ABU BAKER GROUP

 
 

 

To counter these absurd claims we present the fatwa of Ibn Taymiyyah, the Shaykhul Islam of the Nasibis, who writes:

“And merely abusing some one other than the Prophets does not necessarily make the abuser Kafir; because some of those who were in the time of the Prophet (i.e. companions) used to abuse one another and none of them was declared kafir because of this (practice); and (also) because it is not Wajib to have faith particularly in any of the companions; therefore abusing any of them does not detract from the faith in Allah and His books and His messengers and the Last day.
“As Sarimu l masul”, Ibn Taymiyyah, page 579 Published in 1402/1982 by Alam al-Kutub

Mulla Ali Qari in his work of Sharh Fiqh al Akbar whilst setting out Hanafi aqaid on the Sahaba states:

“to abuse Abu Bakr and Umar is NOT Kufr, as Abush Shakur as Salimi has correctly proved in his book, at Tamhid. And it is because the basis of this claim (claim that reviling the Shaykhan is kufr) is not proven, nor its meaning is confirmed. It is so because certainly abusing a Muslim is fisq (sin) as is proved by a confirmed hadith, and therefore the Shaykhan (Abu Bakr and Umar) will be equal to the other (Muslims) in this rule; and also if we suppose that some one murdered the Shaykhan, and even the two sons in law (Ali and Usman), all of them together, even then according to Ahl'ul Sunnah wa al- Jamah, he will not go out of Islam (i.e will not become kafir)”


1. Mulla Ali Qari, Sharah al Fiqh al Akbar Matba Uthmaniyah, Istanbul, 1303 page 130 Matba Mujtabai, Delhi, 1348, page 86 Matba Aftab e Hind, India, No date, page 86) Since this conflicts with the new Nasibi thinking, namely those who curse the shaykhayn are Kaffir, they have tampered with their texts. The above quote was taken from three (3) editions, printed in India and Turkey. Now a new edition has been printed by Darul Lutubil Ilmiyah, Beirut in 1404/1984, which claims to be the first edition, and from which four pages (including the above text) have been expunged.

Famous Hanafi scholar, Allamah Alaudeen Hanafi in Durr al Mukhthar in his chapter on Imamate page 72 states as follows:

“And whoever turns in the direction of the Kaaba is not a kaafir. Even the Khwaarij are not kaafir, despite the fact that they deem it halal to take our lives and property. Similarly those that deem it permissible to curse the Sahaba, and deny the concept of seeing Allah (swt), can not be deemed to be kaafir, since their beliefs are based on interpretation and doubt – the fact that they are not held to be kaafirs is proven by the fact that there testimony is accepted whilst those of Non Muslims is not, this proves that they are Muslim”.

Hanafi scholar Maulana Abdu Hai Luknawi in response to a question regarding the Shi’a position on cursing the Sahaba:

“This is bidah (an innovation) not kufr. They believe ‘Ali to be superior to the Shaykhain some state that it is a duty to curse the opponents of ‘Ali such as Mu’awiya and Ayesha – this is bidah not kufr, it is based on interpretation, in conclusion to deem the Shi’a kaafir on account of their cursing of the Sahaba contradicts the opinions of the Ulema”.
Mujmoo al Fatawa Volume 1 pages 3-4

Deobandi scholar Rasheed Ahmad Gangohi in responded to a question on the following topic in this manner:

Q. “Can we deem one that commits the great sin of speaking ill of the Sahaba to be outside the folds of Ahl’ul Sunnah?”

A. Despite this great sin he is not expelled from the Ahlu’ul Sunnah wa al Jamaah”.
al Fatawa Rasheedeya, Volume 2 pages 140-141

If a Sunni that speaks ill the Sahaba is not a kaafir and remains a member of the Sunni Sect, why is it that the Shi’a by perpetrating this same act become kaafir?


 

 

 

Harnam

                                                                                                        20-Mar-01, 06:38 PM (GMT)

43. "RE: The Shia and the Sahaba."

As a non muslim, I am not engulfed by pro or anti Sahaba prejudices. However as a student of history, I have conducted an exhaustive study of the question of Caliphate after the Holy Prophet.

 

My impartial conclusion is that Ali ibn Abi Talib was designated by the Prophet as his successor. The Prophet on numerous occasions expressed his desire that Ali should succeed him.

 

However, an influential and politically powerful group of Sahaba not only opposed the Prophet on this question, but also aspired to capture the political leadership upon the demise of the Prophet. This becomes very evident upon analysis of the proceedings that took place in Saqifa bani Saada where Abu Bakr was chosen Caliph upon the proposal of Umar that was seconded by Uthman. The fact that Ali and Bani Hashim were excluded from these proceedings testifies to the theory that a section of the Sahaba had planned to capture the Caliphate. Later, on his deathbed, Abu Bakr nominated Umar as his successor and this nomination was witnessed and seconded by Uthman. When Umar was fatally wounded, he set up a committee of six men from whom the Calipha was to be chosen. But very cleverly, he gave Abdur Rahman bin Aauf the deciding vote.Abdur Rahman was very close to Uthman. Thus, Umar ensured Uthman's Khilafat.

 

The uprising against Uthman, denied him tbe opportunity to appoint a successor. Had he not been murdered, he would have certainly passed the Caliphate to one of his kinsmen from Banu Ummayah and Ali would have certainly been bypassed. Again, when Ali became the Caliph, the revolts against him were led by some of the most influential and close companions of the Prophet.

 

This fact proves that some of the Sahaba had conspired to deny political power to Ali. The rebellions against Ali were led by Aeysha, Talha, Zubair, Muawiya, Umaroo bin Aas, Ubaidullah bin Umar. Some of the Sahaba who opposed Ali's Caliphate were Abdur Rehman bin Abu Bakr, Abdullah bin Umar, Saad Bin Waqass. Curiously, Saad's son Umar was the commander of Yazid's army who killed Hussain bin Ali at Karbala. The attempts of Ahle Sunnah to cover up the misdeeds of some of the Sahaba and their progeny are an attempt to distort Muslim History.

 

 

 


 "WHOEVER I AM HIS MASTER, ALI IS HIS MASTER. O God! Love those who love him. Be hostile to those who are hostile to him. Hate those who hate him. Help those who help him. And keep the truth with him wherever he turns." (repeating this paragraph three times). 

 

وَنَجَّيْنَا الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ {41:18}

But We delivered those who believed and practised righteousness

 

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وَنَجَّيْنَا الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ     اللهم صلى على محد و ال محد.... و عجل فرجهم