************************************************************************** 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 ============================