Prophet Muhammad

Muhammad (Arabic: مُحَمَّد‎, pronounced [muħammad]; c. 570 CE – 8 June 632 CE) was an Arab religious, social, and political leader and the founder of Islam. According to Islamic doctrine, he was a prophet, sent to present and confirm the monotheistic teachings preached previously by Adam, Abraham, Moses, Jesus, and other prophets.

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Abbas Di Palma, Shaykh Abbas Di Palma holds a BA and an MA degree in Islamic Studies, and certifications from the Language Institute of Damascus University. He has also studied traditional Islamic sciences in... Answered 5 years ago

According to some reports the Prophet practiced wrestling and some of his companions. This, of course, as a private training and not in the form of show or competition as we see commonly nowadays.

With prayers for your success.

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There are some differences and many similarities in how the Jumu'a or Friday congregational prayers are conducted by the 4 Sunni schools of fiqh and the Shi'a Imamiyya.

The accurate version, of course, is with the Shi'a who held on to the teachings of the Ahl al-Bayt, the family of the Prophet (s), as commanded by the Prophet (s) himself, and gave their teachings on every issue precedence over other sources of information.

The salient differences in how the Friday prayers are conducted by the Hanafi, Maliki, Shafi'i, Hanbali and Ja'fari (Imami) schools of law are laid out by Shaykh Muhammad Jawad Maghniyya in his Five Schools of Islamic Law.

See - https://www.al-islam.org/prayer-salat-according-five-islamic-schools-law-allamah-muhammad-jawad-maghniyyah/friday-prayer

Abolfazl Sabouri, Abolfazl Sabouri is based in New Zealand and has an MA in Jurisprudence and Islamic Studies. He is a graduate of Elmiyeh seminary in Qom with more than 15 years of study and research where he has... Answered 5 years ago

In Shia they recite a complete Sura after Friday and they do Qonut in each Raka. It means they raise their hands in front of their faces and pray.

Even their two khootbas a little bit different. In Shia in each khootba they invite to taqwa. In second khootba usually speak about political issues and about Islamic Ummah.

In Sonni they do not have Qonut and they recite part of Sura. 

The Salat of Prophet is not clear. Each group believes they do like Prophet. 

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There is no difference in the belief among Muslims that the Mahdi will be a descendant of ‘Ali b. Abi Talib and Fatima al-Zahra. Even the most bitter Shi’a-hating and Yazid-loving tiny segment of extremist Muslims have this belief.

That, right there, is an important point to ponder upon.

But the majority and brotherly Sunni’s have narrations suggesting that the Mahdi will be a descendant of Imam al-Hasan, rather than Imam al-Husayn, and that his father’s name will be ‘Abdullah.

For the Shi’a al-Mahdi is indeed the descendant of Imam al-Hasan, except that it is his father’s name, al-Hasan al-’Askari, himself a descendant of Imam al-Husayn.

The real difference, as mentioned in the question, is the narration that suggests the name of ‘Abdullah as the father. The Shi’a do not accept that, and neither do many Sunni’s.

In fact, there are a number of Sunni scholars who have acknowledged the birth of the Mahdi as the son of Imam al-Hasan al-’Askari.

For instance, see https://www.al-islam.org/al-imam-al-mahdi-just-leader-humanity-ayatullah-ibrahim-amini/chapter-5-who-was-imam-after-hasan-al#sunni-ulama-and-birth-mahdi

Abolfazl Sabouri, Abolfazl Sabouri is based in New Zealand and has an MA in Jurisprudence and Islamic Studies. He is a graduate of Elmiyeh seminary in Qom with more than 15 years of study and research where he has... Answer updated 5 years ago

There is Hadith about it but with some Hadith we can't be sure that it is 100 percent true and Prophet really told that.

According to  authentic ahadith Imam Mahdi is from Ahlulbeit. It is in ahadith that he is son of Fatima (daughter of Prophet). 

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Abolfazl Sabouri, Abolfazl Sabouri is based in New Zealand and has an MA in Jurisprudence and Islamic Studies. He is a graduate of Elmiyeh seminary in Qom with more than 15 years of study and research where he has... Answered 5 years ago

According to their ahadith they believe this is the method of Prophet. However the philosophy of that is saying Salam to the angles who are with human (on his shoulders!) and record his behavior. 

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Temporary marriage, or mut'at al-nisa, was sanctioned in Islamic law via the revelation of Qur'an 4:24. There is no debate between the various schools of Islam, as far as I know, about this verse being revealed to confirm the validity of this kind of marriage.

The debate is about its scope and whether it stays applicable to this day or was rendered void in the early years of Islam.

Ibn Taymiyya, well-known for his lack of love for the Shi'a, writes:

  • According to Ibn Hazm: Ibn Mas'ud, Mu'awiya, Abu Sa'id (al-Khudri), Ibn 'Abbas, Salama and Ma'bad, the sons of Umayya bin Khalaf, Jabir (bin 'Abdullah al-'Ansari), and 'Amr bin Hurayth continued, after the death of the Prophet, to consider it (i.e. mut'a) lawful. Moreover, Jabir reported, regarding all the Companions, that they continued to uphold its lawfulness during the time of the Prophet and of Abu Bakr and almost till the end of 'Umar's caliphate.
  • Then he (i.e. Ibn Hazm) adds, "Among the Successors of the Companions, Tawus, Sa'id b. Jubayr, 'Ata', and the rest of the Makkan jurists believed in its permissibility."

    Source: Ibn Taymiyya al-Harrani, al-Muntaqa min Akhbar al-Mustafa, edited by Muhammad Hamid al-Faqqi, 2 volumes, Cairo: al-Maktabat al-Tijariyya, 1931 edition, volume 2, page 520.

This is confirmed from multiple earlier sources but this seemed like a nice summary to share.

The two key messages, then, are as follows:

1. Something happened towards the end of Umar b. al-Khattab's rule as caliph that made most, but not all, people stop practicing mut'a.

The event that led to many people abandoning mut'a was a declaration by 'Umar as follows:

  • Jabir b. 'Abdullah reported: We contracted temporary marriage giving a handful of dates or flour as a dower during the lifetime of Allah's Messenger (may peace be upon him) and during the time of Abu Bakr until 'Umar forbade it in the case of 'Amr b. Huraith.

    Source: Saheeh Muslim: Book 008, The Book of Marriage (Kitab Al-Nikah), Number 3249

In his famous Tafsir, Ibn Jarir al-Tabari under verse 4:24 that, as mentioned earlier, is the Qur’anic basis of mut’a, reports a narration from al-Hakam bin 'Uyayna who was asked whether this verse on mut'a was abrogated.

He said, "No." He then said, "'Ali said that had it not been for 'Umar's prohibition of the mut'a, no one would have committed zina except a scoundrel.'"

An easily accessible source in its English translation is Jalal al-Din al-Suyuti's Ta'rikh al-khulafa where al-Suyuti has a section for the 'Firsts' of 'Umar. He says quite clearly that 'Umar was the first to prohibit mut’a. See page 136 of the book The History of the Khalifas who took the Right Way, by Ta-Ha publishers, 1995 edition.

2. Those who continued to consider it permissible included much later scholars.

These included, as mentioned by Ibn Taymiyya, Tawus b. Kaysan, Sa'id b. Jubayr, 'Ata b. Abi Rabah who were all considered authorities of hadith transmission and are relied upon by the Bukhari, Muslim and so on.

Therefore, the validity of mut’a was a bona fide valid legal position in Islamic circles even a century after the Prophet’s demise.

But by that time the waters had been muddied by the hadith fabricators.

Knowing that ‘Ali and those who were inclined towards him held it valid, and knowing that ‘Umar’s prohibition in itself was not convincing enough for all legal scholars, words were put in the mouth of ‘Ali to say mut’a had been banned by the Prophet (s) on the day of Khaybar.

There are several reasons why this does not add up, and why the narration must be discarded as false.

  • Ibn Hajar al-'Asqalani quotes saying that ".... in it (narration) is the banning of the nikah of mut'a on the day of Khaybar, and this thing is not known by any of the scholars of the sirah or the narrators of reports".
    Source: al-'Asqalani, Fath al-Bari, Cairo edition, volume 9, page 138
  • al-'Ayni, another major commentator on Bukhari's Sahih, says: "Ibn 'Abd al-Barr said that the mention of the banning of mut'a on day of Khaybar is incorrect"
    Source: al-'Ayni, 'Umdat al-Qari, Cairo edition, volume 17, page 246
  • al-Qastallani, another major commentator on Bukhari's Sahih, says: "al-Bayhaqi said that it (i.e. banning of mut'a at Khaybar) is not known by any of the scholars of the sirah"
    Source: al-Qastallani, 'Irshad al-Sari, Cairo edition, volume 6, page 536

Conclusion

So there are two important matters here that touch on the essence of what happened after the Prophet (s) and why the Muslim community is divided even today.

First, it is about what happens when you follow the wrong role model after the Prophet (s) who, consistent with his temperament, decided one day to ban mut’a following his own personal judgement and also promised punishment to those who opposed that ruling.

Second, this is about how fake narrations were created to support ‘Umar’s unilateral banning of mut’a as a tool of propaganda against ‘Ali’s position. These were created long after ‘Umar had passed away, during and soon after the time of the Fitna when the community lay divided between ‘Ali’s supporters and his enemies.

A banning by ‘Umar could never stand against the position of ‘Ali and the Ahl al-Bayt who maintained that mut’a was allowed. And so the fabricators went to work to create fake hadith so they could attribute that decision of ‘Umar back to the Prophet (s) and, cheekily, do it through ‘Ali himself.

But liars always leave traces. You just have to know where to look.

Abolfazl Sabouri, Abolfazl Sabouri is based in New Zealand and has an MA in Jurisprudence and Islamic Studies. He is a graduate of Elmiyeh seminary in Qom with more than 15 years of study and research where he has... Answer updated 5 years ago

There is some Hadiths about temporary marriage and even the verse 24 Sura 4 is about it but Sunnies believe it happened Naskh about it. Some of them say the Naskh was in the time of Prophet and some say it was in the time of Umar. 

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Abolfazl Sabouri, Abolfazl Sabouri is based in New Zealand and has an MA in Jurisprudence and Islamic Studies. He is a graduate of Elmiyeh seminary in Qom with more than 15 years of study and research where he has... Answered 5 years ago

Most of Shia ulama believe in this. 

The evidences are ahadith and history. 

Amina Inloes, Amina Inloes is originally from the US and has a PhD in Islamic Studies from the University of Exeter on Shi'a hadith. She is the program leader for the MA Islamic Studies program at the... Answered 5 years ago

Assalaamu alaykum,

Some Shi'a have held that she was not the only biological daughter of the Prophet (S) and some Shi'a hold that she was. Allah knows best!

Might I suggest, for further discussion, you explore the book _The Blessed Tree_ by Shaykh M. S. Bahmanpour discussing her life.

Best wishes!

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Rebecca Masterton, Dr Rebecca Masterton graduated with a BA in Japanese Language and Literature; an MA in Comparative East Asian and African Literature and a PhD in Islamic literature of West Africa. She has been... Answered 5 years ago

I have not come across any ayah or any hadith that says so, although there may be hadiths that do.

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These ten Companions of the Prophet (s) are called the ‘ashra mubashshara'. Although there are some minor variations in the Islamic sources, here is one narration that identifies those 10 individuals.

The Messenger of Allah said: "Abu Bakr is in Paradise, ‘Umar is in Paradise, ‘Uthman is in Paradise, ‘Ali is in Paradise, Talhah is in Paradise, al-Zubayr is in Paradise, ‘Abd al-Rahman b. ‘Awf is in Paradise, Sa’d b. Abi Waqqas is in Paradise, Sa’id b. Zayd is in Paradise, and Abu ‘Ubaydah b. al-Jarrah is in Paradise."

So here are some interesting facts about this narration:

  1. The first four people in the list became caliphs in exactly that order. Each of them became caliph in a different way. Abu Bakr in a heated exchange in the hall of Saqifa, ‘Umar as appointed by Abu Bakr on his deathbed, ‘Uthman as a result of the odd committee handpicked by ‘Umar with the express purpose of preventing ‘Ali from becoming the next caliph. And ‘Ali in a popular election after the violent riots against ‘Uthman caused his murder.
     
  2. None of the caliphs, or any of their supporters, ever quoted this narration to justify their eligibility for the caliphate.
     
  3. All of the people listed are Muhajir, none of them Ansar.
     
  4. According to a well-known hadith in Sahih al-Bukhari Fatima, the daughter of the Prophet Muhammad (s), was angry with Abu Bakr and stopped speaking to him, and continued assuming that attitude till she died. She is considered by consensus of all Muslims to be the leader of all Muslim women in paradise.
     
  5. ‘Umar got informed once that people were planning on giving the oath of allegiance to ‘Ali after his death. He addressed the people and said:

    (O people!) I have been informed that a speaker amongst you says, 'By Allah, if `Umar should die, I will give the pledge of allegiance to such-and-such person.' 

    One should not deceive oneself by saying that the pledge of allegiance given to Abu Bakr was given suddenly and it was successful. No doubt, it was like that, but Allah saved (the people) from its evil, and there is none among you who has the qualities of Abu Bakr. 

    Remember that whoever gives the pledge of allegiance to anybody among you without consulting the other Muslims, neither that person, nor the person to whom the pledge of allegiance was given, are to be supported, lest they both should be killed

    And no doubt after the death of the Prophet (s) we were informed that the Ansar disagreed with us and gathered in the shed of Bani Sa’ida. ‘Ali and Zubayr and whoever was with them, opposed us, while the emigrants gathered with Abu Bakr. 

    I said to Abu Bakr, 'Let's go to these Ansari brothers of ours.' So we set out seeking them, and when we approached them, two pious men of theirs met us and informed us of the final decision of the Ansar, and said, 'O group of Muhajirin (emigrants) ! Where are you going?' 

    We replied, 'We are going to these Ansari brothers of ours.' They said to us, 'You shouldn't go near them. Carry out whatever we have already decided.' I said, 'By Allah, we will go to them.' And so we proceeded until we reached them at the shed of Bani Sa’ida… Full narration from Sahih al-Bukhari linked here
     

  6. ‘Uthman was not open to good advice from ‘Ali suggesting he fix financial malpractices in his government filled with his Umayyad relatives.

    Narrated by Ibn Al-Hanafiya: If Ali had spoken anything bad about 'Uthman then he would have mentioned the day when some persons came to him and complained about the Zakat officials of 'Uthman. 

    'Ali then said to me, "Go to 'Uthman and say to him, 'This document contains the regulations of spending the Sadaqa of Allah's Apostle so order your Zakat officials to act accordingly." 

    I took the document to 'Uthman. 'Uthman said, "Take it away, for we are not in need of it."

    Source: Sahih al-Bukhari, Volume 4, Book 53, Number 343
     

  7. Abu ‘Ubaydah b. al-Jarrah was the one who went with Abu Bakr and ‘Umar to Saqifa, hours after the Prophet (s) died, to ensure the Ansar did not take over the caliphate. He was presented as a candidate for caliphate in that meeting by Abu Bakr.
     
  8. Talha came out in open warfare against ‘Ali in the Battle of Jamal. In that conflict he sent word to Talha b. ‘Ubaydullah to come and meet him. Talha came to him and ‘Ali said:

    “I adjure you by Allah, did you hear the Messenger of Allah say: "Of whomsoever I am master, `Ali is his master. O Allah, befriend the one who befriends him and be at enmity with one who is at enmity with him?"

    He said: "Yes." ‘Ali said: "Then why do you fight against me?"

    He said: "I do not remember." He (the narrator) said: Then Talha departed.

    Source: al-Hakim al-Naysaburi, al-Mustadrak `ala al-Sahihayn, Haydarabad: Da'irat al-ma`arif al-nizamiyyah (4 vols), 1334-42 AH vol. 3, p. 371
     

  9. Sa’d b. Abi Waqqas did not participate in any battles alongside ‘Ali during his rule. He preferred to stay neutral.
     
  10. That leaves Sa'id b. Zayd. Other than the fact that he also did not participate in Jamal or Siffin alongside 'Ali, this brother-in-law of 'Umar b. al-Khattab also has one more remarkable attribute.

    He is the only one to narrate this hadith that includes himself in the list!

CONCLUSION

The narration of the 10 who were promised paradise is simply fake news! It is yet another example of fabricated narrations created during and after the civil wars to bolster a Sunni narrative that aimed to cover over the cracks left from that period of great fitna and division in the Muslim community.