to ponder over
By Syed Hassan Bokhari
Maulana Ghulam Hussain Na’eemi of Sahiwa’al, Pakistan was
a Sunni scholar who after considerable research converted to
the Shi’a Ithna Asharee Faith. The rationale for his
conversion was that he had questions that he found the Ahlul'
Sunnah Ulema could not answer satisfactorily. These are
those questions; they remain unanswered to this day.
Tragically he was martyred for his beliefs, may Allah (swt)
reward him and grant him a place in Paradise. Footnotes have
been added for the purposes of further clarity.
testifies that when Hadhrath Muhammad (saaws) declared his
Prophethood (saaws), the Quraysh1 subjected the Bani Hashim
to a boycott. Hadhrath Abu Talib (as) took the tribe to an
area called Shib Abi Talib where they remained for three
years, suffering from immense hardship. Where were Hadhrath
Abu Bakr and Hadhrath Umar during that period? They were in
Makkah so why did they not help the Holy Prophet (saaws)? If
they were unable to join the Prophet (saaws) at the Shib Abi
Talib is there any evidence that they provided any type of
support (food etc), breaching the agreement that the Quraysh
boycott all food / business transactions with Bani Hashim?
Zahra (sa) died 6 months after her father (saaws), Hadhrath
Abu Bakr died two and a half years later and Hadhrath Umar
in 24 Hijri. Despite their later deaths how is it that they
attained burial sites next to the Prophet (saaws) and not
Hadhrath Fatima (as)? Did she request that she be buried
away from her father? If so, why? Or did the Muslims prevent
companions Hadhrath Abu Bakr is viewed as the most superior
on account of his closeness to the Holy Prophet (saaws). If
this is indeed the case then why did the Holy Prophet (saaws)
not select him to be his brother when he (saaws) divided the
companions in to pairs on the Day of Brotherhood? Rather,
the Prophet (saaws) chose Hadhrath Ali (as) saying “You are
my brother in this world and the next”, so on what basis is
Hadhrath Abu Bakr closer?
The books of
Ahlul' Sunnah are replete with traditions narrated by
Hadhrath Ayesha, Abu Hurraira and Abdullah Ibne Umar. Their
narration’s; far exceed those relayed by Hadhrath Ali (as),
Hadhrath Fatima (sa), Hadhrath Hassan (as) and Hadhrath
Hussain (as). Why is this the case? When the Prophet (saaws)
declared “I am the City of Knowledge and Ali is it’s Gate”,
did Hadhrath Ali (as) benefit less from the company of the
Prophet (saaws) than these individuals?
If Hadhrath Ali
(as) had no differences with the first three Khalifa’s why
did he not participate in any battles that took place during
their reigns, particularly when Jihad against the Kuffar is
deemed a major duty upon the Muslim? If he did not view it
as necessary at that time, then why did he during his own
Khilafath whilst in his fifties unsheathe his sword and
participate in the battles of Jamal, Sifeen and Naharwan?
If (as is the
usual allegation) the Shi’as were responsible for killing
Imam Hussain (as) then why did the majority Ahlul'Sunnah not
come to his aid? After all they were in the majority, there
were millions of such individuals, what was their position
at that time?
If Hadhrath Umar
was correct when he denied the dying request of the Holy
Prophet (saaws) on the premise that the ‘Qur’an is
sufficient for us’ (Sahih al Bukhari Vol 7 hadith number
573) what will be the reward for accusing the Holy Prophet (saaws)
of speaking nonsense?
Allah (swt) sent
124,000 Prophet’s to guide mankind. Is there any proof that
on the deaths of any one of these Prophet’s his companions
failed to attend his funeral preferring to participate in
the selection of his successor? If no such precedent exists
then why did the Prophet (saaws)’s companions follow this
Of the 124,000
Prophets’ that Allah (swt) sent, what evidence is there that
they left everything for their followers as Sadaqah
(Charity)? If they did, then why did the Prophet (saaws)’s
wives not give all their possessions to the Islamic State?
After all, Ahl’ul Sunnah consider the wives to be Ahlul'bayt.
Sadaqah is haram on the Ahlul’bayt, this being the case why
did they hold on to their possessions?
We read in the
Holy Qur’an “And whoever kills a believer intentionally,
his recompense shall be hell, he shall abide therein and
God’s wrath (Ghazibullaho) shall be on him and his curse (lanato),
and is prepared for him a great torment” (Surah Nisa, v 93)
History testifies that during the battles of Sifeen and
Jamal 70,800 Muslims lost their lives. What is the position
of the killers here? Is this verse not applicable to them?
If these individuals opposed the Khalifa of the time and
were responsible for spreading fitnah (dissension) and
murder, what will be their position on the Day of Judgement?
tells us in the Holy Qur’an “And of the people of Madina
are those who are bent on hypocrisy. You know them not, but
we know them”. (The Qur’an 9:101). The verse proves the
existence of hypocrites during the lifetime of the Prophet (saaws).
After the Prophet (saaws)’s death where did they go?
Historians record the fact that two groups emerged following
the Prophet (saaws)’s demise, Banu Hashim and their
supporters, the State and their supporters. Which side did
the hypocrites join?
Ahl’ul Sunnah have
four principles of law the Qur’an, Sunnah, Ijtihad and Qiyas.
Were any of these principles adopted by the parties during
their discussions about the Prophet’s successor at the
If rejecting a
Rightly Guided Khalifa is tantamount to apostasy and
rebelling against any khalifa even Yazid ibn Mu’awiya will
lead to such persons being raised as betrayers in the next
world; what of those individuals who rebelled and fought the
fourth rightly guided Khalifa?
It is a basic
principle of rationality that if two parties have a dispute
both can be wrong, but both can not be right. Applying this
to the battles of Jamal and Sifeen, will both the murderers
and the murdered be in heaven, because both were right?
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 ressurection” . Do any hadith exist in
which the Prophet (saaws) had guaranteed paradise for Imams
Abu Hanifa, Malik, Shafi, Hanbal and their followers?
lifetime Hadhrath Ayesha was a severe critic of Hadhrath
Uthman, to the point that she advocated his killing. How is
it that following his murder, she chose to rebel against
Imam Ali (as) on the premise that his killers should be
apprehended? Why did she leave Makkah, portray Hadhrath
Uthman as a victim and mobilise opposition from Basrah? Was
this decision based on her desire to defend Hadhrath Uthman
or was it motivated by her animosity towards Hadhrath Ali
If failing to
believe in Hadhrath Ayesha is an act of Kufr what opinion
should we hold with regards to her killer?
is commonly conveyed that the companions were brave,
generous, and knowledgeable and spent their time worshipping
Allah (swt). If we want to determine their bravery, then let
us delve in to history, how many kaffir’s did the prominent
companion Hadhrath Umar slay during the battles of Badr,
Uhud, Khunduq, Khayber and Hunain? How many polytheists did
he kill during his own Khilafath? If we wish to determine
who is firm against the unbelievers it cannot be that
individual who despite the Prophet (saaws)’s order refused
to go the Kaffir’s prior to the treaty of Hudaiybiya on the
grounds that he had no support and instead suggested
Hadhrath Uthman go on account of his relationship to the
The Saha Sittah
has traditions in which the Holy Prophet (saaws) foretold
the coming of twelve khalifa’s after him(1). Who are they?
We assert that these are the twelve Imams from the
Ahlul’bayt. Mulla Ali Qari whilst setting out the Hanafi
interpretation of this hadith lists Yazid ibn Mu’awiya as
the sixth Khalifa?(2) Was the Holy Prophet (saaws) really
referring to such a man? When we also have a hadith that
states ‘He who dies without giving bayah to an Imam dies the
death of one belonging to the days of jahiliyya’(3) then it
is imperative that we identify and determine who these
twelve khalifa’s are.
change Allah (swt) laws? The Qur’an states quite
categorically that no one has that right “And it is not
for a believing man or woman that they should have any
choice in a matter when Allah and his Messenger have decided
a matter; and whoever disobeys Allah and his Messenger;
surely strays off a manifest straying”. With this verse
in mind, why did Hadhrath Umar introduce Tarawih prayers in
congregation, three divorce utterances in one sitting and
the formula ‘Prayer is better than Sleep’ in the Fajr Adhan?
What right did he have to substitute Allah (swt)’s orders in
favour of his own?