Why does the Quran say The moon is Light?

❓ #Question 

🚹A member:

What is the meaning noor??

Is it light or derived light??

But Moon not emits light

Quran says moon is a light in 10:5

📝 Answer: Quran 10:5

📖 «جَعَلَ الشَّمْسَ ضِیاءً وَ الْقَمَرَ نُوراً»

"It is He who made the sun a shining light and the moon a derived light.."

🌞The word used after Sun is= Ziyaa' , ضِیاءً

🌓The word used after Moon is= Noora , نُوراً

"Ziyaa'" is such light that it is from the object itself, like the sun. And the word "Noor" is the radiation it receives from other than itself; Like the moon. And the word of God is carried on these meanings.

In theTafseer Nimouna, Regarding the difference between Zia and Noor,  we read: "God made the sun the source of production of light, while the light of the moon is acquired, and originates from the sun. This difference seems more correct according to some verses of the Qur'an; Because in Surah Nooh we read:

«وَجَعَلَ الْقَمَرَ فيهِنَّ نُورًا وَعَعَلَعَلَ الشَّمْسَ سِراجاً [Noah / 16]

He has made the moon a light in the heavens, and the sun a shining lamp. 

And in Surah Al-Furqan we read:

«وَ جَعَلَ فیها سِراجاً وَ قَمَراً مُنیراً[فرقان/۶۱]

"And in the midst of it He created a bright lamp and a shining moon!" 

Considering that the "seraj" (lamp 💡) emits light from itself and is the source of light, and the sun is likened to the "Sera j"💡 in the above two verses, it becomes clear that in the verses under discussion, this difference is very appropriate.

➖➖➖

💬Considering the probability that the Quran isn't from God, and is written by an uneducated man from among the desert of Arabia where lived the most savage nation of 1400 years ago, far from any source of education.  there were only 17men in the whole land of Arabia who could read and write and that was the highest degree of the education there, how could suddenly such words of science pop up among such society out of nowhere?  and if Quran is not sent from God, then it must have been a normal process of making it right? Why is nowhere else such a sample found?
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Don't forget to ask us your questions.
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 O Rasulallah! You dont know what did your Ummah do to you Hussain after you left....

Prophet Muhammad PBBUH
 Hassan and Hussain are the Masters of the Youth of Paradise
 I am from Hussain and Hussain is from me. Allah loves those who love Husayn
 He who loves me and loves these two.... will be with me at my place on the Day of Resurrection



🖤صلی الله علیک یا سیدنا الغریب یا سیدنا العطشان یا سیدنا المظلوم

Hadith- Imam Kadhim PBUH

Happy the birthday of Imam Kadhim PBUH to everyone

His father: Imam Sadiq PBUH
His son: Imam Reza PBUH


Imam Kadhim PBUH:

"The Donya (temporary life) is like the water of the ocean, that whomever drinks it, will become more thirsty, and it ends up in his death"

Tawassul- Part 3

 Narrated Anas:

Whenever drought threatened them, `Umar bin Al-Khattab, used to ask Al-Abbas bin `Abdul Muttalib to invoke Allah for rain. He used to say, "O Allah! We used to make Tawassul to our Prophet toward You for rain, and You would bless us with rain, and now we make Tawassul to his uncle. O Allah ! Bless us with rain."(1) And so it would rain.

Reference

: Sahih al-Bukhari 1010

By paying close attention to this narration, we realize that this narration confirms the principle of Tawassul.
The mere fact that Umar agreed to do Tawassul to the uncle of the Holy Prophet (PBUH) is a proof of the permission to Tawassul . Sayyid Ahmad ibn Sayyid Zini Dahlan says about this hadith:

«إنما استسقي عمر بالعباس ولم يستسق بالنبي ليبين للناس جواز الاستسقاء بغير النبي و أن ذلک حرج فيه ، وأما لاستسقاء بالنبي فکان معلوما عندهم فلربما أن بعض الناس يتوهم أنه لا يجوز الاستسقاء بغير النبي، فبين لهم عمر باستسقائه بالعباس الجواز ولو استسقي بالنبي لربما يفهم منه بعض الناس أنه لايجوز الاستسقاء بغيره.
[2]

If Umar did Tawassul to Abbas, it was to prove that doing Tawassul to someone other than the Messenger of God is also permissible, and making Tawassul to someone other than the Prophet is not a problem. Perhaps people thought that makin Tawassul to the Prophet (peace  be upon him) was permissible. The second caliph informed the people that it was permissible to do Tawassul to other than him too. "If the second caliph had done Tawassul to the Prophet instead, the people might have been deluded and understood that only making Tawassul to the Prophet (peace be upon him) is permissible."

In the same book, Zeinabi Dahlan points to another point about the hadith of Tawassul Umar and says:

«قال بعض العارفین: وفی التوسل عمر بالعباس دون النبی نکتة اخری أیضا زیادة علی ما تقدم وهی شفقة عمر علی الضعفاء المؤمنین، فإنه استسقی بالنبی  لربما استأخرت الاجابة، لان‌ها معلقة بإرادة الله تعالی ومشیئته فلو تأخرت الاجابة، ربما تقع وسوسة واضطراب لمن کان ضعیف الایمان به سبب تأخر الاجابة، به خلاف ما إذا کان التوسل به غیر النبی، فإنها لو تأخرت الاجابة لاتحصل تلک الوسوسة ولاذلک الاضطراب.
[3]

 Some mystics say: There is another point in Umar appealing to Abbas, and that is to prove Umar's mercy and compassion for the weaknesses of the believers. Because if he had begged the Prophet, it might have rained later; Because it is possible that God's wisdom is that man's prayer will not be answered. If it rained later, those who had just converted to Islam might have said that this prophet could do nothing, and their faith would have weakened, and they would have been tempted and anxious. "But in doing Tawassul to ekse than the Prophet (peace be upon him), if the the prayer is delayed to get fulfilled, it will not lead to the temptation and anxiety of the people."


The Wahhabis say, "Only Tawassul to the Dua of individuals is permissible, and Tawassul to the individuals themselves, is not permissible." But this narration is contrary to the Wahhabi belief because this narration says: ": «اللهم إنا کنّا نتوسل بنبینا»"
 In this part, the word is "بنبینا (we do Tawassul to the Prophet)",
 and not "بدعاء نبینا (we do Tawassul to the Dua of the prophet)"
 and this means that doing Tawassul to the self of individuals is also permissible. When doingTawassul to the individuals is proven, it does not matter if he is alive or dead.

 The important thing is that God hears our voice and we have brought a person as a mediator so that God will fulfill our need because of the position and reputation that that person has with him.
 So it does not matter if the righteous intermediary is alive or dead, Because even if he is alive without God's permission, nothing will be done.

References

[1]. Bukhari, Al-Jame 'Al-Sahih Al-Mukhtasar, vol. 3, p. 1360. Dar Al-Nashr, Dar Ibn Kathir, Al-Imamah - Beirut - 1407 - 1987, Printing, third, research, d. Mustafa Deeb Al-Bagha
[2]. Zain delahan . Sayyid Ahmad, Al-Darr Al-Sunnah Fi Al-Rad Ali Al-Wahhabiya, printed by Al-Ahbab School, p. 34
[3]. The same

Living individually or living in a family?

Living individually or living in a family?

The #family is the base for learning how to live in #society. Why is visiting relatives very important in Islam? Because, visiting your #relatives means communicating with those whom you are forced to have relations with and not just with those whom you have chosen and with whom you have fun. It is in this situation that we grow.

 #Growth is in having relations with those who do not match you. You communicate and cooperate, and in this #communication and #cooperation, you must tolerate many things, which results in your growth. The more people’s lives become westernized the more separated from others they become. They even try to encourage families to have less children.

 Imam Muhammad Baqir (‘a) said, “I am #patient with my servants and family’s actions, which are more bitter than a colocynth (a bitter fruit). Because, due to a person’s patience, he/she will reach the level of a person who fasts, is awake at nights worshiping and a person who is martyred while fighting alongside the Prophet (s)!” [Thawab al-Amaal, p. 198]

🔸 Some sensitive people call themselves believers, but they are not willing to tolerate being irritated in the least by any other believer! Therefore, they release themselves from such relationships and do not work with others.

◾️Condolences on the anniversary of the martyrdom of #Imam_Baqir (‘a) to all those who are seeking the truth.

Imam Baqir PBUH

Biography of Imam Baqir PBUH

Who is #Imam_Muhammad_al-Baqir (as) ?
The fifth Imam of Ahlul-Bayt (as)

❄️Imam Muhammad al-Baqir (p)
Imam Muhammad al-Baqir (peace be upon him)
Name: Muhammad
Title: al-Baqir (Splitter of Knowledge)
Kunya: Abu Ja’far
Father: Ali ibn Hussain, Zayn al-Abidin (Peace be upon him)
Mother: Fatimah bint al-Hasan
Born: 1st Rajab, 57 AH/676 CE in the Holy City of Madinah
Died: 7th Dhul-Hijjah, 114 AH/733 CE, after being poisoned by the Abbasid Caliph Hisham
Age at Martyrdom: 57
Period of Imamate: 19 years
Buried: Al-Baqi’ cemetery, Madinah

🌹The Splitter of Knowledge
“O Jabir, you will live to see my descendant Muhammad, son of ‘Ali, son of Husayn, son of ‘Ali… The one who is known in the (original) Torah as ‘al-Baqir’ (the Revealer of Knowledge). When you see him, deliver to him my greetings of Peace…”

❄️These were the words of Prophet Muhammad to the righteous companion Jabir al-Ansari. Many years later, Jabir was an old man going on a visit to see the fourth Imam, Zayn al-Abidin. As he entered the Imam’s home, he saw an intriguing young boy. Jabir began to examine the young boy… After which, he said, “By the Lord of the Ka’bah, (I see in him) the qualities of God’s Messenger (Prophet Muhammad)…”

🌹Jabir then asked Imam Zayn al-Abidin about who the boy was. Imam Zayn al-Abidin responded, “This is my son and the commander of affairs after me – Muhammad al-Baqir.”

❄️Upon hearing these words, Jabir humbled himself before the young boy, kissed him and said, “…O Descendant of God’s Messenger, accept the greetings of peace from your forefather. Indeed, the Messenger of God sends greetings of peace to you!”

🌹Tears started to run down the young boy’s face, as he responded, “O Jabir, may peace be upon my forefather – the Messenger of God – for as long as the heavens and earth last – and upon you as well, O Jabir, for delivering this greeting of peace…”[i]

❄️The Seal of All Prophets had prophesized that this young boy, Imam Muhammad al-Baqir, would unlock the chests of knowledge. He would extract priceless treasures for the generations and further the spiritual advancement of humanity.

🌹The Fifth Imam
During Imam Zayn al-Abidin’s lifetime, he was asked, “Who will be the Imam after you?” Imam Zayn al-Abidin replied, “Muhammad, my son – he will reveal and expand knowledge.”[ii]

❄️Imam Muhammad al-Baqir, the fifth immaculate Imam, was a young child during the tragedy of ‘Ashura’. The memories of his grandfather, Imam Husayn, stuck with him throughout his life. He grew up in the spiritually enlightening care of his father, Imam Zayn al-Abidin.[iii]

🌹The fifth Imam became known – by friend and foe, alike – for his knowledge, piety and virtue. Imam al-Baqir revealed more insight about the Islamic sciences than any other counterpart since the time of Imam Hasan and Imam Husayn. He paved the way for the establishment of a massive Islamic university, which would reach its peak of development during the following Imam’s time.[iv]


❄️Many of Imam al-Baqir’s contemporaries had written about his scholarly status. These prominent scholars were from different schools of thought. For instance, a notable contemporary by the name of ‘Abdullah ibn Ata’ stated, “I have never seen scholars, in the presence of anyone, (seem) lesser (in knowledge) than they did in the presence of Abu Ja’far (Imam al-Baqir) – Muhammad, son of ‘Ali, son of Husayn… Indeed, I saw Hakam ibn ‘Utaybah, with all of his (scholarly) splendor among the people, (look) like a boy in the presence of his teacher – when he was in the presence of (Imam al-Baqir).”[v]

🌹In the Capital of Tyranny
Under the reign of Hisham, Imam al-Baqir was summoned to Damascus. The tyrant Hisham had been plotting to curtail the positive influence and prestige of Imam al-Baqir. Hisham knew that his corrupt supporters could not challenge the Imam’s knowledge or piety, so he planned another type of challenge. Hisham attempted to surprise Imam al-Baqir with an archery match. The match would surely portray the elderly Imam in a humiliating position – or so the tyrant thought.

❄️“O Muhammad, hit the target, along with the chiefs of your people,” ordered Hisham. “I am too old for archery, perhaps you can excuse me,” replied Imam al-Baqir. Hisham insisted and would not take ‘no’ for an answer. Imam al-Baqir was handed a bow and arrow. He then aimed at the target…The Imam hit the target on the bullseye. He took another arrow, released it…and split the arrow! As the Imam continued to amaze the spectators, Hisham was extremely frustrated – this was happening in Hisham’s very own court.

🌹After exchanging some words, Imam al-Baqir responded to Hisham’s questions about the ability of the Imams to perform such matters, saying, “Indeed, we inherit the perfection and completion which God descended upon His Prophet, in His words (from the Holy Qur’an), ‘Today I have perfected your religion for you, I have completed My blessing upon you, and I have approved Islam as your religion.’[vi]And the earth is never empty of those who perfect these matters – which others fall short of (perfecting).”[vii]

❄️The Value of Hard Work
Often times, there are those who may think of “religion” and “being religious” as something restricted to houses of worship – prayers, fasting, sermons, etc. But Imam al-Baqir reminds us of a very different aspect of religion…

🌹On a hot, scorching day, there was a man who saw Imam Muhammad al-Baqir working. The burden of hard work was apparent on the Imam, as he leaned on a couple of servant helpers. The man started to think to himself, “Praise be to God! A chief among the chiefs of Quraysh (a major tribe) – at this hour, in this condition – seeking after the worldly (life)?! Indeed, I shall admonish him…”

❄️The man approached Imam al-Baqir and greeted him. Dripping with sweat, the Imam responded to the greeting. The man then started to admonish, saying, “May God improve you… A chief among the chiefs of Quraysh – at this hour, in this condition – seeking after the worldly (life)?! What if your time (of death) comes while you are in this state? What would you do?”

🌹The Holy Imam responded, “If death comes to me while I am in this state, it would come to me while I am in (a form of) obedience to God – the Exalted, the Glorious. Through this (state of work), I provide for myself and my family to be free from needing you and other people. Indeed, I would be afraid, rather, if death comes to me while I am in (a form of) disobedience to God.” The man then conceded, “You have spoken truthfully, may God grant you Mercy… I had wanted to admonish you, but you admonished me!”[viii]



❄️The True Shia

Imam Muhammad al-Baqir’s words of wisdom can spark the light of deep reflection within us. While these short lines can only relate a few words, a brief excerpt might renew our desire to seek further insight. In discussing the true meaning of being a Shia Muslim, Imam al-Baqir said the following, “…Does the one who claims to be of the Shia think it is enough to (simply) speak of loving us, Ahl al-Bayt (the Prophet’s family)? By God, our Shia are only those who are mindful of God and obey Him. They were known…only (in light of their) modesty, humility, trustworthiness, abundant remembrance of God, fasting, prayer, honoring parents, caring for neighbors, the poor, people in need, those in debt, and orphans… (they were known for their) truthful words, the recitation of Qur’an, and holding their tongues back unless it was to speak good of people. They were the trustees (entrusted) by their peoples in (the various) affairs…”[ix]

🌹After the attempts of Hisham to undermine the Imam’s position utterly failed, Hisham was infuriated. He continued to receive news about the people’s high regard for Imam al-Baqir’s knowledge and virtue… Hisham thus resorted to assassination and had the Holy Imam poisoned. Imam Muhammad al-Baqir was buried in the Baqi’ cemetery of Madinah.[x]

💠◾️💠

📚References

[i] Pg. 223-224, Vol. 46 of Bihar Alanwar by Allamah Majlisi
[ii] Pg. 230, Vol. 46 of Bihar Alanwar by Allamah Majlisi
[iii] Pg. 223, Vol. 4 of al-Kafi by Sh. al-Kulayni
[iv] Pg. 270 of Seeratul A’immah by Sh. Ja’far Subhani
[v] Pg. 271 of Seeratul A’immah by Sh. Ja’far Subhani
[vi] Quran 4:3
[vii] Pg. 306-307, Vol. 46 of Bihar Alanwar by Allamah Majlisi
[viii] Pg. 351, Vol. 46 of Bihar Alanwar by Allamah Majlisi
[ix] Pg. 74, Vol. 2 of al-Kafi by Sh. al-Kulayni
[x] Pg. 217, Vol. 46 of Bihar Alanwar by Allamah Majlisi

🇮🇷 t.me/rahyafte_en

Adam (a.s) mking Tawassul to Prophet PBUH and His Ahlul Bayt

The level of Prophet Muhammad and his Ahlul Bayt

We have no idea about the level of Prophet Muhammad PBUH and his Ahlul Bayt, in the creation and before Allah, but when we look in the Ahadith, we get amazed with such words like when Allah said to the Prophet PBUH:

"یا احمد لولاک لما خلقت الافلاک" "Oh Ahmad! If you were'nt about to to exist, i wouldn't create the galaxies"

Below we mention some Sahih, Strong Hadiths about Prophet Adam (PBUH) making Tawassul to Prophet Muhammad PBUH and his Ahlul Bayt to be forgiven even before they were physically created
___

Hakim Neisaburi, Mustadrak ala Sahihayn

In the hadith from Omar ibn al-Khattab mentioned by the Hakim in Mustadrak, there is a point that he had seen in the sources of the divine religions that when Adam (AS) committed that sin, he prayed to God that "O God! By the right of Muhammad (pbuh), I ask you to forgive my sin", when he was asked how did you know Muhammad?
He replied: "When I was created, I saw on the cylinders of the Throne that was written: «La Ilaha Illa Allah, Muhammad raoulullah». Then I understood that he is the highest of creatures before you. God replied: O Adam! You are right.
No creature is more loved by me than Muhammad. So call upon me through His name and  His right. So that I may forgive you."

(Mutadrak ala Sahihayn, Hakim Neyshabouri, the former, vol. 2, p. 615).

Suyuti, Durrul Mansur

 And Suyuti also narrates that Prophet Adam appealed to God as follows:

اللهمّ إنّي أسألك بحقّ محمد وآل محمد سبحانك لا إله إلا أنت، عملت سوءً، وظلمت نفسي فاغفر لي إنّك أنت الغفور الرحيم، فهؤلاء الكلمات التي تلقي آدم .


«God! I ask you, for the sake of Muhammad and the Ahlul Bayt of Muhammad (PBUH) , exalted you are and there is no diety but you, I did something bad and I wronged myself; So forgive me, for you are gracious and merciful" and those were the words that Adam received»

Al-Durr Al-Manthur, vol. 1, p. 60

Trouble-solving names, for Adam

 "Sheikh Abdul Rahman Safwari - Sunni Shafi'i" and "Molla Muhammad Mobin" have quoted Imam Sadegh (as), who said:
 "Adam and Eve were sitting together when Gabriel came to them and took them into a palace of gold. There was a sapphire throne with a horn of light on it, and in the midst of it, there was a face of light with a crown on the head and two earrings of  pearl in the  ear, and a necklace of light around the neck. Both were amazed at the astonishing luminosity of that statue; So much so that Adam (pbuh) forgot the beauty of his wife Eve. So he asked Gabriel: Who is this face? Gabriel said: This is Fatima (as). And the crown is her father [symbol of Prophet Muhammad] and the necklace is [symbol of] her husband, and the two earrings [represent] her Hassan and Hussein, so Adam raised his head towards the dome of light:

فَوَجَدَ خَمْسَةَ اَسْمَاءٍ مَکْتُوبَةٍ مِنْ النُّورِ: اَنَا مَحْمُودٌ وَ هَذَا مُحَمَّدٌ، وَ اَنَا الْاَعْلَی وَ هَذَا عَلِیٌّ، وَ اَنَا الْفَاطِرُ وَ هَذِهِ فَاطِمَةَ، وَ اَنَا الْمُحْسِنُ وَ هَذَا الْحَسَنُ، وَ مِنِّی الْاِحْسَانُ وَ هَذَا الْحُسَیْنُ،‌ فَقَالَ جَبْرِئِیلُ: یَا آدَمُ اُحْفَظْ هَذِهِ الْاَسْمَاءَ فَاِنَّکَ تَحَتَاجُ الی‌ها، فَلَمَّا هَبَطَ آدَمَ بَکَی ثَلَاثْمِائةَ عَامٍ ثُمَّ دَعَا بِهَذِهِ الْاَسْمَاءِ وَ قَالَ: یَا رَبِّ به حقّ مُحَمَّدٍ وَ عَلِیٍّ وَ فَاطِمَةً وَ الْحَسَنِ وَ الْحُسَیْنِ یَا مَحْمُود، یَا اَعْلَی، یَا مُحْسِنُ، یَا فَاطِرُ، اِغْفِرْ لِی وَ تَقَبَّلْ تَوْبَتِی، فَاَوْحَی اللهُ اِلَیْهِ یَا آدَمُ لَوْ سَاَلْتَنِی فِی جَمِیعِ ذُرِّیَتِکَ لَغَفَرْتُ لَهُمْ؛

And there he saw five names written in light script: I am Mahmoud and this is Muhammad, ‌ I am supreme and this is Ali, I am Fatir and this is Fatima, I am Mohsen, and this is Hassan, and Ehsan is from me and this It is Hussein ‌ So Gabriel said: O Adam! Remember these names, which you will surely need later, ‌ (and those names will be your trouble-solver).

Nuzhat al-Majalis, Abd al-Rahman Saffuri Baghdadi, Mustafa al-Babi al-Halabi, Egypt, 1372 BC, Du Part Dirik Dil Jad, part 2, p. 230.

Amir-al-Mo;minin Imam Ali (AS) says: I asked the Messenger of Allah (PBUH) about the meaning of the noble verse:"2:37". The Messenger of God (pbuh) said: "When Allah Almighty landed Adam in India and Eve in Jeddah [it took a long time for Adam, crying of sorrow] until God Almighty sent Gabriel to him and said: "O Adam, did I not create you by my [power]? Did I not blow of my soul in you? And did I not command the angels to prostrate before you? And did not I marry Eve my handmaid to you?" Adam said: Yes, it was said: "So what is this constant cry of yours?" He said: God! Why should I not weep, for I am driven away from your mercy? The Almighty God said: "Now learn these words by which Allah accepts your repentance and forgives your sin:

"اللهم إنّى أسألک بحق محمد و آل محمد سبحانک لا إِلهَ إِلَّا أَنْتَ عَمِلْتُ سُوءاً و ظَلَمْتُ نَفْسِی فَاغْفِرْ لِی إنّک أنتَ الغفور الرحیم اللهم انى أسألک بِحَقّ محمد و آل محمد سُبحانک لا إِلهَ إِلَّا أَنْتَ عَمِلْتُ سُوءاً وَ ظَلَمْتُ نَفْسِی‏ فَتُب عَلَىّ إِنَّکَ أَنْتَ التَّوَّابُ الرَّحِیم؛

«God! I ask you, for the sake of Muhammad and the Ahlul Bayt of Muhammad (PBUH) , exalted you are and there is no deity but you, I did something bad and I wronged myself; So forgive me, for you are gracious and merciful» [The Messenger of God (PBUH) said at the end]: "These are the words that Allah Almighty has taught Adam"

Al Firdaus Bimusawwar al-Khatab, Vol.3, P.151

Kanzul Amal vol. 2, p. 359,

Al-Durr Al-Manthur, vol. 1, p. 60

____

Some other narrations say that the words that Adam (a.s) learnt from his lord was this

According to many scholars, it does not contradict the previous Mutawater narrations but its possible that the Prophet Adam (a.s) made a prayer mixed by all of them and so repented to God through it.

___

A fact about Tawassul 

Tawasul is mentioned in the Quran:

یا ایهالذین آمنوا اتقوا الله و ابتغوا الیه الوسیله. 

You who believe, be mindful of God, seek ways to come closer to Him and strive for His cause, so that you may prosper.

Quran commands the "Believers" to seek a way for themselves toward Allah. "Beleievers" Prophets were also among the believers and not disbelievers (kafirs), so this verse involves them too.

But the Question is, that since the Prophets are the connections between Allah and people themselves, and people go ot them to make Tawassul and get closer to Allah, who is greater than themselves so they make Tawassul to?

The answer is Prophet Muhammad PBUH as he is the greatest Prophet before Allah, and his Ahlul Bayt (the 5 holy ones) whom Allah created from one light, to be the connections between Allah and the angels and his creations.

___

It has also been narrated that the People of the Book made Tawassul to the Prophet:

و کانوا من قبل یستفتحون علی الذین کفروا.
It is also narrated in Sahih Bukhari that the mother of the believers Ummu Salma washed the hair of the Prophet and gave it to patients for treatment to drink its water.
It is also narrated in Sahih Muslim that the companions washed the Prophet's cloak and drank its water for healing.
Are the hair and cloak of the Prophet, which belong to the Prophet, more valuable than the Prophet himself?

If the hair and the cloak are valuable and the companions have made Tawassul to them, then the Prophet himself is far higher and more valuable to make Tawassul to,  than his belongings.
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A short debate about Tawassul

A short debate between Professor Dr. Hosseini Qazvini and the Grand Mufti of Saudi Arabia Al-Sheikh about Tawassul.

Progessor Hosseini Qazvini      V.S        Abdullah Aal Sheikh

I said to him (Grand Mufti of Saudi Arabia - Aal-Sheikh): You raised the issue of Tawassul last week and said: "Any kind of Tawassul is Shirkk (polytheism); Can you give a scientific reason for that?"

He began stating the same verses that Ibn Taymiyyah and Muhammad ibn Abd al-Wahhab, etc., had mentioned, that God says in the Qur'an:

فَلَا تَدْعُ مَعَ اللَّهِ إِلَهًا آَخَرَ فَتَكُونَ مِنَ الْمُعَذَّبِینَ

So do not invoke with Allah another deity and [thus] be among the punished.

26:213

And etc.. that: "There is no difference between someone who calls upon the Holy Prophet, Amir al-Mo'minin (Imam Ali a.s) , or Imam Hussein (a.s), and the one who worships an idol and asks him for help, and mediates between him and God. They make the idols their intercessors, and you do the same about the Holy Prophet (PBUH) and the Amir al-Mo'minin (PBUH)." Stated Aal-Sheikh

I asked him: "Do you doubt that during the lifetime of the Holy Prophet (PBUH), the Holy lawmaker (Quran) approved the Tawassul to the Holy Prophet (PBUH)? In the Qur'an, Surah An-Nisa ', verse 64, Allah says:

وَ مَا أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا لِیُطَاعَ بِإِذْنِ اللَّهِ وَ لَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَ اسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِیمًا

And We did not send any messenger except to be obeyed by permission of Allah . And if, when they wronged themselves, they had come to you, [O Muhammad], and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful.

4:64

This is a clear verse of the Qur'an. And the verse 97 of Surah Yusuf, the brothers of Yusuf (PBUH) say:
He said, "Do not ask forgiveness for those who have sinned, for they are sinners."

قَالُوا یَا أَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَا إِنَّا كُنَّا خَاطِئِینَ

They said, "O our father, ask for us forgiveness of our sins; indeed, we have been sinners."

12:97

What is the difference between the brothers of Yusuf (pbuh) who say that, and the one who says:

یا رسول الله إشفع لنا عندالله یا یا علی إشفع لنا عندالله؟

"O Messenger of Allah, ask forgiveness for us before Allah" or "O Ali (a.s) ask forgiveness for us before Allah"

If it is really Shirk to call other than Allah, and to make a mediate, then Prophet Ya'qub (as) should have told them:

یا أبنائی إنكم أشركتم بالله توبوا و إلا أقتلكم و ...

"O my children, you have associated other than Allah! Repent, or I will kill you" and so on..While he said:

قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ

He said, "I will ask forgiveness for you from my Lord. Indeed, it is He who is the Forgiving, the Merciful."

12:98

When I recited those two verses, he said: "That works about the lifetime of the Holy Prophet, but after his death, his connection with this world is cut off, and he neither hears our voice nor has the power to fulfil our needs, and He is unable this way. "

Although he said until two or three minutes ago that "Tawassul" is absolutely polytheism, both in the time of life and in the time of the death of the Holy Prophet (peace and blessings of Allaah be upon him).

I said: What is your reason that after the death of the Holy Prophet (peace and blessings of Allaah be upon him), appealing to him is polytheism?

He said: The Holy Prophet (PBUH) is incapable of responding the needs, just as the idols were incapable.

I said: "If the criterion of polytheism is the inability of the one who is under Tawassul, then it must include both the lifetime and after the of death. Therefore That is falsehood, and there is a difference between that and polytheism. How is it, that Tawassul to the Holy Prophet (PBUH) was a Quran-compatible matter during the lifetime of the Prophet, but the same Quran-compatible matter became Shirk and Polytheism with the death of the Holy Prophet (PBUH)?"

He thought for a while and said: "If it was really permissible to make Tawassul to the Holy Prophet (PBUH) after his death, well.. the companions certainly knew more than us about the Shari'ah and the shrine of the Holy Prophet (PBUH), and if those people had made Tawassul, history would record for us that for example the companions X and Y made Tawassul to the Prophet after his death"

I said: "We have several narrations in the sources of Ahl al-Sunnah, For example, 'Musnad Abi Shiba', who is a master of Bukhari, and 'Dala'il al-Nabwa Bayhaqi', which Ibn Taymiyyah says is one of the most Sahih historical and narrative books, state:

During the time of Umar ibn al-Khattab, when there was a famine, Bilal ibn Harith went to the grave of the Holy Prophet (PBUH) and made Tawassul to him and said:

یا رسول الله قد هلك الناس، فاستسقی لمتك

O Messenger of Allah! Indeed the people are dying for the lack of water, so give them water

Then he saw the Holy Prophet in a dream who told him to go to Omar and greet him on my behalf and tell him to pay more attention to people and solve their problems and be just with them, and Insha'Allah God's mercy will rain in the near future. He went to Omar and Omar cried that I do not deserve the greeting of the Holy Prophet (PBUH) and the Holy Prophet was exaggerating about him"

All your scholars have mentioned this narration about the Virtues of Mr. Omar.


He replied: :The narration is weak !!"

Of course, it has recently become the basis of Wahhabism that if we read a narration from to their books, even if weread a verse of the Qur'an, while they're not aware of the fact that it is a verse of the Qur'an, they say that it is weak

I said: "Mr. Ibn Hajar Asqalani, who is one of the pillars of your Rijal knowledge, says in 'Kitab al-Fath al-Bari' which is the sharh on Sahih Bukhari, vol. 2, p. 412, that the narration is Sahih.
 Ibn Kathir Salafi Damashqi, a scholar whom you call him as Imam, also says in his book 'Al-Badahiyya wa Al-Nahya' , vol. 7, p. 105, that the narration is Sahih."

He began explaining about what is polytheism and what is monotheism and said that the criterion of polytheism is this, and it is the criterion of monotheism is that, and he went out of the topic for 5.6 minutes. One of his deputies turned to him and said, "The answer you give has nothing to do with his question." He claims that Ibn Hajar and Ibn Kathir say that the narration is Sahih, and if you are telling the truth, argue about the authenticity of the narration. He said, "Bring these books to see if he is telling the truth." They brought the books and read it. He said: "Yes! The address is Sahih."
The I saw a strange dissagreement between them.

Full text source from Vali Asr website

https://www.valiasr-aj.com/english/index.php

Istighasa to the Prophet according Sunnism / Part 2

In the book Wafa 'al-Wafa', Samhoudi writes:

 اعلم أن الاستغاثة والتشفع بالنبی صلی الله علیه وسلم وبجاهه وبرکته إلی ربه تعالی من فعل الأنبیاء والمرسلین، وسیر السلف الصالحین، واقع في كل حال، قبل خلقه صلى الله تعالى عليه وسلم وبعد خلقه، في حياته الدنيوية ومدة البرزخ وعرصات القيامة

Know that doing Istighasa to the Holy Prophet PBUH, using his degree and honor before God, has been the action that the prophets and messengers and the piouspeoplw used to practice. It is permissible to do Istighasa to the Prophet at all times; whether before and after his  creation; whether during his lifetime and after his death in Barsakh and Qiyamah.

 وفاء الوفاء بأخبار دار المصطفی ، الفلس الثالث فی تهّل الزائر ، ج 4 ، ص 193
Wafa 'al-Wafa' with the news of Al-Mustafa, the third chapter in Tawassul Al-Zayer, vol. 4, p. 193

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In other words, the prophets of the Holy Prophet (PBUH) used to appeal to the Prophet of Islam (PBUH). This is also the practice of the righteous predecessor.

Istighasa to the Prophet according Sunnism / Part 1

Istiqasa to the Prophet is one of the essential religious issues

 Nabhani (who was neither Shia nor Sufi) says:

الاستغاثة به صلی الله علیه وسلم من الأمور المعلومة من الدین بالضرورة عند جمیع العلماء والعوام من أهل الإسلام

Istighasa to (Invoking) the Holy Prophet (PBUH) is one of the essential religious matters among all scholars and common people of Islam.

He then writes:

وابن حجر فی [الجوهر المنظم] بکفر المانعین لذلک

Ibn Hajar in his book Al-Jawhar Al-Azam has issued a fatwa condemning the infidels of those whoever prevent him from Istighasa to the Holy Prophet.

شواهد الحق فی الاستغاثة بسید الخلق، المؤلف یوسف بن إسماعیل النبهانی، ص143
Shawahedul Haq fil Istaghatha Basid Al-Khalq, author Yusuf bin Ismail Ibn Nabhani, p. 143

In other words, Ibn Hajar issued a fatwa condemning all Wahhabism.

Who is Nabhani?

الإمام الفاضل، والهمام الكامل، والجهبذ الأبر، اللوذعي الأريب، والألمعي الأديب، ولدنا الشيخ يوسف بن الشيخ إسماعيل النبهاني الشافعي

🔸Nabhani has been, Imam, Fazel,  a prominent figure and has reached the level of perfection in science and has been one of the geniuses of his time.

 حلية البشر في تاريخ القرن الثالث عشر ، ج2، ص 198
 Haliyatul Bashar fi tareekh qarn salisul ashar, Vol. 2, p. 198...


Some more beliefs about Istiqasa

For more info visit this
https://rabbaniway.wordpress.com/tag/istighasa/

Tawassul in Ahlus Sunnah

Beautiful story about Salawaat to Muhammad and the Ahlul Bayt

A beautiful story in proving the legitimacy of the Ahl al-Bayt (as)

A Sunni scholar used to say every night on the pulpit : "Abu Bakr, Umar and Uthman are better than Imam Ali (as)" until:

One day in the middle of his speech, a woman from among the crowd gets up and says: "O Sheikh! Did these three people (Abu Bakr, Omar, Othman) send blessings on Muhammad and the family of Muhammad in their prayers?

The sheikh replied: Yes.

The woman said: Is it obligatory to mention Ahl al-Bayt in prayer?

The sheikh replied: Yes.

The woman said: Did Ali, Fatima, Hassan and Hussein also send blessings and Salawaat to Muhammad and his Ahl al Bayt  in their prayers?

The sheikh replied: Yes; Certainly, the Holy Prophet himself and his family also sent blessings and Salawat.

The woman said: Did Ali, Fatima, Hassan and Hussein send blessings on the 3 Caliphs in their prayers?

The sheikh said: No! Certainly, the Ahl al-Bayt did not send blessings on the Caliphs in their prayers

The woman said: O Sheikh, I swear you to God! Say, "If someone sends blessings on them in prayer and says: 'Allah, send your blessings upon Abi Bakr, Omar, and Othman, his prayer is invalid, right?"

In a voice that hardly could be heard, the sheikh said, "Yes!"

The woman said: If he does not send blessings on Muhammad and his family, is the prayer invalid?

The sheikh replied: Yes.

The woman said: So how do you ask us to prioritize those whose names makes the prayer to get invalidated, over those whose remembrance is obligatory in the prayers?

You are telling us that Abu Bakr, Omar and Othman are in the forefront. We should honor them
Mentioning the names Abu Bakr, Omar and Othman, in prayer invalidates the prayer, and not mentioning the Ahl al-Bayt in prayer invalidates the prayer;
Now which ones are better and superior ?!.

اللهم صل علی محمد و آل محمد وعجل فرجهم

Amir al-Mu'minin's view on Abu Bakr and Omar Part1 [Scanned books] / Part 1

Opponents of the Ahl al-Bayt (as) claim that the Amir al-Mo'minin; ImamAli (pbuh) had a nice and friendly relationship with the three caliphs, and to prove this myth, they used lies such as Umm Kulthum's marriage to Umar, naming the children of Imam Ali (pbuh) after the caliphs, and so on...

However, we have already given a detailed and conclusive answer to these false Shubahat ;But this time and in this article, we try to expose the view point and opinion of Amir al-Mo'minin (pbuh) about the caliphs, from the most Sahih Sunni books, and and let our dear readers to judge by themselves.

According to the authentic narrations of al-Sindi, which are mentioned in the most authentic Sunni books, Amir al-Mo'minin (pbuh) has never had friendly relations with the three caliphs; Rather, he considered them as liars, Sinners, Deceivers, Traitors, Oppressors,Tyrants and so on..

Before presenting the evidence, we note that our aim is not to insult anyone's sanctity; Rather, it is only to quote from Sunni books, with the Sahih source and Isnad. And we leave the judgment to our dear Shia and Sunni readers.

Muslim Neyshabouri, in his book 'Sahih', narrates a long narration from Omar ibn al-Khattab who said to Amir al-Mo'minin (PBUH):

فَلَمَّا تُوُفِّيَ رَسُولُ اللَّهِ -صلي الله عليه وسلم- قَالَ أَبُو بَكْرٍ أَنَا وَلِيُّ رَسُولِ اللَّهِ -صلي الله عليه وسلم- فَجِئْتُمَا  تَطْلُبُ مِيرَاثَكَ مِنَ ابْنِ أَخِيكَ وَيَطْلُبُ هَذَا مِيرَاثَ امْرَأَتِهِ مِنْ أَبِيهَا فَقَالَ أَبُو بَكْرٍ قَالَ رَسُولُ اللَّهِ -صلي الله عليه وسلم- « مَا نُورَثُ مَا تَرَكْنَا صَدَقَةٌ ». فَرَأَيْتُمَاهُ كَاذِبًا آثِمًا غَادِرًا خَائِنًا وَاللَّهُ يَعْلَمُ إِنَّهُ لَصَادِقٌ بَارٌّ رَاشِدٌ تَابِعٌ لِلْحَقِّ ثُمَّ تُوُفِّيَ أَبُو بَكْرٍ وَأَنَا وَلِيُّ رَسُولِ اللَّهِ -صلي الله عليه وسلم- وَوَلِيُّ أَبِي بَكْرٍ

 فَرَأَيْتُمَانِي كَاذِبًا آثِمًا غَادِرًا خَائِنًا.

After the death of the Messenger of God (may God bless him and grant him peace), Abu Bakr said: I am the Wali (successor) of the Messenger of God. Abu Bakr said: The Messenger of God said: We do not inherit anything, what remains is a charity and you introduced him as a liar, a sinner, a deceiver and a traitor, while God knows that Abu Bakr is truthful and religious. And he was a follower of the truth. After the death of Abu Bakr, I became the Wali (successor) of the Prophet and Abu Bakr, and again, you two called me a traitor, a deceitful liar, and a sinner

Then, at the end of the narration, [mar ibn al-Khattab makes Amir al-Mo'minin and Abbas to admit:

 قَالَ أَكَذَلِكَ قَالاَ نَعَمْ 

"Do you confirm what I have said?" They both said, "Yes."

Sahih Muslim, vol. 3, p. 1378, p. 1757

النيسابوري، مسلم بن الحجاج أبو الحسين القشيري (متوفاي261هـ)، صحيح مسلم، ج 3، ص 1378، ح 1757، كِتَاب 

الْجِهَادِ وَالسِّيَرِ، بَاب حُكْمِ الْفَيْءِ، تحقيق: محمد فؤاد عبد الباقي، ناشر: دار إحياء التراث العربي - بيروت.

The same narration has been narrated in other Sunni books with the interpretation of "oppressor and tyrant" and even Albani the wahhabi, has also considered it as being Sahih

قَالَ وَأَنْتُمَا تَزْعُمَانِ أَنَّهُ كَانَ فِيهَا ظَالِمًا فَاجِرًا وَاللَّهُ يَعْلَمُ أَنَّهُ صَادِقٌ بَارٌّ تَابِعٌ لِلْحَقِّ ثُمَّ وُلِّيتُهَا بَعْدَ أَبِي بَكْرٍ سَنَتَيْنِ مِنْ إِِمَارَتِي فَعَمِلْتُ فِيهَا بِمِثْلِ مَا عَمِلَ فِيهَا رَسُولُ اللَّهِ صلي الله عليه وسلم وَأَبُو بَكْرٍ وَأَنْتُمَا تَزْعُمَانِ أَنِّي فِيهَا ظَالِمٌ فَاجِرٌ.

Omar said: You two believed that Abu Bakr was Oporessor and Tyrant in this case; While God knows, He was honest, benevolent, and a follower of the truth. After Abu Bakr, I stood in charge of the administration of Fadak for two years, and I had the same behavior as the Messenger of God (PBUH) and Abu Bakr; But you believed that I was an Oppressor and Tyrant.

الباني ، محمد ناصر الدين (متوفاي 1420هـ)، التعليقات الحسان علي صحيح إبن حبان ، ج9 ، ص319 ـ 320.

Al-Albani, Muhammad Nasser al-Din (d. 1420 AH), Al-Tasliqat al-Hasan al-Sahih ibn Hanban, vol. 9, pp. 319-320.

At the end of the narration, Al-Albani states that the source of this narration is Sahih.

The same narration is also mentioned in the authentic book of Ibn Habban with the research of Shoaib Al-Arnaout the Wahhabi, and this fanatical Wahhabi has also admitted that this source is Sahih.
According to these two narrations, Amir al-Mo'minin (PBUH) believed that Abu Bakr and Omar were "liars, evildoers, deceiver, traitors, oppressors and tyrants."

The interesting fact is that in Sahih Bukhari, these traits are considered as characteristics of hypocrites. Muhammad ibn Ismail writes in his book Sahih Bukhari:

حدثنا سُلَيْمَانُ أبو الرَّبِيعِ قال حدثنا إِسْمَاعِيلُ بن جَعْفَرٍ قال حدثنا نَافِعُ بن مَالِكِ بن أبي عَامِرٍ أبو سُهَيْلٍ عن أبيه عن أبي هُرَيْرَةَ عن النبي صلي الله عليه وسلم قال آيَةُ الْمُنَافِقِ ثَلَاثٌ إذا حَدَّثَ كَذَبَ وإذا وَعَدَ أَخْلَفَ وإذا أؤتمن خَانَ.

It is narrated from Abu Hurayrah that the Messenger of God (PBUH) said: The signs of a hypocrite are three things: When he speaks, he lies. When he makes a promise, he breaks it, and whenever he is entrusted, he betrays.

حدثنا قَبِيصَةُ بن عُقْبَةَ قال حدثنا سُفْيَانُ عن الْأَعْمَشِ عن عبد اللَّهِ بن مُرَّةَ عن مَسْرُوقٍ عن عبد اللَّهِ بن عَمْرٍو أَنَّ النبي صلي الله عليه وسلم قال أَرْبَعٌ من كُنَّ فيه كان مُنَافِقًا خَالِصًا وَمَنْ كانت فيه خَصْلَةٌ مِنْهُنَّ كانت فيه خَصْلَةٌ من النِّفَاقِ حتي يَدَعَهَا إذا أؤتمن خَانَ وإذا حَدَّثَ كَذَبَ وإذا عَاهَدَ غَدَرَ وإذا خَاصَمَ فَجَرَ.

It is narrated from Abdullah Ibn Umar that the Messenger of God (PBUH) said: There are four characteristics that if all of them are in a person, he is a pure hypocrite, and whenever one of these characteristics is in a person, he has a characteristic of hypocrites until he abandons it. Those charestristics are: 

When he is entrusted, he betrays. When he speaks, he lies. When he makes a commitment, he deceives. And whenever he is at enmity with someone, he oppresses.

صحيح البخاري، كتاب الإيمان، بَاب عَلَامَةِ الْمُنَافِقِ ، ح33 و 34.

Sahih al-Bukhari, The Book of Faith, Bab al-'Alam al-Manafiq, H 33 and 34.   

You can see that all the above attributes that were mentioned by the Messenger of God about the hypocrites and even more so, according to Amir al-Mo'minin, Imam Ali (PBUH)'s belief existed in Abu Bakr and Omar

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Now our question from the awakened consciences is, How is it possible that Amir al-Mo'minin (PBUH) makes his daughter marry someone, whom he considers him as a "Liar, a Sinner, a Deceiver, a Traitor, an Oppressor and a Tyrant" ?!

How is it possible that Amir al-Mo'minin (PBUH)  choose the names of his beloved children after the names of those whom he believes that are have collected all the moral attributes of hypocrites together in them? !!!

Good Luck

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Find more

Who is Siddiq and Faruq??

Abubakr Siddiq & Omar Farooq
.... or Ali ?

🔺'Siddiq Akbar & Faruq Azam' nicknames of Imam Ali PBUH or Abubakr & Omar? ⁉

#Siddiq_Akbar_Faruq_Azam Part1

🔹According the authentic sources of both Sunni and Shia, the titles: Siddiq Akbar & Faruq Azam were given to Imam Ali PBUH by Prophet Muhammad PBUH. But they were related to Abubakr and Omar by Jews for the first time.

🔻Documented by Sunni elders: Muhammad ibn Talah Shafi'i in Al-Salat, Tabari in Kabir, Baihaqi in Sunn and Ibn Abi al-Hadid In The Sharhul Nahj al-Balagha, they quote from Ibn 'Abbas, Salman, Abidar and Haqqifah that the Prophet, peace be upon him, pointing at Ali ibn Abi Talib by his hand, he said:

🔸«ان هذا اول من آمن بی و اول من یصافحنی یوم القیامة و هذا الصدیق الاکبر و هذا فاروق هذه الامة یفرق بین الحق و الباطل»

🔺"Surely Ali was the first to believe in me, and the first to be with me on the Day of Judgment. Ali is Sadiq Akbar, and the Farouq of this Ummah, and separates the truth from falsehood."

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According to Sunni elders, the nickname "Farooq" was given by the Jews to 'Omar ibn al-Khattab.' for the first time.

Ibn Shahab says:

• "The People of the Book were the first to call Omar 'Farooq' and the Muslims were impressed by this word, and we have not received anything from the Prophet of Islam (peace be upon him) in this regard"

 (Tabaqat al-Kubra; vol. 3, p. 270) [Strong Sunni source]
 (Tarikh Damishq; vol. 44, p. 51) [Sunni source]
 (Tarikh Tabari; vol. 3, p. 267 ) [Sunni source]
(Asad al-Ghaba; vol. 4, p. 57.) [Strong Sunni source]

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Full scanned pages of the Sunni books and isnad:
Download:
File 1 
File 2

#i_beg_your_thinking_ability

Caliphs and the Jews

The relationship between the Jews and the Caliphs

There is no doubt that there were connections between Jews and the Caliphs, as we will find out by paying a little attention in the history of the Prophet PBUH and the beginning of Islam.

 Of course, as long as the Holy Prophet (PBUH) was alive, the Caliphs hid this relationship as much as it was possible, but when the Holy Prophet PBUH passed away, the Caliphs not only made this connection public by taking over the Caliphate, but they also caused a great deal of Jewish influence in Islam, as exemplified in some cases:

 أَنَّ أَبَا بَكْرٍ الصِّدِّيقَ دَخَلَ عَلَى عَائِشَةَ وَهِيَ تَشْتَكِي وَيَهُودِيَّةٌ تَرْقِيهَا، فَقَالَأَبُو بَكْرٍ ارْقِيهَا بِكِتَابِ اللَّهِ.

Abubakr Siddiq entered the Ayesha, and she was suffering from illness, and a Jewish woman was praying for her (the wife of the messenger of Allah!). So Abubakr said: Pray for her from the book of Allah (Torah)

(Imam Malik- Al-Muwatta, vol. 2 , p. 943) [Strong Sunni source]
(Imam Shafi;i- Kutab Al-Umm, vol. 7 , p. 241) [Strong Sunni source]

The wife of Prophet (PBUH) goes to Torah in order to get Shifaa instead, rather than going to Quran of his own Prophet and husband. What does it mean??

فَقَالَأَبُو بَكْرٍ ارْقِيهَا بِكِتَابِ اللَّهِ یعني بالتورات والإنجیل

Abubakr said pray for her from the book of Allah, it means from the Torah and Gospel
(Al--Ayni- Umdatul Qari-Sharh on Sahih Bukhari, vol. 21 , p. 262) [Strong Sunni source]

Please note that

Imam Malik is the Imam of 1/4 of Ahlul Sunnah 

and

Imam Shafii is also the Imam of 1/4 of Ahlul Sunnah!

So that narration is as strong as accepted by half of the whole Ahlul Sunnah!

It is mentioned in important Sunni books that Omar and his daughter Hafsa were interested in the Torah and insisted tried to learn it. 

• One day, Omar came to the Prophet (PBUH) with a copy of the translation of the Torah and began to read. Meanwhile, the Prophet (PBUH) became very angry and annoyed. Abu Bakr sharply rebuked Omar. So the Prophet (PBUH) said: "Do not ask the People of the Book for anything as they will never guide you because they themselves are misguided. If Moses (pbuh) were alive and lived among you, it would not have been permissible for him except to follow me."

(Musnad Ahmad, vol. 3, p. 387) [Strong Sunni source]

•  Once again, Omar brought a book from a Jew to the Prophet (PBUH). He destroyed it and said, "Do not follow the Jews." They were perished, and will perish you too. ”

(Kanz al-Amal, vol. 1, p. 371) [Shia source]

•  "Omar told a person to make an Umrah pilgrimage if he went to Jerusalem."

 (Kunz al-Amal, Khabar 38194) [Shia source]

•   "Omar himself, while entering Jerusalem, said Labik Allahuma Labik (like the Jews) and made a 'Davoodi' (Jewish) prostration."

(Kanz al-Amal, Khabar 38191) [Shia source]

• It is also narrated that Omar used to attend the schools of the People of the Book (Jews) in Medina. 

(Al-Dar Al-Manthur, vol. 1, p. 90) [Strong Sunni source]

•  "Omar organized a private meeting with the Jewish jurisprudential leader in order to obtain knowledge from the Jews."

(Tanslation of Tarikh Tabari, Volume 5, page 1788) [Sunni source]

Sayouti states below the Ayah 97 of Surah al-Baqarah:

• Omar, the second Caliph said: "I always used to attend the meeting of Jews in their schools at the region of 'Rohha' on their teaching days, and Jews used to tell me: 'neither of your companions is has connection with us more than you, and you are the most honorable person from among them in our opinion because you're the only one who keeps his connection such strongly with us' "

(Al-Darr al-Manthur, vol.  1, p. 90) [Strong Sunni source]

According to Sunni elders, the nickname "Farooq" was given by the Jews to 'Omar ibn al-Khattab.' for the first time.

Ibn Shahab says:

• "The People of the Book were the first to call Omar 'Farooq' and the Muslims were impressed by this word, and we have not received anything from the Prophet of Islam (peace be upon him) in this regard"

 (Tabaqat al-Kubra; vol. 3, p. 270) [Strong Sunni source]
 (Tarikh Damishq; vol. 44, p. 51) [Sunni source]
 (Tarikh Tabari; vol. 3, p. 267 ) [Sunni source]
(Asad al-Ghaba; vol. 4, p. 57.) [Strong Sunni source]

For more info and see the full Isnad and sources from Sunni books, read this

The usurpers of the Caliphate, on the one hand, forbade the people from writing hadiths and asking about the meanings of the Qur'an (for 100 years!), and on the other hand, led them to the knowledges from the People of the Book.

(Az-Zahabi, Tazkiratul Hifaz, vol. 10, p. 223;) [Sunni source]

They quoted the Messenger of God (pbuh) as saying:

• "Do not narrate from me, but narrate from the children of Israel!"

(Sunan Abi Dawood; vol. 2, p. 180). [Strong Sunni source]
 (Kunz al-Amal, vol. 10, p. 223;) [Shia source]

Jewish scholars such as Ka'b al-Ahbar, Wahb ibn Maniya, Abdullah ibn Salam, etc., officially and with the support of the Caliphe's government, propagated their falsehoods. Thus, the falsehoods of the People of the Book were widely spread among Muslims. Ka'b trained many students among Muslims, such as Abu Musa al-Ash'ari, Abu Hurayrah, Omar ibn al-Khattab, Abdullah ibn Omar, Abdullah ibn Zubayr, and so on.Omar also tried to make Ka'b look more honorable
(Al-Darr al-Manthur, vol. 4, p. 57, and vol. 6, p. 285.) [Strong Sunni source]

At the behest of Omar, Tamim Dari began to read stories before Friday prayers at the Prophet's Mosque.

 The storytellers read aloud the stories of the distorted Torah.
The storytellers spread rapidly with the support of the caliphs.
(History of Medina, vol. 1, p. 11)  [Strong Sunni source]

Now you may get your answer that where do the Isra'iliyyat in islam come from.

The usurping government established many innovations in Islam by the support of Jews and relying on the 

Jewish sciences and elements and their experience and expertise in distorting religions.The result of these efforts led to the fact that among the Muslims: "There was nothing left of Islam, but a name, and of the Qur'an except a writing."
Imam Sadiq (PBUH) said: "People were not left with anything from what the Messenger of God (PBUH) had brought except that the Ka'bah was their qibla"
(Mahasan, vol. 1, p. 156)

In the end, the result was that the Jews who dreamed to go to Quds for years, but were'nt able to go there, convinced the second Caliph to conquer the Quds, and then entered there while they were saying: "Labbaik Allahumma Labbaik". The second Caliph intended the Hajjul Umrah..
M.r Kaabul Ahwar showed him a region and told him to build up a Mosque there, for that is a holy land. Therefore, they built up their temple by the hands of Muslims, they themselves could not overcome the Romans same as the Crusades in which Jews couldn't overcome Muslims so used Christians to overcome the Muslims

Helpful Websites:
Islam Peaceful Religion
Wali al-Asr a.j

Why did Imam Ali (as) name his three children Omar, Abu Bakr and Othman??

Shubha: 

 Shiites claim that the first and second caliphs attacked the house of Fatima (may God be pleased with her), while we all know that Ali (may God bless him and grant him peace) has named several of his children after the caliphs (who are alleged to have been Fatima's killers). This shows that the caliphs are free from such slanders. Does anyone name his children after his wife's killer?

Summary:

Short answer:

Naming Abu Bakr:

First: If the Amir al-Mominin (PBUH) was to name his son after Abu Bakr, he would have chosen Abubakr's original name (Abd al-Ka'bah, Atiq, Abdullah, etc., plus the existing differences) and not his nickname
 Secondly: Abu Bakr was the nickname of the son of Ali (as) and the choice of the nickname for individuals is not exclusive to the father of the child; Rather, the person himself chose his nickname according to the events that took place in his life.
Thirdly: According to a saying, Amir al-Mominin (PBUH) named this son of him 'Abdullah', who was 25 years old at Karbala battle.Abu al-Faraj Isfahani writes:

قتل عبد الله بن علي بن أبي طالب، وهو ابن خمس وعشرين سنة ولا عقب له.

Abdullah bin Ali, 25, was martyred in Karbala.

الاصفهاني، أبو الفرج علي بن الحسين (متوفاي356)، مقاتل الطالبيين، ج 1، ص 22.

Therefore, the year of Abdullah's birth was at the beginning of Imam Ali's caliphate, when he had the sharpest criticism of the previous caliphs.

Naming Omar:

Firstly, one of Omar's habits was to change people's names, and according to Omar's personal historians, Omar gave him this name and became known by that name
Blazeri writes in Ansab al-Ashraf

وكان عمر بن الخطاب سمّي عمر بن عليّ بإسمه.

'Omar ibn al-Khattab named Ali's son after his own name, 'Omar

Al-Balazari, Ahmad ibn Yahya ibn Jabir (d. 279 AH), Ansab al-Ashraf, vol. 1, p. 297

البلاذري، أحمد بن يحيي بن جابر (متوفاي279هـ)، أنساب الأشراف، ج 1، ص 297.

 Dhahabi writes in Siar Alam Nubala:

ومولده في أيام عمر. فعمر سماه باسمه.

He was born during Omar's lifetime, and Omar chose his own name for him

الذهبي، شمس الدين محمد بن أحمد بن عثمان، (متوفاي748هـ)، سير أعلام النبلاء، ج 4، ص 134، تحقيق: شعيب الأرناؤوط، محمد نعيم العرقسوسي، ناشر: مؤسسة الرسالة - بيروت، الطبعة: التاسعة، 1413هـ.

Sir al-'Alam al-Nabla ', vol. 4, p.134

Omar ibn al-Khattab has also changed the names of other people in history, of which we mention only three:

1. Ibrahim ibn al-Harith with Abd al-Rahman

عبد الرحمن بن الحارث.... كان أبوه سماه إبراهيم فغيّر عمر اسمه.

.His father named him Abraham; But Umar changed it and left Abdul Rahman

Al-isaba fi tamyiz Sahaba, vol. 5, p. 29

العسقلاني الشافعي، أحمد بن علي بن حجر أبو الفضل (متوفاي852هـ)، الإصابة في تمييز الصحابة، ج 5، ص 29، تحقيق: علي محمد البجاوي، ناشر: دار الجيل - بيروت، الطبعة: الأولي، 1412 - 1992.

2.Al-Ajda 'Abi Masruq with Abd al-Rahman

الأجدع بن مالك بن أمية الهمداني الوادعي... فسماه عمر عبد الرحمن.

Omar ibn al-Khattab changed the name of Ajda ibn Malik to Abdul Rahman

Al-isaba fi tamyiz Sahaba, vol. 1, p. 186 , n:425

العسقلاني الشافعي، أحمد بن علي بن حجر أبو الفضل (متوفاي852هـ)، الإصابة في تمييز الصحابة، ج 1، ص 186، رقم: 425، تحقيق: علي محمد البجاوي، ناشر: دار الجيل - بيروت، الطبعة: الأولي، 1412 - 1992.

3. Tha'albah ibn Sa'd by Moali

وكان إسم المعلي ثعلبة، فسماه عمر بن الخطاب المعلي.

The original name of the Moali was Tha'lba, which changed its life and left a Moali

Al-Ansab, vol. 1, p. 250

الصحاري العوتبي، أبو المنذر سلمة بن مسلم بن إبراهيم (متوفاي: 511هـ)، الأنساب، ج 1، ص 250.

Secondly

Ibn Hajar in his book Al-Asaba, chapter "Mentioning the name of Omar"

names twenty-one of the companions whose name were Omar:

1. Omar ibn al-Hakam al-Salmi;
2. Omar ibn al-Hakam al-Bahzi; 
3. Omar ibn Sa'd Abu Bakr al-Anmari;
4. Omar bin Saeed bin Malik; 
5. Omar ibn Sufyan ibn Abd al-Asad;
6. Omar ibn Abu Muslim ibn Abd al-Asad; 
7. Omar ibn Akramah ibn Abu Jahl;
8. Omar ibn Amr al-Lithi;
9. Omar ibn Umayr ibn Uday; 
10. Omar ibn Umayr is not attributed;
11. Omar ibn Awf al-Nakha'i; 
12. Omar ibn Lahaq; 
13. Omar ibn Malik; 
14. Omar ibn Mu'awiyah al-Ghazairi; 
15. Omar ibn Wahb al-Thaqafi; 
16. Omar bin Yazid Al-Kaabi; 
17. Omar Al-Aslami; 
18. Omar Al-Jami; 
19. Omar Al-Khathami;
20. Omar Al-Imani. 21. Omar bin Al-Khattab.

العسقلاني الشافعي، أحمد بن علي بن حجر أبو الفضل (متوفاي852هـ)، الإصابة في تمييز الصحابة، ج4، ص587 ـ 597، تحقيق: علي محمد البجاوي، ناشر: دار الجيل - بيروت، الطبعة: الأولي، 1412 - 1992.

Al-Ansab, vol. 4, pp. 587-597

Were these namings all due to their love to the second caliph?!

Naming Othman:

First of all

Imam Ali (PBUH) naming his son Othman, was neither due to the similarity to the name of 

the3rd Caliph, nor his interest in him. Rather, as the Imam (PBUH) said

he chose this name because of his interest in 'Uthman ibn Maz'un'

إنّما سمّيته بإسم أخي عثمان بن مظعون

I named my son after my brother Uthman bin Mazoun

الاصفهاني، أبو الفرج علي بن الحسين (متوفاي356)، مقاتل الطالبيين، ج 1، ص 23.

Maqatil attalibin a, vol. 1, p.23

Secondly 
Ibn Hajar Asqalani mentions twenty-six companions whose names were Othman. 

Is it possible to say that all these names were beause of the third caliph whether before him or after him?

1. Othman bin Abu Jahm Al-Aslami; 

2. Othman ibn Hakim ibn Abu al-'Uqs; 

3. Othman ibn Hamid ibn Zuhair ibn al-Harith; 

4. Othman bin Hanif Balmahl; 

5. Othman ibn Rabi'ah ibn Ahban; 

6. Othman ibn Rabi'ah al-Thaqafi;

7. Othman bin Saeed bin Ahamar; 

8. Othman ibn Shamas ibn al-Sharid;

9. Othman ibn Talhah ibn Abu Talha; 

10. Othman ibn Abu al-'As; 

11. Othman ibn Amir ibn Amr; 

12. Othman ibn Amir ibn Mu'tab;

13. Othman bin Abdul Ghanem;

14. Othman bin Obaidullah bin Othman; 

15. Othman ibn Othman ibn al-Sharid; 

16. Othman bin Othman Al-Thaqafi; 

17. Othman ibn Amr ibn Rafi'a;

18. Othman bin Amr Al-Ansari;

19. Othman ibn Amr ibn al-Jumuh; 

20. Othman ibn Qais ibn Abu al-'As; 

21. Othman bin Mazoun;

22. Othman ibn Mu'adh ibn Othman; 

23. Othman bin Nofal Zam;

24. Othman bin Wahb Al-Makhzoumi; 

25. Othman al-Jahani; 26. Othman bin Affan.

العسقلاني، أحمد بن علي بن حجر أبو الفضل الشافعي، الإصابة في تمييز الصحابة، ج 4، ص 447 ـ 463، تحقيق: علي محمد البجاوي، ناشر: دار الجيل - بيروت، الطبعة: الأولي، 1412 - 1992.

Al-isaba fi tamyiz Sahaba, vol. 4, pp. 447-463

Detailed answers

1. No name (except the names of Allah the Almighty) is exclusive to one person; Rather, sometimes a name was chosen for many people who were known by the same name, and there were no restrictions on this among the tribes and nations; Therefore, names such as Abu Bakr, Omar and Othman have been common names that many people of the time of the Prophet and his companions and companions, as well as the companions, friends and companions of the Shiite Imams have been known by the same names, such as:

Abu Bakr Hadrami, Abu Bakr Ibn Abu Musaak, Abu Bakr Ayash and Abu Bakr Ibn Muhammad are the companions of Imam Baqir and Sadegh (PBUH). Omar ibn Abdullah Saghafi, Omar ibn Qays, Omar ibn Mu'ammar, one of the companions of Imam Baqir (PBUH). And Omar ibn Aban, Omar ibn Aban Kalbi, Omar ibn Abu Hafs, Omar ibn Abu Sa'ba! Omar ibn Azina, Omar ibn Bara, Omar ibn Hafs, Omar ibn Hanzala, Omar ibn Salma, etc. are among the companions of Imam Sadiq (PBUH).Othman Aami Basri, Othman Jabala and Othman Ibn Ziad are among the companions of Imam Baqir (PBUH), and Othman Asbahani, Othman Ibn Yazid, Othman Nawa, among the companions of Imam Sadegh (PBUH).

2. There is no doubt that the Shiites have had and still have a strong hatred of Yazid ibn Mu'awiyah and his ugly deeds; But at the same time, we see that among the Shiites and the companions of the Imams (PBUH) there were those whose name was Yazid; like:

Yazid ibn Hatim, one of the companions of Imam Sajjad (PBUH). Yazid ibn Abd al-Mulk, Yazid Saigh, Yazid Kanasi, one of the companions of Imam Baqir (PBUH); Yazid al-Sha'r, Yazid ibn Khalifa, Yazid ibn Khalil, Yazid ibn Omar ibn Talha, Yazid ibn Farqad, Yazid Molly Hakam from the companions of Imam Sadiq (PBUH).

Even one of the companions of Imam Sadegh (PBUH), his name was Shamar Ibn Yazid.

إبن بطال البكري القرطبي، أبو الحسن علي بن خلف بن عبد الملك (متوفاي449هـ)، شرح صحيح البخاري، ج 9، ص 344، تحقيق: أبو تميم ياسر بن إبراهيم، ناشر: مكتبة الرشد - السعودية / الرياض، الطبعة: الثانية، 1423هـ - 2003م.

Sharh Sahih Bukhari Vol.9,P.344

Al-Ayni writes in 'Umdatul Qari'

وكان عمر رضي الله تعالي عنه كتب إلي أهل الكوفة لا تسموا أحدا باسم نبي وأمر جماعة بالمدينة بتغيير أسماء أبنائهم المسمين بمحمد حتي ذكر له جماعة من الصحابة أنه أذن لهم في ذلك فتركهم.

العيني، بدر الدين محمود بن أحمد (متوفاي 855هـ)، عمدة القاري شرح صحيح البخاري، ج 15، ص 39، ناشر: دار إحياء التراث العربي - بيروت

4. The name of one of the Companions is "Omar ibn Abu Muslim al-Qurashi" who was the adopted son of the Holy Prophet (PBUH) from Ummu Salma. 

Howdo you certainly say that naming his son as Omar was not rather, due to the love to this adopted son of the Messenger of Allah?

5. According to Sheikh Mofid, the name of one of the son of Imam Hassan (PBUH) was Amru.

Is it possible to say that this naming was due to the similarity to the name of Amr Ibn Abdud or Amr Ibn Hisham (Abu Jahl)?

Al-Irshad fi marifa hujaj Allah,Vol.2,P.20

الشيخ المفيد، محمد بن محمد بن النعمان ابن المعلم أبي عبد الله العكبري، البغدادي (متوفاي413 هـ)، الإرشاد في معرفة حجج الله علي العباد، ج 2، ص 20، باب ذكر ولد الحسن بن علي عليهما ، تحقيق: مh9ل البيت عليهم السلام لتحقيق التراث، ناشر: دار المفيد للطباعة والنشر والتوزيع - بيروت - لبنان، الطبعة: الثانية، 1414هـ - 1993 م.

6. According to what is stated in Sahih Muslim from the saying of Omar ibn al-Khattab, the opinion of Imam Ali (PBUH) towards Abu Bakr and Omar was that they were liars, sinners, deceivers and traitors, he addressed Ali (PBUH) and Abbas says:

فَلَمَّا تُوُفِّيَ رَسُولُ اللَّهِ -صلي الله عليه وسلم- قَالَ أَبُو بَكْرٍ أَنَا وَلِيُّ رَسُولِ اللَّهِ -صلي الله عليه وسلم- فَجِئْتُمَا  تَطْلُبُ مِيرَاثَكَ مِنَ ابْنِ أَخِيكَ وَيَطْلُبُ هَذَا مِيرَاثَ امْرَأَتِهِ مِنْ أَبِيهَا فَقَالَ أَبُو بَكْرٍ قَالَ رَسُولُ اللَّهِ -صلي الله عليه وسلم- « مَا نُورَثُ مَا تَرَكْنَا صَدَقَةٌ ». فَرَأَيْتُمَاهُ كَاذِبًا آثِمًا غَادِرًا خَائِنًا وَاللَّهُ يَعْلَمُ إِنَّهُ لَصَادِقٌ بَارٌّ رَاشِدٌ تَابِعٌ لِلْحَقِّ ثُمَّ تُوُفِّيَ أَبُو بَكْرٍ وَأَنَا وَلِيُّ رَسُولِ اللَّهِ -صلي الله عليه وسلم- وَوَلِيُّ أَبِي بَكْرٍ فَرَأَيْتُمَانِي كَاذِبًا آثِمًا غَادِرًا خَائِنًا.

After the death of the Messenger of God (may God bless him and grant him peace), Abu Bakr said: I am the successor of the Messenger of God. Abu Bakr said: The Messenger of God said: We do not inherit anything, what remains is charity and you introduced him as a liar, a sinner, a deceiver and a traitor, while God knows that Abu Bakr is truthful and religious. And he was a follower of the truth. After the death of Abu Bakr, I became the successor of the Prophet and Abu Bakr, and again you two called me a traitor, a deceitful liar, and a sinner

Sahih Muslim, vol. 3, p. 1378, p. 1757

النيسابوري، مسلم بن الحجاج أبو الحسين القشيري (متوفاي261هـ)، صحيح مسلم، ج 3، ص 1378، ح 1757، كِتَاب الْجِهَادِ وَالسِّيَرِ، بَاب حُكْمِ الْفَيْءِ، تحقيق: محمد فؤاد عبد الباقي، ناشر: دار إحياء التراث العربي - بيروت.

"And in the narration that exists in Sahih Bukhari, Amir al-Mu'minin (PBUH) considers Abu Bakr as a "tyrant"

وَلَكِنَّكَ اسْتَبْدَدْتَ عَلَيْنَا بِالْأَمْرِ وَكُنَّا نَرَي لِقَرَابَتِنَا من رسول اللَّهِ صلي الله عليه وسلم نَصِيبًا.

 You overpowered us by force, and we deserved more to be in the caliphate because of our closeness to the Holy  Prophet (PBUH) 

Sahih al-Bukhari, vol. 4, p. 1549,

البخاري الجعفي، محمد بن إسماعيل أبو عبدالله (متوفاي256هـ)، صحيح البخاري ج 4، ص 1549، ح3998، كتاب المغازي، باب غزوة خيبر، تحقيق: د. مصطفي ديب البغا، ناشر: دار ابن كثير، اليمامة - بيروت، الطبعة: الثالثة، 1407هـ - 1987م.

And in another narration, the Shaikhain (Abubakr and Omar) themselves have narrated that Imam Ali (PBUH) did not even like to see the face of Omar for a while:

فَأَرْسَلَ إلي أبي بَكْرٍ أَنْ ائْتِنَا ولا يَأْتِنَا أَحَدٌ مَعَكَ كَرَاهِيَةً لِمَحْضَرِ عُمَرَ.

Sahih Al-Bukhari Vol. 4, p. 1549, H 3998

البخاري الجعفي، محمد بن إسماعيل أبو عبدالله (متوفاي256هـ)، صحيح البخاريج 4، ص 1549، ح3998 كتاب المغازي، باب غزوة خيبر، تحقيق: د. مصطفي ديب البغا، ناشر: دار ابن كثير، اليمامة - بيروت، الطبعة: الثالثة، 1407هـ - 1987م.

With such sharp stances of Imam Ali (PBUH) against the caliphs, can it be claimed that he named his children after them because of his interest in the caliphs??!

7. Sunnis claim that these names were all chosen due to the good relationships of Imam Ali (PBUH) with the caliphs. If so, why did the caliphs not choose the names of Hassan and Hussein, who were also the children of the Messenger of God, peace be upon him, for their children?

Can friendship be one-sided??!

Conclusion:

The names of the children of Imam Ali (PBUH) do not indicate a good relationship between him and the un-rightly Caliphs, and it cannot be used to deny the martyrdom of Lady Fatima, peace be upon Her.

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