibility of the holy prophet
himself?
33.
To you it is not God that nominates people for
the post of Imamah or Khilafah but it is based on the choice of human beings
that is why the doctrine of Imamah does not form part of your Islamic doctrine.
When Khilafah does not have a religious place to you at all, but you regard it
as something outside of the Deen then why do you constantly engage in debates
with the Shi'a on this? Is this not a contradiction? Why do you not confine
political issues to politics only?
34.
If Khilafah or Imamah is a matter of religion
then as per the Qur'an, the Sunnah of God does not change. Therefore, beginning
with Adam (as) through to the prophet Isa (as), name any prophet after whom one
of his companions had been chosen as his vicegerent without gap, depriving the
members of that prophet's household of the same right.
35.
If none of the prophets preceding the holy
prophet had a vicegerent who wasn't from his near of kin then why was the Sunnah
of Allah (swt) changed in relation to Rasulullah (s)? Refer us to the verse and
a hadith of commentary to prove such a change.
36.
The slogans "Naara Takbeer Allahu Akbar, Naara
Risaalat Ya Rasoolullah and Naara Hayderi Ya Ali" have been in practice for
centuries but just recently you have introduced a new one "Naara Khilafat Haq
Chaar Yaar" which signifies that only those four personalities have the right
over the post of Khilafat. Mulla Ali Qari in Sharh Fiqh Akbar, Page 176,
considers Yazeed Bin Muawiyah as the sixth Khalifah of the holy prophet. What
about the rest of khalifahs of Khilafah? Did the holy prophet not state that
there will be twelve khalifahs? Mention their names.
37.
Our mothers and sisters will proclaim their God
is Allah, their apostle the holy Prophet and their Maula, Ali (as) but none of
them would dare proclaim 'Our Four Rightful Men' out of modesty considering it
as an abuse. Then tell us, is this slogan for men only or for both men and
women?
Note: The original slogan in Urdu uses the
work "Yaar", which can also be used as "very close friends". In India &
Pakistan, therefore women hesitate to use this slogan.
38.
It is reported in the traditions that a sword was
brought for Ali (as) from heaven, angels came down to earth to assist Hadhrath
Fatima (as) in revolving the grinding stones (chakki) in cookery, Ridhwan had
appeared in the form of a tailor and brought clothes for Imam Hassan (as) and
Imam Hussain (as), could you please refer to any hadeeth wherein even one sock
is reported to have been revealed for Abubakr, Umar, Uthman and their
like.
39.
What is your position regarding the faith of
Hadhrath Fatima (sea)?
40.
If she was a Mu'menah then is it permissible to
obey her or not? When every companion is Adil (Just), is following one of them a
way of salvation?
41.
If not then tell us why did the holy prophet say,
"Fatima is a part of me, and he who makes her angry, makes me angry."
Sahih
al Bukhari Volume 5 hadith 61
42.
If it is permissible to obey her then it is
reported in Saheeh Bukhari that Hadhrath Sayyedah Fatima was displeased with the
two shaykhs. She had even instructed (in her will) that they should not
participate in her funeral procession.
43.
If Hadhrath Fatima's displeasure towards the two
shaykhs was not against Islam then why is it important upon the general mass to
love them? Allah [swt] deemed His anger and Fatima's to be the same, and Syeda
Fatima left the earth angry with the 2 Shaykhs.
44.
You are of the opinion that there had been no
opposition between Hadhrath Ali (as) and the three companions. Suppose I accept
that, but let me tell you, I have a very deep respect and honour for the pure
lady Fatima (as) who was part of the flesh of the holy prophet (saww) and she
has this esteem to her credit that whenever she appeared in the presence of the
holy prophet (saww) he used to stand up as a welcoming gesture of honour to her.
Therefore, will following such a respectful personality be a cause of salvation
or not? Decide by keeping Bukhari and Muslim before your
sight.
45.
While
departing from this world, did the holy prophet
(saww) leave the Qur an with the ummah or not?
46.
If he
did then why did the need for the collection of
the Qur an arise? And why were the Ummah kept without the Qur an
till the period of Uthman?
47.
If the holy prophet (saww) did not leave the Qur
an with the Ummah prior to his departure then the task of Risallah was not
accomplished because the purpose of his arrival was to convey the message of
Allah to the ummah. How then is the religion complete?
48.
You
make a long list of Muslims who compiled the revelations which
proves the fact that the holy prophet (saww) had himself been causing the
Qur an being written and preserved it. But to our surprise, after the
holy prophet (saww) up until the period of Uthman, people could not get the Qur
an. Could you explain why this gap occurred?
49.
You are proud of the memorizers of the Qur an and
even claim the fact that there had been many such people among the companions of
the holy prophet. Then, tell us, from among Ali (as), Abubakr, Umar and Uthman
who knew the Qur'an by heart? Give your answers with complete sources and refer
to your books.
50.
If none of the three companions had been Haafidh
of the Qur'an then why scoff the Shias despite the presence of many Haafidh
among them?
51.
In a
reliable book of your sect, 'Itteqaan' by Suyuti, vol.
1 page 59, it is narrated that Ali (as) had once told Abubakr that an addition
was being made to the Qur an and that my heart tells me that apart from
the salaam, I am not going to wear my robe up until I have collected the Qur
an, to which Abubakr said, you saw the right thing. This report has been
received from Akramah who is a reliable leader of the Sunnis and every Sunni
accepts this report as correct. Is this not a sufficient proof that after the
departure of the holy prophet (saww), according to your sect efforts were made
to interpolate the word of Allah (swt) and obviously the doers of that were
Muslims themselves? What evidence can you then produce in support of the Qur'an
being free from Tahreef (addition)?
52.
It is
narrated in saheeh Bukhari that the holy prophet used
to forget the Qur an? If the bearer of the book, the prophet himself
forgets it then the word's correctness becomes doubtful, which makes the Qur'an
unreliable. Does such a narration not create doubts on the status of the Qur'an
and Rasul'Allah? If Rasul'Allah (s) can err in relation to the Qur'an then
does this not also mean he can forget on the Sunnah as well? When the authenticity
of the Qur an and Sunnah comes into question, how can your sect be
the true one?
See also: Sunan Abu-Dawud, page 350
53.
In your
innumerable books of hadeeth, there are various reports that
the Qur an has Tahreef in it. For instance it's mentioned in al
Itteqaan that Surah Ahzaab had two hundred verses before and now it has 73 verses. What
happened to the rest? If they were abrogated then refer us to those verses that
came down to abrogate them? Similarly in Itteqaan, vol. 2, page 25 Abdullah Ibn
Umar states that none of you should ever claim to have received the whole Qur
an, rather what remains. The presence of such reports shows that according
to your sect the Qur an has been changed. Can you
elaborate?
54.
Can the apostle forbid what has been allowed by
Allah? Can you reply by relying on a Qur'anic verse?
55.
Is anyone from among the ummah authorised to
forbid what has been allowed by Allah and His messenger?
56.
Allamah Shibli Nu'mani in al Farooq page 217
narrates from Saheeh Muslim that Umar had said that two Mut'a were allowed
during the time of the holy prophet but I disallow them from now and these are
the Mut'a of Hajj and the Mut'a of Nisaa. On what religious authority did Umar
forbid what the apostle and Allah (swt) allowed? Clarify this
point.
57.
The Qur an says
that 'Qaala Mumin min aale firaun yukassim imaanahu' a believer from the Aal of
Firaun had concealed his belief and hence its shown that the concealment of
belief out of fear is not disbelief or abhorrent on the part of a believer. Why
then is the Taqayya of a Shia abhorrent to you?
58.
Saheeh Bukhari, vol. 4, page 123 Egyptian edition
reports from Hassan Basri that 'Al taqiyya baaqiyata ila yawmil qiyaamat,
(Taqiyya is permissible until the Day of Judgement). When taqiyya is proved to
be permissible from both the Qur'an and the Hadeeth, why then your sect attacks
the Shi'a practice of taqiyya?
59.
Fataawa Qaadhi Khan vol. 4, page 821 states, that
if a person marries a mahram (mother, sister, daughter, aunt etc.) and has
sexual intercourse with them and even admits the fact that he knew while
performing the marital rites that it was Haraam for him to do that even then
according to Imam Abu Hanifa, he is not subject to any type of Islamic penalty.
Can we really adhere to a Sect that issues such a fatwa? Give us a rational
reply?
Fatawa Qadhi Khan, Page 98
Fatawa Qadhi Khan, Page
821
60.
The Qur'an
states that 'Laa yamassuhu illal Mutahharun' No one can touch it save the pure
but in Fatmaada Aalamgeer vol. 5 page 134 and in Fatwa Siraajiya page 75, it is
stated that Surah Fateha can be written with urine (astaghfirullah). Could you
justify this claim?
Fatawa Siraajiya, Page 75
61.
Every
chapter of the Qur an begins with Bismillah
but Surah tawbah doesn't begin with it, why?
62.
When
the start of every Surah of the Qur an has
been made with Bismillah, why then do you not start the Surahs in your salaat
with Bismillah?
63.
Prove
'Thanaa' Eulogy from the Qur
an.
64.
Point out Assalaatu
minan nawm to us from the Qur an if not then at least from an
authentic hadeeth.
65.
Prove that these
words had been used as part of the Adhan during Abubakr's
period.
66.
Prove to us that the prayers of taraweeh had been
said in congregation during the time of the holy Prophet [saww] and during the
period of Abubakr.
67.
You only have
nine reports at your disposal as far as praying the salaat by folding your arms
is concerned. On the principles of the transmitters of hadeeth, prove their
chains as 'Saheeh' correct. And prove all the transmitters as
reliable.
68.
From the period
of Abubakr, present any example or a report to prove that Abubakr said his
prayers by folding his arms. If you can, why do the Malikis keep their arms
straight while saying their prayers?
69.
The Qur'an instructs us to fast till night
"thamar atmou alsiyamar ilaa Al-lail", and night enters when darkness casts in.
Why do you open your fasts early? Why were Umar and Uthman opening their fasts
after Maghrib prayers?
Nuqaa' Umar, Page 110, Hadeeth 351, by Shah Waliallah
Dhelavi
70.
You claim that the
Shia'a Qur an contains forty parts, prove its source from the four Shia key
books (Kutub Al-'Arba'a).
71.
If Mut'a is Haraam, why did Asma Bin Abubakr do
it? For evidence, refer to Tafseer Mazhari Qadhi Thanaa Allah, page
577.
72.
In Mishkat Shareef, it is reported that when
Abubakr and Umar asked the holy Prophet [saww] for his daughter, Lady
Fatima[sa]'s hand the Prophet[saww] replied she is too young to marry, is this a
correct report?
73.
If it is wrong then prove it with full evidence
both intellectual and textual.
74.
If this is correct then think rationally over the
fact that, Umme Kulthum[sa] whose mother was too young to marry these people,
marries these same personalities, does this make sense?
75.
Can your prayers be complete without darood? If
yes then come up with full evidence and if not then how come the blessings are
just sent upon Muhammad [saww] and his progeny and not upon his companions and
wives? When the prayers can be complete without sending blessings to the wives
and the companions, why does Ahl'ul Sunnah add the names of these groups to
Darood in their religious gatherings?
76.
Cite a saheeh and authoritative text hadeeth of
the apostle with a complete source wherein it is reported that it is obligatory
to send darood upon all the companions and wives of the holy prophet (saww). And
also tell us if it is obligatory then how can the prayers be in order without
them?
77.
You believe that the Khilafat can either be
established by public votes or the way of ijma (consensus). Could you verify
this with evidence from the sayings of the apostle
himself?
78.
Did the holy prophet (saww) depart from this
world without giving guidance on Khilafat? If yes, why then did the two shaykhs
say 'ilaaimatu minal quraysh' (The Imams are from Quraysh) in saqeefa bani
sa'da? Did they specifically lie for leadership? Also why oppose the holy
prophet's Sunnah, why did Abubakr candidate Umar?
79.
In majmaul Bihar, Muhammad Tahir Gujrati writes
that Abubakr confessed that 'I am not a Khalifah but a Khalifah' if you regard
him truthful then why do you not deny his caliphate?
80.
In Sawaiq
Al-Muhriqah of Allamah Ibn Hajar Makki writes that there are three siddeeq
(truthful), Habib an Najaar, Hazqeel and Ali (as), and that Ali (as) was better
than the two. Why has Abubakr not been mentioned here?
See also: Tafseer e
Kabir, Vol. 7, Page 317
81.
Was
Umar the heir of the holy Prophet [saww]'s knowledge?
If yes then why as is stipulated by Jalaludeen Suyuti 'Umar used to seek
refuge with Allah from every difficult question or case when there is no Abul
Hassan (History of the Khalifahs who took the right way (English translation
by Abdassamad Clarke page 178)? And why did he confess that 'lau la Aliyyan
lahalakal Umar'? If Ali (as) weren t there, Umar would have perished
(Tadkhiratul Khawwas, by Sibt Ibne Jauzi, page 127). Note: The comments in
Dhikr-e-Hussain by Maulana Kauthar Niyazi are also worthy of
note.
82.
Did the two
shaykhs of Ahl'ul Sunnah participate in the burial rituals of the holy Prophet
[saww], if you claim they did, then why do we read that both Sharh mawaqif and
Al Farooq Shibli Nu'mani confirm their absence? If they did not participate then
what type of friends are these?
Al-Farooq, by Shibli Nu mani, Page
40
83.
In Musnad Ahmed
Hanbal and so on, it is mentioned that Ayesha had named Uthman as Nathal, who
should be killed and Murtakib Kufr. If you regard Ayesha as the truthful then
you will have to accept what she called Uthman. And if she did not tell the
truth then why do you call her the truthful?
84.
The soldiers that the holy prophet (saww) had
prepared against Musailimah ibn kazzab were commanded by Usama and Abubakr and
Umar were also instructed to be under him. Why did Abubakr and Umar not go? What
legal dispensation did they have that entitled them to ignore the holy Prophet
[saww]'s commands? If they have such dispensation, why did the holy Prophet
[saww] curse those who were appointed for participation but did not go?
See
also: Milal wa Al-Nihal [English translation] page 18
85.
In Muwatta of
Imam malik, translated by Allamah Waheed al Zamaan, Page 147, hadeeth 603,
Rasulullah (s) narrates that a companion had approached him, beating his chest
and ripping his hair. If chest beating in the presence of Rasulullah (s) is
allowed then why do you object to it?
86.
Sheikh Abdul Haq
Muhaddath Dehlavi in his book Midaaraj Nabaweeya, vol. 2, page 544 writes that
the Mu'adhdhin of the apostle, Hadhrath Bilal Habashi (r.a) came to the Mosque
of the Prophet [saww] beating his chest and complaining. What is your verdict
regarding chest beating?
87.
In the Musnad of
Imam Hanbal, Egyptian edition, Vol. 6, Page 274 it is written that upon the
demise of the holy Prophet [saww], Ayesha beat her chest along with the other
women, what is your opinion regarding this act of Ummul
Mu'mineen?
88.
Hadhrath Ali
Hajweeri Al Mash-huur Daata Ganj Bakhsh Lahori in his book Kashful Mahjoob,
chapter 2, page 118, section 8 reports it from Umar, that the holy Prophet
[saww] played as a camel for the then young Imam Hussain[as], meaning he made
himself a replica of a camel. Following the Sunnah of the holy Prophet [saww] is
it Sunnah (tradition) to make a replica of Imam Hussain[as]'s horse or is it a
bid'at (Innovation)?
89.
Kanzul A'mal, Hayder Aabad edition, vol. 5, in
the Musnad of Ali karramallahu wajhu, page 147, hadeeth 2403 it is written that,
the holy Prophet [saww] used to wipe his feet during wudhoo, why do you not
regard wiping as permissible? If the feet will go to hell by being kept dry
during wudhoo then how is the wiping over the socks
correct?
90.
In the Bai'at of
Ridhwan, the Muslims took a covenant of not fleeing from the battlefield. But
the battle of Hunayn took place after the "bay'at of under the tree". Of those
people who went against their covenants, what is your verdict with regards to
them?
91.
The historian, Habib as Sayr writes regarding the
battle of Hunayn that:
Purseed Abu Bakr wa Umar kujaa Budand? Guft
aan neez dar goshe rafte budand.
Meaning when it was enquired where Abubakr
and Umar were? The narrator replied they had also fled to some corner.
Contemplate over this narration, let it be very clear that in your Tafseer
Qaweri, Tafseer Hussayni, Rawdhatus Safaa, Taareekhul Khamseen, Rawdhatul Ahbab,
Ma'aarijun Nubuwwah, etc it is mentioned that the three gentlemen had fled from
the battle of Hunayn. Why did they break the covenant of the Bay'at of Ridhwan?
Reply after reading all these books.
92.
If these three
men had been brave then show us from your book Tafseer Qaweri the names of these
three men from among those who did not flee in the battle of Hunayn. And prove
it to us from all of your books, how many non-believers had been killed by these
three men in the battles of Badr, Uhud, Khaybar, Khandaq and Hunayn. How many
non-believers did they inflict with harm? And how much harm did themselves
sustain in their bodies? And just mention five names with complete sources from
among those whom these people killed.
93.
If Umar has been brave then write the names of
people who got killed at his hands in the battles of Uhud and Hunayn from
historical sources compare Ali [sa] and Umar so that their doings in those two
battles become known.
94.
In the Tafseer
of Dur Manthur Suyuti, vol. 54, and Izalatul Khifa of Shah Waliyyullaah
Muhaddath Dahlavi, page 199 etc. it is written that the holy Prophet [saww] told
Abubakr 'The polytheism is moving in you like the moving of an ant'. Take notice
of this hadeeth and tell us how then was he a siddeeq? And if he did not have
shirk within himself then dare to belie like a disbeliever the truthfulness of
the holy Prophet [saww].
95.
In your Fataawa Qaadhi Khan, vol. 1, page 64, it
is written that if a person who is in a state of prayers kisses a woman without
lust then his prayer is valid. Is the time for it too short except in prayers?
Where is the need for such a thing in prayers?
96.
Imam Ghazzali in sirrul Aalameen, Maqaalidul
Ba'aa page 9, writes the desire for power had prevailed among the Sahaba and
they first turned into opposition. They threw the holy Prophet [saww]'s message
onto their backs, they demanded some payment in return for the foundation and
they did a very bad trade. Could you please elaborate on
this?
97.
You oppose the halaal Mut'a and do not hesitate
terming it as adultery. But in your book Sharh Wiqaaya, page 298, it is
mentioned that to your Imam Abu Hanifa, stated the expenditure of an adulteress
is halaal and there is not any jurisprudential limit on one who rewards a woman
for zinah. Is Mut'ah worse than this?
98.
By calling Marwan back from Medinah, Uthman bin
Affan opposed the holy Prophet [saww]. Do you reproach this or support
it?
99.
It is an established fact in the books of Sunnis
that Muawiyah had disputed with the Khalifah Rashid (the rightly guided caliph)
and ordered the poisoning of Imam Hassan[sa] (check Mahram Naama, khwaja Hassan
Nidhami) and why are the companions who made Ali[as] be abused on the pulpits
considered as fair players? Give us intellectual and textual
reasoning.
100.
How and with whose instructions did the incident
of Harra transpire? What happened to Medina and Ahl Medinah during the same?
Please give a detailed account of it.
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