The Rafidha Shia propagandist are the most biased people towards Omar Ibn Al-Khattab, so there is no wonder that they use anything, literally anything against Al-Faruq, including attacking his lineage (a trait of Jahiliyyah, attacking ones lineage …). Here the answer to their cheap and filthy lie they eagerly recycle (copy from other websites). They took this lie from the masters of lies, the Mullah Pasha, the palace scholar of the Safavids, the polytheist heretic and Khatim Al-Muhadditheen (!) of the Rafidha, the Majoosi (SEE HERE), Mullah Baqir Al-Majlisi:
Look very carefully at the sanad and see the lie of Al-Majlissi
وجدت في كتاب عقد الدرر لبعض الأصحاب بإسناده عن علي بن إبراهيم عن أبيه عن الحسن بن محبوب عن ابن الزيات عن الصادق
انه قال : كانت صهاك جاريه لعبد المطلب وكانت ذات عجز وكانت ترعى الإبل وكانت حبشيه وكانت تميل إلى النكاح فنظر إليها نفيل جد عمر فهواها وعشقها في مرعى الإبل فوقع عليها فحملت منه بالخطاب فلما أدرك البلوغ نظر إلى أمه صهاك فأعجبه عجزها فوثب عليها فحملت منه بحنتمه فلما ولدتها خافت من أهلها فجعلتها في صوف وألقتها بين اشحام مكة فوجدها هشام بن المغيره بن الوليد فحملها إلى منزله ورباها وسماها بالحنتمه و كانت شيمة العرب انه من ربى يتيما يتخذه ولدا فلما بلغت حنتمه نظر إليها الخطاب فمال إليها وخطبها من هشام فتزوجها فأولد منها عمر فكان الخطاب أباه وجده وخاله وكانت حنتمه أمه وأخته وعمته , وينسب إلى الصادق ( ع ) في هذا المعنى
من جده خاله ووالده وأمه أخته وعمته اجدر أن يبغض الولي وان ينكر يوم الغدير بيعته
Al-Majlisi said: ” I found in the book “Aqd Al-Durar” by some companions a Hadith with an Isnad from Ali Ibn Ibrahim from his father from Al-Hassan Ibn Mahboob from Ibn Zayyat from Al-Sadiq who said: Sahak was a slave of Abdelmuttalib and she used to look after camels and she was Ethiopian and she used to like sex , so Nufail the grandfather of Omar looked ay her and fell in love with her in the field and had sex with her so she got pregnant and conceived AL-Khattab and when Al-Khattab reached puberty he saw his mother Sahak and fancied her buttom so he had sex with her and she got pregnant and gave birth to Habtamah but after that Sahak got scared from her people so she put her baby in some wool and left her at the ouskirts of Makkah, later the baby was found by Hisham Ibn Al-Mughira Ibn Al-Waleed, then AL-KHATTAB saw Hantamah and loved her and married her and she gave him OMAR IBN AL-KHATTAB so Al-khattab was the father and grandfather and uncle of Omar at the same time and Hantamah was his mother and sister and aunt, and it is attributed to Al-Sadiq that he said that the one (Omar) whose grandfather is his uncle at the same time and his father and mother his uncle and sister at the same time, then there is no wonder that he hates the Wali (Ali) and rejects the pledge of the day of Gadheer”.
(Source: Bihar Al-Anwar vol. 31/304-205)
Now look at the viciousness of the Rafidha and the lies of Al-Majlisi
1- in matn : the father of hantamah was هاشم (Hashim) not هشام (Hisham).
2- in the Sanad in the book Al-Majlisi is quoting from there’s Yahya Ibn Mahboob and not Al-hassan Ibn Mahboob
Al-Majlisi lied he did Tahreef (distortion) as he put Al-Hassan Ibn Mahboob who is thiqat (reliable) instead of the original narrator who is Yahya Ibn Mahboob who is majhool (unknown). Therefore the narration is not authentic according to no standard, except the standard of Nafs wa Hawa.
Here another narration (from our books) they use:
Muhammad Bin Saaib Al Kalbi narrates in his book (Al Salabah Fe Ma’rifat Al Sahabah) (3/212)… Nufayl was working for Kalb Bin Luayy Bin Ghalib AlQarshy and he (Kalb) died. His new master was Abdul Muttalib, Sahak was also working for Abdul Mutalib she was shepherd taking care of his sheep. He separated between them in the pasture and they agreed one day to meet in a rest home. Nufayl desired and loved her. Abdul Muttalib had made her put on pants of leather with a lock on and he kept its key with him to her status of him. When he (Nufayl) chased her she said: nothing from what you are saying is for me and he has made me put this leather and put a lock on it. He said: I can trick him, he took some butter from the sheep’s buttermilk and smeared the leather and what is around it of her body with the butter till slipped down to her thighs. He did effect her and she got pregnant by him with Al Khattab. When she had given birth to him she threw him on some garbage during the night with fear of Abdul Muttalib. A Jewish woman named Jenazah picked up Al Khattab and raised him. When he grew up he used to cut wood and was named ‘Al Hattab’ the wood cutter. So with the letter ‘Ha’ but was distorted in the vocabulary. Sahak was faring him in secrecy, one day he saw her and her bottom was lowered. He didn’t know who she was, he fell on her and she got pregnant by him with Hantamah. When she had given birth to her she threw her in the dumps outside of Makkah. Hisham Bin Magheer Bin Walid picked her up and raised her and she was attributed to him. When she grew up and Al Khattab frequently visited Hisham and he saw Hantamah and liked her. He asked Hisham if he could marry her and Hisham allowed her to marry him. She gave birth to Omar. Al Khattab was Omar’s father because he and Hantamah got married and she gave birth to him. And at the same time his grandfather because he and Sahak got Hantamah. Al khattab and Hantamah are from the same mother Sahak. And we summarize the lineage of Omar Bin Al Khattab as follows: Nufayl + Sahak = Al Khattab Al Khattab + Sahak = Hantamah Al Khattab + Hantamah = Omar We see that Hantamah is the mother and sister of Omar Bin Al Khattab i.e. she is the wife and the daughter of Al Khattab. And Al Khattab is his father because he is Sahak’s lover (i.e. who committed fornication with her) and her son at the same time. I.e. he is Omar’s father and grandfather at the same time. Sahak is his grandmother, mother of his father and the mistress of his father at the same time.
Al Salabah Fe Ma’rifat Al Sahabah (3/212)
Ilzam Al Nawasib. By : Nurullah Zarihi.
Answer: The narrator right at the beginning of the Sanad is Mohammad bin Saaeb AlKalbi THE RAFIDHI, a liar, Matrook (abondened) and weak according to Al-Saaji and Ibn Hajir, the king of Ilm Al-Rijal. So this narration is as authentic as the Deen of the Rafidha. In fact, the copy-pasting Rafidha have taken that filth from a bigger filth named:
This Shaytan who is deprived of any Noor, Yusef Al-Bahraani is the liar who quoted some narrations with the reference to “Sahak” and “Hantamah”, the alleged ancestors of Omar (who were responsible for the birth of the bastard outcome, which the impure Rawafidh believe to be Omar). He is the one who narrated the above narration in his book “Al-Kashkool” in the third volume, page 212-213, may Allah blacken his face even more for such lies.
NOTE: Similar FABRICATIONS have been narrated through Abu Mikhnaf Loot bin Yahya who is worth nothing when it comes to Ahadith. Ibn Maeen, Al-Dhahabi and other have declared him as worth NOTHING . The last Shubha (deceptive doubt) they can bring, is a narration in Al-Bidaya wa Al-Nihaya by Ibn Al-Katheer which has a problemic chain of narration, and even if taken as Sahih, then it is no ammunition for the Rafidha, in fact it proofs the Jahl of the Rafidha in regards to the Arabic language, since this one goes a bit deep into the rulings of the Arabic grammar, we will post the answer in Arabic:
قد يستدل الرافضة المجوس هذه الأمة علينا بالرواية المذكورة في البداية والنهاية لابن كثير
وهي هذه :” ذكر زيد بن عمرو بن نفيل رضي الله عنه هو زيد بن عمرو بن نفيل بن عبدالعزي بن رياح بن عبدالله بن قرظ بن رزاح ابن عدي بن كعب بن لؤى القرشي العدوي . وكان الخطاب والد عمر بن الخطاب عمه وأخاه لأمه ، وذلك لأن عمرو بن نفيل كان قد خلف على امرأة أبيه بعد أبيه ، وكان لها من نفيل أخوه الخطاب . قاله الزبير ابن بكار ومحمد بن إسحاق .
فان صحت الرواية حيث ان الزبير بن بكار قد تم تضعيفه من قبل السليماني الا انه مع تسليمنا بصحة هذه الرواية فحينما عدت الى كتاب اساس البلاغة للزمخشري ولنلاحظ اعجاز اللغة العربية من حيث مفرداتها وكلماتها :
فكلمة ( خلفه) جاءت في الكتاب :ص173
خلف- خلفه: جاء بعده خلافة، وخلفه على اهله فأحسن الخلافة. ومات عنها زوجها فخلف عليها فلان اذا تزوجها بعده. ، والرواية تقول بان عمرو بن نفيل كان قد خلف على امرأة ابيه بعد ابيه اي بمعنى تزوجها ولم يزن بها كما فهمها المتشدقون بمثل هذه الامور الساقطة والتي يعفو لساني عن ذكرها
وبما ان مثل هذه الزيجات كانت في الجاهلية مباحة فلقد جاء الاسلام وحرمها ونظم المجتمع الاسلامي وكلنا يعرف بان الاسلام يجب ما قبله.
وبهذا يسقط احتجاج المطبلون في منتديات الرفض والطعن بمن هو اطهر من الطهر نفسه
ابناء السنة وصحابتهم وامهاتهم وعلماؤهم ابناء زنا؟؟؟؟؟ اما الرافضة فهم بريئون من الزنا!!!!
واخر دعوانا ان الحمد لله رب العالمين
والسلام عليكم ورحمة الله وبركاته