This narration which you quoted (Hazrat Mahdi's father's name is Abdullah) is weak and not authentic even among Sunni scholars. The authentic Hadeeth stated : Al-Mahdi's name is like my name, and his Kunyah is like my Kuniyah). Liars added (His father's name is like my father's name.
Imam Al-Mahdi (AS) was born in Samarra in 266 Hijri. The birth of Imam Al-Mahdi (AS) has been mentioned by many Sunni leading scholars in their well known books.
A good book to read on this is The Succession to Muhammad [s] by Wilferd Madelung, who explains very clearly the subtleties of the political situation of 'Uthman. 'Uthman had incited fury among Egyptians, Kufans and others because of his nepotism and awarding his family property that belonged to the umma. He had also cut 'Aisha's stipend, angering her. The Egyptians came as a delegation to 'Uthman with their grievances, but he refused to listen to them. Instead, he appealed to Imam Ali (as) to tell them to go away. Imam 'Ali (as) warned 'Uthman more than once that in order to calm the situation, he must listen to their grievances and correct his actions. 'Uthman refused to listen, and so Imam 'Ali (as) distanced himself. 'A'isha sent out letters inciting those who were angry with 'Uthman to kill him. 'Uthman's palace was stormed. Interestingly, 'Uthman was abandoned by his cousin Marwan and his sons in his time of need. Imam 'Ali (as) sent just Imam Hasan (as) (not Imam Husayn) and some others to try to calm the crowds, but they went ahead and killed 'Uthman. Because Imam 'Ali (as) had not directly intervened, Aisha later took advantage of this and accused him of being responsible for 'Uthman's murder. She used this allegation to try to overthrow Imam Ali (as). Imam 'Ali (as) says in sermon 30 in Nahj al-Balagha that both parties were in the wrong: 'Uthman was wrong for misappropriating property and governing badly; and the Egyptians and others were wrong for murdering 'Uthman, basically meaning that the grievances should have been addressed through a legal process: "If I had ordered his assassination I would have been his killer, but if I had prevented others from killing him I would have been his helper... I am putting before you his case. He appropriated wealth and did it badly. You protested against it and committed excesses therein. With Allah lies the real verdict between the appropriator and the protestor.' Thus, in sending Imam Hasan (as) to try to calm the crowds, Imam 'Ali (as) was not actually siding with 'Uthman, nor supporting him, but was rather trying to prevent excessive and unlawful behaviour on behalf of the aggrieved parties.
The birth of Imam Ali (AS) inside the Ka’bah has been narrated
by many of leading Sunni Ulama in their books. Today when you hear from some enemies of Ahlul Bayt (AS) denying or doubting this fact, you should advise them to
refer to the leading Sunni Ulama who have confirmed the fact that Ali
(AS) was born inside the Ka’bah. These are just few example:
1. Al-Haakim al Nisaburi in al-Mustadrak Ala al-Saheehayn (Hadeeth
no. 6098): He stated that the narrations are too many that Fatimah
Bint Asad gave birth to Ameerul Mo’meneen Ali ibn Abi Talib
(Karramallah Wajha) inside the Ka’bah.
2. The well known Sunni scholar Allamah Badakhshi in his book
Miftaah An Najah (page no. 20), he stated that no one was born inside
the Bait al Haram except Ali ibn Abi Talib and no one will be born
after him and this is a special tribute gifted by Allah (SWT) to Ali
ibn Abi Talib (AS).
3. The famous Egyptian scholar and author Abbas Mahmood al-Aqqaad in
his book Abkariat al-Imam Ali (AS) (page no. 43) he stated that Ali
(AS) was born inside the Ka’bah.
4. Sunni scholar known by Ali Fikhri al-Qahiri in his book Ehsan
al-Qasas (vol. III pg. 178) stated Ali (AS) was born in Makkah in
al-Bait al-Haraam in the year 32 after the birth of the prophet
5. Ibn al-Sabbagh al-Maliki in his book al-Fusoul al-Mohimmah (pg.
30) stated: Ali (AS) was born in Makkah inside al-Bait al-Haram
6. Al-Kunji al-Shafi'ei in his book Kifaayat at-Talib (pg. 407)
stated : “Ameerul Mo’meneen Ali ibn Abi Talib (AS) was born in Makkah
inside Baitullah al-Haram”.
7. Al-Haakim al-Nisaburi in Kitab Ma’refat al-Sahabah (Hadeeth no. 6044).
8. Al-Masoodi in Murooj al-Dhahab (vol. II pg. 349).
9. The famous Persian Sunni poem Sa’adi al-Sirazi
10. Al-Dahlawi in Izaalat al-Khafaa’ (pg. 251)
11. Al-Shablanji in Noor al-Absaar (vol. 85)
12. Al-Safoori in Nuzhat al-Majaalis (vol. II pg. 454)
13. Al-Halabi in Al-Seerah al-Halabiyah (vol. I pg. 139)
14. Ibn Al-Batreeq in his book al-Omdah (pg. 8)
15. Al-Tustari in Arjah al-Mataalib (vol. 388, Lahore edition)
16. Abu Zakariyah al-Asadi in Tareekh al-Mosil (pg. 58, Dr Habeebah in Cairo.
17. Khairul Deen Afandi al-Aaloosi in Ghaliyat al-Mawa’idh (vol. II pg. 89,
18. Allamah Bakatheer al-hadhrami in Waseelat al-Maal (pg. 145)
19. Ibn al-Jawzi in Tathkirat Khawas al-Ummah (vol.113)
20. Ahmad bin Mansour al-Kazarooni in Miftah al-Futooh (pg. 48)
21. Noor al-Deen al-Halabi al-Sha’fei in Insan al-Uyoon (vol. I pg.221,
Mustafa al-Baabi edition in Egypt)
22. Ashraf Ali in Riyadh al-Jinan (vol. I pg 111, Bombay edition)
23. al-Kahlani al-San’ani in al-Rawdhah an-Nadiyah (pg. 89,
Ansari in Delhi)
24. Abdul Rahman Al-Safoori in al-Mahasin al-Mujtameah (pg. 156)
25. Kamaluddin bin Talha as-Shafe’ei in Matalib al-Saool (pg. 11)
26. The well known Egyptian scholar Tawfeeq Abu 'Alam in his book Ahlul Bayt (pg. 189, 1st edition of 1390 AH).
And many others.
While I believe strongly in the concept of Muslim unity and that we are meant to have brotherhood and sisterhood as one ummah, the reality is, there are rather significant differences in the Shi'i and Sunni heritages (theology, practice, hadith, scholarship, viewpoints on history, worldview, etc), as well as between different subgroups of Shi'is and different subgroups of Sunnis.
If one takes away the all differences, one is really left with very little that is substantial and/or a completely new ideology and new group. For instance, Shi'is and Sunnis have different collections of hadith, and will never entirely adopt each other's. If you take away all the hadith in the name of unity, then you are left with the Qur'an-only view of Islam, which is its own separate ideology.
Also, usually, "just Muslim" is just a code word for "Sunni". This is because what is done by the majority is seen as "normal" and what is done by the minority is seen as "weird" or "deviant". The vast majority of people who are "just Muslim" adopt an overall Sunni worldview and consider any Shi'i-specific views or practices - such as belief in the 12 Imams as an essential part of Islam or the Shi'i timings for breaking fast - to be deviant or optional.
So, there is no real merit to taking away the religious heritage in the name of unity. It is better just to encourage a spirit of tolerance and acceptance of diversity. That is, just because some of my beliefs and practices are different from those of a Sunnni does not mean that we cannot have mutual respect or friendship. In fact, true friendship is based on accepting differences, not forcing people to be identical.
I believe that if we have a spirit of tolerance, friendship, and acceptance of differences, then we can still have brotherhood and sisterhood in the ideal of the ummah. However, this spirit of tolerance needs to go both ways; it cannot be one-sided to work.
It is unlikely that Sufi orders took these practices directly from Imam Ali (A) although they may sometimes ascribe them to Imam Ali (A) as a form of piety. However, it's not unheard of for these things to be done among Shi'i mystics, and in general these practices are found in the mystical traditions in many regions. Maybe they can be viewed more like exercise similar to how if one wishes to strengthen one's muscles, one can lift weights, regardless of one's religious affiliation(s).
Those who claim any relationship between Shia Islam and a person named
as Abdullah Ibn Saba’ are repeating a fabricated lie which was created
by the enemies of Shia Islam as a part of their fake propagation
against Shia Muslims. Such claim is like the claim of some enemies of
Islam that the religion of Islam was created by idol worshippers. It
is very simple to know that these claims have no scientific value at
all as Islam is the religion which is very clearly against idol
worship and it considers it as the most dangerous major sin.
Abdullah Ibn Saba’ is a person who is being mentioned in our Shia
books as a cursed person and never as a narrator in any narration that
we consider or follow. So how can a person who is cursed in all our
books be the source of our faith. Many of our and Sunni scholars
believe that Abdullah Ibn Saba’ is a fabricated name created by a well
known liar Saif bin Omar because they found that all the stories re
Abdullah Ibn Saba’ were by one person only who is Saif bin Omar. Many
books have been written by Sunni and Shia proving that this name is
fabricated by Saif bin Omar, the famous liar who fabricated names of
many persons who did not even exist. Some of them were mentioned in a
book called 150 Fabricated Companions where the author Allamah
Murtadha al-Askari proved that at least 150 companions mentioned in
some books never existed and the only person who created their names
is Saif bin Omar. So if Abdullah Ibn Saba’ did exist, all our books
curse him. And if he did not exist, the whole lies are disclosed.
Shia Islam is the real Islam preached and practised by the Holy
Prophet (SAWA) himself and his holy progeny, the Ahlul Bayt (AS) and
every matter in Shia Islam is fully supported by evidence from the
Holy Qu’ran and authentic Sunnah.
These allegations add more evidence that the opponents of Shia Islam
have no evidence at all against Shia Muslims. That is why they create
fake allegations to mislead lay people but they forget that the truth
or the falsehood will be disclosed sooner or later and the truth will
Founder of Shia Islam:
The Prophet Muhammad (SAWA) was the founder of Shia Islam being the real Islam.
Shia in Arabic language means the followers, but it is used in Islamic history as a term specifically for the followers of Imam Ali (AS) who believed in the fact that He is the legitimate successor of the Prophet Mohammad (SAWA).
Shia in Qur’an:
In Qur’an Allah (SWT) has given this name of Shia to His great prophet Ebraheem (Abraham) (AS) as a follower of Noah (AS) ( Surah Saffaat:83).
Follower of prophet Musa (Moses) (AS) was called in Qur’an as: from His Shia (Surah Qasas:15).
Shia in Hadeeths:
The name of Shia was given by the Prophet Mohammad (SAWA) to the most sincere Muslims, those who were close to Imam Ali (AS).
There is an authentic Hadeeths stating that (Ali and His Shia will be the winners) which was narrated in many Sunni books e.g. :
Al-Manaaqib by al-Khawaarizmi, chapter 17, second Hadeeth, narrating from Abu Sa'eed al-Khidri .
Al-Hafiz Abu Na'eem in Hilyat al-Awliyaa' narrating from Ibn Abbas.
Jalaluddin al-Soyouti in his Tafseer al-Durr al-Manthour, narrated from Ibn Asaakir and Jabir ibn Abdullah al-Ansaari.
Ibn Hajar in Al-Sawaaeq al-Muhreqah, Volume 11, page 122.
Kifaayat al-Taalib, by al-Kanji al-Shaafe'ee, Volume 62.
There is another authentic Hadeeth stating that the Prophet Mohammad (SAWA) said (The Shia of Ali will be the winners) which was narrated by Anas Bin Malik and mentioned in Yanaabee' al-Mowaddah by al-Qandoozi al-Hanafi page 180 ,and Konooz al-Haqaa'eq page 88 and Entihaa' al- Afhaam page 222.
Abu Huraira has narrated that the Prophet Mohammad (SAWA) told Ali: (You will be with me and your Shia will be in Paradise). This Hadeeth is mentioned in Tafseer al-Durr al-Manthoor by Jalauddin al-Soyouti, volume 6, page 379. And in Yanaabee' al-Mawaddah by al-Qandoozi al-Hanafi, page182 and many other Sunni books.
Al-Khateeb al-Baghdadi narrated in his famous book Taareekh Baghdad, that the Prophet (SAWA) told Ali: Oh Ali, You and your Shia will be in Paradise. (Tareekh Baghdad, Volume 12, page 289).
Muslim scholars confirmations:
Ibn Khaldoon wrote in his book of history (Taareekh Ibn Khaldoon: 3:364): A group from the Sahaba were following Ali and they believed that Ali is more entitled to lead the Ummah than anyone else after the Prophet (Shaikh Subhi al-Salih in al-Nodhum at-Islamiyah page 96 and Mohammad Ali Kurd in Khitat al-Sham Volume 5 page 251) and many other Sunni scholars confirmed that the Shia existed from the time of the Prophet (SAWA).
This is exactly what was been taught by the Prophet Muhammad to Muslims. Seeking help from the Prophet (SAWA) and his Ahlul Bayt (AS) is because they are the most humble servants of Allah (SWT) and their intercession to Allah (SW) is very helpful to us.
Some ignorant Wahabis claim that seeking help frm non than Allah is Shirk, because they do not understand Quranic verses and Prophetic Hadeeths. In Quran we read that prophets e.g. Prophet Sulaiman did seek help from people. (Sura Al-Naml, Verse 38).
Authentic famous Hadeeth known as the Hadeeth of the blind, narrated by Uthman Bin Hunaif (Tirmithi 3578, and Ibn Khuzaimah 2/225, and Al-Tabaraani 9/17, and Al-Haakim in Al-Mustadak1/707 and mentioned by Al-Albani as authenic (Saheeh)) states that a blind man requested help from the Prophet (SAWA) to get cure from blindness. The Prophet (SAWA) told him to perform Wudhu and pray Salaah and pray in the Sojood of his Salaah: O Allah, I seek from you by your Prophet, The Prophet of Mercy, O Mohammad, I pray to my Lord and your Lord by you, to intercede and get met my need fulfilled.
روى الترمذي بسنده عن عثمان بن حنيف أن رجلا اعمى اتى النبي صلىالله عليه وسلم فقال: اني اصبت في بصري، فادع الله لي، قال: اذهبفتوضأ، وصل ركعتين ثم قل: اللهم اني اسألك واتوجه اليك بنبي محمد،نبي الرحمة، يا محمد اني استشفع بك على ربي، في رد بصري، وفيرواية ( في حاجتي لتقضي لي، اللهم شفعة في ) ( ثم قال صلى الله عليهوسلم ): وان كانت حاجة فافعل مثل ذلك ..
The Prophet (SAWA) do not each but the Truth, and we are the real followers of the Prophet (SAWA).
We have narrations from the imams (peace be upon them) which praise Bilal (ra) such as the following:
Imam al-Sadiq (may peace be upon him), who said: «Bilal was a righteous slave, meanwhile Suhayb was a slave of evil who used to weep over Omar.
Bihar al-Anwar, by Al-Majlisi, volume 22, page 142, on the authority of Al-Kashi
May Allah give you sucesss
Yes, all Bani Hashim are not allowed to accept obligatory Zakat from any one who is not from Bani Hashm.
The tragedy of Lady Fatimah (SA) and her sufferings from Abu Bakr is mentioned in
hundreds of Sunni books and thousands of Shia books. I will mention
only the book of Bukhari being the most important book of Hadeeth among
our Sunni brothers. In the book of Bukhari, Hadeeth number 4240, it is
mentioned that Fatimah asked Abu Bakr to give her her right from what
the Holy Prophet (SAWA) left. Abu Bakr refused to give anything of
that to Fatimah (SA) so she became angry with Abu Bakr and boycotted
him and did not talk to him till she died. She remained alive after
her father for 6 months and she never spoke to Abu Bakr. This is in
the book of Bukhari itself.
It is important to know that Bukhari himself narrated a Hadeeth from
the Holy Prophet (SAWA) that Fatimah (SA) is part of me, anyone who
makes her angry makes me angry – this is in Bukhari, volume 4, page
210 in the Arabic edition.
As the respected Sayyid al-Musawi has explained, the person who banned Mut'a was 'Umar b. al-Khattab and not the Prophet (s). However, it is true that many of our Sunni brothers and sisters believe that the practice was abrogated by the Prophet (s) himself. This view is based on some hadith narrations that seem to suggest so.
The notable scholar and Marja' Sayyid al-Khu'i has covered these narrations from the Sunni sources and debunked them in his work Al-Bayan while discussing the topic of abrogation of Qur'anic verses.
You can read the chapter here, the relevant section is to be found after some scrolling, or you can simply search for '4:24'. Hope this helps.
Omar was the first who forbade Mut’ah marriage, not the Prophet (SAWA).
Omar said in public during his rule: Two Mut’a were allowed during the era of the Prophet and I stop it and will punish on it, the Mut’ah marriage and Mut’ah of Hajj. ( 1.Musnad Ahmad Ibn Hanbal , v. 22, p. 365, Hadeeth 14479.
2. Al-Sarkhasi in al-Mabsoot, v. 4, p.27.
3. Ibn Baaz, the grand WAhabi Mufti in Majmoo’ al-Fataawa , v. 20, p.298.
4. Ibn Hazm in al-Muhalla , v. 7, p.107.
5. Sunan al-Nasaa’ee in al-Sunan al-Sughra H. 2735 and al-Sunan al-Kubra H. 3716.
6. Ibn Taymiyyah in Kitab al-Taharah wal Hajj, v. 2, p.471 and many others.)
Omar never said that Mut’ah marriage is forbidden and that he forbids people for it because it is forbidden in Islam, but rather the exact opposite. He affirmed that it was allowed during the era of the Messenger of God (Peace and Blessing be on him and his Progeny ) and he (Omar) who wants to prohibit and punish against it. The evidence is crystal clear that the Mut’ah marriage was allowed and been practiced by Muslims during the era of the Messenger of God (SAWA) and during the era of the Abu Bakr government and part of the era of the Omar government, and confirms that the first one who forbade it is Omar.
On the authority of Abu Nadhra, he said: (I was with Jabir bin Abdullah, a man came to him and said: Ibn Abbas and Ibn Al-Zubayr differed concerning the Mut’ah marriage and Mut’ah in Hajj, so Jaber said: We did them with the Messenger of God (may God’s Salutations and peace be upon him and his Progeny)), then Omar prohibited them, so we did not modify them (Sahih Muslim / c 4 p. 59 - Sunan Al-Bayhaqi / 7 p. 206).
This hadith was narrated in another form: (On the authority of Abu Nadhra on the authority of Jaber (may God be pleased with him) he said: I said that Ibn al-Zubayr forbids Mut’ah marriage and that Ibn Abbas orders it. He said: On my hand the conversation took place, we did Mut’ah marriage during the time of the Messenger of God (may God’s Salutations and peace be upon him and his Progeny) and with Abu Bakr. When Omar took the government over, he addressed people and said: This is the Messenger of God, and the Qur’an is this Qur’an, and Muslims were doing Mut’ah marriage during the time of the Messenger of God (may God’s Salutations and peace be upon him and his Progeny) and I have banned them and admonish them: one of them The Mut’ah marriage, and I will not find a man who married a woman for a period, but will throw him with stones, and the other: the Mut’ah of Hajj (Sunan Al-Bayhaqi / 7 p. 206).
It was also narrated in a third way: (On the authority of Jabir bin Abdullah, he said: We did Mut’ah during the era of the Prophet (may God’s Salutations and peace be upon him and his Progeny): Hajj and women, and Omar forbade them. (It was included by Ahmad Ibn Hanbal in his Musnad C 3 / pp. 356-363) in two ways, one of which is the way of Asim . It is authentic Hadeeth as the narrators men are all confident.
And on the authority of Omar, he said in his sermon: Two things that were in the era of the Messenger of God (may God’s prayers and peace be upon him), and I finished them and punished them: the Mut’ah of Hajj and the Mut’ah of women. (The provisions of the Qur’an for Al-Qassas, Part 1/352 and Part 2, p. 191, Tafseer Al-Qurtubi 2, p. 392).
Al-Ragheb said in his book (Al-Muhadharaat 2, p. 94): Yahya bin Aktham told a sheikh in Basra: Whom did you follow in the permissibility of Mut’ah marriage ? He said : My evidence is from Umar ibn Al-Khattab. He said how come when Umar was the most against it ?! He said because the authentic narration is that he ascended the podium and said: God and His Messenger have given you two Mut’ah, and I am forbidding them on you and punishing on them, so we accepted his statement that it was on the time of the Prophet, and did not accept his prohibition.
These Hadeeths and others indicate a personal opinion of Umar against what was been practiced during the time of the Messenger of God (may God bless him and his family and peace) and even the time of Abu Bakr !!
Some apologized for him that he was very hard on the issue of Mut’ah marriage because he entered a day in the house of his sister ‘Afra, and found in her lap a baby who had been bron from Mut’ah marriage, so Omar got angry and went out to the mosque and went up the pulpit and prohibited Mut’ah marriage.
Abdullah bin Abbas, the well known companion and cousin brother of The Prophet Muhammad (SAWA) confirmed that the prohibition of Mut’ah marriage came only from Omar, and it was reported that Ibn Abbas said: The verse of Mut’ah marriage is very clear in Quran, and it is as it was , it has never been abrogated. (See Al-Ghadeer, Vol. 6, p. 210).