************************************************************************** A Shi'ite Encyclopedia Version 1.5 Revised November 1999 Contents of Chapter 4: - Respecting the Righteous Companions - A Shi'ite View of the Companions - The Tragedy of Thursday - Conspiracy Against Imam Ali (AS) - Attacking the House of Fatimah (AS) - Usurping the Land of Fadak - Lady Fatimah (AS) protests against Abu Bakr's Actions - More Facts on Fadak - A short history of Fadak after the Martyrdom of Fatima (AS) ************************************************************************** ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| Respecting the Righteous Companions The Shia devote a great respect for some of the companions of the Prophet (PBUH&HF) who closely followed Prophet and the Ahlul-Bayt before and after death of Prophet (PBUH&HF). Among these great companions, are the following individuals: ==================== Abu Dhar al-Ghifari ==================== The Holy Prophet said concerning Abu Dhar al-Ghifari that "Heaven has not shaded, nor has the earth carried a person more straight forward than Abu Dhar. He walks on earth with the immaterialistic attitude of Jesus, the son of Mary." Sunni references: - Sahih al-Tirmidhi, v5, p334, Tradition #3889 - Tahdhib al-Athar, v4, pp 158-161 - Musnad Ahmad Hanbal, #6519, #6630, #7078 - al-Mustadrak, by al-Hakim, v3, p342 - al-Tabaqat, by Ibn Sa'd, v4, part 1, pp 167-168 - Majma' al-Zawa'id, by al-Haythami, v9, pp 329-330 =============== Ammar Ibn Yasir =============== The Holy Prophet had told Ammar Ibn Yasir along with his parents that: "Family of Yasir, be patient, for your destination is paradise," Sunni Reference: Sahih al-Tirmidhi, v5, p233, The Holy Prophet also told him that "Ammar be cheerful, the aggressor party shall kill you." Sunni references: - al-Mustadrak, by al-Hakim, v3, p383 - Sahih Muslim, English version, v4, chapter MCCV, Traditions #6968& #6970 The English translator of Sahih Muslim (Abdul Hamid Siddiqui) has written in the footnote of the above traditions that: This narration is clearly indicative of the fact that in the conflict between Hadrat Ali and his opponents, Hadrat Ali was on the right as Ammar Ibn Yasir was killed in the Battle of Siffin fighting in the camp of Hadrat Ali. (Footnote of Sahih Muslim, English version, v4, p1508). ====================== al-Miqdad Ibn al-Aswad ====================== He is among the four men whom the Prophet (PBUH&HF) was commanded to love, as the Prophet said: "God commanded me to love four, and He informed me that he loves them. People asked him: Messenger of God who are they? He said: Ali is from them ( repeating that three times ). And Abu Tharr and Salman and al- Miqdad." Sunni reference: Sunan ibn Majah, v1 p53 Hadith 149 The Messenger of Allah also said: "Every prophet was given by God seven righteous companions. I was given fourteen righteous companions". He included in them Ali, al- Hasan, al-Husain, Hamza, Ja'far, Ammar Ibn Yasir, Abu Dhar, Miqdad, and Salman. Sunni references: - Fada'il al-Sahaba, by Ahmad Ibn Hanbal, v2, Traditions #109, #277 - Sahih al-Tirmidhi, v5, p329, p662 - Musnad Ahmad Ibn Hanbal, v1, pp88,148,149 from several chain of narrators - al-Kabir, by al-Tabarani, v6, p264, p265 - Hilyatul Awliya', by Abu Nu'aym, v1, p128 =============== Salman al-Farsi =============== Concerning him, the Messenger of Allah (PBUH&HF) said that "Paradise longs for three men, Ali, Ammar and Salman." Sunni reference: Sahih al-Tirmidhi, v5, p332, Tradition #3884 ========= Ibn Abbas ========= He was the person about whom the Prophet (PBUH&HF) said: "God I ask Thee to teach him the interpretation and make him knowledgeable in religion and make him from the people of belief." Sunni reference: al-Mustadrak, by al-Hakim, v3, p536 *************************************************************************** ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| A Shi'ite View of the Companions Revised: October, 2001 The topic in this article is how the Shia view the companions of the Prophet Muhammad (PBUH&HF). In this part we shall look at Allah's (SWT) opinion, as stated in the Quran, with regards to the companions as well as the Prophet's (PBUH&HF) opinion through authentic Sunni traditions. ============ Introduction ============ The Shia do not have a unique opinion towards the companions of the Prophet. Based on the relative authenticity and interpretations of the transmitted traditions, some arrive at different conclusions for the second faction of the companions mentioned below. Which tradition is more authentic and what is its correct meaning, is something debatable. However, here, I provide what is considered to be a typical Shi'ite position in this regard. The Shia divide the companions into three factions: First, are those who believed in Allah (SWT), believed in the Prophet (PBUH&HF), and gave all they could for the sake of Islam. These are the highest in rank. These companions ALWAYS supported the Prophet and were WITH him. They never disobeyed him in every other issue, nor did they ever accused him of talking non-sense! (may Allah protect us). Examples include, but are not limited to, Ali Ibn Abi Talib (AS), Abu Dhar al-Ghifari, Salman al-Farsi, Miqdad, Amar Ibn Yasir, Jabir Ibn Abdillah al-Ansari, ... may Allah (SWT) be pleased with them. The second group, are those who were Muslims, but were not sincere in their acts. The third group, are those who became apostate after the death of Prophet as al-Bukhari recorded (see below), or those who neither believed in Allah (SWT), nor the Prophet (PBUH&HF) in the first place, but managed to infiltrate the Islamic isles to be included among the Muslims. These are the hypocrites, like Abu Sufyan, his son Muawiyah, and his grandson Yazid. Yazid, when he became caliph, said: "Hashimite played with the throne, but no revelation was revealed, nor was there a true message!!!" Sunni references: - History of al-Tabari, Arabic, 13, p2174 - Tadhkirat al-Khawas, Sibt Ibn al-Jawzi al-Hanafi, p261 "Hashimite" is the clan and tribe of the Prophet (PBUH&HF), and this is an intentional pun suggesting that the Prophet (PBUH&HF) was a liar, not a true prophet. The "throne (sovereignty)" is an allusion to the control of the affairs of Mecca and the entire region, meaning that the tribe of Hashim controlled the entire region by virtue of the Message of Islam and that Muhammad (PBUH&HF) is the chosen Prophet, but really there was no revelation and there was no message!!! That is Yazid's opinion of Allah (SWT), Islam, and the Prophet (PBUH&HF). His father, Muawiyah, and his grandfather, Abu Sufyan, were no better. At the beginning the reign of Uthman when Umayad occupied the prominent positions, Abu Sufayn said: "O Children of Umayyah! Now that this kingdom has come to you, play with it as the children play with a ball, and pass it from one to another in your clan. We are not sure whether there is a paradise or hell, but this kingdom is a reality." Sunni references: - al-Isti'ab, by Ibn Abd al-Barr, v4, p1679 - Sharh Ibn Abil Hadid, v9, p53 which quotes the last sentence as follows: "By him in whose name Abu Sufyan swears, there is neither punishment nor reckoning, neither Garden nor Fire, neither Resurrection nor Day of Judgment!" Then Abu Syfyan went to Uhud and kicked at the grave of Hamza (the uncle of the Prophet who was martyred in the Battle of Uhud in fighting against Abu Sufyan) and said: "O Abu Ya'la! See that the kingdom which you fought against has finally come back to us." (Sharh Ibn Abil Hadid, v16, p136). Now let us see what his son, Muawiyah, said when he took over the Caliphate: "I didn't fight you to pray, fast, and pay charity, but rather to be your leader and control you!!!" This is an indication that Muawiyah never cared about any of Islam's mandates, nor Allah's (SWT) orders; rather his war was politically motivated to gain control of the whole region and take over the Caliphate. It is no wonder or surprise! Muawiyah poisoned Imam al-Hasan (AS), the greater son of Fatimah (AS) -- the daughter of the Prophet (PBUH&HF). Sunni references: - Tadhkirat al-Khawas, Sibt Ibn al-Jawzi al-Hanafi, pp 191-194 - Ibn Abd al-Barr, in his "Seera" - Abu Nu'aym - Also reported by the traditionists such as al-Suddi and al-Sha'bi. Then Yazid, the Muawiyah's son, slaughtered Imam al-Husain (AS), in the desert of Karbala in Iraq, and ordered that Imam al-Husain's (AS) head be carried on a spear and displayed in towns for people to see it! May Allah avenge the Prophet's family!!! May Allah avenge the Prophet's family!!! May Allah avenge the Prophet's (PBUH&HF) family!!! ============== The Holy Quran ============== Now let us look at the Holy Quran for different categories: The first faction of the companions are characterized by Allah (SWT) in this verse: "Muhammad is the Messenger of Allah; and those who are with him are strong against the unbelievers, (but) compassionate amongst each other. Thou wilt see them bow and prostrate themselves (in prayer), seeking Grace from Allah and (His) Good Pleasure. On their faces are their marks, (being) the traces of their prostration. This is their similitude in the Taurat (Torah); And their similitude in the Gospel is: Like a seed which sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, (filling) the sowers with wonder and delight. As a result, it fills the Unbelievers with rage at them. Allah has promised those among them who believe and do righteous deeds Forgiveness, and a great Reward. [48:29]" These companions (May Allah (SWT) be Pleased With Them), the Shia and the Sunnis have NO quarrel about. As such, they will not be discussed here. However, note what Allah (SWT) in His (SWT) infinite wisdom states in the last line: "Allah has promised those among them who believe and do righteous deeds Forgiveness, and a great Reward." Now, note "...those among them..." Why didn't Allah (SWT) say "Allah has promised ALL OF THEM?" Because not all of them were righteous! That's what the Shia are trying to convey to the world! The Sunnis, whenever they bless the Prophet (PBUH&HF), they also bless ALL the companions, with NO exception. Why did Allah (SWT), their Creator (SWT), make an exception, while the Sunni Muslims don't? This is a sign for those who reflect... Moreover, the verse specifies those who were WITH the Prophet, which means those who were obedient to him and did not oppose/discredit him. Certainly the hypocrites walked with the Prophet and used to attach themselves to him, yet NO Muslim ever entitle them to the above verse which states "those who were WITH him". As for the second faction of the companions, Allah (SWT) said: "O ye who believe! What is the matter with you, that when ye are asked to go forth in the Cause of Allah, ye cling heavily to the earth? Do ye prefer the life of this world to the Hereafter? But little is the comfort of this life, as compared with the Hereafter. Unless ye go forth, He will punish you with a grievous penalty, and put others in your place; But Him ye would not harm in the least, For Allah hath power over all things."[9:38-39] This is a clear indication that some of the companions were lazy during the call to Jihad and other activities, and, thus, deserved the above reprimand by Allah (SWT). This is not the only instance where Allah (SWT) threatened to replace them: "... If you turn back (from the path), He will substitute in your stead another people; then they would not be like you! [47:38]" Could you tell me Who Allah is referring by "you" in the above verse? Allah also said: "O you who believe! Do not raise your voices above the voice of prophet ... lest your deeds become null while you do not perceive." (Quran 49:2). Authentic Sunni traditions confirm that there have been some companions who used to oppose the Prophet's order and quarrel with him in several occasions: a) There was the issue of the captives of the battle "Badr" that the Prophet ordered their freedom for payment of the ransom money (Fidyah), and these companions went against it. b) There was the battle of "Tabook" that the Prophet ordered to slaughter the camels, to save their lives, and the same people went against it. c) There was the treaty of "Hudabiyyah" that the Prophet wanted to make peace with people of Mecca, and the very same companions went against it and they even cast doubt about the prophethood of Muhammad (PBUH&HF). d) There was the battle of "Hunain" where they accused the Prophet of injustice in distributing the war booty. e) There was the appointment of "Usamah Ibn Zayd" who was assigned as the leader of Islamic army by the Prophet, and these companions disobeyed the order to follow him. f) There was a tragic Thursday when the Messenger of Allah wanted to state his will, and the very same companions accused him of talking non-sense and prevented him to do so. And there are many more of such reports which can be even found in Sahih al- Bukhari. As for the third faction of the companions, there is a whole chapter in the holy Quran addressing them: "al-Munafiqun --The Hypocrites -- Ch. 63", and beside that there are many other verses in this regard as well. Allah (SWT) states in the Quran: "Muhammad is no more than a Messenger: many were the Messengers that passed away before him. If he died or were slain, will ye then turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allah; But Allah (on the other hand) will swiftly reward those who (serve Him) with gratitude. [3:144]" This verse was revealed when some of the companions ran away from the battle of Uhud, when they falsely heard that Prophet was killed. Although they were forgiven by Prophet later, but the above verse gives a possibility that some of the companions may abandon Islam if the Prophet (PBUH&HF) dies. But Allah (SWT) makes exceptions: "...those who (serve Him) with gratitude." Again, Allah (SWT) states: "O ye who believe! If any from among you turn back from his faith, soon will Allah produce a people whom He will love as they will love Him, --Lowly with the Believers, Mighty against the Rejecters, fighting in the way of Allah, and never afraid of the reproaches of such as find fault. That is the Grace of Allah, which He will bestow on whom He pleaseth. And Allah encompasseth all, And He knoweth all things. [5:54]" ======================== The Authentic Traditions ======================== Before giving more straightforward verses from Quran for this third group, let me give you some traditions from Sahih al-Bukhari which confirms apostasy for them. Since al-Bukhari has CONFIRMED the authenticity of the following tradition, I hope you do not consider him a "Kafir" after reading these traditions. NOTE: As usual, the numbers match the Arabic-English version of Sahih al-Bukhari which is available in almost every places. The first number before the point indicates the volume number, and the number after the point indicates the tradition number (NOT the page number). For example Hadith 8.578 indicates volume 8, tradition #578. Sahih al-Bukhari Hadith: 8.578 Narrated 'Abdullah: The Prophet said, "I am your predecessor at the Lake-Fount." 'Abdullah added: The Prophet said, "I am your predecessor at the Lake-Fount, and some of you will be brought in front of me till I will see them and then they will be taken away from me and I will say, 'O Lord, my companions!' It will be said, 'You do not know what they did after you had left.' Sahih al-Bukhari Hadith: 8.584 Narrated Anas: The Prophet said, "Some of my companions will come to me at my Lake Fount, and after I recognize them, they will then be taken away from me, whereupon I will say, 'My companions!' Then it will be said, 'You do not know what they innovated (new things) in the religion after you." (also Sahih Muslim, part 15, pp 53-54) Sahih al-Bukhari Hadith: 8.585 Narrated Abu Hazim from Sahl bin Sa'd: The Prophet said, "I am your predecessor (forerunner) at the Lake- Fount, and whoever will pass by there, he will drink from it and whoever will drink from it, he will never be thirsty. There will come to me some people whom I will recognize, and they will recognize me, but a barrier will be placed between me and them." Abu Hazim added: Nu'man bin Abi 'Aiyash, on hearing me, said. "Did you hear this from Sahl?" I said, "Yes." He said, " I bear witness that I heard Abu Said al-Khudri saying the same, adding that the Prophet said: 'I will say: They are my companions. Then it will be said to me, 'You do not know what they innovated (new things) in the religion after you left'. I will say, 'Far removed, far removed (from mercy), those who changed ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ after me." Abu Huraira narrated that the Prophet said, "On the Day of Resurrection a group of companions will come to me, but will be ^^^^^^^^^^^^^^^^^^^^^ driven away from the Lake-Fount, and I will say, 'O Lord (those are) my companions!' It will be said, 'You have no knowledge ^^^^^^^^^^^^^^^^^^^^^^^^^^ as to what they innovated after you left; they turned apostate as renegades (reverted from the true Islam)."^^^^^^^^^^^^^^^^^^^^^^^ Sahih al-Bukhari Hadith: 8.586 Narrated Ibn al-Musaiyab: "Some men from my companions will come to my Lake-Fount and they will be driven away from it, and I will say, 'O Lord, my companions!' It will be said, 'You have no knowledge of what they innovated after you left: they turned APOSTATE as renegades (reverted from true Islam)." (also Sahih Muslim, part 10, p64, also P59) Here is the original Arabic text of above Hadith (8.586) of al-Bukhari: | | | | . || | _,|_7,_p | . _o | |_7 _p q_7_|| _|_c > _, (_S. (_) (_| . / (_/ / (_S /: | | | | : | . . | . _,|_7,_p | .__, |_, | q_o |_9 4_,_c . q_|_7_,_9 (_S. . / : (_| / (_) / : / | ^ | | / | | | | /. | | : . (_) ]_e_, |q_, ]_7 | |_o_, (_)_| o_|_c |_| (_)_, | | q_o_,_9 . / . ( (_| / : : : || | | | | : | . | _o_8_o_|| o_8 |_, > | _|_c |q ]_, | o_8_, | (_S / ( / . (_S / / ( ^^^^^^^^^^^ Sahih Bukhari Hadith: 8.587 Narrated Abu Huraira: The Prophet said, "While I was sleeping, a group (of my followers were brought close to me), and when I recognized them, a man (an angel) came out from amongst (us) me and them, he said (to them), 'Come along.' I asked, 'Where?' He said, 'To the (Hell) Fire, by Allah' I asked, 'what is wrong with them?' He said, 'They turned APOSTATE as renegades after you left.' Then behold! (Another) group (of my followers) were brought close to me, and when I recognized them, a man (an angel) came out from (me and them) he said (to them); Come along.' I asked, "Where?' He said, 'To the (Hell) Fire, by Allah.' I asked, What is wrong with them?' He said, 'They turned APOSTATE as renegades after you left. So I did not see anyone of them escaping except a few who were like camels without a shepherd." Sahih al-Bukhari Hadith: 8.592 Narrated Asma 'bint Abu Bakr: The Prophet said, "I will be standing at the Lake-Fount so that I will see whom among you will come to me; and some people will be taken away from me, and I will say, 'O Lord, (they are) from me and from my followers.' Then it will be said, 'Did you notice what they did after you? By Allah, they kept on turning on their heels (turned away from true Islam).' " The sub-narrator, Ibn Abi Mulaika said, "O Allah, we seek refuge with You from turning on our heels, or being put to trial in our religion." Sahih al-Bukhari Hadith: 9.172 Narrated Asma': The Prophet said, "I will be at my Lake-Fount (Kauthar) waiting for whoever will come to me. Then some people will be taken away from me whereupon I will say, 'My followers!' It will be said, 'You do not know they turned APOSTATES as renegades (deserted their religion).'" (Ibn Abi Mulaika said, "Allah, we seek refuge with You from turning on our heels from the (Islamic) religion and from being put to trial"). Sahih al-Bukhari Hadith: 9.173 Narrated 'Abdullah: The Prophet said, "I am your predecessor at the Lake-Fount (Kauthar) and some men amongst you will be brought to me, and when I will try to hand them some water, they will be pulled away from me by force whereupon I will say, 'O Lord, my companions!' Then the Almighty will say, 'You do not know what they did after you left, they introduced new things into the religion after you.'" ^^^^^^^^^^^^^^^ ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Sahih al-Bukhari Hadith: 9.174 Narrated Sahl bin Sa'd: I heard the Prophet saying, "I am your predecessor at the Lake-Fount (Kauthar), and whoever will come to it, will drink from it, and whoever will drink from it, will never become thirsty after that. There will come to me some people whom I know and they know me, and then a barrier will be set up between me and them." Abu Sa'id al- Khudri added that the Prophet further said: "I will say those people are from me. It will be said, 'You do not know what changes and new things they did after you.' Then I will say, 'Far removed (from ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ mercy), far removed (from mercy), those who changed after me!' " ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Sahih al-Bukhari Hadith: 8.434 Narrated 'Uqba bin 'Amir: The Prophet went out and offered the funeral prayer for the martyrs of the (battle of) Uhud and then ascended the pulpit and said, "I am your predecessor and I am a witness against you. By Allah, I am now looking at my Tank-lake (Al-Kauthar) and I have been given the keys of the treasures of the earth (or the keys of the earth). By Allah! I am not afraid that you become polytheist after me, but I am afraid that you will start competing for it (i.e., the pleasures and treasures of this world). | / ^ : | / | .| .| | | || . | ]_e_, |q_) _w_, . | o_)_,_|_c .__9|_7| |_o 4_|_|| q _, | (_S . / / (_) ( : / (_S | . | . |. : | / | .| .| . / | |_8_,_9 |q_w_9 |_,_, . | o_)_,_|_c .__9|_7| _,_)_| q : / (_) ( : (_S / Sahih al-Bukhari Hadith: 3.555 Narrated Abu Huraira: The Prophet said, "By Him in Whose Hands my soul is, I will drive some people out from my (sacred) Fount on the Day of Resurrection as strange camels are expelled from a private trough." Sahih al-Bukhari Hadith: 4.375 Narrated Anas bin Malik: ... The Prophet said to the Ansar: "You will find after me some great selfishness (UTHRAH). Then be patient till you meet Allah and meet His Apostle at al-Kauthar (i.e. a fount in Paradise)." (Anas added:) But we did not remain patient. Note: In English translation of Sahih al-Bukhari 'Uthrah' (selfishness) has been translated to another word, but the rest are the same. Sahih al-Bukhari Hadith: 5.488 Narrated al-Musaiyab: I met al-Bara bin 'Azib and said (to him). "May you live prosperously! You enjoyed the company of the Prophet and gave him the Pledge of allegiance (of al-Hudaibiya) under the Tree (of al-Hudaybiyah)." On that, al-Bara' said, "O my nephew! You do not know what we have done after him (i.e. his death)." ========= These traditions, nonetheless, indicate the Prophet's (PBUH&HF) knowledge and awareness that some of his companions will change after him (PBUH&HF), and, therefore, will be condemned to hell. This is another reason why the Shia maintain that the Prophet (PBUH&HF) MUST have had a special vicegerent to trust the affairs of the Ummah (Nation) to -- a vicegerent that will NOT mutilate the religion and will remain steadfast until he meets his Creator (SWT). It is a known fact that the companions quarreled after the death of the Prophet (PBUH&HF), and wars were waged. The fact, again and again, that the companions were divided is illuminated by Allah (SWT) in the following verse: "Let there be among you an Ummah inviting to all that is good, enjoining what is right, and forbidding what is wrong. They are the ones to attain felicity. Be not like those who are divided amongst themselves and fall into disputations after receiving Clear Signs: For them is a dreadful Chastisement. On the Day when some faces will be (lit up with) white, and some faces will be (in the gloom of) black: To those whose faces will be black, (will be said): Did ye reject Faith after accepting it? Taste then the Chastisement for rejecting Faith." [3:104-106] The above verse shows among the companion there were a group (Ummah) who will remain righteous. The verse emphasizes that this Ummah is AMONG THEM so it does not cover all of them. However. the latter part the verse describes the thrid group who were apostatized (turned back on) their faith after the Prophet (PBUH&HF) died. The verse indicates that on the Day of Judgment, there will be two factions: one with white-lit faces, and the other with black-lit faces; that's another hint that the companions will be divided. Here are some more verses from the Quran that address the third group of companions and their actions: "They swear by Allah that they said nothing (evil), but indeed they uttered blasphemy, and they uttered it after accepting Islam: and they meditated a plot which they were unable to carry out: this revenge of theirs was (their) only return for the bounty with which Allah and His Messenger had enriched them! If they repent, it will be best for them: But if they turn back (to their evil ways), Allah will punish them with a grievous chastisement in this life and in the Hereafter: They shall have none on earth to protect or help them. [9:74]" "So He hath put as a consequence hypocrisy into their hearts, (to last) till the Day whereon they shall meet Him: because they broke their Covenant with Allah, and because they lied (again and again). [9:77]" "The Arabs are the worst in unbelief and hypocrisy, and most fitted to be in ignorance of the command which Allah hath sent down to His Messenger: But Allah is All-Knowing, All-Wise. [9:97]" "Hast thou not turned thy thought to those who declare that they believe in the revelations that have come to thee and to those before thee? Their (real) wish is to resort together for judgment (in their disputes) to the Evil (Tagut) though they were ordered to reject him. But Satan's wish is to lead them astray far away (from the Right). [4:60]" "In their hearts is a disease; and Allah has increased their disease: And grievous is the chastisement they (incur), because they lied (to themselves). [2:10]" Now let us look at the following verse: "Has not the time arrived for the Believers that their hearts in all humility should engage in the remembrance of Allah and of the Truth which has been revealed (to them), and that they should not become like those to whom was given The Book aforetime, but long ages passed over them and their hearts grew hard? For many among them are rebellious transgressors. [57:16]" There may be some translations which state that the above verse is meant to address the Jews and the Christians. That is not true, because it contradicts the verse itself. First, Allah (SWT) is addressing the companions and THEN comparing them to the Jews and the Christians. How then could it be that Allah (SWT) tells the Jews and the Christians: "Has not the time arrived for the Believers that their hearts in all humility should engage in the remembrance of Allah..." and then tell them: "...and that they should not become like those to whom was given The Book aforetime..." Why would Allah (SWT) compare the Christians (or the Jews) to themselves? Does that make sense? No, and Allah (SWT) doesn't contradict Himself (SWT). Rather, the verse was revealed as a questioning by Allah (SWT) regarding some of the the Muhajiroon (the Immigrants), who 17 years after the Quran was revealed, had still not fully believed in their HEARTS. Allah (SWT), as a result, showed disapproval. Again, at the end, Allah points out that among them are many rebellious transgressors. ========= As we mentioned, there are some verses in Quran which admired the first faction among the companions. Nevertheless, these verses do not include ALL the companions. Quran often uses the phrase "believers among them" or "those who preceded in belief among them" which shows it does not address the whole companions. In fact some hypocrites were among the companions. If hypocrites were known among the companions they would be no longer hypocrites and would become known enemy. Moreover, when Allah states I WAS pleased with them till today, it does not imply that they will also be good tomorrow. It is inconceivable that Allah will give a permanent immunity to some people who supposedly have done some good things earlier, but they shed the blood of thousands of innocent Muslims later after the departure of Prophet. If it were so, it would mean that a companion could cancel all the Quranic rules and the instructions of the Prophet. However, as I mentioned, Shia do not discredit all the companions. There were companions who are in great respect for us. These are those whom Allah admired in the Holy Quran. As you might have noticed, those verses in the Holy Quran do not include all the companions. When Allah states: 9:100 And those who preceded (in belief), FROM AMONG Immigrants and Helpers and those who followed them in what was good, Allah * WAS * satisfied with them; He has prepared for them gardens under which rivers flow to dwell therein for ever. That is the great felicity. 9:101 And (however) among the ARABS AROUND YOU ARE HYPOCRITES, and also among the people of Madina (there are some who) persist in hypocrisy whom you (O Muhammad) DO NOT KNOW. We, We know them, and We shall punish them twice; then they will be sent to a painful doom. The above verses show that: 1- Allah WAS satisfied with them, but may not be applicable later. 2- Allah addressing those who preceded in belief from among them, thus it means He is not addressing all of the companions. 3- Immediately in the next verse, Allah talks about the hypocrites arround Prophet who pretend to be his sincere companions and even Prophet does not know them according to the above verse. This is in conformity with the traditions of Sahih al-Bukhari mentioned above that Allah will say to His Prophet that "You do not know what these companions have done after you left them." Of course, there are verses in Quran in which Allah uses past tense verb, but it is intended as present and/or future tense verb. However it is not always the case. There are many verses in Quran in which Allah clearly states that He changes His decisions in time based on our actions at each instant of time. Allah is not in the domain of time, but He has ability to change his decision in the dimension of time. Of course He previously know what He will to change later, and He has the foreknowledge of every thing. He does not treat a believer in a bad manner today, even though He knows that this believer will become apostate tomorrow. To clarify this point, please see verses of Quran such as 8:65-66, 7:153, 16:110, 16:119, 13:11, in which Allah clearly states He changes His decision based on our behavior. You can locate many verses like these in Quran. Thus Allah's judgment about human beings changes in time according to our actions. If we do something good, He will get please with us, and then if we do something bad, He gets angry from us, and so on. Companions are not exempt from this rule. Any body who does good deeds, Allah was pleased with him, no matter if he was companion or not. Allah is JUST. He does not discriminate between companion and others who live at this time. No body is guaranteed to go to paradise if he or she does wrong things, kills innocents,... . Otherwise Allah is not just. Allah states in Quran that "Every body is responsible for what he has done." (Quran 74:38). Allah Also states: "Fulfill your propmise, so that I fullfill My Promise." (Quran 2:40). Thus even if we assume for the sake of argument that the verse 9:100 implies "all" the companions have been promised Paradise, the verse 2:40 clearly states that if those people break their convenant after the death of the messenger of Allah and kill innocents, then Allah will not fulfill His promise for them either. Let us also look at the following Quranic verses which clearly shows that even a person with high virtues who deserves paradise, can BURN OUT all his good deeds (Habt of Amal) at once! So never judge people for their early good work (if any!). We should always look at the final result of each person. Even prophet didn't know what will be his destiny till he died (i.e., till he passed his final exam!) because he had freedom to do wrong things too. Allah said: "(O Prophet) If you ascribe a partner to Allah, your work will BURN OUT, and you will be among the losers." (Quran 39:65) If prophet's deeds are in danger of BURNING, it is clear how to judge for the companions. Of course prophet did not burn out his deeds, but there was potential of danger of burning for him too. Allah also said: "And if any of you turn back from their faith and die in disbelief, their works BURN OUT and will be of no use in this world and Hereafter, and they will be companions of Fire for ever." (Quran 2:217) He, Exalted, also said: "Those who become unbeliever after they have been believer, and grow violent in disbelief, their repentance will not be accepted and such people are those who go astray." (Quran 3:90) He also said: "On that day (Doomsday) some faces will be bright and some faces will be dark. To those whose faces will be dark (will be said:) Did you reject faith after accepting it? Taste the penalty for rejecting faith!" (Quran 3:106) Allah also said: "Those who believe, then reject faith, then believe (again), and then reject faith (again) and go on in disbelief, Allah will not forgive them nor guide them on the way." (Quran 4:137) So it is quite possible for a believer whom Allah is satisfied with him, to become unbeliever tomorrow. Otherwise if somebody is promised that Allah is satisfied with him for ever and unconditionally (no mater he kills innocents or does any other wrong thing later), then it means that he is no longer under the test of Allah, which is in contradiction with several verses of Quran. ************************************************************************* ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| The Tragedy of Thursday On a Thursday, just three days before the demise of Prophet (PBUH&HF), the Messenger of Allah asked for pen and paper in order to state his last will and repeat the declaration/assignment of his successor for his Ummah. Major Sunni sources including Sahih al-Bukhari and Sahih Muslim mentioned that an opposition group among the companions whose leader was Umar, accused prophet of talking non sense (May Allah protect us) in order to prevent this writing. They questioned the rationality of Prophet to discredit the his will. Below is some of the traditions concerning this tragic episode: It is narrated in Sahih Muslim that: Ibn Abbas said: "Thursday! And how tragic that Thursday was!" Then Ibn Abbas cried severely so that his tears flowed to his cheeks. Then he added Prophet said: "Bring me a flat bone or a sheet and an ink so that I could write (order to write) a statement that will prevent you people to go astray after me." They said: "Verily the messenger of Allah is talking no sense." ^^^^^^^^^^^^^^^^^^^^^^^ ^^^^^^^^^^^^^^^^^^^^^^^^^ Reference: Sahih Muslim, Chapter of "Kitabul-Wasiyyah" in section "Babut- Tarkil-Wasiyyah", 1980 Edition, Arabic version (Saudi Arabia), v3, P1259, Tradition (#1637/21). Here is the original Arabic text of above Hadith given by Sahih Muslim: | . || || : . | | | o q_, |_o q w_,_o_7_|| o q_, : ||_o 4_, | w |_,_c . _,| . _c ( /: / (_/ : ( /: (_| (_/ . (_). (_) | .. | : | : | ^ . || _|_c .__,_, | _,_7 4_c q_o > |_,_w_, |_e_7 o_, w_,_o_7_|| (_S : / (_S / (_|: (_| . ( (_/ : : | || .: / || . : @ | | || | || : . o |q ]_|| q .__9_,_)_||_, _, q_,_, | 4_|_|| | q_w ||_o 4_, ]_7 / / . (_S / (_| / / (_| : | | . : | | |: / / | : /| : | || | || | o ]_e_, |q_|,_p_, . _| |_,|_,_) o_)_| .__,_,_)| o |q ]_||q _7q_|_|| q| . / (_) . ( . / / (_ / / | || | | || : . | | _7_8_, 4_|_|| | q_w . | q_||_o_9 |]_,| /. : (_| / / (_) / . ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ ========= The other version is given by al-Bukhari and Muslim which indicates the role of Umar in that catastrophe: Sahih al-Bukhari Hadiths: 9.468 and 7.573 Narrated Ibn 'Abbas: When the time of the death of the Prophet approached while there were some men in the house, and among them was 'Umar Ibn al-Khatttab, the ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Prophet said: "Come near let me write for you a writing after which ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ you will never go astray." 'Umar said: "The Prophet is seriously ill, ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ and you have the Quran, so Allah's Book is sufficient for us." The ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ people in the house differed and disputed. Some of them said, "Come near so that Allah's Apostle may write for you a writing after which you will not go astray," while the others said what 'Umar said. When they made much noise and quarreled greatly in front of the Prophet, he said to them, "Go away and leave me." Ibn 'Abbas used to say, "It was a great disaster that their quarrel and noise prevented Allah's ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Apostle from writing a statement for them. ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ . | | .. || . . || . . | | _o_c o_8_,_9 | |_7 .__,_,_,_|| _9 q _,_,_|| ,_p_7 |_o_| / ( : (_| . / : . (_S / (_S. / | | . : | | |: / / | : /| | . || || : o ]_e_, |q_|,_p_, . _| |_,|_,_) o_)_| .__,_,_)| o_|_8 _,_,_|| ||_o . / (_) . ( . ( (_S. (_| T : / . || | . . || | | | : . | _o o_)]_,_c q e_7q_|| 4_,_|_c _,_,_|| . | : _o_c | |_o (_) / ( / (_. / . (_S. (_) / (_| | || |: / |. . ... 4_|_|| .__,|_,_) |_,_,_w_7_9 . . The above tradition can also be found in Sahih Muslim, Chapter of "Kitabul- Wasiyyah" in section "Babut-Tarkil-Wasiyyah", 1980 Edition, Arabic version (Saudi Arabia), v3, p1259, Tradition (#1637/22). ========= As you see in the above traditions, the Prophet (PBUH&HF) was accused of talking no sense by an opposition group among the companions whose leader was Umar. In the above tradition, Ibn Abbas mentioned Umar and his company PREVENTED Prophet from writing his will which could prevent people from going astray after him. So the conclusion from the above tradition is that the writing it did NOT take place. In the following tradition, however, Sa'id Ibn Jubair alleged that the Prophet said three things but he has forgotten the third one which was beneficial for Muslims: Sahih al-Bukhari Hadith: 4.393 Narrated Said bin Jubair: I heard Ibn 'Abbas saying, "Thursday! And you know not what Thursday is? After that Ibn 'Abbas wept till the stones on the ground were soaked with his tears. On that I asked Ibn 'Abbas, "What is (about) Thursday?" He said, "When the condition (i.e. health) of Allah's Apostle deteriorated, he said, 'Bring me a bone of scapula, so that I may write something for you after which you will never go astray.' The people differed in their opinions although it was improper to differ in front of a prophet, They said, 'What is wrong with him? Do you think he is talking no sense (delirious)? Ask him (to see if he is talking no sense). The Prophet replied, 'Leave me, for I am in a better state than what you are asking me.' Then the Prophet ordered them to do three things saying: 'Turn out all the pagans from the Arabian Peninsula, show respect to all foreign delegates by giving them gifts as I used to do.' The third order was something beneficial which either Ibn 'Abbas did not mention or he mentioned but I forgot! Sa'id Ibn Jubair claims that Prophet said three things but he has forgotten the third one which was beneficial for Muslims. It is interesting to see that the narrators who used to memorize thousands of traditions, simply forgot the last will of Prophet (PBUH&HF). Now if you look at the two things that the sub-narrator allegedly attributed to the Prophet, i.e., 1. Expelling pagans from Arabian Peninsula 2. respecting foreign delegates One can see that these are not the things that if Muslim do, they will NEVER go astray after Prophet. The matter should be much more important that would Guarantee the salvation of Muslims, and it could be no less important than the subject of leadership. Moreover such claim contradicts the saying of Ibn Abbas (in the early mentioned traditions) who claimed that the quarrel of the companions prevented the prophet from stating his will. Here is the last tradition I would like to mention in this regard. ========= Sahih al-Bukhari Hadith: 5.716 Narrated Ibn Abbas: Thursday! And how tragic that Thursday was! The ailment of Allah's Apostle became worse (on Thursday) and he said "Bring me something so that I (order) to write for you something after which you will never go astray." The people (present there) quarreled in this matter, and it was not right to quarrel in front of prophet. They said, "What is wrong with him? (Do you think) he is talking no sense (delirious)?" Here is the original Arabic text of above Hadith (5.716) given by al- Bukhari: . || | . || | | || : w_,_o_7_|| o q_, |_o q w_,_o_7_|| o q_, : w |_,_c . _,| ||_o (_/ : ( /: / (_/ : ( /: (_/ . (_). (_| / | : /| . : @ | || : . | || | : ^ | o_)_| .__,_,_)| _, q_,_, | ||_o_9 4_e_7q 4_|_|| | q_w _, ]_,_w | ( . (_S / (_| . / (_| / /. . . | | | . |. : . | | | | . : | | |: / _e_,_,_, |_| q | q_c |_,_,_9 |]_,| o ]_e_, | q_|,_p_, . _| |_,|_,_) (_S . : / / / . . / (_) . | . | ^ | | || : . . |. : . || . _7_8 | 4_, |_w |_o | q_||_o_9 c |_,_, _,_,_|| ]_,_c /. / (_ / (_S. The above tradition is also in Sahih Muslim, Chapter of "Kitabul-Wasiyyah" in section "Babut-Tarkil-Wasiyyah", 1980 Edition, Arabic version, (Saudi Arabia), v3, pp 1257-58, Tradition (#1637/20). ========= More addresses for similar traditions: Sahih al-Bukhari, in the chapter named "The Book of Knowledge" (Kitabul-Ilm), also in the chapter named "The Book of Medicine" (Kitabut-Tib), also in the chapter named "Kitabul Itisam bil Kitab was-Sunnah". Musnad Ahmad Ibn Hanbal, v1,pp 232,239,324f,336,355. And much more... Also as indicated above (Sahih al-Bukhari Hadiths: 9.468 and 7.573), Umar said: "The Prophet is seriously ill, and you have the Quran, so Allah's Book is sufficient for us." Umar and those who supported him prevented prophet from writing (ordering to write) that statement, by accusing him of talking no sense. As I have mentioned in the discussion about "Quran and Ahlul-Bayt", prophet clearly indicated that we should follow both Quran AND Ahlul-Byte in order not to go astray. So Quran alone is not sufficient as opposed to what Umar said above. There is a bizarre commentary in the footnote of above traditions in Sahih Muslim (1980 Edition, Arabic version). It says: The above incident shows the high virtue of Umar, since he knew that people might not follow what prophet would write, and as a result, people would go to hell because of their disobedience of the order of prophet. So Umar prevented Prophet from writing, in order to save people from going to hell ! Also in the footnote of the same section of Sahih Muslim it is mentioned that Prophet possibly wanted to assign a Caliph on that Thursday, and the matter might have been the matter of successorship which caused such dispute. In fact, most of the people who where present there, understood the intention of prophet, the same as what Umar did. Because prophet had previously indicated the issue when he said several times that: "I shall leave for you two precious Symbols: The book of Allah, and my progeny, that is my family (Itrat & Ahlul-bayt). If you follow them, you will never go astray after me." (Sahih al-Tirmidhi; a close version is also given in Sahih Muslim), and also they were present in GHADIR KHUM where prophet said: "Whoever I am his master, Ali is his master." (see Sahih al-Tirmidhi; Sunan Ibn Maja; Musnad Ahmad Ibn Hanbal; al-Mustadrak, by al-Hakim; Khasa'is, by al-Nisa'i). So when prophet during his illness said that "Let me write something that you never go astray after me", those people who were present, including Umar, quickly understood that prophet wants to repeat what he had already mentioned, but this time in writing. A few Quranic verses should also be mentioned here. Allah said in Quran: "O you who believe! Do not raise your voices above the voice of prophet ... lest your deeds become null while you do not perceive." (Quran 49:2). Allah also said: "Nor does he (prophet) speak out of his desire. (What he says) is nothing but revelation that is revealed." (Quran 53:3-4). He, Exalted, also said: "Whatever apostle tells you accept it, and from whatever he forbids you, keep back." (Quran 59:7). He, Exalted He is, also said: But no by thy Lord! They can have no Faith until they make thee judge ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ in ALL disputes between them and find in their souls no resistance ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ against thy decisions but accept them with the fullest conviction. ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ (Quran 4:65) So when such a prophet, three days before his death, wished to write a document of his will to save the Muslims from going astray, he was accused of talking no sense (paranoid)! The reason that prophet did not repeat his request (if it is true) was that he already was discredited by his companions and was accused of talking no sense. So even if he would say something, those people would not believe in him and would say such instruction has been given while he was talking no sense (paranoid). So Umar made it easy, and by saying that prophet is talking nonsense, ended it up. There are few Sunni traditions which allege that prophet was confused to assign which person as his successor and finally failed to assign any body as his successor and left it to people to decide. Some even claim that prophet was willing to assign Abu Bakr, but he left it to people. If Umar have ever heard of such sayings (that prophet was willing to assign Abu Bakr as his successor), he would never stop prophet from stating his will, and would never accuse him of talking no sense. Rather he would let prophet tell his will and assign Abu Bakr as his successor. We all know, the main support in "Saqifah Bani Sa'idah" for the secret nomination of Abu Bakr for Caliphate, was Umar. So if Umar have not heard of such traditions (the tendency of Prophet to assign Abu Bakr), there is a great possibility that those traditions were fabricated later. Also it contradicts several authentic Sunni traditions regarding the assignment of Ali-Ibn-Abi-Talib as prophet's successor. As you know there are a huge number of fabricated traditions which was created by several pay- rolled scholars in support of some rulers, and mainly to justify what happened. Finally, I would like to bring to your attention the importance and seriousness of the tragedy: 1- Notice that any person utters his most important wishes when he wants to write the statement of his will at the end of his life. 2- Notice the importance of the person who wants to write the will, who is the last Prophet of God, the best mankind ever. No human in the world was more enthusiastic than him about his community. The person who Allah has ordered us in Quran to follow him unconditionally. 3- Notice that prophet said this statement would be the key element in the destiny of Muslims according to the above traditions. They will never go astray if they abide it. In such critical moment, people who claimed to be his sincere companions, stopped/insulted him. Those companions are responsible for misleading the Muslims throughout history and the generations to come. ============= Side Comments ============= Reading the article, a Sunni brother commented that: How could Umar prevent the manifestation of a Divine Commandment? If writing the will was the order of Allah to his Prophet, then how could be possible that Allah fails to manifest His own wish? This brother has confused two different issues. Umar was able to prevent the manifestation of divine commandment since he was a human and was gifted some free will. Yet, Umar or any other human can NEVER prevent what Allah foreordained (Taqdir) and what Allah wills (Mashiyyah). Please take a note of this: There is a difference between the commandment of Allah (which people can disobey) and the will of Allah (which people have no ability to go against). It was the commandment of Allah to write that statement, yet the Will of Allah was what happened. ========= Another brother mentioned that Prophet Muhammad never wrote a single commandment or teaching of his during his 23 years of ministry. Then how could he order people to bring pen and paper to write somthing for them? Yes, the messenger of Allah did not write in public, because he used to dictate writing. However, this does not mean that he did not know how to write. It is also true that the Prophet was "Ummi", but this does not necessarily mean he did not know how to read and write. It rather means that Prophet did not have any human teacher to teach him how to read and write since the time he was born to his mother ("Ummi" derived from "Umm" meaning mother). His only teacher was Allah. And this is why Quran is a true miracle from a person who did not have a teacher and he who did not go to school. I would say, clearing doubt about the Quran as God's revelation was the only reason that the Messenger of Allah was not ordered attempt to write in public or claim as such. Reading and writing not only in Arabic but also in all other languages, as well as the knowledge of language of all other creatures are not a lot to claim for the master of all messengers when we see in Quran that Prophet Sulayman and David knew the language of the animals. Again, all such knowledge could be released to the Prophet when he really needed, by the permission of Allah. But to the time it is not necessary, he would act as if he does not have such knowledge. It is like having access to the database rather than having all the knowledge within oneself. About the Tragedy of Thursday, however, what the Prophet (PBUH&HF) meant by "writing" was the common sense of "ordering to write", and people were aware of it and was not the first time they have heard of it. Based on the traditions no body even said at that time that how he wants to write. Moreover, even we suppose that Prophet wanted to write by himself and people did not know about his ability to write, they could have given him the benefit of doubt (!!) to see if he can do such miracle (!?) beside all the miracles he has had already shown. Were they suspicious to his miracles? This is the same Prophet that God said about him "laa yantqu anil Hawaa" (he does not talk of his own desires)? Never mind verses 33:36, 59:7, 4:80, 4:59, etc., and yet to justify a disobedience by some companions can we accuse him of rave? Did God know that there would be a time that His prophet could not stand to the above standard, and still going ahead and revealing such verses in his honor? ========= Another brother mentioned that if the Prophet inteneded to appoint Ali as the Imam, why did he not do so in the presence of the whole people and not in his house few days before his demise? The Prophet had already declared the appointment Imam Ali as Imam in many occasions from his first open preach in Mecca (see al-Tabari English, v6, pp 88-92; Ibn al-Athir, v2, p62; Ibn Asakir, v1, p85; al-Durr al-Manthoor, by al-Suyuti, v5, p97) to his last open sermon in Ghadir Khum (see Sahih Tirmidhi, v2, p298; Sunan Ibn Maja, v1, pp 12,43; Musnad Ahmad Ibn Hanbal; al-Mustadrak, by al-Hakim; Khasa'is, by al-Nisa'i). Note that it was not Prophet who appointed him on his own, but it was rather Allah who appointed him. What the messenger of Allah wanted to do in his last will was to write (or order to write) what he has already said. But, as quoted earlier, some people around him shamelessly reduced him to the level of insanity. What happened on that thursday is a proof by itself that the Prophet ALREADY assigned a successor, otherwise, there was no point of disobedience! ========= Another person mentioned the verse "Today I have perfected your religion and completed my bounty upon you, and I was satisfied that Islam be your religion (Quran 5:3)" which was revealed 2 months before the death of the Prophet shows that there was no new religious command is going to come thereafter. Otherwise, if that important statement the prophet was going to dictate to his followers would have been somthing which was forgotten, would make the verse untrue. Perhaps the above brother would be surprized to know that many Sunni commentators of Quran have confirmed that the above verse (5:3) was revealed in Ghadir Khum AFTER the Messenger of Allah said: "Whoever I am his leader, Ali is his leader. O' God, love those who love him, and be hostile to those who are hostile to him." (See the ariticled titled "Ghadir Khum" for extensive references). This means the perfection of the religion was due announcing the successor of the Prophet (PBUH&HF). In fact what prophet wanted to do on that Thursday (three days before his death) was just to repeat, to remind, and to emphasize the things that has been revealed before. He didn't want to add any thing new. No Muslim ever claimed that the position of prophethood has been taken from Muhammad sometime before his death. We do not have such case about other prophets either. Even let's suppose he was not prophet any more, or he wanted to say something new. Do you think you can find any man better or more enthusiastic than him about the destiny of his community?! Do you think his last wish was against the prosperity of his people?! How much should they have been rude that even they didn't let him talk!!! ------------------------------------------------------------------------ | | .. . | | | | The Prophet (PBUH&HF) said: _|_c |_, ,__,_, | |_| q_| q (_S : / / "Have you not beeen there O' Ali, the believers would not have . || . | been recognized after me." ]_e_, . q_,_o q_o_|| ,__9 _e_, o_| (_S . (_) / / / : ( ------------------------------------------------------------------------ ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| Conspiracy Against Imam Ali (AS) A Sunni brother mentioned that: It is quite difficult for us to digest the so-called "conspiracy theory." Despite many years of companionship, how could only few people out of all his companions hold on to Muhammad's instructions on the issue of Caliphate and the rest disobey him? I would certainly accept the argument of this brother if he can convince me why almost all the companions of Moses became worshipers of a golden calf after so many years of training?! According to Sahih al-Bukhari, the Messeenger of Allah has told Ali that the story of Moses and Aaron (Haroon) is similar to that of the story of him and Ali. The tradition is as follows: "Your position to me is like the position of Aaron to Moses, except that there shall be no Prophet after me" | : |. . . .. . | _w q_o . _o . q |_8 4_| _,_o_, _,_o __,_, | (_S / (_) (_) / / / . (_S . | | . | | || ]_e_, _,_, |_| 4_, | |_|| (_S . (_S. Sunni References: (1) Sahih al-Bukhari, Arabic-English version, Traditions 5.56 and 5.700 (2) Sahih Muslim, Arabic, section of virtues of Ali, v4, pp 1870-71 (3) Sunan Ibn Majah, p12 (4) Musnad Ahmad Ibn Hanbal, v1, p174 (5) al-Khas'is, by al-Nisa'i, pp 15-16 (6) Mushkil al-Athar, by al-Tahawi, v2, p309 Now, the position of Aaron (Haroon) to Moses is given by the verses of Quran, among which are the following three: (Moses said: "O' Allah) assign me a vizier from my family, (that is) my brother Aaron (Haroon) ...," (Allah) said: "We granted your requests, O' Moses." (Quran 20:29-36). Allah, Exalted, also said: "Surely We gave the book to Moses and assigned his brother Aaron as his vizier." (Quran 25:35). He, Exalted He is, also said: "... And Moses said unto his brother Aaron: Take my place in my comunity." (Quran 7:142). ^^^^^^^^^^^^^ : . . . | .| | .| | | | : _o q_o _9 _,_9_|_7| . q |_8 4_,_7|_| _w q_o | |_o q (_S / (_S (_S (_) / / : (_S / (_| / ^^^^^^^^^^^^ Notice that "Ukhlufni" and "Khalifa" (Caliph) are exactly from the same root. Now, to realized what was narrated in Sahih al-Bukhari, we need to replace the word "Moses" with "Muhammad" and "Aaron" with "Ali", and we are all set!! The sentence becomes "And Muhammad (PBUH&HF) said to his 'brother' Ali, take my place among my community." Of course, the tradition in Sahih al-Bukhari excluded the Prophethood for Imam Ali, and what remains for him is the leadership of the community. Putting the above 3 verses of Quran beside what has been narrated by al- Bukhari and Muslim, Ibn Majah and many others, we solves the mystery! Ali is the "brother" and his deputy/successor. By the above authentic tradition, the Prophet (PBUH&HF) meant that as Moses had left behind Aaron to look after his people when he went to Miqaat (meeting Allah), in the ^^^^^^^^^^^^^^^^^^^^^^^^^ same way he was leaving Ali behind to look after the affairs of Islam after he met Allah (i.e., his death). ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Confirming what the above tradition implies, we find in the many reports that Imam Ali (AS) received the title of the "brother" of Prophet when Prophet established the "brothering" among his followers (see Sahih al- Tirmidhi, v5, p363; Sirah Ibn Hisham, p504; Tahdhib al-Tahdhib, v4, p251). Interestingly enough, the Prophet in that occasion made Abu Bakr and Umar brother of each other (al-Tabaqat, by Ibn Sa'd, v3, part 1, p123). If Abu Bakr was really the closest to the Prophet, he would have chose him for himself instead of Imam Ali. In fact, if we look deeper to the situation of after death of Prophet Mohammad (PBUH), and the leaving of Moses to MIQAAT (appointment with Allah), we will see more analogy to what Prophet (PBUH) said to Ali (AS). Quran states that: Moses (AS) with the order of Allah, assigned Haroon (AS) as his successor (Caliph) and left his people to him, and left for MIQAAT (appointment with Allah) for a total of forty days. After leaving of Moses, most of his companions turned against Haroon, and were deceived by Sameri, and became worshipers of a golden calf. (See Quran 7:142, 20:90-97, 20:83- 88). The analogy that Prophet (PBUH) mentioned in the above tradition, seems to be a reality after his demise. Most of companions (except Abu Dhar, Miqdad, Salman al-Farsi, Ammar, and ...) became disloyal to Ali (AS) after the death of Prophet (PBUH), turned against him, and preferred some other people to him. The majority of people disobeyed Ali (AS), as their forefathers disobeyed Haroon (AS). They did not take lessons from Quran and the history, and thus the history repeated over and over again. The repetition of the history of the Children of Israel for Muslims is confirmed by Prophet (PBUH&HF): Sahih al-Bukhari Hadith: 9.422 Narrated Abu Sa'id al-Khudri: The Prophet said, "You will follow the ways of those nations who were before you, span by span and cubit by cubit (i.e., inch by inch) so much so that even if they entered a hole of a mastigure (lizard), you would follow them." We said, "O Allah's Apostle! (Do you mean) the Jews and the Christians?" He said, "Whom else?" This tradition is also narrated by Muslim in his Sahih , v8, p57. It is also narrated in Musnad Ahmad Ibn Hanbal, v3, pp 84, 94. Think for a while... Why would the Prophet (PBUH&HF) compare his companions to the Jews and the Christians, knowing full well that the Jews and the Christians have mutilated and perverted the religion of Allah (SWT)? Because Allah (SWT) had told him (PBUH&HF) that your companions will turn back, except the select few. Imam Ali (AS) was still a divinely-appointed Imam during the time of the first three rulers, and what these rulers could take from him was the rulership (which is one of the rights of Imam) and not the position of Imamat. As for Imam Ali pledging Abu Bakr, Umar and Uthman, he was compelled to that since he had no choice and he was compled to do so. We, however, never accuse the Imams of being cowards. What Imam Ali did was his duty which is similar to what Haroon did as his duty. Quran states that when Moses (PBUH) came back from MIQAAT he was very angry since Allah had informed him that his community went astray during his absence. Moses came and started questioning his brother Haroon, that why he did not take action to prevent this corruption. Quran states that Haroon (Aaron) replied: "(O' Moses) people did oppress me and they were about to kill me." (Quran 7:150). . . |: : | | / . . .: | : || | _,_, q_|_,_o_, | q > |_) q _, q_9_e,_p_,_w | o q_o_|| . | (_S / : / / (_S / ( / (_) The above verse gives another striking similarity between Ali and Haroon. Since Muslims all believe that Haroon was a true prophet of God, they do not allow themselves to call him coward. In fact Taqiyya (dissimulation) is mentioned in Quran in several verses. This requires another article by its own, to explain the importance of Taqiyya according to Quran and the numerous traditions of Prophet (PBUH&HF) reported in the authentic Sunni collections. Nevertheless Ali did his duty after the death of the Messenger of Allah, as Haroon (Aaron) did: "Before this, Aaron had already said to them: 'O my people! you are being tested in this, for verily your Lord is (Allah) Most Gracious; so follow me and obey my order.'" (Quran 20:90). Sahih al-Bukhari confirms that Imam Ali refused to give his allegiance to Abu Bakr for six months. He gave his allegiance to Abu Bakr only after the martyrdom of his wife Fatimah al-Zahra, Daughter of the Holy Prophet, six month after the departure of Prophet. (see Sahih al-Bukhari, Arabic-English version, Tradition 5.546). After the death of Prophet (PBUH&HF), for forty days, Ali (AS) was contacting the well-known people at night, reminding them the instructions of prophet about his right to Caliphate, asking them to join him to get the power. But non responded except Abu Dhar, Miqdad, and Salman al-Farsi and some more. The Prophet had already instructed Ali that if the number of his followers at that upheaval exceeds 40 men, he should take the action otherwise he should keep silent since the only remaining pious people would be killed without being able to help Islam. Ali (AS) was not afraid of being killed, and he kept silent only to keep the faded lawn of Islam alive. After he was sure that there would no success in his revolting, he kept silent. During his silence, he indeed started cooperating with the first 2 Caliphs as consultant and did his best to decrease the damage as much as possible. If he had not done so, Islam would have been destroyed completely. Imam Ali said: "I tolerated those periods as if there was a thorn in my eye and a sharp bone stuck in my throat." (Nahjul Balagha, the sayings of Imam Ali). Islam was very young at that time (only 23 years old!) and division among Muslims could have totally removed Islam from the surface of the earth. So he kept silent, as Haroon (Aaron) kept silent to prevent division: (Moses) said: "O' Aaron! what kept you back when you saw them going wrong?"... (Aaron said:) "...Truly I feared you would say 'You caused a division among the Children of Israel and you did not respect my word!'" (Quran 20:92-94). Abu Sufyan was one of those who wanted to destroy the young Islam by encouraging Ali to revolt when he was sure that Ali will have no success due to small number of his followers. But the revolt of Ali would at least cause the civil war and the destruction of Islam. al-Tabari reported: When people gathered to give their oath of allegiance to Abu Bakr, Abu Sufyan came while saying, "By God, I see a cloud of smoke which nothing but blood will clear. O family of Abd Manaf! Who is Abu Bakr that he should be the master of your affairs? Where are Ali and al- Abbas, the two oppressed ones?" He then said (to Ali): "O Abul Hasan! stretch your hand so that I give you the oath of allegiance."... Ali rebuked him, saying: "By God, you do not intend anything but (to stir up) Fitnah (dissension). For long you have desired evil for Islam. We do not need your advice." Sunni reference: History of al-Tabari, English version, v9, p199 As we quoted the tradition of al-Bukhari earlier, the Prophet confirmed that the history of the Children of Israel will be repeated for Muslims. In fact Quran has mentioned the stories of the Children of Israel to give us a way to understand the true history of Islam itself. There are many other striking similarities in this regard written in Quran. Please see the artcle of "The Twelve Imams (Part II)" for the Quranic verses in this regard. ============= Side Comments ============= A Sunni brother mentioned that Aaron (Haroon) died during the liftime of Moses, and as such, this is not a correct analogy to confirm the caliphate of Ali using the tradition of Sahih al-Bukhari in which the Prophet said: "Your position to me is like the position of Aaron (Haroon) to Moses but there is no prophet AFTER me." The claim that Aaron died during the life-time of Prophet Moses (if true) does not hurt this argument at all, if you very carefully read the following paragraphs: As Moses (AS) had left behind Aaron to look after his people when he went to Miqaat (meeting Allah), in the same way the Prophet (PBUH&HF) was ^^^^^^^^^^^^^^^^^^^^^^^^^ leaving Ali behind as his deputy to look after the affairs of Islam after he met Allah (i.e., his death). ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ This assertion becomes more evdient when we look at the last phrase of the tradition of al-Bukhari where the Messenger of Allah mentioned: "but there is no prophet AFTER me". Think about the word "AFTER" in the statement of the Prophet. Don't you think that the Prophet Muhammad is talking about AFTER his death? That position (leadership) which the Prophet entrusted to Ali was with Ali till his death. No body except the Prophet Muhammad can take this position back from him. Prophet Moses (AS) was away from his people for 40 days and he came back and met them along with Haroon (AS). Likewise, Prophet Muhammad is away from us (living in the heaven), but he will soon meet us and his companions as well as Imam Ali on the Day of Judgment. He will then question them the same way as Moses questioned his people, specially those who left his religion and worshipped the golden calf. Look at the following tradition from Sahih al-Bukhari to have some idea about the would-be conversation between Prophet Muhammad and some of his companions: Sahih al-Bukhari Hadith: 8.585 Narrated Abu Hazim from Sahl bin Sa'd: The Prophet said, "I am your predecessor (forerunner) at the Lake- Fount, and whoever will pass by there, he will drink from it and whoever will drink from it, he will never be thirsty. There will come to me some people whom I will recognize, and they will recognize me, but a barrier will be placed between me and them." Abu Hazim added: Nu'man bin Abi 'Aiyash, on hearing me, said. "Did you hear this from Sahl?" I said, "Yes." He said, " I bear witness that I heard Abu Said Al-Khudri saying the same, adding that the Prophet said: 'I will say: They are my companions. Then it will be said to me, 'You do not know ^^^^^^^^^^^^^^^^^^^^^^ ^^^^^^^^^^^^^^^ what they innovated (new things) in the religion after you left'. ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ I will say, 'Far removed, far removed (from mercy), those who changed ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ after me." Abu Huraira narrated that the Prophet said, "On the Day of Resurrection a group of companions will come to me, but will be ^^^^^^^^^^^^^^^^^^^^^ driven away from the Lake-Fount, and I will say, 'O Lord (those are) my companions!' It will be said, 'You have no knowledge ^^^^^^^^^^^^^^^^^^^^^^^^^^ as to what they innovated after you left; they turned apostate as renegades (reverted from the true Islam)."^^^^^^^^^^^^^^^^^^^^^^^ ========= Another person claimed: Not all of the people of Moses worshipped the calf and those who did not killed the ones who did by the order of God. Perhaps, this brother has been told another story. But Quran tells us that all the followers of Moses (except a few) were deceived by Sameri. The companions of Moses did not kill Sameri either. The were rather about to kill Aaron (AS) who tried to advise them on that affliction. If the number of those who preserved their faith was a lot, Aaron wouldn't have been in trouble. Here are some verses of Quran concerning the event: 7:148 And the community of Moses, after (he had left them), chose a calf (for worship), (made) out of their ornaments, of saffron hue, which gave a lowing sound. Saw they not that it spake not unto them nor guided them to any way? They chose it, and became wrong doers. ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ 7:150 And when Moses returned unto his people, angry and grieved, he said: Evil is that (course) which ye took after I had left you. Would ye hasten on the judgment of your Lord? And he cast down the tablets, and he seized his brother by the head, dragging him toward him. (Aaron) said: "Son of my mother! Lo! People did oppress me and they were about to kill me. Make not the enemies rejoice over my misfortune nor count thou me amongst the sinful people." 20:90 Before this, Aaron had already said to them: "O my people! you are being tested in this, for verily your Lord is (Allah) Most Gracious; so follow me and obey my order." ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ 20:91 They had said: "We will not abandon this cult but we will devote ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ ourselves to it until Moses returns to us." ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ So the last verse disproves the claim that the true followers killed the wrong doers before Moses (AS) come back. Yes, after Prophet Moses came back, he punished the influential individuals among those who led people astray. But he did not kill them: 20:97 (Moses) said (to Sameri): "Go! Your (punishment) in this life will be that you will say 'Touch me not'; and moreover (for a future penalty) thou hast a promise that will not fail: now look at thy god of whom thou hast become a devoted worshipper: we will certainly (melt) it in a blazing fire and scatter it broadcast in the sea!" ========= Another brother mentioned that if Ali wished could very well incite forcful rebelion since he is from a very strong tribe Bani Hashm, and both Abu Bakr and Umar from a week tribe Adiyy, and Taym. Then why did he keep silent and did not use force to restore his right after the election held in Saqifah? If Bani Hashim were strong with respect to other tribes, as the above brother claims, then Muslims wouldn't have had to migrate from Mecca to Medina. Also they wouldn't have been subject to economical sanctions in She'b Abi Talib. The exceptional brevity of Imam Ali (AS) in various wars and his killing of the most important warriors of Arabs, is well-known for even Sunnis. Imam Ali mentioned that he himself has killed 40,000 infidels by his sword (this figure includes those who were killed by him in the civil wars). Killing the lions of Arabs developed a very intensive and long-lasting hatred in the heart of the Arabs from different tribes. For this very reason, most Arabs due to their tribal ties, even after embracing Islam, were not friendly toward Imam Ali and other members of Ahlul-Bayt. This hatred gave its fruit on the issue of Caliphate, and later in the civil wars at the time of Imam Ali (AS) as well as the prosecution of Ahlul-Bayt and their partisans after his martyrdom which continued with utmost brutality for a number of centuries. The hatred of the house of Umayyah against Bani Hashim (the clan of Prophet and Ali) is well-known. The wars of Abu Sufyan and his son Muawiyah against Prophet and Ali respectively, also the horrible massacre of the grandson of prophet at Karbala by the grandson of Abu Sufyan, are only some of top items among the long list of such crimes. You might also want to refresh the memory that when Muawiyah took over the power, he instituted the Sunnah of cursing Imam Ali. Sunni history books and Sunni collections of traditions clearly state that Muawiyah commanded all the Imams of the mosques throughout the Muslim world to CURSE Imam Ali in every Friday prayer. (Sunni references are available upon request). Now, we turn to the events of Saqifah and the "election" of Abu Bakr: During the lifetime of the Prophet (PBUH&HF), the Mosque of Prophet was the center of all Islamic activities. It was there that the decision of war and peace were made, delegations were received, sermons were delivered and cases were decided. It is not surprising that when the news of the demise of the Prophet (PBUH&HF) spread, the Muslims assembled in that very Mosque. On the other hand, Saqifah of Bani Sa'idah was located three miles OUTSIDE Medina and was a secret location for the evil activities of some Arab tribes. (see Ghiyath al-Lughah, p228). Why then Sa'd Ibn Ubadah and his fans as well as Abu Bakr and Umar, left the Mosque secretly and without informing other prominent companions and went three miles outside Medina to discuss the issue of Caliphate? Why didn't they discuss the issue as important as this among the Muslims inside the mosque? Wasn't that they wanted to usurp the Caliphate without the knowledge of people? Why did Abu Bakr and Umar with Abu Ubaydah slip out the mosque secretly? Was it because Ali and Bani Hashim were present in the mosque and in the house of Prophet, and they did not want them to know the plot? Also, we should keep in mind that it was the custom of the Arabs that once a person was declared, even by a small group, to be the chief of the tribe, others hesitated to oppose him, and willy nilly followed suit. Due to their dislike of Imam Ali (AS) (which I discussed earlier), they did not respect his right, nor did they even informed him of this meeting. They SIMPLY neglected the last sermon of Prophet in Ghadir Khum where the Messenger of God declared him as his successor just two and a half months months before the incedent of Saqifah. ========= A Sunni brother mentioned that: If Imam Ali disaproved Uthman, then why did he risk the lives of his beloved sons, al-Hassan and al-Hussain, trying to protect the life of his adversary from the blood-thirsty rioters in Medina? According to the Shia sources such news are dubious. We do not have any strong evidence that Imam Ali sent his sons to support Uthman's House. In fact, al-Tabari who is one of the important Sunni Historians said that Imam Ali deserted Uthman since Uthman did insisted in keeping Marwan in his administration. Here is the related part from the History of al-Tabari, when the siege over Uthman was very severe: People informed Ali of the news. Then Ali came to Uthman and said: "Surely you have satisfied Marwan (again), but he is satisfied with you only if you deviate from your religion and reason, like a camel carrying a litter that is led around at will. By God, Marwan is devoid of sense in regard to his religion and his soul. I swear by God, I think he will bring you in and then not send you out again. After this visit, I will not come again to chide you. You have destroyed your own honor and you have been robbed of your authority." When Ali departed, Uthman's wife told him: "I have heard that Ali said to you that he will never return to you, and that you have obeyed Marwan (again), who leads you wherever he wishes." Uthman said: "What shall I do?" She responded: "You should fear God alone, who has no partner, and you should adhere to the practice of your two predecessors (Abu Bakr and Umar). For if you obey Marwan, he will kill you. Marwan enjoys no prestige among the people, and inspires neither awe nor love. People have only abandoned you due to Marwan's position (in your councils). Send to Ali, then, and trust in his honesty and uprightness. He is related to you and he is not a man whom people disobey." So Uthman sent to Ali, but he refused to come, saying: "I told him I would not return." Sunni reference: History of al-Tabari, English version, v15, pp 176-179 Even we suppose that Imam Ali protected Uthman in his last days, the protection was not because he loved Uthman to be on power. He did so (if true) since he knew that this is a conspiracy, and he knew that those companions who plotted to kill Uthman, would become the avenger of his blood tomorrow, as it happened (e.g., the companions like Talha, Zubair, Muawiyah, and ...) and it became a custom of assassination of Caliphs with self-judgments including the assassination of Ali (AS) himself. ========= Another reader mentioned that, if some companions conspired against Imam Ali and usureped his right of Caliphate, is it not a possibility that they conspired to alter the Quranic text? The compilers and transmitters of the Quran were fallible and sinners. As for protection of Quran, it is the will of Allah! Even if all the people of the world gather to change it they will fail. Muslims could recall the history that Allah willed to raise and preserve Moses in the house of His Enemy, Pharaoh. Also there was no reason for Umar or Abu Bakr to delete something from Quran, because the name of Imam Ali did not appear in Quran. (eventhough his name was in the divine commentary which was revealed with Quran but was not a part of text of Quran. It is no surprise that this divine commentary was suppressed). Nonetheless, Sunni documents agree that at least 300 verses of Quran directly revealed on the honor of Imam Ali. (reported by Ibn Asakir, al-Suyuti, Ibn Hajar, etc.) Beside that that, Ibn Abbas said: "There is no verse in Quran in which the term 'Believers', unless Ali is at the top of them and the chief of them and the more virtuous one among them. Surely Allah has admonished the companions of Muhammad (PBUH) in Quran, but He did not refer to Ali except with honor." Sunni references: - Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p654, tradition #1114 - al-Riyadh al-Nadhirah, by Muhibbuddin al-Tabari, v3, p229 - Tarikh al-Khulafaa, by al-Hafidh Jalaluddin al-Suyuti, p171 - Dhakha'ir al-Uqba, by Muhibbuddin al-Tabari, p89 - al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 9, section 3, p196 - Others such as Tabarani and Ibn Abi Hatam Also, not all were sinners. The Sunni traditionists and historians Imam Ali (AS) was the FIRST who compiled Quran. It took Imam Ali one week after the death of Prophet to Finnish his compilation. Imam Ali presented this Quran to the rulers of that time and they had a chance to review it and learn about the missing verses of their own collections and they did correct what they missed. (Please see the article of "The Quran Compiled by Imam Ali" for the references in this regard) As you see the one who corrected them was an infallible one, and thus we have all reasons to believe that the Quran that we have today is the very same as what was revealed to Prophet except that it is not in the correct sequence. But nothing is missing from it. ========= A brother mentioned that according to the verse: If two parties among the Believers fall into fighting make peace between them. If then one of them transgresses against the other, fight that which transgresses until it complies with the command of Allah; but if it complies then make peace between them with justice and be fair, for Allah loves those who are just. (Quran 49:9) Quran did not remove the characeristic of belief from either of the two warring factions. That two Muslims fight is not an indication that one of them is unbeliever. The above comment is correct. But the verse does not imply that any warring faction is necessarily Muslim even though they say so by their tong. There is no doubt that a believer can be killer of an innocent and also there is no doubt that such killer will go to Hell for ever as the foolowing verse testifies: "And Whoever kills a believer deliberately, his reward is Hell forever, and the Wrath of Allah is upon him, He cursed him and prepared a great punishment for him." (Quran 4:93) The above verse (4:93) does not exclude believers from that punishment. Whoever does so, is entitled to the same punishment be it believer or unbeliever. I also think you forgot to think about the latter portion of the verse you quoted which was: "If then one of them transgresses against the other, fight that which transgresses until it complies with the command of Allah." Talha and Zubair are entitled to this last portion. Because Imam Ali frequently asked them for reconciliation, but they killed his messenger when he was carrying Quran to them for a sign of asking for reconciliation. The story is written in the History of Tabari, v4, P312. So those companions are "Baaggee" -- transgressor according to the verse you quoted, and should have been fought as Imam Ali did, and they will be the companions of Hell forever. ========= A brother mentioned that according to Quran, Moses who was a Prophet of god was confused with the strange actions of al-Khidhr. But when at the end , Moses (AS) was told about the reasons behind those actions, he completely admired them. Moses (AS) was a Prophet, but still He could not see the complete picture related to these events; none of us are in the position of Moses (AS). None of us has a clear picture of what we are criticizing from the actions of the companions. I would like to remind that brother that he is discrediting you the most important investment which Allah gifted to everyone that is logic (Aql). If I came to know God, it was due the using this investment. If I found that Islam is the best religion, it is because I used my brain and concluded that the instructions given in Quran are sound instructions and the regulations of Islam are the best among all other alternatives. If one discredit this precious thing, he will lose every thing including his religion, and he will accept any irrational 'fatwa' as a religious command, he will accept some killers of innocents go to paradise without giving it a thought. Moses (AS) did not discredit this precious thing, and he asked Prophet Khidr for clarification, and he finally got the answers and was convinced shortly after the incidents. Now, can provide any rational justification for what some companions did after the demise of prophet? It it about 14 centuries passed and we could not come up any justification for their deads. So why should we still blindly follow their narrations and their sayings which are in clear contradiction with tha sayings of Ahlul-Bayt? Asking question is not sin. Remaining ignorant is a big loss though. Also comparing a sinless prophet with a sinfull companion is like comparing heavens with the earth. ========= A Wahhabi contributor claimed that the Shia do not follow the Sunnah of the prophet since it was transmitted by his companions. This Wahhabi fellow did not even give it a second thought that the Shia follow Imam Ali (AS) who was the BEST of the companions of the Prophet and their most knowledgeable one, the Strong Rope of Allah (3:103), and His Right Path (1:6). Neither his proximity of relationship with Prophet was preceded (42:23), nor his preceding in accepting the religion (56:10-11). We stick to the instructions of Ahlul-Bayt who are pure and infallible according to Quran and Hadith. Hence, we do not need to follow those of companions who opposed/fought Ahlul-Bayt. Thus the Shia, indeed, follow the Sunnah transmitted by a Prophet's companion, the best of them. However, Wahhabis follow the worst of them, that is Muawiyah, and take his Sunnah which has no similarity with the Sunnah of the Prophet (PBUH&HF). ========= A Wahhabi mentioned: It is part of our Sunni dogma to respect and love the all the companions of the Prophet. Our scholars remind us that vilification of the companions is Kufr. Interestingly enough that those companions who remained loyal to Ali received severe punishment from the government of the time, and were not respected at all. One example is Abu Dhar who was exiled to the worst climate location in the reign of Uthman because they could not stop him from telling the truth. They kept him there till he died (martyred). Abu Dhar was the one that prophet said in his virtue that "The Earth does not carry nor the Heavens cover a man more frank and truthful than Abu Dhar". Wasn't Abu Dhar a great companion of prophet? So why shouldn't they have respected him according to your judgment? It seems that even Uthman did not accept your type of judgment! nor Talha and Zubair when they were fighting against their legitimate Caliph Ali (AS). Are all of them Kafir by your judgment? When the Shia reflect on the mistakes of the companions, they do so in retrospect of history. It would be very interesting to look at some of the comments of both the Wahabi and the Sunni scholars in this retrospect. Ibn Taymiyyah, the Shaykhul Islam of the Wahabis, writes And merely abusing some one other than the Prophets does not necessarily make the abuser Kafir; because some of those who were in the time of the Prophet (i.e companions) used to abuse one another and none of them was declared kafir because of this (practice); and (also) because it is not Wajib to have faith particularly in any of the ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ companions; therefore abusing any of them does not detract ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ from the faith in Allah and His books and His messengers ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ and the Last day. ^^^^^^^^^^^^^^^^ Wahabi reference: As Sarimu l masul, Ibn Taymiyyah, page 579 Published in 1402/1982 by Alam al-Kutub The name of Mulla Ali Qari requires no introduction to the Sunnis, and he writes in his work of Sharah Fiqh al Akbar that To abuse Abu Bakr and Umar is NOT Kufr, as Abush Shakur ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ as Salimi has correctly proved in his book, at Tamhid. And it is becuase the basis of this claim (claim that reviling the Shaykhan is kufr) is not proven, nor its meaning is confirmed. It is so because certainly abusing a Muslim is fisq (sin) as is proved by a confirmed hadith, and therefore the Shaykhan (Abu Bakr and Umar) will be equal to the other (Muslims) in this rule; and also if we suppose that some one murdered the Shaykhan, and even the two sons in law (Ali and Usman), all of them together, even then according to Ahlussunnah wa al- ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Jamah, he will not go out of Islam (i.e will not become ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ kafir) ... Sunni ref: Mulla Ali Qari, Sharah al Fiqh al Akbar Matba Uthmaniyah, Istanbul, 1303 page 130 Matba Mujtabai, Delhi, 1348, page 86 Matba Aftab e Hind, India, No date, page 86 Interesting note: The above quote was taken from three (3) editions, printed in India and Turkey. Now a new edition has been printed by Darul Lutubil Ilmiyah, Beirut in 1404/1984, which claims to be the first edition, and from which four pages (including the above text) have been OMMITED. The deleted portion contains the declaration that ... those who believe that Allah has a body are definitely kafir according to the Ijma without any difference of opinions. Do I need to comment on Wahabi scholarship? ========= Another prson mentioned: Why is it that you want Sunnis accept a selected number of traditions from the Sunni sources which refutes the integrity of people like Abu Bakr, Umar Ibn al-Khattab? This point really irks me. I am sorry it irks you! It is not completely correct, however. We have nothing against the persons of Abu-Bakr, Umar and Ashia. We are looking at history in retrospect and evaluating their actions - which should not be considered a sin. Afterall, they were human beings who were capable of making mistakes. Why not learn from their mistakes - particularly if done in a sensetive way. We just mentioned some traditions from Sunni books, actions and sayings of the companions. If it sounds insulting it is not because the Shia put them in there. I tried to give supportive evidence to my argument, objectively, with no disrespect for the companions (khulafaa particularly). We feel that they made ijtihad in certain cases, that we don't agree with - we choose to follow the ijtihad and teachings of others such as Imam Ali and th Imams of his decendent - what is wrong with that? We also feel that there has been a lot that has been attributed to them in the form of Hadiths, that they have not necessarily said or agree with. This is due, in part, to the Umayads who hated Ahlul Bayt and wanted to make them look as less than who they were, either by elevating the status of the people you named and others, or by fabricating hadeeths in conflict. *************************************************************************** About Saqifah ^^^^^^^^^^^^^ In the following tradition in Sahih al-Bukhari: A)- Umar said that: One should not deceive oneself by saying that the pledge of allegiance given to Abu Bakr was given suddenly and it was successful. B)- Umar said that Ali and Zubair and whoever was with them, and Ansar disagreed with them : And no doubt after the death of the Prophet we were informed that the Ansar disagreed with us and gathered in the shed of Bani Sa'da. 'Ali and Zubair and whoever was with them, opposed us, while the emigrants gathered with Abu Bakr. ^^^^^^^^^^^ C)- Umar gave his hand to Abu bakr without counselling with muslims. He gave his hand FIRST, and then others gave their hands too. Then there was a hue and cry among the gathering and their voices rose so that I was afraid there might be great disagreement, so I said, 'O Abu Bakr! Hold your hand out.' He held his hand out and I pledged allegiance to him, and THEN all the emigrants gave the Pledge of allegiance and so did the Ansar afterwards. D)- There was news that Umar and his followers had killed Sa'd bin Ubada. (I am not saying that he did. What I am saying that this was a common news on those days. That is all.) One of the Ansar said, 'You have killed Sa'd bin Ubada.' I replied, 'Allah has killed Sa'd bin Ubada. E)- While Umar gave his hand to Abu bakr without consulting others, he ordered that such person should be killed: So if any person gives the Pledge of allegiance to somebody (to become a Caliph) WITHOUT consulting the other Muslims, then the one he has selected should NOT be granted allegiance, lest both of them should be killed." F)- While he did not wish to accept others' decision, he, himself, applied his own decision to others: there was no greater problem [compared to death of the prophet] than the allegiance pledged to Abu Bakr because we were afraid that if we left the people, they might give the Pledge of allegiance after us to one of their men, in which case we would have given them our consent for something against our real wish, or would have opposed them and ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ caused great trouble. Here is the tradition: Sahih al-Bukhari Hadith: 8.817 Narrated Ibn 'Abbas: I used to teach (the Qur'an to) some people of the Muhajirln (emigrants), among whom there was 'Abdur Rahman bin 'Auf. While I was in his house at Mina, and he was with 'Umar bin al-Khattab during 'Umar's last Hajj, Abdur-Rahman came to me and said, "Would that you had seen the man who came today to the Chief of the Believers ('Umar), saying, 'O Chief of the Believers! What do you think about so-and-so who says, 'If 'Umar should die, I will give the pledge of allegiance to such-and-such person, as by Allah, the pledge of allegiance to Abu Bakr was nothing but a prompt sudden action which got established afterwards.' 'Umar became angry and then said, 'Allah willing, I will stand before the people tonight and warn them against those people who want to deprive the others of their rights (the question of rulership)." ... In the meantime, 'Umar sat on the pulpit and when the callmakers for the prayer had finished their call, 'Umar stood up, and having glorified and praised Allah as He deserved, he said,... ... (O people!) I have been informed that a speaker amongst you says, 'By Allah, if 'Umar should die, I will give the pledge of allegiance to such-and-such person.' One should not deceive oneself by saying that the pledge of allegiance given to Abu Bakr was given suddenly and it was successful. No doubt, it was like that, but Allah saved (the people) from its evil, and there is none among you who has the qualities of Abu Bakr. Remember that whoever gives the pledge of allegiance to anybody among you without consulting the other Muslims, neither that person, nor the person to whom the pledge of allegiance was given, are to be supported, lest they both should be killed. And no doubt after the death of the Prophet we were informed that the ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Ansar disagreed with us and gathered in the shed of Bani Sa'da. 'Ali ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ and Zubair and whoever was with them, opposed us, while the emigrants ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ gathered with Abu Bakr. I said to Abu Bakr, 'Let's go to these Ansari brothers of ours.' So we set out seeking them, and when we approached them, two pious men of theirs met us and informed us of the final decision of the Ansar, and said, 'O group of Muhajirin (emigrants) ! Where are you going?' We replied, 'We are going to these Ansari brothers of ours.' They said to us, 'You shouldn't go near them. Carry out whatever we have already decided.' I said, 'By Allah, we will go to them.' And so we proceeded until we reached them at the shed of Bani Sa'da. Behold! There was a man sitting amongst them and wrapped in something. I asked, 'Who is that man?' They said, 'He is Sa'd bin 'Ubada.' I asked, 'What is wrong with him?' They said, 'He is sick.' After we sat for a while, the Ansar's speaker said, 'None has the right to be worshipped but Allah,' and praising Allah as He deserved, he added, 'To proceed, we are Allah's Ansar (helpers) and the majority of the Muslim army, while you, the emigrants, are a small group and some people among you came with the intention of preventing us from practicing this matter (of caliphate) and depriving us of it.' When the speaker had finished, I intended to speak as I had prepared a speech which I liked and which I wanted to deliver in the presence of Abu Bakr, and I used to avoid provoking him. So, when I wanted to speak, Abu Bakr said, 'Wait a while.' I disliked to make him angry. So Abu Bakr himself gave a speech, and he was wiser and more patient than I. By Allah, he never missed a sentence that I liked in my own prepared speech, but he said the like of it or better than it spontaneously. After a pause he said, 'O Ansar! You deserve all (the qualities that you have attributed to yourselves, but this question (of Caliphate) is only for the Quraish as they are the best of the Arabs as regards descent and home, and I am pleased to suggest that you choose either of these two men, so take the oath of allegiance to either of them as you wish. And then Abu Bakr held my hand and Abu Ubada bin Abdullah's hand who was sitting amongst us. I hated nothing of what he had said except that proposal, for by Allah, I would rather have my neck chopped off as expiator for a sin than become the ruler of a nation, one of whose members is Abu Bakr, unless at the time of my death my own-self suggests something I don't feel at present.' And then one of the Ansar said, 'I am the pillar on which the camel with a skin disease (eczema) rubs itself to satisfy the itching (i.e., I am a noble), and I am as a high class palm tree! O Quraish. There should be one ruler from us and one from you.' Then there was a hue and cry among the gathering and their voices rose so that I was afraid there might be great disagreement, so I said, 'O Abu Bakr! Hold your hand out.' He held his hand out and I pledged allegiance to him, and then all the emigrants gave the Pledge of allegiance and so did the Ansar afterwards. And so we became victorious over Sa'd bin Ubada (whom al-Ansar wanted to make a ruler). One of the Ansar said, 'You have killed Sa'd bin Ubada.' I replied, ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ 'Allah has killed Sa'd bin Ubada.' Umar added, "By Allah, apart from ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ the great tragedy that had happened to us (i.e. the death of the Prophet), there was no greater problem than the allegiance pledged to Abu Bakr because we were afraid that if we left the people, they might give the Pledge of allegiance after us to one of their men, in which case we would have given them our consent for something against our real wish, or would have opposed them and caused great trouble. So if any person gives the Pledge of allegiance to somebody (to become a Caliph) without consulting the other Muslims, then the one he has ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ selected should not be granted allegiance, lest both of them should be ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ killed." ^^^^^^ ************************************************************************** ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| More on Companions I shall discuss some issues about the companions in this article. For a followup to this discussion, please see "Then I Was Guided" by Dr. Muhammad al-Tijani al- Samawi; Published in 1989 by the Fajr Establishment in London, Great Britain. The Author has four books out now, may Allah (SWT) reward him generously for risking his life in the Arab World to speak the TRUTH about the Shi'i/Sunni problem, and why he became a Shia. The four books are: 1. Thooma Ihtadiyat -- Then I Was Guided (1989) 2. Ma'ah al-Sadiqin -- With the Truthful Ones (1989) 3. Fas'aloo Ahl al-Zikr -- Ask Those Who Possess the Message (1992) 4. al-Shia Hum Ahl al-Sunnah -- The Shia Are The (True) Followers of the Sunnah (Sunnah--here meaning the custom/way of the Prophet (PBUH&HF)) (I am NOT sure if this book has been published and released to the public yet -- It was still in the writing process when I first heard of it). Please note that the author, Dr. Muhammad al-Tijani al-Samawi, spent years of research before writing these books and becoming, himself, a Shia. He is also now a recognized and certified Shi'i Religious Scholar, with authority to give Fatwas (Religious Opinions), which is no easy task in the Shi'i schools of jurisprudence, philosophy, and the sciences. He received his Doctorate degree from the Sorbone University, the French University that is ranked among the best universities in the world. His thesis was a discussion of al-Imam Ali Ibn Abi Talib's (AS) most famous book "Nahjul Balagha" (The Way of Eloquence). This book is recognized by both the Sunnis and the Shia as a model Par Excellence in classical Arabic Eloquence, next only to the Quran itself in beauty and grandeur. The proof to that statement is that the Sunnis themselves have taken it upon themselves to explain the meanings of the text and to teach it in various Islamic universities. Among those Sunnis who wrote the commentary for this book is Ibn Abil Hadid. A mor recent commentary by the Sunnis is of Muhammad Abduh from al-Azhar University. The commentary of these scholars on the book of "Nahjul Balagha" can be found in many Mosques and libraries. =============================== Shedding the blood of Innocents =============================== al-Bukhari narrated that the Messenger of Allah (PBUH&HF) said the following to his companions in his last speech: Sahih al-Bukhari Hadiths: 5.688 and 7.458 Narrated Abu Bakra: The Prophet said: "... Surely, you will meet your Lord, and He will ask you about your deeds. Beware! Do not become infidels after me by ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ cutting the throats of one another. It is incumbent on those who are ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ present to convey this message (of mine) to those who are absent. May be that some of those to whom it will be conveyed will understand it better than those who have actually heard it." On the other hand, the documented history confirms that some companions (some of whom were also promised paradise according to some fabricated traditions) shed the blood of thousands of Muslims in various civil wars. Good examples of them are Talha and Zubair who were the first companions who waged war against Ali (AS) after people paid oath to him as their legitimate Caliph. They could not see him in power, and found him a great obstacle for their robberies. Thus shed the blood of 10 thousand Muslims in the battle of "Camel", in order to overthrow Ali from power. (see any Sunni history books for details). Their plot was finally failed and both Talha and Zubair were killed. Muawiyah and Amr Ibn al-Auss are another examples, who waged the war of Siffin against Ali (AS) killing other thousands of Muslims. Allah states: "And Whoever kills a believer deliberately, his reward is Hell forever, and the Wrath of Allah is upon him, He cursed him and prepared a great punishment for him." (Quran 4:93) As such, is there any reason we should respect ALL of the companions and follow ALL of them, even those among them whom Allah cursed by the above verse of Quran? Why should we love one whom Allah curses, and why should we follow one whom Allah has promised Hell forever? ========================== Collecting Gold and Silver ========================== al-Bukhari narrates the Prophet (PBUH&HF) said the following after the Battle of Uhud: Sahih al-Bukhari Hadith: 8.434 Narrated 'Uqba bin 'Amir: The Prophet went out and offered the funeral prayer for the martyrs of the (battle of) Uhud and then ascended the pulpit and said, "I am your predecessor and I am a witness against you. By Allah, I am now looking at my Tank-lake (Al-Kauthar) and I have been given the keys of the treasures of the earth (or the keys of the earth). By Allah! I am not afraid that you become polytheist after me, but I am afraid that you will start competing (for the luxuries of this world). The tradition clearly indicates that after his (PBUH&HF) death, some of the companions will abandon the religion, and compete against one another for the wealth of this temporary existence. And they indeed competed until the swords were drawn and the wars were waged, thereby fulfilling the prophecy. Some of the famous companions were eager to collect gold and silver. Great Sunni Historians like Mas'udi and Tabari and others stated that the wealth of Zubair on its own came out to 50,000 Dinars and 1000 horses with 1000 slaves and many holdings in Basrah, Kufah, Egypt, and many other places. This massive wealth was accumulated while many Muslims starved to death. (See Muruj al-Dahab by al-Masudi, v2, p341) The agricultural products from Iraq alone brought for Talha 1000 Dinars EVERY DAY!, and perhaps more than that. (Muruj al-Dahab by al-Masudi, the same page) Abdul Rahman Ibn Awf had 100 horses, 1000 camels, and 10,000 sheep. After his death, the quarter of his wealth which was divided among his wives came out to 84,000 Dinars. (Muruj al-Dahab by al-Masudi, the same page) Uthman Ibn Affan left on the day of his death 150,000 Dinars, apart from an enormous wealth of land, cattle and villages. (Muruj al-Dahab by al-Masudi, the same page) Zayd Ibn Thabit left an amount of gold and silver that HAD TO BE BROKEN BY HAMMERS! apart from money and agricultural holdings which came to 100,000 Dinars. (Muruj al-Dahab by al-Masudi, the same page) These were just few examples to show that some of the companions were more interested in the present life. Comparing the poverty of people at that time, one get suspicious to how they got so much money from nothing while the rest of people were in poverty. This gives a good idea of why they waged war against Ali (AS) to overthrow him from power. They found him a big obstacle for their misconducts of treasury and territories. The question now is this: If these so-called pious companions were so busy collecting money and competing among one another in worldly gain, while many Muslims died from poverty, where then was that so-called piety and sense of sacrifice that the Sunnis attribute to them (the companions)? This is a sign for those who reflect! ================================ The Companions Among One Another ================================ In the previous articles we have seen how Allah (SWT) describes the companions in the Quran; how the Prophet (PBUH&HF), before his (PBUH&HF) death, foretells their behavior after his death; and now we will take a look at what the companions thought of one another's actions and their remarks concerning their own behavior. It is narrated in Sahih al-Bukhari, v1, p122, under the chapter of "al-Eidiyan -- The Two Eids (Muslim Festivals)" that the Prophet (PBUH&HF) used to pray first, and then deliver the sermon (khutba). That custom (sunnah) remained as such until Marwan, the Ruler (Amir) of Medina during Muawiyah's reign, started to deliver the sermon (khutba) before the prayer. It should be noted that the Sunnis do exactly the same thing to this day. This was NOT the sunnah (way or custom) of the Prophet (PBUH&HF). Keep in mind that the Sunnis maintain that the actions of the companions are enough to alter the custom of the Prophet (PBUH&HF)!!! The question to the Sunnis is: If the companions' actions were enough to alter the Prophet's (PBUH&HF) custom, why then do we need the Prophet's (PBUH&HF) custom in the first place? Let's just follow any innovations the companions may come up with! You might wonder why the companions made the sermon before the prayer? Dr. al-Samawi states that many people would not stay for the sermon after they prayed. As such, the prayer and sermon times were switched. Superficially, this is true, but this is not the real reason, he continues. During the days of Muawiyah, it was ordered, as I mentioned in other posts, that whenever the name of al-Imam Ali Ibn Abi Talib (AS) was mentioned, he (AS) should be cursed! Many of the believers at that time loved Ali (AS) and would not tolerate such an action; as a result, they were killed one after the other, until all the believers had to listen to the curses and maintain their silence at the threat of the sword. One way to escape the listening to the repeated cursing was to escape the sermon. Muawiyah and his men didn't like that, so the sermon was switched to precede the prayer in an effort to force the people to stay through the whole sermon and listen to the cursing! Allahu Akbar (Allah is Great)! By Allah (SWT), do you still not see the conspiracy against the Prophet's (PBUH&HF) family? Is this how al-Imam Ali (AS) is to be treated? The Prophet (PBUH&HF) had said: "To love Ali (AS) is a sign of Faith, and to hate him (AS) is a sign of hypocrisy!!!" This tradition is narrated in Sahih Muslim, v1, p61. Check for yourself. In Sahih al-Bukhari, v2, p76; and Sahih al-Tirmidhi, v5, p300 narrate that the Prophet (PBUH&HF) said to Ali (AS): "You are a part of me, and I a part of you." Also, Sahih al-Tirmidhi, v5, p201 narrates that the Prophet (PBUH&HF) said: "I am the city of knowledge, and Ali is it's door." Keep in mind that you can only enter a city through its door; meaning that any knowledge from the Prophet (PBUH&HF), since he (PBUH&HF) is the City of Knowledge, can only be accessed through the door, his (PBUH&HF) son-in-law Ali (AS). What's more, Musnad al-Imam Ibn Hanbal, v5, p25, narrates that the Prophet (PBUH&HF) said: "Ali is the master of every believer after me." If ANY head of state, whether today or in times immemorial, ALWAYS has a trusted vicegerent to take his place and manage his affairs in his absence, would you then believe that the Prophet (PBUH&HF), who was sent as the FINAL Messenger from He (SWT) Who created the universe, didn't also have a vicegerent to manage his (PBUH&HF) affairs after his (PBUH&HF) death? A vicegerent that Allah (SWT) also trusts and loves? Would you believe that Allah (SWT) would leave the affairs of the "...Best of Nations sent forth to mankind...[3:110]" to random selection and ruling? No, by Allah (SWT), a vicegerent was INDEED chosen by Allah (SWT) and His (SWT) Messenger (PBUH&HF), and that vicegerent was al-Imam Ali Ibn Abi Talib (AS). Again, Sahih Tirmidhi, v2, p298, narrates that the Prophet (PBUH&HF) said: "Whoever I was his Master, then Ali is his Master! O Allah, support those who support him, and alienate those that alienate him!!!" That is Ali (AS), the fearless warrior, and the defeater of the champions of Quraish. May the Blessings and Peace of Allah (SWT) be extended to the Prophet (PBUH&HF) and his (PBUH&HF) Family, Amen. Now, ask yourself: If this is how the Prophet (PBUH&HF) praised Ali (AS), then who are the companions, especially Muawiyah, to curse him (AS)? Did you know that the Prophet (PBUH&HF) said, as narrated in Musnad Ahmad Ibn Hanbal, v6, p33: "Whoever curses (or verbally abuses) Ali, then he has cursed me, and whoever has cursed me, then he has cursed Allah (SWT), and whoever has cursed Allah (SWT), then Allah (SWT) will throw him into the hellfire." That means that by cursing Ali (AS), the companions were cursing the Prophet (PBUH&HF), and by cursing the Prophet (PBUH&HF), they were cursing Allah (SWT), and by cursing Allah (SWT), they shall enter the hellfire! By Allah (SWT), they will be asked to account for what they've said! That is a promise by Allah (SWT), which He (SWT) shall not break! Dr. al-Tijani asserts that during his search for the truth, he tried wholeheartedly to identify these heinous charges with the hypocrites and the malevolent companions ONLY; but he soon discovered that there is NO way of excluding the SO-CALLED righteous companions, in the sight of the Sunnis, from these charges. For we see that the first companion to threaten the burning down of al-Imam Ali's (AS) house is none other than `Umar Ibn al-Khatab himself -- the man that the Sunnis claim is of such faith and courage that he terrifies Satan himself! And the first to wage war against al-Imam Ali (AS) were Talha, al-Zubayr, and none other than `Aisha herself, the wife of the Prophet (PBUH&HF) that is the most beloved woman in the sight of the Sunnis. Note that `Aisha is also the daughter of Abu Bakr! Others aggressors include, but are NOT limited to, Amr Ibn al-Aas, Muawiyah, and many others that oppressed the family of the Prophet (PBUH&HF). Are these not righteous companions in the sight of the Sunnis? Do we need to say more? As Dr. al-Samawi states: "If we wanted to provide all the occurrences (sayings) of the Prophet's (PBUH&HF) praise of Ali (AS), we can easily fill an entire book!" The companions also changed the prayer rules, and the first to do so was `Uthman Ibn `Afan, the third caliph. Sahih Bukhari narrates in v2, page 154, that the Prophet (PBUH&HF) always prayed two (instead of four) rak'at during travel, as is mandated by Allah (SWT) in the Quran. Abu Bakr and `Umar did the same, then came `Uthman and prayed four rak'at during travel instead of two! This tradition is also narrated in Sahih Muslim, v1, p260. Who is `Uthman to violate the orders of Allah (SWT) and His (SWT) Prophet (PBUH&HF) with regards to the Salat (Prayer)? Question and reflect, and may Allah (SWT) guide us all. Let's see what `Umar did: Sahih al-Bukhari narrates in v1, p54: "Shaqiq Ibn Salamah said: I was with Abdullah and Abu Musa, so Abu Musa told Abdullah: What should a man do if he was in a state of Janabah (the biological state of sperm ejaculation after a dream or when a man has sexual intercourse with his wife) and had no water to clean?" Abdullah said: "He shall not pray until he finds water." So Abu Musa said: "But didn't you hear the Prophet (PBUH&HF) tell `Amar Ibn Yasir (RA) that all he had to do was Tayamum?" Abdullah replied: "Didn't you know that `Umar (Ibn al-Khatab) didn't approve of that?" So Abu Musa answered: But Allah (SWT) said in the Quran: "...Or ye have been in contact with women, and ye find no water, then take for yourselves clean sand (or earth), and rub therewith your faces and hands...[Quran 4:43]" So Abdullah didn't know what to say, except: "If we allow them that (meaning the Tayamum), then they will use it at the slightest instance like when the water is too cold (to make ablutions or bathe)." Abu Musa told Shaqiq: "Is that why Abdullah disapproved of the matter?" Shaqiq said: "Yes." NOTE: Tayamum is the pounding of the hands on sand, mud, or rock, and then wiping the face and the hands; this is considered a full ablution (Wudu') in the absence of water. Note that there are more details to the process Tayamum which are not covered here. As one can see, `Umar violated the Quran, Allah's (SWT) DIRECT orders, and the Prophet's (PBUH&HF) custom by his disapproval of the Tayamum! By Allah (SWT), who is `Umar to disapprove of what Allah (SWT) has commanded? This is a sign for those who reflect! The companions themselves have admitted that they changed the sunnah (custom of the Prophet (PBUH&HF)) many times: Sahih al-Bukhari narrates in v3, p32, under the category of "The Battle of Hudaiybiyah" that: `Ala Ibn al- Masib said: "I met al-Bara Ibn `Azib, so I said may you be happy all the time, for you were the companion of the Prophet (PBUH&HF) and you have made a pact (bay'ah) with him (PBUH&HF) under the tree." So al-Bara said: "O son of my brother, you know not of what we have changed after his (PBUH&HF) death!!!" This is a direct confession by a very close companion that they have changed the religion of Allah (SWT) and violated His (SWT) orders. Again, who are the companions to change the religion of Allah (SWT)? This is the same reason that the Islamic Ummah (Nation) is still living in deplorable conditions where the most basic of human rights is not even granted. This is a sign for those who reflect. It is also narrated in Sahih al-Bukhari, v2, p201, after a long tradition that: `Umar, when he was stabbed and Ibn `Abbas was offering some form of consolation, said: ".......By Allah (SWT), if I had enough gold to fill the entire earth, I would offer it to ransom myself from Allah's (SWT) punishment before I see Him (SWT)." If `Umar was such a faithful companion, why would he wish to ransom himself from Allah (SWT)? Could it be because he committed many injustices and he will on the Day of Judgment be held accountable for them? Question for yourself. Abu Bakr was no different: It is narrated in "The History of al-Tabari (Tarikh al-Tabari),", p41 that: Abu Bakr said when he saw a bird on a tree: "How happy are you O bird! You eat of the fruit and you lay on the tree, and there is no punishment or reward for you! I wish I was a tree on the side of the road, so that a camel might eat me and excrete me, and I was never a born human!!!" Would you believe, by Allah (SWT), that if a man was of such spiritual purity, as the Sunnis claim Abu Bakr to be, he would wish that he was never born, let alone be a human? Indeed, Abu Bakr realized that his time has come and all his actions will be scrolled before him in an open book, and that is when his loss will be manifested; thus, he wished he was never born a human! Allah (SWT) says in His (SWT) Holy Quran: "Behold! Verily on the friends of Allah there is no fear, nor shall they grieve; those who believe and (constantly) guard against evil;-- for them are Glad Tidings, in the life of the Present and in the Hereafter: No change can there be in the Words of Allah. This is indeed the supreme Triumph. [10:62-64]" Also, Allah (SWT) says: "In the case of those who say, "Our Lord Is Allah," and further, stand straight and steadfast, the angels descend on them (from time to time): "Fear ye not!" (they suggest), "Nor grieve! But receive the Glad Tidings of the Garden (of Bliss), the which ye were promised! We are your protectors in this life and in the Hereafter: Therein shall ye have all that you shall desire; therein shall ye have all that ye ask for! -- A hospitable gift from One Oft-Forgiving, Most Merciful! [41:30-32]" The question is that if these Glad Tidings from Allah (SWT) are for ALL of the believers of mankind, and that they should have "...no fear, nor shall they grieve...," why then were Abu Bakr and `Umar fearful? It should be that they, if they were true believers, should be the least fearful of us, for they were the companions of the Seal of Prophethood (PBUH&HF) himself! But Allah (SWT) is the Most Truthful when He (SWT) says: "Every soul that hath sinned, if it possessed all that is on earth, would fain give it in ransom: They would declare (their) repentance when they see the Chastisement: But the judgment between them will be with justice, and no wrong will be done unto them. [10:54]" Again, Allah (SWT) says: "Even if the wrong-doers had all that there is on earth, and as much more, (in vain) would they offer it for ransom from the pain of the Chastisement on the Day Of Judgment: but something will confront them from Allah, which they could have never counted upon! For the evils of their deeds will confront them and they will be (completely) encircled by that which they used to mock at! [39:47-48]" These are the so-called companions that the Sunnis strike as an example of spiritual purity and guidance!!! By Allah (SWT), they shall answer for their deception of the Muslims all these years, and their concealment of the truth. Again, you might wonder, if the companions were of such high honor and spiritual elevation, why did they kill `Uthman Ibn `Afan, the third Caliph that destroyed Islam? Keep in mind that `Aisha, the wife of the Prophet (PBUH&HF), herself called for the death of `Uthman -- check The History of al- Tabari (Tarikh al-Tabari), v4, p407. Also check The History of Ibn Atheer (Tarikh Ibn Atheer), v3, p206. Did you know also that the Muslims during the reign of `Uthman were so infuriated by him, that when he died, he was NOT buried in the same area as the other companions? Nor was he washed or Islamically prepared for burial! If this is a rightly guided caliph, I seriously question what is a MISGUIDED Caliph then? Then we hear of `Aisha, the wife of the Prophet (PBUH&HF), who, along with the other wives, was ordered by Allah (SWT) to: "...stay quietly in your houses, and make not a dazzling display, like that of the former times of Ignorance; and establish regular prayer, and give Zakat and obey Allah and His Messenger ...[33:33]" Why, then, if `Aisha was ordered to stay in her home after the death of the Prophet (PBUH&HF), did she go out and ride a camel and wage war against al- Imam Ali Ibn Abi Talib (AS), whom she NEVER liked? (This is known as `The Battle of the Camel') This is a sign for those who reflect. ========================================== Side Comments: Responses to Sunni Brothers ========================================== Some Sunni brothers, in response to my article when it was first posted, have forwarded two contentions: FIRST, they have defended the motives of Abu Bakr and `Umar in the traditions I quoted above, such the saying of Umar that: ".......By Allah (SWT), if I had enough gold to fill the entire earth, I would offer it to ransom myself from Allah's (SWT) punishment before I see Him (SWT)." Or the saying of Abu Bakr that: "How happy are you O bird! You eat of the fruit and you lay on the tree, and there is no punishment or reward for you! I wish I was a tree on the side of the road, so that a camel might eat me and excrete me, and I was never a born human!!!" The Sunni brothers contended that it is the spiritual purity of a believer to wish that he was never born, as Abu Bakr did; or that small sins in the eyes of a true believer warrant that he wishes to ransom himself with the treasures of the Earth from the flames of the hellfire, as `Umar did, to prove his sincerity and faith. The Sunni brothers also asserted that the Prophet (PBUH&HF) asked forgiveness for himself (PBUH&HF). The SECOND objection was that the verses I quoted from the Book of Allah (SWT) are NOT addressing Abu Bakr and `Umar, and that those companions addressed are NOT to be equated with the ranks of Abu Bakr and `Umar. My response to their FIRST contention was as follows: As for the Prophet (PBUH&HF) asking forgiveness for himself, then that doesn't mean that he wishes that he (PBUH&HF) was never born; and that doesn't invalidate his (PBUH&HF) infallibility. His (PBUH&HF) asking for forgiveness is a sign of piety and an admittance of infirmity (weakness) before Allah (SWT). It is not that he (PBUH&HF) has committed a grievous sin, and is now asking for forgiveness; for if the Prophet (PBUH&HF) was a sinner, who in the community will punish him (PBUH&HF)? Or who is qualified to punish him (PBUH&HF)? -- for they are all sinners, and a sinner cannot punish a sinner. Or if he (PBUH&HF) was a sinner, what kind of idiot would follow him (PBUH&HF), and believe him (PBUH&HF) to be a GUIDED Messenger (PBUH&HF) sent by He (SWT) Who created the Universe? Furthermore, if he (PBUH&HF) was a sinner, that would mean that Allah (SWT), by sending a sinful Messenger, approves of sin! (May Allah (SWT) Forbid Such A Ludicrous Contention!) And we know that Allah's (SWT) JUSTICE and His (SWT) abhorrence of sin and evil are among the First and Foremost articles in our faith. As such, Allah (SWT) will NOT send a sinful Messenger. Purified be ALL the Prophets and Messengers of Allah (SWT) from such claims that scratch their character by claiming that they are sinners. Or have we become like the Jews and the Christians, where the Bible states that the Prophet Lot (AS) was drunk and lay naked before his (AS) children!? This is a sign for those who reflect!!! As for Abu Bakr and `Umar, I render the following: To ask forgiveness is one thing, and to wish that you were never born, or to wish to ransom yourself with all the gold of the earth, is another matter altogether. Indeed, to wish that you were never born is an insult to Allah (SWT), because you are claiming that Allah's (SWT) Justice and Mercy are not enough for you. It is also an insult because there is an underlying implication that your entry into hell is not really your fault; such an insinuation means that your entry into hell is an act of injustice by Allah (SWT)! (May Allah (SWT) Forbid Such A Ludicrous Contention!) If one truly believes, he realizes that not the LEAST INJUSTICE will be done to him; and he will NOT enter hell unless he TRULY DESERVES it. Such is the Justice of Allah (SWT). Not like people who wish they were never born to hide their OWN guilt and sins. A true believer submits to Allah (SWT) in totality, and admits that he is weak and sinful; then he asks for forgiveness. He doesn't insult Allah (SWT) by wishing that he was never born. Indeed, the concept of sin and repentance has always baffled me, until Allah (SWT) guided me. Listen to what the Shia say about repentance (tawbah): "al-Tawbah (Repentance) is the mechanism by which Allah (SWT) regulates evil in society. By giving each person a chance to repent, the sinner is assured that he is NOT COMPELLED to keep on sinning. That regulatory mechanism ensures that the feelings of guilt that usually accompany acts of sin, are not turned into feelings of desperation and uselessness, thereby leading to more sin and the destruction of society. It (tawbah -- repentance) is a great mercy from Allah (SWT) indicating His (SWT) infinite wisdom." I add, that sin itself is part of your own creation. Not that Allah (SWT) has forced you to sin, and then punishes you for it; but, rather, Allah (SWT) has made you an erring human being, then He (SWT) tests you to see whether you will admit your error (sin), or claim that you didn't commit any sin and it wasn't your fault, thereby fostering a level of arrogance detested by Allah (SWT). Indeed, to sin and admit your guilt SINCERELY with the true belief that it was all your fault (when it really is), and then ask for forgiveness from Allah (SWT) is much more favorable than insulting Allah (SWT) by wishing that you were never born. I would also add that erring is part and parcel of the learning process, which is an innate feature of our composition and existence. If we don't make mistakes, we will never learn, and if we never learn, we will never evolve and grow. It is the arrogance that has polluted the minds of many individuals that has precluded our growth -- for we err and sin, yet we refuse to acknowledge our fault therein! Enough is what al-Imam Zayn al-'Aabidin (AS), the son of al- Imam al-Husain (AS), said in his (AS) supplication (dua'): "O Allah, for even if I enter the hellfire, I will tell the people there of my love of Thee!!!" What does this eloquent, beautiful, and striking statement mean? It is by Allah (SWT), one of the most beautiful and touching prayers I have ever heard! Here's what it means before you jump to conclusions on your own: al-Imam Zayn al-'Aabidin (AS) is saying: "O Allah, my belief in You is such that I don't doubt Your Justice; for even if You throw me into hell, it is because I deserve that and it is due to what I have done in this earthly existence. Nonetheless, even if I enter the hellfire, I will tell the people there of my love to (and faith in) Thee, such that You haven't done ANY injustice to me, and I love You for Your Justice, Mercy, and Greatness." That is what a true believer says, EVEN if he's entering the hellfire!!! He doesn't wish he wasn't born! My response to their SECOND contention is as follows: (The second contention, in case you forgot, was that the verses I quoted from the Book of Allah (SWT) are NOT addressing Abu Bakr and `Umar, and that those companions addressed are NOT to be equated with the ranks of Abu Bakr and `Umar.) ASSUMING that these verses are NOT addressing Abu Bakr and `Umar (and Allah (SWT) knows best who He (SWT) is addressing), they (the verses), nonetheless, illustrate an important point: NOT ALL the companions are considered equal in the sight of Allah (SWT). As such, my question is: why do the Sunnis claim that ALL the companions were righteous? Why, when Allah (SWT), Himself, has acknowledged that CERTAIN companions are NOT righteous, do the Sunnis stubbornly object to the Shia's view of the companions? It is indeed ironic that Allah (SWT), our CREATOR Who (SWT) knows us BEST, makes a statement about His (SWT) Own creatures, yet the Sunnis refuse to abide by that (statement), and claim they know better! At the expense of repetition, I reiterate my previous statement: If Allah (SWT) has made a CLEAR distinction among the companions, why do the Sunnis refuse to acknowledge that? Furthermore, my Sunni brothers, by suggesting (themselves) that these verses address companions other than Abu Bakr and `Umar, have advocated and strengthened the Shia's claim: NOT ALL the companions were righteous; and, as such, there is a favoritism extended by Allah (SWT) to some companions, but NOT to others. Similarly, as Allah (SWT) favors CERTAIN companions, so do the Shia take the same stance. Is it not closer to reason that we make distinctions among the companions? Didn't the disciples of Jesus (AS) betray him (AS)? Didn't the Jews betray Musa (AS)? And so on... Are the companions of the Prophet Muhammad (PBUH&HF) any different? Are they not humans who may err and sin? Do you not see a pattern of differentiation among all of Allah's (SWT) creation? Are all believers, whether today or in times past, of equal stature? Do we not observe that some believers are sincere and others not? Why then do the Sunnis refuse to accept this truism? Even if the Shia EXCLUDED Abu Bakr and `Umar from their direct attack, the Sunnis will STILL REFUSE to acknowledge that some of the Prophet's (PBUH&HF) companions were non- righteous, malicious individuals. By Allah (SWT)! Didn't Allah (SWT) devote a WHOLE Surah (Chapter) in His (SWT) Book about the hypocrites? And doesn't Allah (SWT) say: "They are in varying grades in the sight of Allah, and Allah sees well all that they do. [3:163]" Another remark, which my Sunni brothers overlooked in defense of their arguments, might be that the individuals addressed in the aforementioned verses or the Hypocrites Chapter are NOT considered companions in the sight of the Sunnis. If my Sunni brothers should ever forward such a remark, my response would be: The definition of the word "companions," according to the Sunnis, is: ANY person who has seen the Prophet (PBUH&HF) is considered a companion. The generation that appeared AFTER the Prophet's (PBUH&HF) death are called "Tabi-'uoon -- The Followers." As such, the above contention fails again. Now, if my Sunni brothers suggest that the word "companions" ONLY addresses those sincere believers that were close to the Prophet (PBUH&HF) and memorized the Quran and the hadiths, and kept constant prayer, then they have said EXACTLY what the Shia have been always trying to say: NOT ALL THE COMPANIONS WERE RIGHTEOUS. Nonetheless, EVEN under this assertion, the Shia will refuse to admit Abu Bakr and `Umar, among others, to be included among the ranks of the righteous; not after what they have done to the family of the Prophet (PBUH&HF). Suffice it to conclude with what al-Zamakhshari, the great Sunni scholar and poet, said: Doubt and conflict have abounded, each claims he is on the right path I have chosen to hold tight to (the belief that) "There Is No Deity, But Allah" and my love for Ahmad (Muhammad) and Ali A dog won a great reward by loving the People of the Cave (Ahl al-Kahf), how, then, can I lose anything by loving the family of the Prophet (PBUH&HF)!? In conclusion, I appeal to your sense of truth and honesty to objectively study the arguments presented by the Shia. After all we say, do you still believe that we are Kuffar? Are we asking you to blindly accept our arguments, or are we supporting our belief with unimpeachable proofs? Are we not using your OWN books as evidence? Question and ask for the truth. May Allah (SWT) forgive us our sins, and guide us to that which pleases Him (SWT). ************************************************************************* The Enemies of Islam as Depicted in Nahjul Balagha ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ [ Here is a general description of the enemies of Islam, as well as its true followers, and what happenned to them.] "The sway of tyrants was long, so that their tyranny and oppression could be fully exposed and their infamy and disgrace could be disclosed. They deserved the revolution which overtook them. They were destroyed and annihilated, and the people were rescued from calamities and destruction, were relieved of war, and bloodshed, which were brought about by the tyrants. "The pious people, who bravely passed through those days, patiently bore the suffering and gave their lives for the cause of justice and Islam. They humbled themselves, before God, they never for a moment magnified their patience and bravery and never imagined that they were obliging God and His religion. Then God ordained that the times of trials and tribulations should come to an end. They were given permission to defend their faith with the help of their swords and they obeyed the orders of God according to the teaching of the Holy Prophet(AS). "Things continued like that until God called the Prophet back. Then many became apostate, or turned to heathenism, they were damned by the preversity of their minds and waywardness. They put faith in their relatives, who were misguided, or in instigators who were heathens. They discarded the medium (the progeny of the Prophet), whom they were ordered to love, to respect and to follow, and who would have kept them within the limits of the true religion. Thus, they undermined the foundation of the true religion and tried to introduce heresy in Islam. They adopted the ways of the Pharoahs and his people, were attached to worldly power and pleasures, and drifted away from true religion." ========== Khutba 153 ========== "O people! remember that the present time is the time when something which has been promised will happen, and events which you do not know or cannot forsee will take place. During the days of trials and temptations, those who recognize the significance and worth of the Ahlul-Bayt will, like a person walking in the dark with a lamp in his hand, not only go safely through the times, but will be of help to others and will act like pious people. This will free the people from oppression and tyrrany , will educate the ill-informed and ignorant, will introduce reforms into society, and will cement the gaps which wickedness and impiety may have created in the true teachings of Islam. For some time, he (i.e. Imam Mahdi) will be hidden from the eyes of man in such a way that the greates searcher of the day will not be able to find a trace of him however he may try. But when he will appear, he will educate mankind in such a way that human vision will expand through the teachings of the Quran, men will be able to acquire true wisdom, and their minds will be able to rise to higher planes of science and philosophy." I strongly urge Muslims to reject any false myths about our Islamic heritage. Many of you already know the Sunni view of history. I stronly urge you to read the Sunni works in history such as of al-Tabari, and Syed Amir Ali, to understand the forces that shaped the Muslim world in the 1st century AH. They are still alive and kicking today. *************************************************************************** ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| Attacking the House of Fatimah (AS) A Sunni Brother mentioned that the Caliphate of Abu Bakr is the Consensus of scholars (Ijma'). It is incumbent upon Muslims to accept the Ijma'. First I would like to point out that we also believe that Ijma'a is binding. But, my brother, how can Sunni scholars make Ijma'a on something that the Prophet and some of his companions opposed it? This opposition is a clear evidence to the fact that there is no Ijma'a in that very matter. As for the Prophet (PBUH&HF), I mentioned the authentic Sunni traditions in the previous articles where he gave Imam Ali the position that Haroon had to Moses. That position is explained in Quran whose verses I mentioned. The verses show that: 1-Allah is the one who appoints the Caliph. 2-The verse also uses the word "Ukhlofni" which is exactly the verb form of Khalif. Moreover, I reproduced the historical reports documented by the Sunni scholars concerning the fact that the Messenger of Allah unequivocally announced Imam Ali (AS) as his successor in his first open preach. I also mentioned the authentic and frequent tradition of Ghadir Khum where the Prophet declared the leadership of Imam Ali (AS) officially. Now, my brother, how can Ijma'a exist on this important issue when the Messenger of Allah oppose it? This is enough for us to close the issue of Ijma'a on this subject. However let us, now, go a little further: Even the companions did not all agree that all these four individuals are the legitimate successors of the Prophet (PBUH&HF). Muslims agree that the caliphate of Abu Bakr came through election by a limited number of people and was a surprise for all other companions. By limited, I mean, a majority of the prominent companions of prophet had no knowledge of this election. Ali, Ibn Abbas, Uthman, Talha, Zubair, Sa'd Ibn Abi Waqqas, Salman al- Farsi, Abu Dhar, Ammar Ibn Yasir, Miqdad, Abdurrahman Ibn Owf were among those who were not consulted or even informed of. Even Umar confessed to the fact that the election of Abu Bakr was without consultation of Muslims. (See sahih al-Bukhari, Arabic-English, v8, Tradition #817) My dear brother, we can not close our eyes to the undeniable facts documented even by the Sunni scholars, and yet claim to have Ijma'a. After the demise of the Prophet (PBUH&HF), those who heed what the Messenger of Allah ordered them such as Ammar Ibn Yasir, Abu-Dhar al-Ghafari, Miqdad, Salman al-Farsi, Ibn Abbas, and others such as al-Abbas, Utbah Ibn Abi Lahab, Bara Ibn Azib, Ubay Ibn Ka'b, Sa'd Ibn Abi Waqqas ... etc., all gathered in the house of Fatimah (AS). Even Talha and al-Zubair were loyal to Imam Ali at the beginning and joint the others in the house of Fatimah (AS). They assembled in the house of Fatimah as a place of refuge since they were opposing the majority of people. According to the authentic traditions in Sahih al-Bukhari, Umar confessed that the Imam Ali (AS) and his followers OPPOSED Abu Bakr. Al-Bukhari narrated: Umar said: "And no doubt after the death of the Prophet we were informed that the Ansar disagreed with us and gathered in the shed of Bani Sa'da. 'Ali and Zubair and whoever was with them, opposed us, ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ while the emigrants gathered with Abu Bakr." Sunni Reference: Sahih al-Bukhari, Arabic-English, v8, Tradition #817 Other Sunni traditionists narrated that on the day of Saqifah: Umar said: "Ali Ibn Abi Talib, Zubair Ibn Awwam and those who were ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ with them separated from us (and gathered) in the house of Fatimah, ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ the daughter of the messenger of Allah." Sunni References: - Ahmad Ibn Hanbal, v1, p55 - Sirah al-Nabawiyyah, by Ibn Hisham, v4, p309 - History of Tabari (Arabic), v1, p1822 - History of Tabari, English version, v9, p192 Also: They demanded confirmation of the oath, but Ali and al-Zubair stayed away. Al-Zubair drew his sword (from the scabbard), saying, "I will not put it back until the oath of allegiance is rendered to Ali." When this news reached Abu Bakr and Umar, the latter said, "Hit him with a ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ ^^^^^^ ^^^^^^^^^^^^^^^ stone and seize the sword." It is stated that Umar rushed (to the door ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ of the House of Fatimah) and brought them forcibly while telling them ^^^^^^^^^^^^^^^^^^^^^ that they must give their oath of allegiance willingly or unwillingly. ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Sunni reference: History of al-Tabari, English version, v9, pp 188-189 Dear brother, let's just think a little! What kind of election was that?! Election implies choice and freedom, and that every Muslim has the right to elect the nominee. Whoever refuses to elect him does not oppose God or His Messenger because neither God nor His Messenger appointed the nominated person by people. Election, by its nature, does not compel any Muslim to elect a specific nominee. Otherwise, the election would be coercion. This means that the election would lose its own nature and it would be a dictatorial operation. It is well known that the Prophet said: "There is no validity for any allegiance given by force." Now let us see what Umar did on those days. Sunni historians reported that: When Umar came to the door of the house of Fatimah, he said: "By Allah, I shall burn down (the house) over you unless you come out ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ and give the oath of allegiance (to Abu Bakr)." ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Sunni References: - History of Tabari (Arabic), v1, pp 1118-1120 - History of Ibn Athir, v2, p325 - al-Isti'ab, by Ibn Abd al-Barr, v3, p975 - Tarikh al-Kulafa, by Ibn Qutaybah, v1, p20 - al-Imamah wal-Siyasah, by Ibn Qutaybah, v1, pp 19-20 Also: Umar Ibn al-Khattab came to the house of Ali. Talha and Zubair and some of the immigrants were also in the house. Umar cried out: "By God, either you come out to render the oath of allegiance, or I will set the house on fire." al-Zubair came out with his sword drawn. As he stumbled (upon something), the sword fell from his hand so they jumped over him and seized him." Sunni Reference: History of Tabari, English version, v9, pp 186-187 In the footnotes of the same page (p187) in the English version of the History of al-Tabari the translator has commented: Although the timing is not clear, it seems that Ali and his group came to know about Saqifa after what had happened there. At this point, his supporters gathered in Fatimah's house. Abu Bakr and Umar, fully aware of Ali's claims and fearing a serious threat from his supporters, summoned him to the mosque to swear the oath of allegiance. Ali refused, and so the house was surrounded by an armed band led by Abu Bakr and Umar, who threatened to set it on fire if Ali and his supporters refused to come out and swear allegiance to Abu Bakr. The scene grew violent and Fatimah was furious. (See Ansab ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Ashraf, by al-Baladhuri in his , v1, pp 582-586; Tarikh Ya'qubi, v2, p116; al-Imamah wal-Siyasah, by Ibn Qutaybah, v1, pp 19-20). Abu Bakr said on the authority of an authentic report that, after the demise of the holy Prophet when the people had paid fealty to him, Ali and Zubair used to go to Fatimah al-Zahra, daughter of the Prophet, for consultation. When this fact was known to Umar, he went to Fatimah and said: "O' daughter of the Prophet! I didn't love anyone as much as I loved your father, nor anyone after him is more loving to me as you are. But I swear by Allah that if these people assemble here with you, then this love of mine would not prevent me from setting your house on fire." ^^^^^^^^^^^^^^^^^^^^^^^^^^ Sunni references: - History of Tabari, in the events of the year 11 AH - al-Imamah wa al-Siyasah by Ibn Qutaybah, v1, beginning of the book, and pp 19-20 - Izalatul Khilafa, by Shah Waliullah Muhaddith Dehlavi, v2, p362 - Iqd al-Farid, by Ibn Abd Rabbah al-Malik, v2, chapter of Saqifah Also it is reported that: Umar said to Fatimah (who was behind the door of her house): "I know that the Prophet of God did not love any one more than you, but this will not stop me to carry out my decision. If these people stay in your house, I will burn the door in front of you." Sunni reference: Kanz al-Ummal, v3, p140 In fact Shibli Numani himself testifies the above event in the following words: "From Umar's irritable and peevish temperament such an action on his part was not improbable." Sunni reference: al-Faruq, by Shibli Numani, p44 It is also reported that: Abu Bakr said (on his death bed): "I wish I had not searched for Fatimah's house, and had not sent men to harass her, though it would have caused a war if her house would have continued to be used as a shelter." Sunni references: - History of Ya'qubi, v2, pp 115-116 - Ansab Ashraf, by al-Baladhuri, v1, pp 582,586 The historian named the following people among those who attacked the house of Fatimah to disperse people who sheltered there: - Umar Ibn al-Khattab - Khalid Ibn Walid - Abdurrahman Ibn Ouf - Thabit Ibn Shammas - Ziad Ibn Labid - Muhammad Ibn Maslamah - Salamah Ibn Salem Ibn Waqash - Salamah Ibn Aslam - Usaid Ibn Hozair - Zaid Ibn Thabit The revered Sunni scholar, Abu Mohammad Abdullah Ibn Muslim Ibn Qutaybah Daynuri in his history of Caliphs known as "al-Imamah wa al- Siyasah" reported: Umar asked for wood, and told those people inside the house: "I swear by Allah who has my soul in his hand, that if you do not come out, I will burn the house." Someone told Umar that Fatimah was inside the house. Umar said: "So what! It doesn't matter to me who is in the house." ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ ^^^^^ Sunni reference: al-Imamah wa al-Siyasah by Ibn Qutaybah, v1, pp 3,19-20 Another Sunni historian, al-Baladhuri, reported that: Abu Bakr asked Ali to support him, but Ali refused, then Umar went toward the Ali's house with a burning torch. At the door he met Fatimah who said to him: "Do you intend to burn the door of my house?" Umar said: "Yes, because this act will strengthen the faith brought to us by your father." Sunni reference: al-Ansab Ashraf, by al-Baladhuri, v1, pp 582,586 Also Jouhari in his book said: "Umar and a few Muslims went to the house of Fatimah to burn it down and to burn those who were in opposition." Ibn ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Shahna said the same statement adding "to burn the house and inhabitants". ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Furthermore, it is reported that: Ali and Abbas were sitting inside the house of Fatimah, Abu Bakr told Umar: "Go and bring them; if they refuse, kill them." Umar brought fire to burn the house. Fatimah came near the door and said: "O son of Khattab, have you come to burn our house on me and my children?" Umar replied: "Yes I will, by Allah, until they come out and pay allegiance to the Prophet's Caliph." Sunni reference: - Iqd al-Fareed, by Ibn Abd Rabb, Part 3, Pg. 63 - al-Ghurar, by Ibn Khazaben, related from Zayd Ibn Aslam Everybody came out of the house except Imam Ali (AS), who said: "I have sworn to remain home until I collect the Quran." Umar refused but Lady Fatimah's remonstration caused him to return. He instigated Abu Bakr to pursue the matter, and he send Qunfuz (his slave) several times but received a negative reply each time. Ultimately, Umar went with a group of people to the Fatimah's house. When she heard their voice, she cried loudly; "O father, O Messenger of Allah, how are Umar Ibn al-Khattab and Abu Bakr Ibn Abi Quhafah treating us after you and how do they meet us." The Sunni scholars, Ahmad Ibn Abdul Aziz al-Jawhari in his book 'Saqifah', Abu Waleed Muhibbuddin Mohammad al-Shahnah al-Hanafi in his book 'Rawdhat al-Manadhir Fi Akhbaar al-Awayil wal-Aawaakhir', Ibn Abil Hadid in his book 'Sharh al-Nahj', and others have reported the events to the same effect. Also refer to the esteemed Sunni historian Abul Hasan, Ali Ibn al-Husain al- Mas'udi who in his book 'Isbaat al-Wasiyyah' describes the events in detail and reports that: "They surrounded Ali (AS) and burned the door of his house and pulled him out against his will and pressed the leader of all women (Hadhrat Fatimah (AS)) between the door and the wall killing Mohsin (the male-child she was carrying in her womb for six months)." Salahuddin Khalil al-Safadi another Sunni scholar in his book 'Waafi al- Wafiyyaat' under the letter 'A' while recording the view of Ibrahim Ibn Sayyar Ibn Hani al-Basri, well-known as Nidhaam quotes him to have said: "On the day of 'Bay'aat' (paying allegiance), Umar hit Fatimah (AS) on the stomach such that child in her womb died." Why do you think an 18 year old young lady was forced to walk with the help of a walking-stick? Unbelieveable acts of cruelty and oppression had led Hadhrat Fatimah al-Zahra (AS) to lament: "Such calamities have visited me that had they descended on the day it would have darkened it." She fell into bed till she was martyred as a results of these calamities and injuries while she was just eighteen years old! During her last days, when Abu Bakr and Umar sought the mediation of Imam Ali (AS) to visit the ailing Hadhrat Fatimah (AS), as quoted by Ibn Qutaybah, she tured her face to the wall when they greeted her and in response to their plea for appeasement reminded them of the prophetic declaration that one who displeases Fatimah (AS) has displeased the Prophet and finally said: "I take Allah and the angels to be my witness that you have not pleased me; on the other hand, you have angered me. When I shall meet the Prophet (PBUH&HF) I will complain about you two." (al-Imamah wa al- Siyasah, by Ibn Qutaybah, v1, p14). For the same reason, she willed that those who have hurt her should not participate in her funeral rites and that she be buried at night. al- Bukhari in his Sahih attests to this fact that Imam Ali (AS) complied with the will of Lady Fatimah (AS). al-Bukhari narrated on the authority of Aisha that: ... Fatimah became angry with Abu Bakr and kept away from him, and did not talk to him till she died. She remained alive for six months after the death of the Prophet. When she died, her husband 'Ali, buried her at night without informing Abu Bakr and he said the funeral prayer by himself. Sunni references: - Sahih al-Bukhari, Chapter of "The battle of Khaibar", Arabic-English, v5, tradition #546, pp 381-383, also v4, Tradition #325 Howsoever they tried, people failed to locate her grave. It was known only to a handful of Imam Ali (AS)'s family members. And to this date, the grave of the daughter of prophet is unknown which is another sign of her unhappiness from some of the companions. ===================================================== The Opinion of the Prophet About He Who Hurts Fatimah ===================================================== The Messenger of Allah (PBUH&HF) had frequently said: "Fatimah is a part of me. Whoever makes her angry, makes me angry." ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Sunni references: - Sahih al-Bukhari, Arabic-English, v5, Traditions #61 and #111 - Sahih Muslim, section of virtues of Fatimah, v4, pp 1904-5 According to al-Bukhari and Muslim, the Messenger of Allah has testified that Fatimah is the best of the ladies of the worlds: Sahih al-Bukhari Hadith: 4.819 Narrated 'Aisha: The Messenger of Allah said to Fatimah (who was crying at her father's deathbed): "Are you not satisfied that you are the chief of all the ladies of Paradise or the chief of all the believing women?" : . || | | | . : /: | . : | | 4_,_7_|| |_8 | _@ |_w_, o ]_,_w . q_)_, . | . _,,_p _, |_o | . (_| : (_) / (_) (_): / . || | . | ? . _,_,_o q_o_|| _@ |_w_, q | (_): / / Furthermore, Ibn Abbas (RA) narrated: The Messenger of Allah (PBUH&HF) said: Four women are the mistress of the worlds: Mary, Asiya (the wife of Pharaoh), Khadija, and Fatimah. And the most excellent one among them in the world is Fatimah." ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Sunni references: Ibn Asakir, as quoted in Tafsir al-Durr al-Manthoor Allah, Exalted He is, said in Quran:"(O Prophet) tell (people) I don't ask you any wage except to love my family." (Quran 42:23). He also said:"(O Prophet) tell (people) whatever I asked as wage (in return for my prophethood) is in the benefit of you (people)."(Quran 34:47). The above two verses of Holy Quran explicitly indicate that the Prophet, with the order of Allah, has asked people to love his family as a command. Moreover loving them is in our benefit since "true love" requires to follow and obey the purified members of his family who carry his true Sunnah. It is unfortunate that those who claimed to be his sicere compnions inflicted such horrible pains to his family while a week had not been passed since the death of the Prophet (PBUH&HF). Is this the love, Allah ordered for the family of prophet?! ************************************************************************** From: IN%"ashah@bass.gmu.EDU" 25-NOV-1992 18:59:27.59 Subj: In remembrance of Hadhrat Fatimah al-Zahra (AS) Where his her grave? The Muslims have been deeply pained. Their beloved prophet has passed away. And especially for his kith and kin, it is one of their lives saddest day. A lady who happens to be his daughter, above all is the most afflicted one. She was the nearest to her father. Alas her troubles have just begun. What in the Prophet's eyes was her status, unfortunately the people shall forget. She should be respected by all of us. But a harsh treatment, she'll be met. Everyone had heard her father say, "My daughter is a part of me". For her safety he would often pray; Not wanting her to bear any agony. But his words fell on deaf ears. His followers were lead astray. So, were realized those worst fears, and his tidings were disobeyed. Each forthcoming day brings her sorrow and only a few more months she'll live. Each night she worries about her woes. Her tormentors, she may not forgive. In her last days, she is seen weeping. Awake all night, she seldom sleeps. Of her troubles, she keeps thinking. The wounds in her heart are so deep. The thoughts of her father alone cause tears from her eyes to flow and what will happen to her children? What fate do they have in stow? "Be kind to them and take care", she wills about her poor children, because she'll be no longer near and they'll soon be orphans. As she spends the time crying, her neighbours come and complain. But look! She is already dying. Their complaint will be in vain. And that dark moment finally comes, for her heavenly abode, she departs. Holding back their tears, her children, see their baba, who, with a heavy heart, hands trembling and with great anguish takes away her coffin during the night. He makes sure to fulfill her last wish. She will rest, out of everyones sight. Has gone from this world forever, the mother of children so brave! But why was she buried in a manner that no one knows, where is her grave? Ali Rizwan Shah, 14th Jamadiul Awwal, 1413 A.H. ashah@bass.gmu.edu ************************************************************************** But also they cut all the financial resources of Ahlul-Bayt in order to crush the opposition. In Sahih al-Bukhari the following has also been narrated by Aisha: Fatimah the daughter of the Prophet sent someone to Abu Bakr (when he was a caliph), asking for her inheritance of what Allah's Apostle had left of the property bestowed on him by Allah from the Fai (i.e. booty gained without fighting) in Medina, and Fadak, and what remained of the Khumus of the Khaibar booty. ...but Abu Bakr refused to give anything of that to Fatimah. So she became angry with Abu Bakr and kept away from him, and did not task to him till she died. She remained alive for six months after the death of the Prophet. When she died, her husband 'Ali, buried her at night without informing Abu Bakr and he said the funeral prayer by himself. Sunni References: - Sahih al-Bukhari, Chapter of "The battle of Khaibar", Arabic-English, v5, tradition #546, pp 381-383, also v4, Tradition #325 (Please see the appendix for the whole tradition.) Now either Fatimah was liar or Abu Bakr treated her unjustly. If she was liar, then she did not deserve such a saying from the Prophet that Fatimah is a part of me and whoever angers her, angers me. This itself is a clear indication of her infallibility. The purification sentence of the Holy Quran (the last sentence of verse 33:33) is another indication of her infallibility, as Aisha herself testified (See Sahih Muslim, 1980 Edition, Arabic, v4, p1883, Tradition #61). Hence there is nothing left for the sensible people but to accept the fact that she was unjustly treated, and that she was easy to be branded as a liar by Umar who was willing to let her burn unless the remaining people in her house come out to vote for Abu Bakr. So logical conclusion from the above traditions in Sahih al-Bukhari and Sahih Muslim is that Fatimah was treated unjustly, and that she was angry at Abu Bakr and Umar, which follows Allah and his prophet are angry at them according the above tradition in Sahih al-Bukhari. The excuse that Abu Bakr used to refuse to pay the right of Fatimah (see Appendix) was against the text of Quran. How can he be the executor of prophet while he does not obey the clear text of Quran? Abu Bakr claimed that prophet has said: "We prophets do not leave any inheritance, and whatever we leave should go to charity." This is false allegation that he has made up, because prophet can not contradict Quran which in two verses testifies that prophets had heir, and their children inherited from them. Allah says in Quran: "And Solomon (Sulaymaan) inherited from David." (Quran 27:16) While both Sulaymaan and David were prophets and very wealthy. They were kings of their times. Allah , Exalted, also says: "(Zakariya prayed to Allah by saying)... Grant me a son from yourself, who inherits from me and inherit from the children of Jacob, and make him, O' my Lord, the one with whom you are well-pleased." (Quran 19:5-6). These are examples that prophets left inheritance. In fact, Fatimah (AS) mentioned these verses as her proof for her right, but Abu Bakr refused due to the suggestion of Umar, and they intentionally went against the clear text of Quran. Historical facts testifies that prophet even had already transferred Fadak (Which was a big and rich piece of land in Hijaz) to Fatimah and it was the property of Fatimah long before the demise of the Prophet. As such, even it was not even the matter of inheritance as claimed by Abu Bakr. The reason that the Prophet has transferred Fadak to Fatimah was to provide financial resources for the followers of Ahlul-Bayt. But after the Prophet passed away, Abu Bakr and Umar dismissed the managers of that land (who were assigned by Fatimah in the life time of his father), and confiscated that land and other properties of Ahlul-Bayt. The reason is very simple: They knew that if this rich property remains in the hand of Imam Ali and Fatimah, peace be upon them, they will spend its revenues to their followers and this would give strength to the rival party and endangers their position. Abu Bakr and Umar realized the fact that in order to control the oppositions, it is necessary to remove all the funding abilities first. Thus the problem was not a simple financial problem. It was absolutely political in nature. The quarrel Fatimah (AS) was not for the pleasure of this world. History testifies that Imam Ali and Fatimah have had a very simple life during the life time of prophet as well as thereafter. It is well known that verses (76:8-9) of the holy Quran was revealed for them when for 3 consecutive days, they gave their meal to needy people at the time of IFTAR, when they were going to break their fast, and there was noting left for them and their children to eat for three consecutive days. So such pious people do not struggle or GET ANGRY because of such worldly things. THAT IS WHY, ANGER OF FATIMAH IS ANGER OF PROPHET. They were, in fact, struggling for the sake of Allah and for spending their ligitimate properties for His Right Path and its followers. At the time of Harun al-Rashid (one of the Abbasid Tyrants) the Islamic country was in its biggest extent. It was extended from Afghanistan and central Asia to the North Africa. So it was not important for government to give up a piece of land. Moreover, by returning it they could make propaganda for their interest. According to some reports, Harun told to Imam Musa al-Kadhim (the 7th Imam of the Ahlul-Bayt): "Let us know the location of the land of Fadak so that I could return it to you." The Imam (AS) replied: "I would accept it only in its entirety." Harun said: "Specify its boundaries then." The Imam (AS) said: "If I specify its borders, you will not return it." Harun said: "I swear in the name of your grandfather that I shall return it." At this time, the Imam (AS) said: "It extends from one side to Aden (Southern part of Arabian peninsula), and from one side to Samarqand (Afghanistan), and from one side to Armenia (south of Russia) and from one side to Egypt in Africa." The face of Harun turned red and said: "This does not leave anything for us." The Imam (AS) replied: "I told you that you will not return it if I specify its limits!" (al-Bihar, v48, p144, Hadith #20). Wassalam. ------------------------------- APPENDIX ---------------------------------- Here is the whole tradition which was referred above: Sahih Bukhari Hadith: 5.546 Narrated 'Aisha: Fatimah the daughter of the Prophet sent someone to Abu Bakr (when he was a caliph), asking for her inheritance of what Allah's Apostle had left of the property bestowed on him by Allah from the Fai (i.e. booty gained without fighting) in Medina, and Fadak, and what remained of the Khumus of the Khaibar booty. On that, Abu Bakr said, "Allah's Apostle said, "Our property is not inherited. Whatever we leave, is Sadaqa, but the family of (the Prophet) Muhammad can eat of this property.' By Allah, I will not make any change in the state of the Sadaqa of Allah's Apostle and will leave it as it was during the lifetime of Allah's Apostle, and will dispose of it as Allah's Apostle used to do." So Abu Bakr refused to give anything of that to Fatima. So she became angry with Abu Bakr and kept away from him, and did not ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ talk to him till she died. She remained alive for six months after the ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ death of the Prophet. When she died, her husband 'Ali, buried her at ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ night without informing Abu Bakr and he said the funeral prayer by ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ himself. ^^^^^^^ When Fatimah was alive, the people used to respect 'Ali much, but after her death, 'Ali noticed a change in the people's attitude towards him. So Ali sought reconciliation with Abu Bakr and gave him an oath of allegiance. Ali had not given the oath of allegiance during ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ those months (i.e. the period between the Prophet's death and Fatima's ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ death). 'Ali sent someone to Abu Bakr saying, "Come to us, but let nobody come with you," as he disliked that 'Umar should come, 'Umar said (to Abu Bakr), "No, by Allah, you shall not enter upon them alone " Abu Bakr said, "What do you think they will do to me? By Allah, I will go to them' So Abu Bakr entered upon them, and then 'Ali uttered Tashah-hud and said (to Abu Bakr), "We know well your superiority and what Allah has given you, and we are not jealous of the good what Allah has bestowed upon you, but you did not consult us in the ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ question of the rule and we thought that we have got a right in it ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ because of our near relationship to Allah's Apostle ." Thereupon Abu Bakr's eyes flowed with tears. And when Abu Bakr spoke, he said, "By Him in Whose Hand my soul is to keep good relations with the relatives of Allah's Apostle is dearer to me than to keep good relations with my own relatives. But as for the trouble which arose between me and you about his property, I will do my best to spend it according to what is good, and will not leave any rule or regulation which I saw Allah's Apostle following, in disposing of it, but I will follow." On that 'Ali said to Abu Bakr, "I promise to give you the oath of allegiance in this after noon." So when Abu Bakr had offered the Zuhr prayer, he ascended the pulpit and uttered the Tashah-hud and then mentioned the story of 'Ali and his failure to give the oath of allegiance, and excused him, accepting ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^!!!!!!!!!!!!!!!!!!!!!!!!!! what excuses he had offered; Then 'Ali (got up) and praying (to Allah) for forgiveness, he uttered Tashah-hud, praised Abu Bakr's right, and said, that he had not done what he had done because of jealousy of Abu ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Bakr or as a protest of that Allah had favored him with. 'Ali added, "But we used to consider that we too had some right in this affair (of ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ rulership) and that he (i.e. Abu Bakr) did not consult us in this ^^^^^^^^^^ ^^^^^^^^^^^^^^^^^^ matter, and therefore caused us to feel sorry." On that all the Muslims became happy and said, "You have done the right thing." The Muslims then became friendly with 'Ali as he returned to what the people had done (i.e. giving the oath of allegiance to Abu Bakr). *************************************************************************** ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| Usurping the Land of Fadak Hadhrat Fatimah (AS) the only surviving child of the Prophet, his most beloved, claimed inheritance of the properties in the lands of Medina, Khaibar, and also Fadak, which were acquired by Prophet from the Jews without the use of force. The Prophet (PBUH&HF) had already given her those properties in order to maintain Ahlul-Bayt and their followers, in accordance with the commands of Allah. However they were confiscated after the death of prophet (PBUH&HF). Brother Khalid wrote: Khalid> Next the issue of RasulAllah's inheritance. Garden of Fadak, as it Khalid> is known. First we have to ascertain, if RasulAllah ever had any Khalid> property at the time of his death. We all know that after Nabuwat, Khalid> Prophet (SAAW) had no means of income. All of his time was being Khalid> devoted in the cause of Allah. In Mecca his own means for living Khalid> was whatever Khadija had and after hijrat to Medina he was Khalid> absolutely broke. Later on when the chains of war against infidels Khalid> started, it was revealed by Allah to obtain 5th part of the Khalid> plunder was meant for RasulAllah. Please refer sura "Anfal" ayat Khalid> 41. Accordingly, RasulAllah's source of To start with I would like to mention the verse from the Quran that brother Khalid has mentioned, concerning the verse for Khums. Though it is out of context but it won't hurt to mention that the word Khums (literally meaning 1/5 th) is NOT restricted to the plunder of the war against the infidels. Here I would rely on the hadith, but before that the Verse is as follows And know ye (O believers) that whatever of a thing ye acquire a fifth of it is for God, and for the Apostle and for the (Apostle's) near relatives and the orphans and the needy and the way farer ... [8:41] Now the hadith that clearly mentions the fact that the Khums is not restricted to the plunders of wars as many Sunni brothers and sisters believe. Sahih al-Bukhari Hadith: 4.327 (page 213) Narrated Ibn Abbas: The delegates of the tribe of Abdul Qais came and said: `O Allah's Apostle ! We are from the tribe of Rabia and between us and you stand stand the infidels of the tribe of Mudar, so we cannot come to you except in the Haram Months. So please order us some instructions that we may apply it to ourselves and also invite our people left behind us to observe as well. ' The Prophet (PBUH) said: `I order you to do four (4) things and forbid you to do four (4): I order you to believe in Allah, that is, to testify that None has the right to be worshipped but Allah (the Prophet (PBUH) pointed with his hand) ; to offer prayers perfectly, to pay Zakat, to fast the month of Ramadhan, and to pay the Khums. Now a few points, before we proceed to the conclusion - It seems that the tribe of Bani Abdul Qais was not a strong tribe. More over when they had to travel to Medina, they had to cross a land that was inhabited by a tribe (Muzar) that was against the Muslims. - This left them no portions to travel only in the Haram months, the months when the war fare was forbidden. This therefore leaves us no room to interpret the application in the above hadith to the spoils of war exclusively. Khalid> income was from few oasis which were abandoned by Bani Alnaseer in Khalid> Medina. RasulAllah used part of this income for the maintenance of Khalid> his family and what ever was left, used to be spent in the name of Khalid> Allah. Please note that this was not a property owned by Khalid> RasulAllah, but was in his use as a leader of Islamic state. Khalid> Obviously, he was NOT there to accumulate properties and estates Khalid> for himself. This privilege could only be extended to him as long Khalid> as he was alive And he had made it quite clear in his lifetime. Khalid> al-Bukhari, Muslim, Motha and Masand-e-Ahmed have recorded,"my ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Khalid> heirs will not distribute anything. Whatever I leave will be an ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Khalid> allowance for You have mentioned that the Prophet (PBUH) had narrated (as you claim in the books of al-Bukhari, Muslim, Musnad Ahmed etc ...) his heirs will not distribute anything. Before I impart you with the authenticated references let me make it clear what the word 'heir' means, it means one who inherits or who is legally entitled to inherit. [ Also in the later part of the article you have mentioned that only three (3) persons were entitled to claim the property of Fadak (Imam Ali, Fatimah and Ibn Abbas), so it would be safe to assume following your claim that only the above three (3) would be the Prophets (PBUH) heirs ]. Your claim that the 'heirs' will not distribute anything is contrary to what I found in the Sunni books of traditions: Imam Ali (AS) said that he heard the Messenger of Allah (PBUH) saying: I have granted in Ali five things, none of which was granted to any Prophet (PBUH) before me. One of these is that Ali will repay my debts and will bury me. ^^^^^^^^^^^^^^^^^^^^^^^ Sunni reference: - Musnad of Imam Ahmed, v5, p45 - Musnad of Imam Ahmed, v6, p155 - Kanz al-Ummal, v6, pp 153,155,404 I shall cite a Quranic Verse in the support of the statement that the heirs of the Prophet (PBUH) repaid his debts. With reference to the Quranic Verse (26: 124), Ibn Mardawayh has recorded a tradition as related by Ali, who said that when the verse "Give warning to your closest relatives" was revealed, the Messenger of Allah (PBUH) said: "Ali will repay my debts and fulfill my promises." - Kanz al-Ummal, v6, p401 Again Imam Ahmed (in his Musnad) states a hadith from the Prophet (PBUH) as follows: "None will repay my debts and discharge my duties except me or Ali." - Musnad of Imam Ahmed, v4, p174 Khalid> my wives and payment for my doers and whatever is left is Alms. Now ^^^^^^^^^^^^^^^^^^^^^^ Khalid> let us observe how this inheritance issue arose and what actions Khalid> wee taken by the caliphs. Now with reference to the above hadiths who gave Abu Bakr the right to distribute the Property of the Prophet (PBUH), when the Holy Apostle (PBUH) had clearly mentioned that it was Imam Ali (AS) and Imam Ali (AS) alone who was entitled to distribute his property and/or repay his debts. Let me quote one more tradition that would state that Imam Ali (AS) paid of the debts of the Prophet (PBUH) through his *own account*. The tradition is as follows: After the death of the Prophet (PBUH) Ali discharged certain duties. Most of these were the promises and the contracts made by the Prophet which Ali fulfilled. I think that he had mentioned 5000 (Five thousand) dirhams, which were repaid by Ali. - Kanz al-Ummal, v4, p60 Please bear in mind that the debt was paid from the personal property of Imam Ali (AS) and not from the Baitul-Mal, this was also followed by Imam Hasan, Imam Hussain. In this connection, the following is reported in Tabaqat of Ibn Sa'd: Abdul Wahid Abi Aun reports that after the demise of the Holy Prophet (PBUH&HF), Ali ordered an announcer to make it known if there was some one to whom the Prophet (PBUH&HF) owed some debt or promise, he should have if from Ali. After Ali, hassan, hussain repeated the same thing. It means that after the passing away of the Prophet (PBUH&HF) his descendants continued announcing publicly for fifty (50) years their responsibilities, which they fulfilled. It is very interesting to note that the promises of the Holy Prophet (PBUH) and his debts are paid off by the Ahlul-Bayt and the heir to the Prophet's property becomes Abu Bakr, what a weird phenomena! Khalid> according to Islamic law, there could only be three heirs. One Khalid> Fatimah as his daughter, then Abbas as his uncle and third his Khalid> wives. The first two parties presented their inheritance soon after Khalid> Abu- Bakr came to power. In certain stories Fatimah even said this Khalid> to Abu-Bakr,O if your bequest is to be distributed among your Khalid> heirs, then how come I can not get my inheritance from what is left Khalid> by my father? Upon this Abu-Bakr said,O RasulAllah said that I will Khalid> not leave any inheritance. Whatever I will leave will go to the Khalid> Alms. But, Abu-Bakr said, I will not leave any such thing which Khalid> RasulAllah did, because I am afraid if I do so I will go astray. Khalid> However I will continue maintaining those who were being maintained Khalid> by him and continue spending on those on whom he used to spend. By Khalid> Allah, it is more lovable for me to be kind to his relatives than Khalid> it is for me to my relative. I have not read anywhere that upon Khalid> listening to this Fatimah or Abbas accused Abu-Bakr for any wrong Khalid> doing. ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Contrary to your claim that Abu Bakr was not accused of doing something wrong, and I can base this on the attitude of Hadhrat Fatimah (AS) here I present a hadith from al-Bukhari: Sahih al-Bukhari Hadith: 4.325 (page 208) Narrated Aisha, the mother of believers: After the death of Allah's Apostle Fatimah (AS), the daughter of Allah's Apostle asked Abu Bakr As Siddiq to give her, her share of inheritance from what Allah's Apostle (PBUH) had left of the Fai which Allah had given him. Abu Bakr said to her: "Allah's Apostle said: `Our Property will not be inherited, what ever we (Prophets) leave is Sadiqa (to be used for Charity)." Fatimah (AS) the daughter of the Prophet (PBUH) got angry and stopped speaking to Abu Bakr, and continued assuming that attitude till she died. Fatimah (AS) remained alive for six months after the death of the Prophet (PBUH). She used to ask Abu Bakr for her share from the Property of Allah's Apostle which he (PBUH) left at Khaibar and his Property at Medina ... I can base the following conclusions from the above hadith - Janabe Fatimah al-Zahra (AS) were displeased with the refusal of her share by Abu Bakr - She continued to be displeased (Bukhari uses the word angry) till the day she departed from this World, that had showed her so much pain and trouble after the death of the Prophet (PBUH) that reminds me of the famous saying from her holiness "If my father (PBUH) were alive today, and he had seen me succumb to all the pain and miseries, the days would have turned into nights." - She asked for her share of inheritance repeatedly, as confirmed in the above report. - Brother Khaild also claims that Hadhrat Fatimah (AS) never accused Abu Bakr of some thing wrong, before I make my point it would be helpful to bring another hadith from al-Bukhar: Sahih al-Bukhari Hadith: 5.546 (page 381): ... She (Fatimah (AS)) remained alive for six (6) months after the death of the Prophet (PBUH). When she died, her husband Ali buried her at night without informing Abu Bakr and he said the funeral prayer himself ... Also the reknowned Sunni Historian Tabari writes: Abu Salih al Dirari- Abd al Razzaq b. Hammam- Mamar- al Zuhri - Urwah- Aishah: Fatimah and al Abbas came to Abu Bakr demanding their [share of] inheritance of the Messenger of God. They were demanding the Messenger of Gods's lan in Fadak and his share of Khaybar ['s tribute]. Abu Bakr replied, "I have heard the Messenger of God say: 'Our [i.e the prophet's property] cannot be inherited and whatever we leave behins is alms [i.e to be given in charity]. The family of Muhammad will eat from it. ' By God, I will not abandon a course which I saw the Messenger of God practicing, but will continue doing it accordingly." Fatimah shunned him and did not speak to him about ^^^^^^^^^^^^^^^ it untill she died. Ali buried her at night and did not permit ^^^^^^^^^^^^^^^^^^ Abu Bakr to attend [her burial]. ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Sunni references: - Tabari, vol IX p 196 [The Events of the Year 11, English version], - Tabaqat of Ibne Sad, vol VIII p 29, - Yaqubi History, vol II p 117, - Masudi in his Tanbih, p 250 [The last three are mentioned in the footnotes of Tabari's book] - al Bayhaqi, vol 4 p 29 - Musnad, Ahmad Hanbal, vol 1 p 9 - Tarikh, Ibn Katheer, vol 5 p 285-86 - Sharah, ibn al Hadid, vol 6 p 46 In this connection, Umm Jafar, the daughter of Muhammad ibn Jafar, narrated about the request of Fatima (as) to Asma bint Umays near her death that: When I die, I want you and Ali to wash me, and do not allow anyone to go into me (in my house). When she died Aishah came to enter, Asma told her, ' Do not enter, ' Aishah complained to Abu Bakr saying, This Khathamiyyah (a woman from the tribe of Katham, i.e Asma) intervenes between us and the daughter of Messenger of Allah (PBUH&HF). Then Abu Bakr, came and stood at the door and said: O Asma, what makes you prevent, thw wives of the Prophet from entering into the daughter of the Messenger of Allah? Asma replied: She had herself ordered me not to allow anyone to enter into her. Abu Bakr said: Do what she has ordered you. Sunni references: - Hilyatul Awliya, vol 2 p 43 - as Sunan al Kubra, vol 3 p 396 - Ansab al Ashraf, vol 1 p 405 - al Istiab, vol 4 p 1897-98 - Usudul Ghabah, vol 5 p 524 - al Isabah, vol 4 p 378-89 Muhammad ibn Umar al Waqidi said: It has been proved to us that Ali (as) performed her funeral prayer and buried her by night, accompanied by al Abbas and al Fadl (his son), and did not notify anyone. It was for this reason that Fatimah's (as) burial place was hidden and is unknown till today. Sunni references: - Mustadrak, al Hakim, vol 3 p 162-63 - Ansab al Ashraf, vol 1 p 402, 405 - al Istiab, vol 4 p 1898 - Usudul Ghabah, vol 5 p 524-25 - al Isabah, vol 4 p 379-80 - Tabaqat, Ibn Sa'ad, vol 8 p 19-20 - Sharah, Ibn al HAdid, vol 16 p 279-81 If I were to assume that She didn't accuse Abu Bakr of anything wrong, then why was She angry with Abu Bakr, why did she not allow Abu Bakr to attend her funeral (as stated in her will). Surprisingly, al-Bukhari clearly mentions that She had instructed Imam Ali (AS) not to inform Abu Bakr. If Fatimah is the leading ladies among all the ladies, and if She is and was the only lady in the entire Muslim Nation that Allah kept clean and pure, then her anger could not be but just. It is because of this very reason that: Abu Bakr said: "May Allah save me from His anger and Fatimah's anger" (the same words used by al-Bukhari) then he cried bitterly when she said, "By Allah, I will curse you in every prayer that I do." He came crying out and said: "I do not need your pledge of allegiance and discharge me from my duties." - Sunni reference: Tarikhul Khulafa by Ibn Qutaybah, v1, p120 Khalid> Now the third group, ie; his wives. They also thought of sending Khalid> Usman to Abu Bakr as their rep to demand their eighth share. But Khalid> Aisha opposed it and all the wives withdrew from such demand. One Khalid> thing in this regards is that it is also said that RasulAllah, in Khalid> his lifetime decided that this particular oasis (fidak) will be Khalid> given to Fatima. Was Fadak Muhammads (pbuh&hf) property ? ---------------------------------------- Fadak was alloted to the Prophet (pbuh&hf), because it had been acquired ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ by treaty. The inhabitants, according to the treaty, were to remain there while giving up half of their lands and half the produce. Sunni references: - Tabari, vol IX p 196 [The Last years of the Prophet English version] - Futuhal Buldan p 42 - Tarekhe Khamees vol 2 p 64 - Tarikhe Kamil (Ibn Atheer) vol 2 p 85 - Seerah by Ibn Hisham vol 3 p 48 - at Tarikh, Ibn Khuldun, vol 2 part 2 The historian and the geographical scholar Ahmad ibn Yahya al Baladhuri writes Fadak was the personal property of the Prophet (PBUH&HF) as the Muslims had not used their horses or camels for it. - Futuhul Baldan, vol 1 p33 Umar ibn al Khattab himself regarded Fadak as the unshared property of the Holy Prophet when he declared: The property of Banu an Nadir was among that which Allah has bestowed on His Messenger; against them neither horses nor camles were pricked but they belonged to the Messenger of Allah especially. Sunni references: - Sahih Bukhari, vol 4 p 46, vol 7 82; vol 9 p 121-22 - Sahih Muslim, vol 5 p 151 - Sunan Abi Daood. vol 3 p 139-41 - Sunan Nasai, vol 7 p 132 - Musnad of Ahmad Hanbal, vol p 25, 48, 60, 208 - Sunan al Kubra (al Bayhaqi), vol 6 p 296-99 Did the Prophet (pbuh&hf) present the land to Fatima (as) ? ----------------------------------------------------------------- The Prophet in his life time with the instructions from Allah the almighty presented this Land to Hadhrat Fatimah (AS), as is found in the Commentary of the respected Sunni Scholar, Jalaluddin al-Suyuti. Here is the historical background for the Land of Fadak, and after that is the text for the Tafseer for the Verse 26 Chapter XVII. Imam Ali (AS) was sent to Fadak, a Jewish town not far from Khaibar to take it. But, before the use of any force, the inhabitants tendered their submission, ceding half of their property to the prophet. When the Angel Gabriel revealed to the Prophet the Divine Command as in the Verse 26 of Chapter XVII (17) "And give unto one who is of Kin (to thee) that which is due" [17:26] and the Prophet asked as to who was meant as "being of Kin". the Angel named Janabe Fatimah (AS) and told the Prophet to give Fadak to her (AS) as the Income from Fadak belonged wholly to him on account of its being ceded to him without the use of force. the Prophet (PBUH) accordingly bestowed upon Janabe Fatimah (AS) his estate of Fadak for the substinence of herself and her children. With reference to the above Quranic Verse, many Sunni commentators have written that: when the Verse was revealed, the Holy Prophet (PBUH) asked the Angel Gabriel: "Who are the Kinsmen and what is their due?" The Angel Gibrael replied "Give Fadak to Fatimah for it is her due, and whatever is due to Allah and the Prophet (PBUH) out of Fadak, that also belongs to her, so entrust to her also." [ The above is narrated through al Bazzar, Abu Yala, Ibn Abi Hatim, Ibn Marduwayh and others from Abu Said al Khudri and through Ibn Marduwayh from Abdullah ibn al Abbas for the above verse ] Sunni references: - Tafsir Durr al-Mansur, v4, p177 - Kanz al-Ummal, v2, p158 - Sawaiq al Muhriqah Chapter 15 p 21-22 - Rozatul Safaa vol 2 p 135 - Sharah e Muwaqif p 735 - Tareekh Ahmadi p45 - Ruh al ma'ani, vol 15 p 62 It leaves no room for us to believe that the Land of Fadak was not the personal belonging of Hadhrat Fatimah (AS)! Historians also write that Certainly, Abu Bakr snatched Fadak from Fatimah (as) Sunni references: - Sharah, vol 16 p 219 - Wafa al Wafa (as Samhudi), vol 3 p1000 - Sawaiq al Muhriqah, p 32 Khalid> Therefore Fatimah demanded this property and she presented Ali and Khalid> Ume-Yamin as a witness in the court of Abu Bakr. But he refused to Khalid> accept this witnesses and did not allocate the property to her. Khalid> But this story is no where in the authentic Hadith, However Bala- Khalid> dhuri and Ibn-Saad has Concerning the claim that You have made, that the above story is no where to be found in the hadith books, I would like you to refer to these books, that are termed as authentic and reliable by the Sunni scholars that contains the very event that you have had mentioned. - Commentary of the Quran by Fakhr al-Din al-Razi , v8, p125 (Under the Tafseer of Surah Hashr) - Sawaiq al-Muhriqah by Ibn Hajar Haythmi, p21 Fatimah (as) raised a voice when Fadak was stolen from her, protesting to Abu Bakr, she said: You have taken over possesion of Fadak although the Prophet had gifted it to me during his life time. On this Abu Bakr asked her to produce witnesses of the gift. Consequently, Imam Ali (as) and Umm Ayman gave evidence on her favor. (Umm Ayman was the freed bond maid and the dry nurse for the Holy Prophet (PBUH&HF), She was the mother of Usamah ibn Zayd ibn al Harith. The Holy Prophet usted to say Umm Ayman is my mother after my mother. The Holy Prophet (PBUH&HF) also bore witness that she is among the people of paradise. Sunni references: - al Mustadrak, vol 4 p 63 - History of Tabari, vol 3 p 3460 - al Istiab, vol 4 p 1793 - Usud al Ghabah, vol 5 p 567 - Tabaqat, vol 8 p 192 - al Isabah, vol 4 p 432 But this evidence was held in-admissible by Abu Bakr and Fatimah's (as) claim was rejected as being based on false statement. About this Baladhuri writes: Fatimah (as) said to Abu Bakr: The Messenger of Allah had apportioned Fadak to me. Therefore give it to me. Then he asked for another witness than Umm Ayman, saying: O daughter of the Prophet, you know that evidence is not admissible except by two men or one man and two women. Besides, them, Imam Hasan (as) and Imam Hussain (as) gave evidence in support of Fatimah (as), but their evidence was also rejected; on the ground that the evidence of the offspring and minors was not acceptable in favour of their parents. Then Rabah the slave of the Holy Prophet (PBUH&HF) was also produced as a witness in support of the claim of Fatimah but he was rejected too. Sunni references: - Futuhul Buldan, vol 1 p 35 - at Tarikh, Yaqubi, vol 3 p 195 - Muruj ad Dhahab, al Masudi, vol 3 p 237 - al Awail, Abu Hilal al Askari, p 209 - Wafa al Wafa, vol 3 p 99-1001 - Mujam al Buldan, Yaqut al Hamawai, vol 4 p 239 - Sharah, Ibn al Hadid, vol 16, p 216, 219-220, 274 - al Muhalla, Ibn HAzm, vol 6 p 507 - as Sirah al halabiyah, vol 3 p 261 - at Tafsir, al Fakr ad Din al Razi, vol 29 p 284 Khalid> copied it. But there is a lot of contradiction in their statements. Khalid> Ibn-Saad narrates that Fatimah had not heard this directly from Khalid> RasulAllah , but from Ume-Yamin and that is why she presented her Khalid> as a witness. On the other hand Baladhuri says that Fatimah claimed Khalid> that her father had given her Fadak oasis. Whatever ! Now let us Khalid> look at the legal aspect of this issue. Legally, it could be either Khalid> RasulAllahOs deed of gift (Hiba) or his will. If it was a gift, it Khalid> should have been given to Fatimah in his lifetime. But this was not Khalid> the case as we all know. If we call it a will, then this violates Khalid> the Quranic Inheritance Law, Talking about the very hadith that Abu Bakr had sited to support his decision that has been mentioned in many books, that goes as follows It is narrated on the authority of Urwa Ibn Zubair who narrated from Aisha that she informed him that Fatima, the daughter of the Messenger of Allah (PBUH) sent some one to Abu Bakr to demand from him her share of the legacy left by left by the Messenger of Allah (PBUH) from what Allah had bestowed upon him at Medina and Fadak and what was left from 1/5 th of the income from Khaibar. Abu Bakr said that: the Messenger of Allah (PBUH) said: We (prophets) do not have any heirs; what we leave behind is to be given in charity. The household of the Messenger of Allah will live on the income of these Properties, but, by Allah I will not change the charity of the Messenger of Allah from the condition in which it was in his own time. I will do the same with it as the Messenger of Allah (PBUH) himself used to do. So Abu Bakr refused to hand over any thing from it to Fatimah who got angry with Abu Bakr for this reason. She forsook him and did not talk to him untill the end of her life. She lived for six months after the death of the Messenger of Allah (PBUH). When she died her husband Ali Ibn Abu Talib buried her at night. he did not inform Abu Baker about her death and offered the funeral prayer over her himself ...... - Sahih Muslim, English version, v3, Chapter DCCXIX, p956, Tradition #4352 Now let us analyze the statement that Abu Bakr stated: We (prophets) do not have any heirs; what we leave behind is to be given in charity. and the word heir means: "One who inherits * or * is legally entitled to inherit the property" (the American Dictionary - 2nd College Edition p324). Now, the very first statement goes against the facts since, historically it is admitted the holy Prophet (PBUH) received inheritance from his father as as follows Abdullah Ibn Abdul Muttalib left to Umme Aiman a legacy of five (5) dust coloured camels and a small flock of sheep, which was inherited by the Prophet of Allah. Sunni references: - Tabaqat Ibn Sad - Part I p39 - Siratun Nabi by Moulana Shibli Noumani, v1, p122 - Fath al Bari vol 3 p 360-361 (Mentions a house from Hashim, a sword, some goats and five (5) camels). - Seerah al Halabiyah vol 1 p 56 - Ansab al Ashraf v 1 p 96 When the first part of the tradition is proved wrong, then how can the second part that is "What we leave behind is to be given in charity", be true as well! This very statement also clearly violates the Verses that are stated in the Holy Quran, that are as follows: "And Solomon (Sulaymaan) inherited from David." (Quran 27:16) While both Sulaymaan and David were prophets and very wealthy. they were kings at their era. Allah , Exalted, also says: "(Zakariya prayed to Allah by saying) ... Grant me a son from yourself, who inherits from me and inherit from the children of Jacob, and make him, O' my Lord, the one with whom you are well- pleased." (Quran: 19:5-6). These are examples that Prophets left inheritances, and as might you have seen that they seem to contradict the hadith that was narrated by Abu Bakr. The traditon mentioned by Abu Bakr is fabricated otherwise it would not contradict Quran. It would also be very helpful to cite an incident, where Imam Ali (AS) had quoted the verses of the Quran, the same as the ones cited above. The incident runs as follows: It is reported by Jafar that Fatimah came to Abu Bakr to demand her inheritance. Ibn Abbas also came to demand his inheritance, Ali ibn Talib also came with him. Abu Bakr said that the Prophet of Allah (PBUH) had said: "We do not make any heir to inherit our property, what we leave is charity, and the support that he gave them is now my responsibility." Ali said: "Prophet Sulayman was the heir of Prophet Da'ud. Prophet Zakariya prayed to Allah: `Bestow upon me a son, who is heir to me and the family of Yaqoub.'" Abu Bakr said: "The matter of the Prophet's legacy is as it is. By Allah ! You know it as I do." Ali said: "And see what the Book of Allah is saying." - Sunni reference: Tabaqat Ibn Sad, v4, p121-122 This report proves that the descendants of Muhammad did not regard the tradition, put forward by Abu Bakr in response to Fatima's claim for the inheritance, as true rather they refuted it through the verses of the Quran which they say that Allah has made the prophets heirs to one another. Khalid> Apart from Will or Gift, as discussed above, if we just examine the Khalid> witnesses presented in the court of Abu-Bakr when Fatimah demanded Khalid> this property, we will find that this again violates the Islamic Khalid> witness Laws. Fatimah presented (if my brother Ali believes that it Khalid> was true) one male/and or one woman in her claim. As per the Khalid> Quranic Laws, more witnesses were required. One man or Two women. I Khalid> am sure brother Ali will not change the entire divine law just Khalid> because of the personalities involved. There are also many instances when Abu Bakr never asked for any witness when people made claim to the promise of the Prophet (PBUH). I would as usual rely on the authentic sources of hadith for my Sunni brethren and sisters: Sahih al-Bukahri Hadith 3.848 (page 525) Narrated Muhamamd Ibn Ali: Jabir Ibn Abdullah said: `When the Prophet (PBUH) died, Abu Bakr received some property from al-Ala al-Hadrami. Abu Bakr said to the people, ' whoever has a money claim on the Prophet (PBUH) or was promised something by him , should come to us, (so that we may pay him right). ' Jabir added: `I said (to Abu Bakr), Allah's Apsotle (PBUH) promised me that he would give me this much, and this much, and this much (spreading his hands three times). Jabir added, ' Abu Bakr counted for me and handed me five hundred (500) gold pieces, and then five hundred, and then five hundred. Sunni references: - Sahih, Muslim, vol 7 p 75-76 - Sahih, al Tirmizi, vol 5 p 129 - Musnad, Ahmad Hanbal, vol 3 p 307-308 - Tabaqat, Ibn Sa'ad, vol 2 part 2 p 88-89 In the annotations of this tradition, Ibn Hajar Asqalani and Ahmad al Ayni al Hanafi have written: This tradition leads to the conclusion that the evidence of one just companion can also be admitted as full evidence though it may be in his own favor, because Abu Bakr did not ask Jabir to produce any witnes in proff of his claim. Sunni references: - Fath al Bari, vol 5 p 380 (Ibn Hajar Asqalani) - Umdatul Qari, vol 12 p 121 (al Hanafi) It it was lawful to allow property to Jabir on the basis of good impression; without calling for witness or evidence, then what stopped allowing Fatimha's claim on the basis of similar good impression? If good impression could exist in the case of Jabir to such an effect that he would not benefit by speaking a lie, then why should there not be the good belief about Fatimah (as) that she would not attribute a false saying to the Prophet (PBUH&HF) just for a piece of land. Firstly, her admitted truthfulness and honesty was enough for holding her truthful in her claim and evidence of Imam Ali (as) and Umm Ayman in her favor was also available besides her other evidences. It has been said that the claim could not be decided in favor of Fatimah (as) on the basis of two witnesses because the Holy Quran lays down the principle of evidence that: [ 2 : 282 ] ... then call witness two witnesses from among your men and if there not be two men, then (take) a man and two women... If this principal is universal and general then it shoudl be taken into regard on every occasion, but one some occasion it is found not to have been followed; for example when an Arab had a dispute with the Prophet (PBUH&HF) about a camel, Khuzaymah ibn Thabit al Ansari gave evidence in favour of the Prophet (PBUH&HF), and this one evidence was deemed to be equal to two, because there was no doubt in the honesty and the truthfulness of the individual in whose favor the evidence was led. It was for this reason that the Holy Prophet (PBUH&HF) granted him the title of Dhush Shahadatayn (one whose evidence is equivalent to the evidence of two witnesses) Sunni references: - al Bukhari, vol 4 p 24, vol 6 p 146 - Sunan of Abu Dawood, vol 3 p 308 - Suna of an Nasai, vol 7 p 302 - Musnad of Ahmad Hanbal, vol 5 p 188-89. 216, vol 2 p 448 - Usudul Ghaba, vol 2 p 114 - al Isabah, vol 2 p 425-26 Consequently, neither was the generality of the verse about the evidence affected by this action nor was it deemed to be against the cannons of evidence. So, if here in view of the Prophet's (PBUH&HF) truthfulness, one evidence in his favor was deemed to be equal to two, then could not the evidence of Ali and Umm Ayman be regarded enough for Fatima in view of moral greatness and truthfulness? Also there is a tradition mentioned by more than twelve companions that The Messenger of Allah (PBUH&HF) used to decide cases on the strength of one witness and the taking oath. It has been explained by some companions of the Prophet (PBUH&HF) and some scholars of jurisprudence that this decision is specially related to rights, property and transactions; and this decision was practiced by the three Caliphs - Abu Bakr - Umar - and Uthman Sunni references: - Sahih, Muslim, vol 5 p 128 - Sunan, Abu Dawood, vol 3 p 308-309 - Sahih, Tirmidhi, vol 3 627-29 - Sunan, Ibn Majah, vol 2 p 793 - Musnad, Ahmad Hanbal, vol 1 p 248, 315, 323, vol 3 p 305 - al Muwatta, Malik, vol 2 p 721-25 - Sunan, al Bayhaqi, vol 10 p 167-176 - Suna, ad Darqutani, vol 4 p 212-215 - Majma az Zawaid, vol 4 p 202 - Kanz al Ummal, vol 7 p 13 Now brother Khalid, a few points - Why did Abu Bakr not call upon witnesses at the time of his giving away the gold pieces that was in accordance with the promise of the Holy Prophet (PBUH). Why did he take their statement for granted that the Prophet (PBUH) had made a promise? - On the contrary when Fatimah, the daughter of the Prophet whom he called the Chief of the women of the Worlds, made a claim for Fadak, then witnesses were called upon to appear before the caliph and one some pretext or other their evidence was rejected! Khalid> Most important, I would like to ask brother Ali, that after all Ali Khalid> (RAA), himself became Caliph after Usman. Why he did not grant this Khalid> property to Fatimah as the inheritance of RasulAllah? Question is Khalid> how come Ali (RAA), in his caliph ship, deprived of its rightful Khalid> owners. If it is ok to call Abu-Bakr or Omar as oppressors, then Khalid> all those who did not grant this property to Fatima, should also be Khalid> declared Oppressors. Makes sense or not. Measuring rod should be Khalid> the same for everyone! According to the following traditions from Sahih al-Bukhari, Umar, during his reign, gave the property to Imam Ali (AS) and Abbas. So there was nothing for Imam Ali to retake when he became Caliph. However, the tradition implies that Umar gave Fadak to Imam Ali to manage it, and spend its revenues for the sake of Allah. The tradition also confirms that Imam Ali overpowered Abbas and took over the land (after he became Caliph), and the Imam Hasanin herited the land, till it was usurped again (by Umayad). Here is the tradition: Sahih Bukhari Hadith: 5.367 'Umar said to 'Ali and 'Abbas: "... I kept this property in my possession for the first two years of my rule (i.e. Caliphate and I ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ used to dispose of it in the same wa as Allah's Apostle and Abu Bakr used to do; and Allah knows that I have been sincere, pious, rightly guided an the follower of the right (in this matte Later on both of you (i.e. 'Ali and Abbas) came to me, and the claim of you both was ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ ^^^^^^^^^^^^^^^^ one and the same, O 'Abbas! You also came to me. So I told you both ^^^^^^^^^^^^^^^^ that Allah's Apostle said, "Our property is not inherited, but whatever we leave is to be given in charity.' Then when I thought ^^^^^^^^^^^^^^^^^^^ that I should better hand over this property to you both or the ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ condition that you will promise and pledge before Allah that you will dispose it off in the same way as Allah's Apostle and Abu Bakr did and as I have done since the beginning of my caliphate or else you should not speak to me (about it).' So, both of you said to me, 'Hand it over to us on this condition.' And on this condition I handed it over to ^^^^^^^^^^^^^^^^^^^ you. Do you want me now to give a decision other than that (decision)? By Allah, with Whose Permission both the sky and the earth stand fast, I will never give any decision other than that (decision) till the Last Hour is established. But if you are unable to manage it (i.e. that property), then return it to me, and I will manage on your behalf." The sub-narrator said, ... this property was in the hands of ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Ali who took it from 'Abbas and overpowered him. Then it came in the ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ hands of Hasan Ibn 'Ali, then in the hands of Husain Ibn 'Ali, and ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ then in the hands of Ali Ibn Husain and Hasan Ibn Hasan, and each of the last two used to manage it in turn, then it came in the hands of Zaid Ibn Hasan, and it was truly the Sadaqa of Allah's Apostle." I am not sure (according to Shia) if Muawiyah usurped the Fadak at the time of Imam Hasan and Imam Husain or not. Nevertheless it was usurped shortly after. See also tradition 4.326. As we see in the above tradition, if Imam Ali believed that this is charity, he wouldn't ask for his share from Umar, nor would he drive Abbas out of the land. The following traditions clearly mention that Imam Ali claimed the land. Do you think Imam Ali who lived with Prophet, who was the first man who embraced Islam, and was the most knowledgeable companion, did not know what the rule of Allah is? Sahih Bukhari Hadith: 8.720 Narrated Malik Ibn Aus: 'Umar said to 'Ali and 'Abbas: "... Then I took charge of this property for two years during which I managed it as Allah's Apostle and Abu Bakr did. Then you both ('Ali and 'Abbas) came to talk to me, bearing the same claim and presenting the same case. (O 'Abbas!) You came to me asking for your share from the property of your nephew, and this man (Ali) came to me, asking for the share of his wife from the ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ property of her father. I said, 'If you both wish, I will give that to you on that condition (i.e. that you would follow the way of the Prophet and Abu Bakr and as I (Umar) have done in managing it).' ... If you are unable to manage it, then return it to me, and I will be sufficient to manage it on your behalf.' " Sahih Bukhari Hadith: 9.408 Narrated Malik Ibn Aus An-Nasri: ... Then he (Umar) turned to 'Ali and 'Abbas and said, "You both claim that Abu Bakr did so-and-so in managing the property, ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ but Allah knows that Abu Bakr was honest, righteous, intelligent, and a follower of what is right in managing it. Then Allah took Abu Bakr unto Him, 'I said: I am the successor of Allah's Apostle and Abu Bakr.' So I took over the property for two years and managed it in the same way as Allah's Apostle, and Abu Bakr used to do. Then you both ('Ali and 'Abbas) came to me and asked for the same thing! (O 'Abbas!) ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ You came to me to ask me for your share from nephew's property; and this ('Ali) came to me asking for his wives share from her father's ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ property, and I said to you both, 'If you wish, I will place it in your custody on condition that you both will manage it in the same way ^^^^^^^^^^^^ as Allah's Apostle and Abu Bakr did and as I have been doing since I took charge of managing it; Khalid> My brother Ali, when quoting RasulAllahs Hadith concerning Fatimah Khalid> whosoever hurts her, hurts me, is perhaps not aware of the Khalid> background of this hadith. Here is when and how it became necessary Khalid> for RasulAllah to say this. It is narrated by Imam Zain- Ul- Khalid> Abaideen Ali Ibn Hussain and Abu-Mulaika Khalid> through Miswar Ibn Muhazma and further endorsed by Abdullah Ibn ^^^^^^^^^^^^^^^^^^^^^^^^^^ Khalid> Zubair. Bokhari, Muslim, Abu-Daood, Ibn-e-Maja, Trinddi and Hakim Khalid> have all narrated this in their various book. Anyhow the story is: Khalid> After the conquer of Mecca, when the family of Abu- Jahl embraced Khalid> Islam, Ali wanted to to marry Abu-Jahl's daughter named Jamila Khalid> (some say Auora and some say her name was Jewaira). ... Khalid> Fatimah came to know the intentions of Ali and went to RasulAllah Khalid> and said. Upon this RasulAllah delivered this sermon: OBani Khalid> Hasham Ibn Mughaira wants to marry his daughter to Ali and has Khalid> asked my permission. I don't approve it. I don't approve it. I Khalid> don't approve it. Abu Talib's son can divorce my daughter and marry Khalid> his daughter. My daughter is my piece. Whatever is unpleasant to Khalid> her is unpleasant to me and whoever will give her pain will give me Khalid> pain ... But please note that it was perfectly halal for Ali to do Khalid> so and that is why he thought of it. After all RasulAllah himself Khalid> had many marriages and that is why RasulAllah never said that it is Khalid> Haram. He only disliked the idea for reasons of Abu-Jahls old Khalid> enmity of Islam. This family embraced Islam after the Conquer of Khalid> Mecca and it was too early to tell if they had a change of heart or Khalid> it was only to get into RasulAllah's house. The above story that you have cited is considered weak, because of its narrator, Miswar Ibn Muhazma, and as usual I shall cite Sunni references to prove my point. This person that you have mentioned, i.e., Miswar Ibn Muhazma, was related to Abdul Rahman Ibn Auf, and he was born 2 (two) years after the Hijrah and he came to Medina in the end of the Eight (8th) Year of the Hijrah. The Sunni hadith Scholar, Ibn Hajar al-Asqalani states as follows Born in Mecca two (2) years after the Hijrah, and he came to Medina with his father in the end of the month of Zhilhajjah for the year 8th (eight) hijri. Sunni reference: Tahdhib al-Tahdhib, v10, p151 Now a few points, this would make Miswar only 6 (six) years old and according to the standard set by the hadith scientists, any hadith that is narrated by a child (minor) is not to be accepted. I am not saying this on the basis of my knowledge, infact I am borrowing words from the mouth of great Sunni Scholar and Historian from India ' Maulana Shibli Numani '. In his volumnious work on the Seerah of the Prophet, where he scrutinizes the nature of the reports (hadiths) and the status of the narrator, he writes: For instance a commonly debated question is this: Is it necessary to impose the age limit for narrators? Furthermore he also states the belief held by Imam Shafi'i that 'He is inclined not to accept a narration referring to the experience of a minor.' Sunni reference: Siratun Nabi (The Life of the Prophet) by Shibli Numani English Edition , p55 Furthermore it also reminds me of the saying from the lady (Jewaira) at the time of the conquest of Mecca, when Bilal gave the call of the Prayer from the House of Allah (The Kaabah) God has saved my father from hearing the unpleasent voice of Bilal in the Kaabah ! How do you expect me to believe that Imam Ali (AS) would offer his hand to an un-believer? In the end, would be very unfair not to look at the arguments presented by the Sunnis in favor of their First Caliph, Abu Bakr. In the footnote of Sahih Muslim, the commentator writes: It was a sort of a misgiving on the part of the Hadrat Fatimah that Hadrat Abu Bakr was reluctant to give the due share of her part of her great father. Noble Abu Bakr could not conceive of that. He had intense love and affection for the family of the Holy Prophet (PBUH) but he was not yielding to her demand since he found it against the verdict of the Holy Prophet (PBUH) in regards to the legacy of the Prophets as we find in a hadith! - Footnote of Sahih Muslim, v3, p958 (English), footnote number 2235 How can it be a misgiving on the part of the Chief of the Women in Paradise when Her highness was bestowed by the Prophet (PBUH&HF) himself the title of al-Siddiqah? How can the commentator accuse her of a misgiving when She was also known as The Splendid One, The Chaste and The Pure One? How can any Muslim accuse Her of a misgiving with the facts in mind that the Quran talks about her in the following Verses * The Verse of Purity (Chapter 33 Verse 33) * The Verse of Imprecation (Mubihala Chapter 3 Verse 61) How can we take it for fact that what Abu Bakr stated was a hadith of the Holy Prophet (PBUH&HF) when the statement is in direct contradiction with not only Historical facts, Interpreatations of the Sunni Commentators, but also with the Quranic injunctions? Wassalam. ************************************************************************** ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| Lady Fatimah (AS) protests against Abu Bakr's Actions Fatimah (AS) felt grieved by Abu Bakr's actions, and was so displeased with him that when she knew of his attempt to seize Fadak, she accompanied a group of women to the mosque. There she sat down and delivered the following speech: Praise be to Allah for that which He bestowed (upon us); And thanks be to Him for all that which He inspired; and commended in His Name for that which He Provided: From prevalent favors which He created, And abundant benefactions which He offered and perfect grants which He presented; (such benefactions) that their number is much too plentiful to compute; Bounties too vast to measure; Their limit was too distant to realize; He recommended to them (His creatures) to gain more (of His benefaction) by being grateful for their continuity; He ordained Himself praiseworthy by giving generously to His creatures; I bear witness that there is no God but Allah Who is One with out partner, a statement which sincere devotion is made to be its interpretation; hearts guarantee its con- tinuation, and dominated in the minds is its sensibility. He Who can not be perceived with vision; neither be described with tongues; nor can imagination surround His state. He originated things but not from anything that existed be- fore them, and created them with- out examples to follow. Rather, He created them with His might and dispersed them according to His will; not for a need did He create them; nor for a benefit for Him) did He shape them, But to establish His wisdom, Bring attention to His obedi- ence, manifest His might, lead His creatures to humbly vene- rate Hun, and to exalt His decrees. He then made the reward for His obedience, And punishment for his dis- obedience, so as to protect His creatures from His Wrath and amass them into His Paradise. I too bear witness that my Father, Muhammad, is His Slave and Messenger, Whom He chose prior to sending him, named him before sending him; when creatures were still concealed in that which was transcendental, guarded from that which was appalling, and associated with the termination and nonexistence. For Allah the Exalted knew that which was to follow, comprehended that which will come to pass, And realized the place of every event. Allah has sent him (Muhammad) (p.b.u.h) as perfection for His commands, a resolution to accomplish His rode, and an implementation of the decrees of His Mercy. So he found the nations to vary in their faiths; Obsessed by their fires, Worshipping their idols, And denying Allah despite their knowledge of Him. Therefore, Allah illuminated their darkness with my Father, Muhammad, (p.b.u.h) uncovered obscurity from their hearts, and cleared the clouds from their insights He revealed guidance among the people; So he delivered them from being led astray, led them away from misguidance, guided them to the proper religion and called them to the straight path. Allah then chose to recall him back in mercy, love and pre- ference. So, Muhammad (p.b.u.h) is in comfort from the burden of this world, he is surrounded with devoted angels, the satisfaction of the Merciful Lord, and the nearness of the powerful King. So may the praise of Allah be upon my Father, His Prophet, Trusted one, the chosen one from among His creatures, and His sincere friend, and may peace and blessings of Allah be upon him. Fatimah then turned to the crowd and said: Surely you are Allah 's slaves at His command Prohibition; You are the bearers of His religion and revelation; You are Allah's trusted ones with yourselves; and His messengers to the nations. Amongst you does He have righteous authority; A covenant He brought unto you, and an heir He left to guard you; That is The eloquent book of Allah; The truthful Quran; The brilliant light; The shining beam; Its insights are indis- putable; Its secrets are revealed; Its indications are manifest; and its fol- lowers are blessed by it. (The Quran) leads its adherents to good will; and Hearing it leads to salvation; with it are the bright divine authorities achieved, His manifest determination acquired, His prohibited decrees avoided; His manifest evidence recognized; His satisfying proofs made apparent, His permissions granted, and His laws written. So Allah made belief to be a purification for you from poly- theism He made: Prayer- An exaltation for you from conceit. Alms- A purification for the soul and a (cause of) growth in subsistence. Fasting-An implantation of devotion. Pilgrimage- A construction of religion. Justice- A harmony of the hearts; Obeying us (Ahlul-Bayt)- Management of the nation. Our leadership (Ahlul-Bayt): Safeguard from disunity. Jihad (struggle) - A strengthening of Islam. Patience- A helping course for deserving (divine) reward. Ordering goodness (Amr Bil Maruf)- Public welfare. Kindness to the parents- A safeguard from wrath. Maintaining close relations with one's kin- A cause for a longer life and multiplying the number of descend- ants. Retaliation (Qesas)-For sparing blood (souls). Fulfillment of vows-subjecting oneself to mercy. Completion of weights and measures- A cause for preventing the neglect of others' rights. Forbiddance of drinking wine- An exaltation from atrocity. Avoiding slander- A veil from curse. Abandoning theft- a reason for deserving chastity. Allah has also prohibited polytheism so that one can devote himself to His Lordship. Therefore; Fear Allah as He should be feared and die not except in a state of Islam, Obey Allah in that which He has commanded you to do and that which He has forbidden, for surely those truly fear among His servants, who have knowledge. Lady Fatimah Zahra (AS) then added: O People ! Be informed that I am Fatimah, and my father is Muhammad (p.b.u.h) I say that repeatedly and initiate it continually; I say not what I say mistakenly, nor do I do what I do aimlessly. Now hath come unto you an Apostle from amongst yourselves It grieves him that you should perish; Ardently anxious is he over you;; To the believers he is most kind and merciful. Thus, if you identify and recognize him, you shall realize that he is my father and not the father of any of your women; the brother of my cousin (Ali (AS) ) rather than any of your men. What an excellent identity he was, may the peace and blessings of Allah be upon him and his descendants. Thus, he propagated the Message, by coming out openly with the warning and while inclined away from the path of the polytheists, (whom he) struck their strength and seized their throats, while he invited (all) to the way of his Lord with wisdom and beautiful preaching, He destroyed idols, and defeated heroes, until their group fled and turned their backs. So night revealed its dawn; righteousness uncovered its genuineness; the voice of the religious authority spoke out loud; the evil discords were silenced; The crown of hypo- crisy was diminished; the tightening of infidelity and desertion were untied, So you spoke the statement of devotion amongst a band of starved ones; and you were on the edge of a hole of fire; (you were) the drink of the thirsty one; the opportunity of the desiring one; the fire brand of him who passes in haste; the step for feet; you used to drink from the water gathered on roads; eat jerked meat. Lady Fatimah (AS) was stating their lowly situation before Islam You were despised outcasts always in fear of abduction from those around you. Yet, Allah rescued you through my father, Muhammad (p.b.u.h) after much ado, and after he was confronted by mighty men, the Arab beasts, and the demons of the people of the Book Who, whenever they ignited the fire of war, Allah extinguished it; and whenever the thorn of the devil appeared, or a mouth of the polytheists opened wide in defiance, he (p.b.u.h) would strike its discords with his brother (Ali (AS) ), who comes not back until he treads its wing with the sole of his feet, and extinguishes its flames with his sword. He is (Ali (AS) ) diligent in Allah's affair, near to the Messenger of Allah, A master among Allah 's worshippers, setting to work briskly, sincere in his advice, earnest and exerting himself (in service to Islam); While you were calm, gay, and feeling safe in your comfort- able lives, waiting for us to meet disasters, awaiting the spread of news, you fell back during every baffle, and took to your heels at times of fighting. Yet, When Allah chose His Prophet from the dwell of His prophets, and the abode of His sincere (servants); The thorns of hypocrisy appeared on you, the garment of faith became worn out, The misguided ignorant(s) spoke out, the sluggish ignorant came to the front and brayed. The he camel of the vain wiggled his tail in your Courtyards and the Devil stuck his head from its place of hiding and called upon you he found you respon- sive to his invitation, and observing his deceits. He then aroused you and found you quick (to answer him), and invited you to wrath, therefore; you branded other than your camels and proceeded to other than your drinking places. Then while the era of the Prophet was still near, the gash was still wide, the scar had not yet healed, and the Messenger was not yet buried. A (quick) undertaking as you claimed, aimed at preventing discord (trial), Surely, they have fallen into trial already! And indeed Hell surrounds the unbelievers. How preposterous! What an idea! What a falsehood! For Allah's Book is still amongst you its affairs are apparent; its rules are manifest; its signs are dazzling; its restrictions are visible, and its commands are evident. Yet, indeed you have casted it behind your backs! What! Do you detest it? Or according to something else you wish to rule? Evil would be the exchange for the wrongdoers! And if anyone desires a religion other than Islam (submission to Allah), it never will it be accepted from him; And in the hereafter, he will be in the ranks of those who have lost. Surely you have not waited until its stampede seized, and it became obedient. You then started arousing its flames, instigating its coal, compiling with the call of the misled devil, quenching the light of the manifest reli- gion, and extinguished the light of the sincere Prophet. You concealed sips on froth and proceeded towards his (the Prophet) kin and children in swamps and forests (meaning you plot against them in deceitful ways), but we are patient with you as if we are being notched with knives and stung by spearheads in our abdomens, Yet-now you claim- that there is not inheritance for us! What! Do they then seek after a judgment of (the Days of) ignorance ? But how, for a people whose faith is assured, can give better judgment than Allah? Don't you know? Yes, indeed it is obvious to you that I am his daughter. O Muslims! Will my inheritance be usurped? O son of Abu Quhafa! Where is it in the Book of Allah that you inherit your father and I do not inherit mine? Surely you have come up with an unprecedented thing. Do you intentionally abandon the Book of Allah and cast it behind your back? Do you not read where it says: And Sulaiman inherited Dawood ? And when it narrates the story of Zakariya and says: 'So give me an heir as from thyself (One that) will inherit ones and inherit the posterity of Yaqoob'. And; 'But kindred by hood have prior rights against each other in the Book of Allah' And: 'Allah (thus) directs you as regards your children's (inheritance) to the male, a portion equal to that of two females' And: '...If he leaves any goods, that he makes a bequest to parents and next of kin, according to reasonable usage; this is due from the pious ones.' You claim that I have no share! And that I do not inherit my father! What! Did Allah reveal a (Quranic) verse regarding you from which He excluded my father? Or do you say: 'These (Fatimah and her father) are the people of two faiths, they do not inherit each other? !' Are we not, me and my father, a people adhering to one faith? Or is it that you have more knowledge about the specifi- cations and generalizations of the Quran than my father and my cousin (Imam Ali) ? So, here you are! Take it! (Ready with) its nose rope and saddled! But if shall encounter you on the Day of Gathering, (thus) what a wonder- ful judge is Allah, a claimant is Muhammad, and a day is the Day of Rising. At the time of the Hour shall the wrongdoers lose; and it shall not benefit you to regret (your actions) then! For every Message, there is a time limit; and soon shall ye know who will be inflicted with torture that will humiliate him, and who will be confronted by an everlasting punishment. Fatimah then turned towards the Ansars and said: O you people of intellect! The strong supporters of the nation! And those who embraced Islam; What is this short-coming in defending my right? And what is this slumber (while you see) injustice (being done toward me)? Did not the Messenger of Allah (p.b.u.h) my father, used to say: 'A man is upheld (remembered) by his children ?!' O how quick have you violated (his orders)! How soon have you plotted against us? But you still are capable (of helping me in) my attempt, and powerful (to help me) in that which I request and (in) my pursuit (of it). Or do you say: "Muhammad (p.b.u.h) has perished;" Surely this is a great calamity; Its damage is excessive its injury is great, Its wound (is much too deep) to healed The Earth became darkened with his departure; the stars eclipsed for his calamity; hopes were seized; mountains submitted; sanctity was violated, and holiness was encroached upon after his death. Therefore, this, by Allah, is the great affliction, and the grand calamity; there is not an affliction- which is the like of it; nor will there be a sudden misfortune (as surprising as this). The Book of Allah-excellent in praising him-announced in the courtyards (of your houses) in the place where you spend your evenings and mornings; A call, A cry, A recitation, and (verses) in order: It had previously came upon His (Allah's) Prophets and Messengers, (for it is) A decree final, and a pre- destination fulfilled: 'Muhammad is not but an Apostle: Many were the apostles that passed away before him. If he died or was slain, will ye then turn back on your heels If any did turn back on his heels, not the least harm will he do to Allah; but Allah (on the other hand) will swiftly reward those who (serve Him) with gratitude.' O you people of reflection; will I be usurped the inheritance of my father while you hear and see me?! (And while) You are sitting and gathered around me? You hear my call, and are included in the (news of the) affair? (But) You are numerous and well equipped! (You have) the means and the power, and the weapons and the shields. Yet, the call reaches you but you do not answer; the cry comes to you but you do not come to help? (This) While you are characterized by struggle, known for goodness and welfare, the selected group (which was chosen), and the best ones chosen by the Messenger (p.b.u.h) for us, Ahlul-Bayt. You fought the Arabs, bore with pain and exhaustion, struggled against the nations, and resisted their heroes. We were still, so were you in ordering you and you in obeying us. So that Islam became triumphant, the accomplishment of the days came near, the fort of polytheism was subjected, the outburst of fabrication subsided, the flames of infidelity calmed down, and the system of religion was well-ordered. Thus, (why have you) become con- fused after clearness? Conceal matters after announcing them ? Turned on your heels after daring? Associated (others with Allah) after believing? Will you not fight people who violated their oaths? Plotted to expel the Apostle and became aggressive by being the first (to assault) you? Do ye fear them? Nay, it is Allah Whom ye should more justly fear, if you believe! Nevertheless, I see that you are inclined to easy living; dismissed he who is more worthy of guardianship (Ali (AS) ) You secluded yourselves with meekness and dismissed that which you accepted. Yet, if you show ingratitude, ye and all on earth together, yet, Allah free of an wants, worthy of appraise. Surely I have said all that I have said with full knowledge that you intent to forsake me, and knowing the betrayal which your hearts sensed. But, it is the state of soul, the effusion of fury, the dissemination of (what is) the chest and the presentation of the proof Hence, Here it is! Bag it (leadership and) put it on the back of an ill she-camel, which has a thin hump, with ever lasting grace, marked with the wrath of Allah, and the blame of ever (which leads to) the Fire of (the wrath of) Allah kindled (to a blaze), that which doth mount (right) to the hearts; For, Allah witnesses what you do, and soon will the unjust assailants know what vicissitudes their affairs will take !! And I am the daughter of a Warner (the Prophet p.b.u.h.) to you against a severe punishment. So, act and so will we, and wait, and we shall wait. [The end of Lady Fatimah's speech.] It appears from recorded historical events, that Lady Fatimah (AS) was successful at the beginning in persuading Abu Bakr to hand back Fadak to her; listen to part of a speech he (according to some historians) delivered after hearing Fatimah's speech. He said: ' O daughter of the Messenger of Allah. . . Surely the Prophet is your father, not anyone else's, the brother of your husband, not any other man's; he surely preferred him over all his friends and (Ali) supported him in every important matter, no one loves you save the lucky and no one hates you save tile wretched. You are the blessed progeny of Allah's Messenger, the chosen ones, our guides to goodness, our path to Paradise, and you-the best of women-and the daughter of the best of prophets, truthful is your sayings, excelling in reason. You shall not be driven back from your right...But I surely heard your father saying: ' We the group of prophets do not inherit, nor are we inherited. ' Yet, this is my situation and properly, it is yours (if you wish); it shall not be concealed from you, nor will it be stored away from you. You are the Mistress of your father's nation, and the blessed tree of your descendants. Your property shall not be usurped against your will, nor can your name be defamed Your judgment shall be executed in all that which I possess. This, do you think that I violate your father's (will) ? ' Fatimah then refuted Abu Bakr's claim that the Prophet (p.b.u.h) had stated that prophets can not be inherited, and said: Glory be to Allah ! Surely Allah's Messenger (p.b.u.h) did not abandon Allah's Book nor did he violate His commands. Rather, he followed its decrees and adhered to its chapters. So do you unite with treachery justifying your fabrications? Indeed this-after his departure-is similar to the disasters which were plotted against him during his lifetime. But behold ! This is Allah's Book, a just judge and a decisive speaker, saying One that will (truly) inherit Me, and inherit the posterity of Yaqub, and Sulaiman inherited Dawood. Thus, He (Glory be to Him) made clear that which He made share of all heirs, decreed from the amounts of inheritance, allowed for males and females, and eradicated all doubts and ambiguities (pertaining to this issue which existed with the) by gones. Nay! But your minds have made up a tale (that may pass) with you, but (for me) patience is most fitting against that which ye assert; it is Allah (alone) whose help can be sought. It is apparent that Abu Bakr chanced the mode with which he addressed Lady Fatimah (AS) after delivering her speech. Listen to his following speech; which is his reply to Fatimah's speech. Abu Bakr said: Surely Allah and His Apostle are truthful, and so has as (the Prophet's) daughter told the truth. Surely you are the source of wisdom, the element of faith, and the sole authority. May Allah not refute your righteous argument, nor invalidate your decisive speech But these are the Muslims between us-who have entrusted me with leadership and it was according to their satisfaction that I received what I have. I am not being arrogant, autocratic, or selfish, and they are my witnesses. Upon hearing Abu Bakr speak of the people's support for him, Lady Fatimah Zahra (AS) turned towards them and said: O people, who rush towards uttering falsehood and are indifferent to disgraceful and losing actions ! Do you not earnestly seek to reflect upon the Quran, or are your hearts isolated with locks? But on your hearts is the stain of the evil which you committed; it has seized your hearing and your sight, evil is that which you justified, cursed is that which you reckoned, and wicked is what you have taken for an exchange! You shall, by Allah, find bearing it (to be a great) burden, and its consequence disastrous. (That is) on the day when the cover is removed and appears to you what is behind it of wrath. When you will be confronted by Allah with that which you could never have expected, there will perish, there and then, those who stood on falsehoods. Although parts of Abu Bakr's speeches can not be verified with authentic evidence, and despite the fact that we have already mentioned part of the actual speech which Abu Bakr delivered after Lady Fatimah's (AS) arguments, it appears certain that Abu Bakr was finally persuaded to submit Fadak to her. Nevertheless, when Fatimah (AS) was leaving Abu Bakr's house, Umar suddenly appeared and exclaimed : What is that you hold in your hand ? Abu Bakr replied : ' A decree I have written for Fatimah (AS) in which I assigned Fadak and her father's inheritance to her. Umar then said : With what will you spend on the Muslims if the Arabs decide to fight you. Umar then seized the decree and tore it up !!! Sunni references: - Seerah al Halabiyah, vol 3 p 391 -> 400 - Fadak in History, Murtaza Muttaheri, p 85 - Fatimah the Gracious, Abu Muhammad Ordoni, 217 -> 240 *************************************************************************** ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| More Facts on Fadak Comments from Futuhul Buldan by Baladhuri's Now we present with some comments, regarding Khums and Fa'y some quotations from Baladhuri's Futuhul Buldan, Urdu translation, Jami'a Uthmania, Hyderabad Deccan. 1. At last they sought peace on these terms - ' We shall go away from your town, leaving our weapons and mail coats, shall take with us only those articles which can be loaded on camels. All other articles including weapons, mail coats, oases, and lands will be the property of the Prophet of Allah. On this account the properties of Bani Nazir became under the Holy Prophet's ownership. He used to get the land with the palm-date trees cultivated, and from its income he defrayed the expenses of his dependents for the whole year.' (Vol. 1, page 25, Chapter The properties of Bani Nuzair). >From narration 1, it is established that the properties of Bani Nuzair exclusively belonged to the Holy Prophet. He got these lands cultivated for the subsistence of his dependents. 2. The narrator says that in this verse Allah has brought home to the Muslims that these properties were exclusively of the Holy Prophet and for no one else. (page 26). >From narration 2, it is established that since Muslims had not exhausted their horses and camels against Bani Nuzair their properties were meant exclusively for the Holy Prophet and for no one else. 3. Caliph Umar said ' The properties of Bani Nuzair were among those properties which Allah had given to His Prophet without fighting and on which the Muslims had not galloped their horses or camels. On that account they were the Holy Prophet's exclusive property. From them he used to defray the expenses of his dependents for the whole year, and whatever was saved from it was spent in the way of Allah or for horses and weapons. (page 28). >From narration 3, it is established that Caliph Umar used to say that the properties of Bani Nuzair exclusively belonged to the Holy Prophet and from them he used to defray the expenses for his dependents for the whole year. 4. It is said on return from Khyber the Holy Prophet sent Mohayyasah bin Mas'ud Ansari to the people of Fadak to invite them to Islam. At that time their chief was a man from among themselves named Yusha' bin Noon, the Jew. He offered to make peace with the Prophet by giving half the land to him, and the Holy Prophet accepted it. Hence, Fadak became exclusively the Prophet's property because the Muslims had not advanced on it with their horses and camels. (page 45). >From narration 4, it is established that Fadak was granted by Allah to His Prophet without fighting. Therefore it was exclusively meant for the Holy Prophet. 5. Fatimah said to Caliph Abu Bakr, ' Give Fadak to me because the Holy Prophet had reserved it for me' and presented Ali as her witness. He (Abu Bakr) demanded another witness. She produced Umme Aiman. He said, ' O daughter of the Prophet! You know that evidence is not complete unless it is given by one man and two women'. Hearing this she went away. (pp. 47- 48). >From narration 5, it is established that Fatimah said to Abu Bakr ' Give Fadak to me, since the Prophet of Allah had reserved it for me' . In reply she was asked to produce witnesses who were afterwards rejected. 6. Fatimah said to Caliph Abu Bakr ' Give Fadak to me because the Holy Prophet had given it to me' . He deman- ded proof. She produced Umme Aiman and Rubab, the freed slave-girl of the Prophet. Both gave evidence. Abu Bakr said, ' In any case this evidence is not enough. The evidence should be of one man and two women' . (page 48). >From narration 6, it is established that Fatimah said to Abu Bakr, ' Give Fadak to me because the Prophet of Allah had given it to me' , which means that Fadak was in the possession and control of Fatimah from the days of the Holy Prophet and no one had the authority to deprive Fatimah of it. 7. Fatimah went to Caliph Abu Bakr and inquired, ' When you- die who will be your successor' ? He said, ' My issues' . Fatimah said, ' Then how is it that despite our presence you have become the successor of the Holy Prophet' . He said, ' O daughter of the Prophet! By Allah I have not inherited gold or silver or any other thing from your father' . She said, ' Khyber is our share and Fadak is a gift to us' . He said, ' O daughter of the Prophet! I have heard from the Holy Prophet, ' This source of living is till my life. After me, it should be distributed among the Muslims' . (page 48). >From narration 7, it is established that F Fatimah inquired from Abu Bakr, ' When you die who will be your successor?' Abu Bakr said, ' My issues '. Fatimah there-- upon said, 'and then how is it that despite our presence yolk -have become the successor of the Holy Prophet ', and in reply Abu Bakr said, ' I have heard the Holy Prophet saying, ' this source of living is till my life; after me it should be distributed among the Muslims' . A few questions arise here. First, whether after the Holy Prophet the economic necessities of Ale Muhammad would also come to an end? Secondly, whether Allah excluded Ale Muhammad from the rule of inheritance. Thirdly, is there any verse in the Holy Quran from which it may be established that if Abu Bakr dies his issues should inherit him and when Muhammad bin Abdullah dies, his issues should not inherit him. 8. The verse ' Since you did not have to exhaust your horses and camels (or even fight)' , pertains to Fadak and such other areas of Arabia, which were exclusively reserved for the Holy Prophet. (page 49). >From narration 8, it is established that Fadak and some areas of Arabia were exclusively reserved for the Holy Prophet. 9. After this in the year 210 A.H. Amirul Mo'minin, Mamun Abdullah bin Harunur Rashid ordered restoration of Fadak to the descendants of Fatimah and wrote about it to Qasim bin Ja'far who was his Governor in Medina ' By virtue of his position in the religion and being a near kinsman of the Holy Prophet, Amirul Mo'minin is apt to abide by his Sunnah and enforce his commands, and to give over anything that he might have bequeathed to anyone as charity or gift. The succour and protection of Allah is in favour of Amirul Mo'minin and by every act, he aims at His Pleasure. ' The Holy Prophet had gifted Fadak to his daughter Fatimah. This was such a well-known matter that there was no difference about it among the descendants of the Prophet. On this basis Fadak had been demanded from Amirul Mo'minin. The disposal of this matter was very important for him by virtue of his sincerity towards the Prophet. Therefore, Amirul Mo'minin deems it proper to restore Fadak to the descendants of Fatimah, and entrust it to them so as to secure Pleasure of Allah by upholding right and justice and of the Prophet by enforcing his command. Accordingly Amirul Mo'minin orders that this be entered in his records and his officers be informed accordingly. Since after the Prophet it was announced in every Haj that whoever had been given any charity or gift or had been promised anything should come and his statement would be accepted, and his share would be made over to him, Fatimah was more entitled to it that her statement in respect of what had been reserved for her should be taken as true. Amirul Mo'minin has ordered his freed slave Mubarak Tabari that Fadak in its original boundaries together with all the rights appertaining to it now and also along with its working slaves, and its revenues, should be handed over to the descendants of Fatimah i.e. Muhammad bin Yahya bin Husayn bin Zayd bin Ali bin Husayn bin Ali bin Abi Talib, because Amirul Mo'minin has made them trustees for the administration of these matters. So know that this is according to the view of Amirul Mo'minin and it has been put in his mind by Allah because of the obedience and service that he performs and of the determination that Allah gave him through the nearness that he enjoys with Allah and His Prophet. You should appraise Mubarak Tabari of this and deal with Muhammad bin Yahya and Muhammad bin Abdullah whom Amirul Mo'minin has appointed trustees in the same manner in which you had held dealing with Mubarak Tabari, and co-operate with them in the matter in which, if Allah wills, the development, improvement and prosperity of Fadak is involved, and increase of its produce is aimed at. (page 50). The edict has been written on Wednesday the 2nd day of Zi'qadah in the year 210 A.H. But when Mutawakkil became the caliph, he reversed the position of Fadak. >From narration 9, an edict of Caliph Mamun has been given. He wrote to his Governor at Medina, Qasim bin Ja'far to restore Fadak to- the descendants of Fatimah. In it Mamun has clearly written that the Holy Prophet had gifted Fadak to Fatimah. He has also written that during the days of Haj it was announced that if the Holy Prophet made any promise to someone he should say so, and the words of those making such claims were accepted and no witnesses were asked for. As such, Fatimah argued that her claim should be accepted and she should be given what had been reserved for her by the Holy Prophet. But alas, it was not done. Everyone among the common people was given according to his claim, without any witness as called for, but the daughter of the Holy Prophet, for whose truthful- ness Allah revealed the verse of Purification (Vide, al-Qur'an, 33 33) in the Holy Qur'an, was made to produce witnesses, and on presentation of the witnesses also, the claim was disallowed. ************************************************************************** ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| A short history of Fadak after the Martyrdom of Fatima (AS) The motive which causes us to further pursue the history of Fadak and to extract the continuation of events after it for a period of three centuries from the texts of the historical books is to clarify three questions a. The rule of annulment of inheritance from prophets made by the Holy Prophet (PBUH&HF), in other words, that the property of the Holy Prophet (PBUH&HF) is a part of the public treasurey and belongs to all Muslims. This was claimed by the first Caliph Abu Bakr, and was rejected by his successors, both by the next two caliphs (Umar and Uthman), and by the Umayyads and the Abbasids. We must consider that the lawfulness and rightfulness of their caliphate depended upon the correctness and the lawfulness of the first caliph and his actions. b. Imam Ali (as) and the descendants of Fatimah never had any hesitation regarding the rightfulness and justifiability of their claim. They insisted and confirmed that Fatima (as) had always been right and that Abu Bakr's claim had always been rejected, and they did not yield to the false claim. c. Whenever one of the Caliphs made a decision to put into effect Allah's command, in regards to Fadak, to observe justice and equity, and to restore the right to the entitled one in conformity with Islamic rules, he used to return back the Fadak to the descendants of Fatima (as) and to hand it over to them. 1. Umar was the most harsh person in keeping Fatima (as) from Fadak and her inheritance as he himself confessed: When the Messenger of Allah (PBUH&HF) died I came along with Abu Bakr to Ali ibn Abu Talib, and said: ' What do you have to say about what has been left by the Messenger of Allah? ', He replied: ' We have the most rights with the Holy Prophet (PBUH&HF). ' I (Umar) said: ' Even those properties of Khaibar? ' He said: ' Yes, even those of Khaybar. ' I said : ' Even those of Fadak? ', He replied: ' Yes, even those of Fadak.' Then I said: 'By Allah, we say no, even if you cut our necks with saws.' Sunni reference: - Majma al Zawaid, vol 9 pp 39-40 As mentioned in the previous article, Umar took the document of Fadak and tore it up. But when Umar became caliph (13/634-23/644) he gave back the Fadak to the inheritors of the Holy Prophet (PBUH&HF). Yaqut al Hamawi, the famous historian and geographer, following the event of Fadak said: Then, when Umar ibn al Khattab became the caliph and gained victories and the Muslims had secured abundanr wealth (i.e the public treasury satisifed the caliphate's needs), he made his judgement contrary to that of his predecessor, and that was to give it (Fadak) back to the Prophet's heirs. At that time Ali ibn Abi Talib and Abbas ibn Abd al Muttalib disputed Fadak. Ali said that the Holy Prophet (PBH&HF) had bestowed it on Fatima (as) during his life time. Abbas denied and used to say, 'This was in the possesion of the Holy Prophet (PBUH&HF), and I am sharing with his heirs.' They were disputing this with among each other and asked Umar to settle the case: 'Both of you are more conscious and aware to your problem; but I only give it to you.' [See note for this para] Sunni references: - Mujam al Buldan, vol 4 p 238-9 - Wafa al Wafa, vol 3 p 999 - Tadhib al Tadhib, vol 10 p 124 - Lisan al Arab, vol 10 p 473 - Taj al Arus, vol 7 p 166 [ Note: The last part of the historic event has been inserted after wards to demonstrate the matter of inheritance by the brother of the deceased or the paternal uncle of the deceased when he has no sons. This problem is a matter of dispute between Islamic Sects. The judicial and the jursipridencial discussion is seperate from our goal. We are only discussing the matter historicaly. Abbas had no claim in this case because he had not shown that he had a share in this property, nor did his descendants consider it to be among their assests even when they had become caliphs and were reigning. They owed this estate either in their position as Caliphs, or they used to return it to the descendants of Fatima (as) when they had decided to be just governors. ] 2. When Uthman ibn Affan became the caliph after the death fo Umar he granted Fadak to Marwan ibn al Hakam, his cousin, and this was one of the causes of the vindictive feelings among the Muslims towards Uthman, which ended in the revolt against him and his murder. Sunni references: - as Sunan al Kubra, vol 6 p 301 - Wafa al Wafa, vol 3 p 1000 - Sharah, ibn Al Hadid, vol 1 p 198 - al Maarif, al Qutaybah, p 195 - al Iqd al Farid, vol 4 p 283, 485 - at Tarikh, Abul Fida, vol 1 p 168 - Ibn al Wardi, vol 1 p 204 In this way Fadak fell into the possesion of Marwan; he used to sell crops and products for at least ten thousand dinars per year, and if in some years its income decreased, this drop was not very pronounced. This was its usual profit untill the time of the Caliphate of Umar ibn Abd al Aziz (in 100.718). Sunni references: - Tabaqat, Ibn Sa'ad, vol 5 p 286-7 - Subh al Asha, vol 4 p 291 3. When Muawiyah ibn Abu Sufyan became the Caliph, he became the partner with Marwan and others in Fadak. He alloted one thrid to Marwan, and one thrid to Amr ibn Uthman ibn Affan and one thrid to his son, Yazid. This was after the death of Imam Hasan (as). In the words of the Sunni historian, Yaqubi To make angry the progeny of the Holy Prophet. Sunni reference: - at Tarikh, Yaqubi, vol 2 p 199 It was in the possesion of the three above mentioned persons untill Marwan became Caliph and then he completely took over posession over it. Then he donated to his two sons, Abd al Malik and Abd al Aziz. Then Abd al Aziz donated his share to his son (Umar ibn Abd al Aziz). 4. When Umar ibn Abd al Aziz becmae the Caliph he delivered a lecture and mentioned that: 'Verily, Fadak was among the things that Allah had bestowed on His Messenger, and no horse, nor camel was pricked against it.' As he mentioned the case of Fadak during the past caliphates he said: Then Marwan gave it to my father and to Abd al Malik. It became mine and and al Walids and Sulaymans (two sons of Abd al Malik). When al Walid became caliph I asked him for his share and he gave it to me. Then I gathered the three parts and I possess no property more preferable to me than this. Be witness that I returned it to its original state. He wrote this to his governer in Medina (Abu Bakr ibn Muhammad ibn Amr ibn Hazm) and ordered him to carry out what he had declared in the speech be delivered. Then Fadak came into the possession of the children of Fatima (as). This was the first removal of oppresion by returning Fadak to the Children of Ali (as). Shia reference: - al Awail, Abu Hilal al Askari, p 209 5. When Yazid ibn Abd al Malik became caliph (101/720-105/724) he seized Fadak and they (the children of Imam Ali (as)) were dispossesed. It fell into the possesion of the Banu Marwan as it had been previously. They passed it from hand to hand untill their caliphate expired and passed away to Banu al Abbas. 6. When Abul Abbas Abdullah as Saffah became the first caliph of the Abbasid Dynasty (132/749-136/754) he gave back Fadak to the Children of Fatima (as) and submitted it to Abdullah ibn al Hasan ibn al Hasan ibn Ali ibn Abi Talib. 7. When Abu Jafar Abdullah al Mansur ad Dawaniqi (136/754-158/775) became the calpih, he seized Fadak from the children of Fatima (as). 8. When Muhammad al Mahdi ibn al Mansur became caliph (158/775-169/785) he returned Fadak to the children of Fatima (as). 9. The Musa al Hadi ibn al Mahdi (169/785-170/786) and his brother Harun ar Rashid (170/786-193/809) seized it from the descendants of Fatima (as) and it was in the possesion of Banu al Abbas untill the time that al-Mamun became the Caliph (193/831-218/833) 10. al Mamun al Abbasi gave it back to the descendants of Fatima (as). It is narrtaed through al Mahdi ibn Sabiq that: al Mamun one day sat to hear the complaints of the people and to judgein cases. The first utter complaint which he received caused him to weep when he looked at it. He asked where the attorney of Fatima (as), daughter of the Holy Prophet (PBUH&HF) was? An old man stood up and came forth, arguing with him about Fadal and al Mamun also argued with him untill he overcame al Mamun. Shia reference: - al Awail, p 209 al Mamun summoned the Islamic Jurisprudents and interrogated them about the claim of Banu Fatima. They narrated to al Mamun that the Holy Prophet (PBUH&HF) gifted Fadak to Fatima (as) and that after the death of the Holy Prophet (PBUH&HF), Fatima (as) demanded Abu Bakr to return Fadak to her. He asked her to bring witnesses to her claim reagrding the gift. She brought, Ali, al Hasan, al Hussain and Umm Ayman, as her witnesses. They witnessed the case in her favor. Abu Bakr rejected their witness. Then al Mamun asked the scholars: 'What is your view about Umm Ayman?' They replied:'She is a woman to whom the Holy Prophet (PBUH&HF) bore witness that she is an inhabitant of Paradise.' al Mamun disputed at lenght with them and forced them to accept the arguments put forth by proofs till they confessed that Ali, al Hasan, al Hussain and Umm Ayman had witnessed only the truth. When they unanimiously accepted this matter, he restored Fadak to the descendants to Fatima (as). Sunni reference: - at Tarikh, al Yaqubi, vol 3 p 195-96 11. During the period of al Mamun's caliphate Fadak was in the possesion of Fatimah's descendants, and this was confirmed during the caliphate of al Mutasim (218/833-227/842) and al Wathiq (227/842 - 232/847). 12. When Jafar al Mutawakkil became the caliph (232/847-247/861), the one among them who was marked as an arch enemy of the progeny of the Holy Prophet (PBUH&HF), both of those alivce and of those dead, gave the order to recapture Fadak from the descendants of Fatima (as). Shia references: - Kashf al Ghumnah, vol 2 p 121-2 - al Bihar, vol 8 p 108 - Safinah al Bihar, vol 2 p 351 13. When al Mutawwakil was killed and al Muntasir (his son) succeeded him (247/861-248/862), he gave the order to restore Fadak to the descendants of al Hasan and al Husayn and delivered the donations of Abu Talib to them and this was in 248/862. Sunni references [ For 3 - 13 ] - Futuh al Buldan, vol 1 p 33-8 - Mujam al Buldan, vol 4 p 238-40 - at Tarikh, Yaqubi, vol 2 p 199, vol 3 p 48, 195-96 - al Kamil, Ibn Atheer, vol 2 p 224-225, vol 3 p 457, 497, vol 5 p 63 vol 7 p 116 - al Iqd al Farid, vol 4 p 216, 283, 435 - Wafa al Wafa, vol 3 p 999-1000 - al Tabaqat al Kabir, vol 5 p 286-7 - Tarikh ul Khulafa, p 231-32, 356 - Muruj ad Dhahab, vol 4 p 82 - Sirah Umar ibn Abd al Aziz, Ibn al Jawzi, p 110 - Sharah, ibn Al Hadid, vol 16 p 277-78 14. It seemed that Fadak was recaptured from the descendants of Fatima (as) after the death of al Muntasir, because Abul Hasan Ali ibn Isa al Iribili (died 692/1293) mentioned: al Mutadid (279/892-289/902) retured Fadak to the descendants of Fatima. Then he mentioned that al Muqtafi (289/902-295/908) seized it from them. It is said also that al Muqtadir (295/908-320/932) returned it to them. Shia references: - Kash al Ghummah, vol 2 p 122 - al Bihar, vol 8 p 108 15. After this long period of recapturing and restoration, Fadak was returned to the posession of the usurpers and their heirs as it seems, no further mention was made in History and the curtain fell! Is it (then that) the judgement of (the times of pagan) ignorance they desire? And who (else) can be better than Allah to judge for a people of assured faith. [ 5 : 50 ]