Why do shia curse abu bakr

But like every other ethical system on earth, whether religious or secular, there are certain exceptions to rules in certain, often extreme scenarios. Your property? Your money? Your wealth and income? All Muslim scholars agree that this verse descended in relation to the suffering of Ammar ibn Yasir at the hands of the Quraysh in Makkah. They forced him to an extent that Ammar ibn Yasir gave in, and conceded to their demands. After that, when he returned to the Prophet Muhammad S , Ammar narrated the whole story to him.

The Prophet S asked him:. Then the following verse ayat was revealed:. Surely I saw eleven stars and the sun and the moon - I saw them bowing down to me. Do not relate your vision to your brothers, lest they devise a plan against you; surely the Shaitan is an open enemy to man.

Muta, or temporary marriage, is a controversial subject in any community and, some might say, rightly so. This publication does not promote muta; muta is something which is permissible in Islam; again, only under certain, specific, strict and extreme circumstances.

Temporary marriage is the exception to the rule and is supposed to be used as a last resort whenever permanent marriage cannot be afforded or things become extremely difficult to bear for one who cannot get married.

In certain circumstances it is allowed and avoids committing adultery, which is a major sin. What is ironic is that while disagreeing on the matter of temporary marriage, the scholars of some other Islamic schools of thought agree that if a man intends to marry a lady for a short period of time without telling her that he will be divorcing her after a period of time and hides his intentions then the marriage is still valid.

In such a case, temporary marriage might, to some, seem more logical and just since the couple can actually agree on the terms and conditions beforehand with full honesty and transparency. It is a decree of Allah for you. Lawful unto you are all beyond those mentioned, so that ye seek them with your wealth in honest wedlock, not debauchery. And those of whom ye seek content by marrying them , give unto them their portions as a duty. And there is no sin for you in what ye do by mutual agreement after the duty hath been done.

Allah is ever Knower, Wise. The only real debate is whether the Holy Prophet S abolished it during his lifetime or whether it was Umar, the second caliph, who abolished it much later on? Some Ahlul Sunnah scholars say Umar only reinforced what the Prophet had done. But the fact is that temporary marriage existed during the time of the Prophet and, at the very minimum, it was allowed by the Prophet for a time.

The key point about muta is not its theological basis, because it is exception to the rule, rather than the rule, but the fact that so few Shias actually engage in it. Sadly, muta is used as a battering ram, as something to attack the Shias with, yet it is no less unappealing, no less odd, than the idea of four wives, which is also an exception to the rule, an exception to the norm, which is one wife.

The second part is the portion for the poor sayyids descendants of the Prophet , since they are banned from receiving zakat charity. Many historical references from different schools of thought mention that khums existed during the time of the Prophet S and was banned during the time of the first and second caliphs — see reference books like the Sunan of Bayhaqi, the Musnad of Imam Ahmed ibn Hanbal and the Tafsir of Tabari.

Again, see, among other books, the Musnad of Imam Ahmed ibn Hanbal, one of the leading Sunni scholars of fiqh. The importance given by the Prophet S to the issue of khums can also be seen in his advice to the delegation of Bani Abdul Qays.

It seems that Bani Abdul Qays which was a branch of Rabiah was not a very strong tribe. In order to travel to Madinah, they had to cross an area inhabited by the Muzar tribe, which was opposed to Islam and the Muslims. Consequently, the Bani Abdul Qays could not travel safely to Madinah except during the months in which warfare was forbidden, according to the Arab custom. We are from the tribe of Rabia and between us and you stand the infidels of the tribe of Mudar, so we cannot come to you except in the Haram Months.

So please order us some instructions that we may apply it to ourselves and also invite our people left behind us to observe as well. A marja is the senior-most mujtahid and a mujtahid is a person who is an expert on Islamic jurisprudence fiqh ; he is also called a faqih. The orthodox Shia position is that a person should either be a mujtahid or a muqallid — a follower of a mujtahid.

It should be noted that taqlid pertains only to the realm of the shariah and the furu ud-deen; there can be no taqlid whatsoever in the matters of core belief or usul ud-deen. This is about creating groups of scholars, aalims; not priests or clerics.

Mujtahids are not priests — there are no Catholic-style priests or priesthood in Islam — they are scholars, engaged in much-needed ijtihad literally: intellectual struggle. One of the problems plaguing modern Sunni Islam, which many Sunni intellectuals have identified, is the crisis of intellectual and theological leadership.

Among the Ahlul Sunnah, it is now possible for any person to issue a fatwa on this or that aspect of Islamic law or morality. Self- proclaimed shaykhs have proliferated! This problem does not exist in Shia Islam, where the ulema have to have studied for decades and won the respect of their peers before they can start issuing fatwas. But if not, then why not take advantage of the fact, the blessing, that there is a group of people who have done all of those things and are offering us their services and their wisdom and their knowledge in the form of taqlid.

Active 5 years, 5 months ago. Viewed 12k times. Improve this question. Do you have any support of your claims? Dynamic Sure I have. Many Shia may not like Omar but they neither like him being killed.

Kaveh I edited the question to include "some shi'a schools" instead of "shi'a schools" — user HaLaBi, thanks I personally haven't ever heard anything like that despite the fact that there are some quite hard-line Shias in Iran : — Kaveh. Show 2 more comments. Active Oldest Votes. Improve this answer. Kaveh Kaveh 3, 21 21 silver badges 38 38 bronze badges. I reckon your response would be admirable due to being fair as well as its content,..

Add a comment. This is all the reason. Every single part of this answer can be proved from Qur'an and hadith, but because you asked for short answer I skipped them; you can ask each part in separate question More info: Hadith of the pond of Khumm Fatima ['a] The Gracious Ghadir.

Battle of Karbala Battle of Karbala Since every account is separate from and irrelevant to other accounts, and thus, the order of events is not known, we do not know whether 'Ali a and his companions were asked to pledge the allegiance immediately after the congregation in Saqifa, or after the public allegiance, or after the burial of the Prophet s.

The hadiths can be classified into two major categories: according to one, with few differences in words and contents, 'Ali was coerced to pledge his allegiance to Abu Bakr a few hours after the public allegiance. Sa'id , and others pledged their allegiance to Abu Bakr. Ali's allegiance to Abu Bakr seems to be because of the rapid spread of apostasy, riots of tribes, and the emergence of false prophets in the Arabian Peninsula. There is a hadith to the effect that one day Abu Hanifa asked Mu'min al-Taq , "if the legitimate caliphate was 'Ali's right, then why did not he start an uprising to regain his right?

One of the actions of Abu Bakr in the early days of his caliphate was the aggressive confiscation of Fadak. Having based their arguments on Sunni sources, Shi'a researchers have shown that since the time Fadak was confiscated by the order of Abu Bakr, many times before her short life, Lady Fatima a argued against him for her rights before the eyes of the people of Medina.

The manner and also the treatment of the agents of Abu Bakr upon attacking the house of Imam 'Ali a for taking his allegiance made Fatima a so angry of him that she never again talked to Abu Bakr and forbade A'isha and Abu Bakr's attendance upon her body for the funeral.

It is said that once after hearing Fatima's a reasons while she was crying, Abu Bakr wrote a document of her ownership of Fadak, but when Umar found out about it, objected to Abu Bakr, and torn the document. Some Sunni scholars considered confiscation of Fadak an instance of judgment and within the competence of the caliph; but, Shi'a , with regards to the fact that the confiscation has only happened during the rule of Abu Bakr and in sources, there are reports about his abundant giving from the national treasury to people in order to reinforce his caliphate, they seriously criticized this action of Abu Bakr and offending Fatima a which according to the Prophet s was equal to offending God and His messenger s and regarded it a great sin of Abu Bakr and among criticisms leveled against him.

The first or second official and governmental action of Abu Bakr after confiscating Fadak was equipping the army of Usama. Despite the chaos in Arab peninsula apostasy of some tribes, the emergence of false prophets, revolts of Jews and Christians, and other possible uprisings and opposite to the opinions of his two consultants Umar and Abu 'Ubayda who deemed sending off the army of Usama in such a critical situation unwise, Abu Bakr thought of it as necessary apparently to follow the orders of the Prophet s.

Before the news of the Prophet's s demise reached the whole peninsula, different reactions were seen in many parts of it. Some sources suggest that many of those whom Abu Bakr fought with in the name of apostasy, performed daily prayers, i. Apparently, they did not acknowledge Abu Bakr's caliphate or they refrained from paying Zakat to him. According to Ibn Kathir , [] except Ibn Maja , all people of hadith have reported that Umar objected to Abu Bakr why he fought people who had attested to the unity of God and the mission of the Muhammad s against the tradition of the Prophet s , but Abu Bakr answered that he would fight with one who makes difference between the prayer and paying Zakat.

Al-Tabari also has reported that a group of Arabs came to Medina who acknowledged prayer, but they refrained from paying Zakat [] and were among those who objected to the caliphate of Abu Bakr and refrained from paying Zakat to him. Some scholars believe that in those days, people of the Arab peninsula except steadfast Muslims were three groups:. Some regarded some of these battles and also Abu Bakr's approval of Khalid b.

Walid in killing Malik b. Nuwayra against the Book and the tradition of the Prophet s and a criticism leveled against Abu Bakr. Nuwayra was the same as Shi'a. As Abu Bakr had ordered the commanders of armies, despite his moderate appearance, he himself was also earnest in suppressing the rebels and punishing them. This way, Abu Bakr began suppressing dissidents of his caliphate and enemies of Islam and with the help of Muslims, he could soon, almost two months and a half since Jumada I or Jumada II 11 AH until the end of the same year suppress revolts in nearer regions and suppress more distant regions and the trouble of false prophets Aswad Anasi, Tulayha b.

Khuwaylid, Sajah, and Musaylama until the half of the next year and in just one year made the whole Arab peninsula under the banner of Islam, the way it was back at the time of the Prophet s. In those days, due to chaos inside Iran and the quick replacement of kings in Tisfun , Sassanid Empire was weakened and was declining. According to a report from al-Baladhuri , Abu Bakr first appointed Muthanna b. Haritha as a commander but then ordered Khalid b. Walid who had just finished the battle with Musaylama in Yamama to go to Iraq and wrote to Muthanna to join Khalid and follow his orders.

The two armies faced in Yarmouk. Walid to go to Syria from Iraq. During the war, a messenger came to him from Medina delivering a letter from Umar giving the news about the death of Abu Bakr, caliphate of Umar, dismissal of Khalid from the command of the army, and appointment of Abu Ubayda 's command for leading the battles of Syria; however, he hid the news until the victory of Muslims. Knowing the exact steps made in this regard through different reports is very difficult so that even the role of Abu Bakr cannot be found with confidence.

According to a report from al-Bukhari through Zayd b. Thabit , after the massacre of Yamama, following an advice of Umar , Abu Bakr called Zayd and ordered him to compile the Qur'an and Zayd after a while reflecting on this task, began to work on it and collected suras and verses from everywhere. According to this report, this compilation was with Abu Bakr until he died. Then, it was with Umar and then with his daughter Hafsa. From other hadiths we can learn more about how Zayd's manuscripts, those of his companions and advisors, and the type of the manuscripts.

According to these hadiths, 'Uthman borrowed this mushaf from Hafsa for the final compilation of the Qur'an, and unlike other manuscripts that he burned down, he returned it to Hafsa.

Marwan b. Once again Marwan sent someone to 'Abd Allah, seized the manuscript, and then commanded its destruction so that no doubts remain about 'Uthmani Mushafs. In the short period of his caliphate most of which was spent in war, Abu Bakr did not establish any program or important foundation.

Along with reinforcing his caliphate, he tried to show that he was following the Qur'an and the tradition of the Prophet s in the ruling. Some of his actions such as sending the army of Usama despite the objection of other companions supports this idea. However, whenever ruling required, he would solve issues with his personal ijtihad.

Ibn Sa'd quoted Ibn Sirin as saying that, after the Prophet s , Abu Bakr was the most courageous person in making ijtihad based on his personal opinions. Although Diwan al-'Ata' Office of Donations was first established during the caliphate of Umar, [] according to sources, it existed in some form during the caliphate of Abu Bakr.

According to Ibn Sa'd [] and Ibn al-Athir , [] before transferring his treasury to Medina , it was in Sanh and he had appointed guards on it because whatever reached there, he shared among Muslims and did not remain anything. After transferring treasury to Medina, he put it in his house. Ibn Sa'd says that after the death of Abu Bakr, Umar opened the treasury in the presence of the elders and there he found nothing but a Dinar left from a money bag.

Two years and some months of Abu Bakr's caliphate were spent at war and while the war with Iran and Syria was not finished, he died. Therefore, most of his agents except a few were commanders. In sources, his agents have been introduced as below:. Whenever Abu Bakr was not in Medina , he would leave leading the prayer to 'Umar and appoint someone such as Uthman or Usama in his place in Medina.

Like other reports of that time, reports about choosing and appointment of Umar for successorship are different. Although in most of such reports, there is a mention of Abu Bakr's consultation with some of the companions such as Abd al-Rahman b. Awf and Sa'd b. Abi Waqqas and others and also his wife and daughter Aisha and his sons. If all these reports are taken into account, it can clearly be inferred that Abu Bakr was determined about the appointment of Umar for the caliphate, because he rejected all objections of his counselors about Umar.

According to al-Tabari [] and Ibn Hibban, [] Abu Bakr called Uthman to a private meeting and told him: "write: in the name of God the most compassionate the most merciful. This is Abu Bakr b. Abi Quhafa's pledge to Muslim, and then …". At this time, Abu Bakr passed out, and 'Uthman continued writing on his own: "and then, I appoint Umar b.

Khattab as my successor and I did the best for you. When Abu Bakr heard 'Umar's name, he said "Allah Akbar" and then said, "did you fear that if I died when I passed out, people might have engaged in disputes? According to accounts provided by al-Ya'qubi [] and ibn Qutayba, [] Abu Bakr did not pass out. On these accounts, the texts of the pledge are different from other sources and from one another.

Ibn Qutayba's hadith is more detailed. On this account, Abu Bakr then said, "I do not know the hidden, but I hope that he is a just man.

Shias and Sunnis differ over prayer as well. All Sunni Muslims believe they are required to pray five times a day, but Shias can condense those into three. During the Hajj — the pilgrimage to Mecca, held annually and obligatory for all Muslims once in a lifetime — it may seem that these differences are masked, as both Sunnis and Shias gather in the holy city for rituals that reenact the holiest narratives of their faith.

And yet, with Saudi authorities overseeing the Hajj, there have been tensions with Shia governments such as Iran over claims of discrimination. And when it comes to leadership, the Shia have a more hierarchical structure of political and religious authority invested in formally trained clergy whose religious authority is transnational. There is no such structure in Sunni Islam. The greatest splits today, however, come down to politics. Although the majority of Sunni and Shia are able to live peacefully together, the current global political landscape has brought polarization and sectarianism to new levels.

Shia-Sunni conflicts are raging in Syria, Iraq, Lebanon and Pakistan and the divide is growing deeper across the Muslim world. Portsmouth Climate Festival — Portsmouth, Portsmouth.