https://www.churchofeverlastinggod.org/MyBB/ Fri, 01 May 2026 18:33:40 +0000 MyBB https://www.churchofeverlastinggod.org/MyBB/showthread.php?tid=110 Fri, 11 May 2018 01:02:03 +0000 https://www.churchofeverlastinggod.org/MyBB/showthread.php?tid=110

All the deceit that we have worked vigorously hard over the last 6 years or so to expose
To the world

surprisingly comes together
And by no coincidence
in the next explosive segment


When one deeply examines

the following
historical evidence about


The Companions and the Jewish Influence







https://www.al-islam.org/shiite-encyclop...nce-part-1



https://www.al-islam.org/shiite-encyclop...nce-part-2



https://www.al-islam.org/shiite-encyclop...nce-part-3



after deeply
examining the above evidence it is not
difficult at all
to identify the malicious pattern of deceit

That has successfully continued till our recent history

where it has ironically

been revealed how

a CIA Mossad agent by the name of Simon Eliot






mysteriously

become the leader of a militant Islamic group under the alias name of

Abu-Bakir al-baghdady ?



As can be clearly ascertained from the following compelling video


https://www.youtube.com/watch?v=VMrkwRKOgBI



And where

It also has been ironically revealed

How

a British agent mysteriously

become the false Islamic leader of
Iran under the alias name of Khomeini?


As can be ascertained from all of the following compelling evidence





http://www.discoveringislam.org/Khomeini..._agent.htm





This deceit is further exposed by damning testimonials

from a former honorable US marine


By the name of


Ken Okeefe ......in the following video /videos




https://www.youtube.com/watch?v=v1tDzLc-HN0




The priceless knowledge we have now acquired
makes ever more sense of the Hadith Ali (sa) ....spoke about

regarding the black flags that
We covered in the previous post

And

further enhances ones
awareness to

the

false teachings and
heresies that were introduced by Satan’s servants
In defiance to Yahweh/Allah and his chosen prophets

Which without a doubt

Fall

outside the unified
message of the

Quran gospel and Torah

That Blessed Jesus strongly alluded to back in



John 16:13-14





13 But when he, the Spirit of truth, comes, he will guide you into all the truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come. 14 He will glorify me because it is from me that he will receive what he will make known to you.


This is exactly why
Blessed Jesus gave the damning testimonials in all of




Revelation 3:9 (KJV)


9 Behold, I will make them of the synagogue of Satan,

which say they are Jews, and are not, but do lie;

behold, I will make them to come and worship before thy feet, and to know that I have loved thee.




John 8:44-45 KJV)



44 Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him.


When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.
45 And because I tell you the truth, ye do not believe me!

And




Matthew 23:33
33 “You snakes! You brood of vipers! How will you escape being condemned to hell?




Tragically for Jews

Christians and Muslims alike

The falsehood of these detrimental teachings and heresies that were and continue to be introduced by Satan and his servants


has till this day successfully


infiltrated the synagogues Mosques and Churches over the course of our history

By the Zionism that continues to occult itself in Judaism Christianity and Islam






Successfully

manipulating polluting and
Brainwashing
Vulnerable and weak minds so as to manifest eternal


hatred and bitter.....bloodshed



between Jew....and ...Muslim......

Between Jew and Christian

Between Muslim and........ Christian



Between .......Muslim ........and Muslim

And between.......Christian........and....,Christian


as we have shamefully read and witnessed on multiple occasions in our past and.....recent......history




once again my dear brothers and sisters


all we have just covered


eeringly brings to full fruition




the deep hatred for God and his prophets








By the ancestors of Nimrod

the false Pharisees the false Jews

their
accomplices the Romans
And the false Pharisee apostle..... Paul


who along with their proxies the
descendants of those hypocrite companions that betrayed Mohammad (PBUH) the seal of the prophets



continue to cunningly deceive our world
Till this day

As prophesied by Jesus in
Mark 8:15


“And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod.”



And

As testified to by


Peter John and the rest of the disciples in

Acts 4:27


27 Indeed Herod and Pontius Pilate met together with the Gentiles and the people of Israel in this city to conspire against your holy servant Jesus, whom you anointed.

A damning testimony that Jesus knew long ago was going to be fullfied

This is why Jesus/Essa spoke the following explosive words

with conviction in



Matthew 7:15&16

"Watch out for false prophets. They come to you in sheep's clothing, but inwardly they are ferocious wolves.


By their fruit you will recognize them. Do people pick grapes from thornbushes, or figs from thistles ?













Having acquired the priceless knowledge about the shameful history of Islam



When a Muslim man or woman asks themselves
The epic question


why

Have the

nonbelievers gained victory over

Muslims till this present day


Despite Allah (SBWT) giving the assurance they won’t
In the last sentence of the following
Text in






Surah 4:141


Those who wait [and watch] you. Then if you gain a victory from Allah, they say, "Were we not with you?" But if the disbelievers have a success, they say [to them], "Did we not gain the advantage over you, but we protected you from the believers?" Allah will judge between [all of] you on the Day of Resurrection,


“and never will Allah give the disbelievers over the believers a way [to overcome them].”




The answer is

It is because they are “Muslims “

And not “Believers “


That is right my dear brothers and sisters

it is because they are


“Muslims “

And not “Believers “



As the late noble and honourable
Egyptian sheik shahrawy
answered when he was asked by an advisor on a trip to SAN Francisco

This advisor went on to ask what is the difference between a Muslim and a believer?




The honourable sheik replied as follows


The Muslims today follow the five pillars of Islam

From prayer to zakhat to hajj to Ramadan

Yet they are embedded in deep division


whether in learning
financially socially or militarily



And The reason for the existence of this deep division is


Clearly written in the Quran

Surah 49:14

The bedouins say, "We have believed." Say, "You have not [yet] believed; but say [instead], 'We have submitted,' for faith has not yet entered your hearts. And if you obey Allah and His Messenger, He will not deprive you from your deeds of anything. Indeed, Allah is Forgiving and Merciful."




His advisor went on to ask why are they still in disbelief?




He replied as the Quran just stated
That the Muslims have not yet reached
The status of believers
For if they did

Then God would have given them victory


As clearly stated in
Surah 30:47

And of His signs is that He sends the winds as bringers of good tidings and to let you taste His mercy and so the ships may sail at His command and so you may seek of His bounty, and perhaps you will be grateful.








If they were believers they would have been the majority amongst nations




Surah 3:139


So do not weaken and do not grieve, and you will be superior if you are [true] believers.


If they were believers then God would not have allowed them to be conquered by others
As discussed earlier in


Surah 4:141

And


As clearly alluded to in the writings about Jesus at
the beginning of Surah 30 verses 1-3




Alif, Lam, Meem.(Al-Massiah)

The Byzantines /Romans have been defeated


In the nearest land.

But they, after their defeat, .....will overcome.













If Muslims were true believers then God would not have left them in this state till this day as written in



Surah 3:179
Allah would not leave the believers in that [state] you are in [presently] until He separates the evil from the good. Nor would Allah reveal to you the unseen. But [instead], Allah chooses of His messengers whom He wills, so believe in Allah and His messengers. And if you believe and fear Him, then for you is a great reward.







And because they remained in the status of Islam and not believers


God said
and the majority of them do not believe
As written in



Surah 11:17

So is one who [stands] upon a clear evidence from his Lord [like the aforementioned]? And a witness from Him follows it, and before it was the Scripture of Moses to lead and as mercy. Those [believers in the former revelations] believe in the Qur'an. But whoever disbelieves in it from the [various] factions - the Fire is his promised destination. So be not in doubt about it. Indeed, it is the truth from your Lord, but most of the people do not believe.



Give good tidings to the believers



Surah 34:4

That He may reward those who believe and do righteous deeds. Those will have forgiveness and noble provision.




So who are the believers my dear brothers and sisters?


The answer is found in

Surah Altawba 112


[Such believers are] the repentant, the worshippers, the praisers [of Allah ], the travelers [for His cause], those who bow and prostrate [in prayer], those who enjoin what is right and forbid what is wrong, and those who observe the limits [set by] Allah . And give good tidings to the believers.

And God is truly with the believers as written in Surah 8: 19


If you [disbelievers] seek the victory - the defeat has come to you. And if you desist [from hostilities], it is best for you; but if you return [to war], We will return, and never will you be availed by your [large] company at all, even if it should increase; and [that is] because Allah is with the believers.



as can be defined from the following compelling words in



Surah 2:62


Indeed, those who believed and those who were Jews or Christians or Sabeans [before Prophet Muhammad] - those [among them] who believed in Allah and the Last Day and did righteousness - will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve.





To those hypocrites who try to undermine Allahs words by upholding the falsehood of the Hadiths
Allah SBWT forewarns them in

Surah 34:5


But those who strive against Our verses [seeking] to cause failure - for them will be a painful punishment of foul nature.


And

Surah 34:38

And the ones who strive against Our verses to cause [them] failure - those will be brought into the punishment [to remain)















As it stands by the way the Muslims are
Tragically conducting

Themselves in this world

They will sadly remain Muslims and not be
Elevated to the status of believers till

Jesus/Essa PBUH returns to redirect them to

The straight path they have seriously
strayed away from

as Mohammad PBUH
Clearly
Alluded to in all of the following
Damning Hadiths




Sahih Al-Bukhari Hadith 4.658 Narrated by Abu Huraira
Allah's Messenger (saws) said "How will you be when the son of Mary (i.e. Jesus (a.s.)) descends amongst you and he will judge people by the Law of the Qur'an and not by the law of Gospel?










Beware; there will be no prophet or messenger between Jesus, the son of Mary, and me. Remember, he shall be my Caliph after me to my people. (Translated from Tabrani al-Ausat was-Sagheer 6. Al-Baqarah, 190)





Volume 4, Book 55, Number 652:
Narrated Abu Huraira:
Allah's Apostle said, "Both in this world and in the Hereafter, I am the nearest of all the people to Jesus, the son of Mary. The prophets are paternal brothers; their mothers are different, but their religion is one."






“… Ummah (My people) can never die which has me (Mohammad) at one end, and the Messiah, son of Mary, at the other.” (Ibn Maja, Bab Al-I’atisam Bis-Sunnat)


As was written about him in Surah 43:61


And indeed, Jesus will be [a sign for] knowledge of the Hour, so be not in doubt of it, and follow Me. This is a straight path.


Surah 34:28

And We have not sent you (Mohammad) except comprehensively to mankind as a bringer of good tidings and a warner. But most of the people do not know.


Surah 34:6

And those who have been given knowledge see that what is revealed to you from your Lord is the truth, and it guides to the path of the Exalted in Might, the Praiseworthy.




Damning proof that most of the Arabs will reject Jesus /Essa the son of the virgin Mother Mary

Surah 43:57 & 58

And when the son of Mary was presented as an example, immediately your people laughed aloud.


And they said, "Are our gods better, or is he?" They did not present the comparison except for [mere] argument. But, [in fact], they are a people prone to dispute.



I just have one last thing to say to my Muslim brothers and sisters

It is an impossibility
That Mohammad PBUH
Would deliver Allah SBWT word in the Quran
And then twist it in the Hadith to mean something else

Just remember that


And never ever forget ALLAH SBWT
Hadith is above all
Of mans Hadith

He is indeed the best Hadith









For the record which is witnessed by the One True God

by his angels

and prophets in the heavens


we solemnly swear that we have consciously

full filled our notification towards the Muslims as we have to the Christians and Jews before them.

And
we clearly do not seek any payment or any form of a thank-you from anyone !


Surah 3:20



So if they argue with you, say, "I have submitted myself to Allah [in Islam], and [so have] those who follow me." And say to those who were given the Scripture and [to] the unlearned, "Have you submitted yourselves?" And if they submit [in Islam], they are rightly guided; but if they turn away - then upon you is only the [duty of] notification. And Allah is Seeing of [His] servants.


Surah 16:82


But if they turn away, [O Muhammad] - then only upon you is [responsibility for] clear notification.


Surah 36:21

Follow those who do not ask of you [any] payment, and they are [rightly] guided



Your humble brother
sajihr]]>

All the deceit that we have worked vigorously hard over the last 6 years or so to expose
To the world

surprisingly comes together
And by no coincidence
in the next explosive segment


When one deeply examines

the following
historical evidence about


The Companions and the Jewish Influence







https://www.al-islam.org/shiite-encyclop...nce-part-1



https://www.al-islam.org/shiite-encyclop...nce-part-2



https://www.al-islam.org/shiite-encyclop...nce-part-3



after deeply
examining the above evidence it is not
difficult at all
to identify the malicious pattern of deceit

That has successfully continued till our recent history

where it has ironically

been revealed how

a CIA Mossad agent by the name of Simon Eliot






mysteriously

become the leader of a militant Islamic group under the alias name of

Abu-Bakir al-baghdady ?



As can be clearly ascertained from the following compelling video


https://www.youtube.com/watch?v=VMrkwRKOgBI



And where

It also has been ironically revealed

How

a British agent mysteriously

become the false Islamic leader of
Iran under the alias name of Khomeini?


As can be ascertained from all of the following compelling evidence





http://www.discoveringislam.org/Khomeini..._agent.htm





This deceit is further exposed by damning testimonials

from a former honorable US marine


By the name of


Ken Okeefe ......in the following video /videos




https://www.youtube.com/watch?v=v1tDzLc-HN0




The priceless knowledge we have now acquired
makes ever more sense of the Hadith Ali (sa) ....spoke about

regarding the black flags that
We covered in the previous post

And

further enhances ones
awareness to

the

false teachings and
heresies that were introduced by Satan’s servants
In defiance to Yahweh/Allah and his chosen prophets

Which without a doubt

Fall

outside the unified
message of the

Quran gospel and Torah

That Blessed Jesus strongly alluded to back in



John 16:13-14





13 But when he, the Spirit of truth, comes, he will guide you into all the truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come. 14 He will glorify me because it is from me that he will receive what he will make known to you.


This is exactly why
Blessed Jesus gave the damning testimonials in all of




Revelation 3:9 (KJV)


9 Behold, I will make them of the synagogue of Satan,

which say they are Jews, and are not, but do lie;

behold, I will make them to come and worship before thy feet, and to know that I have loved thee.




John 8:44-45 KJV)



44 Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him.


When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.
45 And because I tell you the truth, ye do not believe me!

And




Matthew 23:33
33 “You snakes! You brood of vipers! How will you escape being condemned to hell?




Tragically for Jews

Christians and Muslims alike

The falsehood of these detrimental teachings and heresies that were and continue to be introduced by Satan and his servants


has till this day successfully


infiltrated the synagogues Mosques and Churches over the course of our history

By the Zionism that continues to occult itself in Judaism Christianity and Islam






Successfully

manipulating polluting and
Brainwashing
Vulnerable and weak minds so as to manifest eternal


hatred and bitter.....bloodshed



between Jew....and ...Muslim......

Between Jew and Christian

Between Muslim and........ Christian



Between .......Muslim ........and Muslim

And between.......Christian........and....,Christian


as we have shamefully read and witnessed on multiple occasions in our past and.....recent......history




once again my dear brothers and sisters


all we have just covered


eeringly brings to full fruition




the deep hatred for God and his prophets








By the ancestors of Nimrod

the false Pharisees the false Jews

their
accomplices the Romans
And the false Pharisee apostle..... Paul


who along with their proxies the
descendants of those hypocrite companions that betrayed Mohammad (PBUH) the seal of the prophets



continue to cunningly deceive our world
Till this day

As prophesied by Jesus in
Mark 8:15


“And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod.”



And

As testified to by


Peter John and the rest of the disciples in

Acts 4:27


27 Indeed Herod and Pontius Pilate met together with the Gentiles and the people of Israel in this city to conspire against your holy servant Jesus, whom you anointed.

A damning testimony that Jesus knew long ago was going to be fullfied

This is why Jesus/Essa spoke the following explosive words

with conviction in



Matthew 7:15&16

"Watch out for false prophets. They come to you in sheep's clothing, but inwardly they are ferocious wolves.


By their fruit you will recognize them. Do people pick grapes from thornbushes, or figs from thistles ?













Having acquired the priceless knowledge about the shameful history of Islam



When a Muslim man or woman asks themselves
The epic question


why

Have the

nonbelievers gained victory over

Muslims till this present day


Despite Allah (SBWT) giving the assurance they won’t
In the last sentence of the following
Text in






Surah 4:141


Those who wait [and watch] you. Then if you gain a victory from Allah, they say, "Were we not with you?" But if the disbelievers have a success, they say [to them], "Did we not gain the advantage over you, but we protected you from the believers?" Allah will judge between [all of] you on the Day of Resurrection,


“and never will Allah give the disbelievers over the believers a way [to overcome them].”




The answer is

It is because they are “Muslims “

And not “Believers “


That is right my dear brothers and sisters

it is because they are


“Muslims “

And not “Believers “



As the late noble and honourable
Egyptian sheik shahrawy
answered when he was asked by an advisor on a trip to SAN Francisco

This advisor went on to ask what is the difference between a Muslim and a believer?




The honourable sheik replied as follows


The Muslims today follow the five pillars of Islam

From prayer to zakhat to hajj to Ramadan

Yet they are embedded in deep division


whether in learning
financially socially or militarily



And The reason for the existence of this deep division is


Clearly written in the Quran

Surah 49:14

The bedouins say, "We have believed." Say, "You have not [yet] believed; but say [instead], 'We have submitted,' for faith has not yet entered your hearts. And if you obey Allah and His Messenger, He will not deprive you from your deeds of anything. Indeed, Allah is Forgiving and Merciful."




His advisor went on to ask why are they still in disbelief?




He replied as the Quran just stated
That the Muslims have not yet reached
The status of believers
For if they did

Then God would have given them victory


As clearly stated in
Surah 30:47

And of His signs is that He sends the winds as bringers of good tidings and to let you taste His mercy and so the ships may sail at His command and so you may seek of His bounty, and perhaps you will be grateful.








If they were believers they would have been the majority amongst nations




Surah 3:139


So do not weaken and do not grieve, and you will be superior if you are [true] believers.


If they were believers then God would not have allowed them to be conquered by others
As discussed earlier in


Surah 4:141

And


As clearly alluded to in the writings about Jesus at
the beginning of Surah 30 verses 1-3




Alif, Lam, Meem.(Al-Massiah)

The Byzantines /Romans have been defeated


In the nearest land.

But they, after their defeat, .....will overcome.













If Muslims were true believers then God would not have left them in this state till this day as written in



Surah 3:179
Allah would not leave the believers in that [state] you are in [presently] until He separates the evil from the good. Nor would Allah reveal to you the unseen. But [instead], Allah chooses of His messengers whom He wills, so believe in Allah and His messengers. And if you believe and fear Him, then for you is a great reward.







And because they remained in the status of Islam and not believers


God said
and the majority of them do not believe
As written in



Surah 11:17

So is one who [stands] upon a clear evidence from his Lord [like the aforementioned]? And a witness from Him follows it, and before it was the Scripture of Moses to lead and as mercy. Those [believers in the former revelations] believe in the Qur'an. But whoever disbelieves in it from the [various] factions - the Fire is his promised destination. So be not in doubt about it. Indeed, it is the truth from your Lord, but most of the people do not believe.



Give good tidings to the believers



Surah 34:4

That He may reward those who believe and do righteous deeds. Those will have forgiveness and noble provision.




So who are the believers my dear brothers and sisters?


The answer is found in

Surah Altawba 112


[Such believers are] the repentant, the worshippers, the praisers [of Allah ], the travelers [for His cause], those who bow and prostrate [in prayer], those who enjoin what is right and forbid what is wrong, and those who observe the limits [set by] Allah . And give good tidings to the believers.

And God is truly with the believers as written in Surah 8: 19


If you [disbelievers] seek the victory - the defeat has come to you. And if you desist [from hostilities], it is best for you; but if you return [to war], We will return, and never will you be availed by your [large] company at all, even if it should increase; and [that is] because Allah is with the believers.



as can be defined from the following compelling words in



Surah 2:62


Indeed, those who believed and those who were Jews or Christians or Sabeans [before Prophet Muhammad] - those [among them] who believed in Allah and the Last Day and did righteousness - will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve.





To those hypocrites who try to undermine Allahs words by upholding the falsehood of the Hadiths
Allah SBWT forewarns them in

Surah 34:5


But those who strive against Our verses [seeking] to cause failure - for them will be a painful punishment of foul nature.


And

Surah 34:38

And the ones who strive against Our verses to cause [them] failure - those will be brought into the punishment [to remain)















As it stands by the way the Muslims are
Tragically conducting

Themselves in this world

They will sadly remain Muslims and not be
Elevated to the status of believers till

Jesus/Essa PBUH returns to redirect them to

The straight path they have seriously
strayed away from

as Mohammad PBUH
Clearly
Alluded to in all of the following
Damning Hadiths




Sahih Al-Bukhari Hadith 4.658 Narrated by Abu Huraira
Allah's Messenger (saws) said "How will you be when the son of Mary (i.e. Jesus (a.s.)) descends amongst you and he will judge people by the Law of the Qur'an and not by the law of Gospel?










Beware; there will be no prophet or messenger between Jesus, the son of Mary, and me. Remember, he shall be my Caliph after me to my people. (Translated from Tabrani al-Ausat was-Sagheer 6. Al-Baqarah, 190)





Volume 4, Book 55, Number 652:
Narrated Abu Huraira:
Allah's Apostle said, "Both in this world and in the Hereafter, I am the nearest of all the people to Jesus, the son of Mary. The prophets are paternal brothers; their mothers are different, but their religion is one."






“… Ummah (My people) can never die which has me (Mohammad) at one end, and the Messiah, son of Mary, at the other.” (Ibn Maja, Bab Al-I’atisam Bis-Sunnat)


As was written about him in Surah 43:61


And indeed, Jesus will be [a sign for] knowledge of the Hour, so be not in doubt of it, and follow Me. This is a straight path.


Surah 34:28

And We have not sent you (Mohammad) except comprehensively to mankind as a bringer of good tidings and a warner. But most of the people do not know.


Surah 34:6

And those who have been given knowledge see that what is revealed to you from your Lord is the truth, and it guides to the path of the Exalted in Might, the Praiseworthy.




Damning proof that most of the Arabs will reject Jesus /Essa the son of the virgin Mother Mary

Surah 43:57 & 58

And when the son of Mary was presented as an example, immediately your people laughed aloud.


And they said, "Are our gods better, or is he?" They did not present the comparison except for [mere] argument. But, [in fact], they are a people prone to dispute.



I just have one last thing to say to my Muslim brothers and sisters

It is an impossibility
That Mohammad PBUH
Would deliver Allah SBWT word in the Quran
And then twist it in the Hadith to mean something else

Just remember that


And never ever forget ALLAH SBWT
Hadith is above all
Of mans Hadith

He is indeed the best Hadith









For the record which is witnessed by the One True God

by his angels

and prophets in the heavens


we solemnly swear that we have consciously

full filled our notification towards the Muslims as we have to the Christians and Jews before them.

And
we clearly do not seek any payment or any form of a thank-you from anyone !


Surah 3:20



So if they argue with you, say, "I have submitted myself to Allah [in Islam], and [so have] those who follow me." And say to those who were given the Scripture and [to] the unlearned, "Have you submitted yourselves?" And if they submit [in Islam], they are rightly guided; but if they turn away - then upon you is only the [duty of] notification. And Allah is Seeing of [His] servants.


Surah 16:82


But if they turn away, [O Muhammad] - then only upon you is [responsibility for] clear notification.


Surah 36:21

Follow those who do not ask of you [any] payment, and they are [rightly] guided



Your humble brother
sajihr]]> https://www.churchofeverlastinggod.org/MyBB/showthread.php?tid=109 Thu, 03 May 2018 21:50:52 +0000 https://www.churchofeverlastinggod.org/MyBB/showthread.php?tid=109 which exposes the direct players who will continue to disobey the commandments of God and his blessed messenger Mohammad (PBUH) till this day
in the following damning Hadith

of the black flags


Nu’aym ibn Hammad narrates in Al-Fitan, that the 4th Caliph, Ali ibn Abi Talib said:


When you see the black flags,
remain where you are and do not move your hands or your feet. Thereafter there shall appear a feeble insignificant folk.



Their hearts will be like fragments of iron. They will have the state.

(Their Foundation is of the false Islamic states of our world today)



They will fulfil neither covenant nor agreement.


They will call to the truth, but they will not be people of the truth.

(Typical attributes of the so called Islamic leaders of our current world who promise
The world to its people
and deliver nothing )




Their names will be parental attributions, and their aliases will be derived from towns.

(these leaders have names like............Mohammad bin Salmon
of Saudi Arabia

And Qatars pm...........................Abdullah bin Nasser bin Khalifa Al Thani)







Their hair will be free-flowing like that of women.


This situation will remain until they differ among themselves. Thereafter, God will bring forth the Truth through whomever He wills.





One does not have to be a rocket scientist to identify the black flags that are roaming around the Islamic world today from both sides of the Shiites and Sunnis

what is tragically sad in our Muslim world today is that



most...... if not all.................. Muslim sects have dangerously embraced the wrong interpretation of the following Hadith from SAHIH BUKHARI


623 Narrated Anas bin Malik: Allah's Apostle said, "Help your brother, whether he is an oppressor or he is an oppressed one."



when we have just heard Ali(SA) ..........................preach the exact opposite


“When you see the black flags,

REMAIN WHERE YOU ARE............ AND DO NOT MOVE .................YOUR HANDS OR YOUR FEET”




And tragically ...................most................. if not all .................of the Muslim sects today



have defiantly ignored the commandment of the prophet which came from Allah in the following Hadith which is the true interpretation to the previous hadith............... we have just covered



Narrated Anas: Allah's Apostle said, "Help your brother, whether he is an oppressor or he is an oppressed one. People asked, "O Allah's Apostle! It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?"

The Prophet said,.......................... "BY PREVENTING HIM FROM OPPRESSING OTHERS”





It is highly recommended that every God-fearing Shiite and Sunni who claims to



To be followers of Mohammad (PBUH) and of Ahl albayht to deeply ponder on the following Damning

Information which we have sourced from the following respectable link that drives home our message to ..............................”ALL MUSLIMS”

http://www.hizb-australia.org/2016/05/ha...lim-blood/





Hadith Explanation – The “Honour and Sanctity of Muslim Blood”
With the blood of Muslims flowing in many parts of the world, this is a hadith that is ever so relevant in our times.



The Messenger of Allah’s (ﷺ) awe of the Ka’bah as he circles it brings out from him (ﷺ) praises of the Ka’bah’s scent, magnificence and its sanctity. However, his immediate comparison of the Ka’bah’s scent, magnificence and sanctity to the sanctity of a Muslim, his wealth and blood immediately displaces the humanly awe of one of the most sanctimonious symbols of Islam.




Abdullah ibn Umar (ra) narrated that he saw the Messenger of Allah (ﷺ) making tawaf of the Ka’bah and saying, “How delightful you are, and how great is your scent! How magnificent you are, and how great is your sanctity! But by the one in whose hand is the soul of Muhammad, the sanctity of a believer, his wealth and his blood, is greater in the sight of Allah than your sanctity, and we do not think of him except good.” (Ibn Majah)
Rasulullah (ﷺ) reiterates this same message in other ahadith:



( “The blood, wealth and honour of the Muslim are sacred to all Muslims” (Muslim)
Here Rasulullah (ﷺ) issues a general declaration of the sanctity of each and every Muslim’s blood, wealth and honour for each and every Muslim.
“Allah has made sacred upon you the blood, wealth and honour of each other, just as the sacredness of this day of yours in this land of yours in this month of yours. “ (Bukhari)




Here the sanctity of Muslim blood is emphasised as it is compared to the sanctity of the Day of ‘Arafah, the land of Makkah, and the month of Dhul Hijjah.
Imam Ibn Hajr al-Asqalani notes in Fath al-Bari (one of the most authoritative commentaries on Sahih Bukhari) that the intent of ‘blood, wealth, and honour’ is the spilling blood, wrongful acquisition of wealth and defamation of honour.




He also explains that the mention of the sacredness of the land, month and day is mentioned and compared to because the sacredness of these things was established in the minds of the Arabs even before Islam, as opposed to the sanctity of blood, wealth and honour which was an accepted target in Jahiliyyah.


Thus the Shari’ah emphasised to them that the sanctity of Muslim blood, wealth and honour is even greater than the sanctity of the land, month and day.
This emphasis is also communicated in the saying of Allah
“And whosoever kills a believer intentionally, his recompense is Hell, to abide therein forever, and the Wrath of Allah is upon him, and His curse; prepared for him is a grievous torment” (al-Nisaa’: 93).




In fact the life of a Muslim outweighs the world to Allah (سبحانه و تعالى), as Rasulullah (ﷺ) informs us:



( “The destruction of the world is lighter on Allah than the killing of one Muslim man”, (Tirmidhi)




Shaykh al-Mubarakpuri, in his commentary of Jami’ al-Tirmidhi, relates that saying of Allamah al-Tibi where he explains the hadith by saying that:


‘The ‘dunya’ is an expression denoting the nearest abode, which is a passage to the abode of the hereafter, and it is the place of cultivation (of deeds) for the hereafter. The heavens and the earth have not been created except that they be a theatre for the reflections of the perceptive and the worships of the obedient, and to this is the indication of Allah’s saying, “and they reflect on the creation of the heavens and the earth (saying) ‘Our Lord! You have not created this in vain’” that is, without a wisdom. Nay, you have created it in order to make the residence of the legally responsible (such that they may fulfil their obligations) and as an evidence for them upon your existence.



Thus he who attempts to kill him for whom the dunya has been created (the believer) indeed attempts to destroy the dunya itself.” [Tuhfat al-Ahwadhi, 4:543]
If this is the weight of ONE Muslim, what would the weight be of hundreds? A hundred worlds? And that of a thousand; a thousand worlds?
These words are a matter of serious contemplation for every Muslim today as we witness hundreds of thousands of Muslims in Iraq, Syria, Afghanistan, Kashmir, Palestine, Pakistan, Chechnya, Burma and other Islamic lands being slaughtered, starved and humiliated.




Would it be honourable for us today to make tawaf around the Ka’bah and not contemplate the words of Rasulullah (ﷺ) as we take in its awe, its scent, its magnificence?
Rasulallah (ﷺ) swore by Allah (سبحانه و تعالى) that the sanctity of the Muslims, their wealth and their blood is greater than that of the Ka’bah. The seriousness of this matter is evident in that fact alone.


We will go on to add the following verse in support of this message


Surah 5:32
Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land - it is as if he had slain mankind entirely. And whoever saves one - it is as if he had saved mankind entirely. And our messengers had certainly come to them with clear proofs. Then indeed many of them, [even] after that, throughout the land, were transgressors.




What never ceases to amaze me as a believer looking on from the outset who has deep knowledge of the shameful history of Muslims
which we recently endeavoured to download on our forum in order to highlight the hidden truth for all to see
is that



most if not all Sunnis hold a deep hatred for Ahyl- bayt which is the
“FAMILY” of Mohammad
that consists primarily of Ali and his noble wife the daughter of the prophet Fatima (AS) and their two sons Hasan and Hussein (AS)



yet they ignorantly perform blessings on them in their daily five prayers where they are taught to say


O Allah, bless Muhammad and the “FAMILY” of Muhammad;
As you have blessed Abraham and the family of Abraham.
Surely you are the Praiseworthy, the Glorious.

O Allah, be gracious unto Muhammad and the “FAMILY” of Muhammad;
As you were gracious unto Abraham and the family of Abraham.
Surely you are the Praiseworthy, the Glorious.

How ironic

What is

Even more ironic................................ and tragically true to my words


Is that some
Anonymous person who obviously hates
the family of the prophet ....as well as..........the family of Abraham .........has maliciously changed the word “family”..... to .....”people” in the prayer
as can be clearly seen in the following link

Read more at http://www.beliefnet.com/prayers/islam/p...62qg8hS.99


- Anonymous


O Allah, bless our Muhammad and the people of Muhammad;
As you have blessed Abraham and the people of Abraham.
Surely you are the Praiseworthy, the Glorious.



O Allah, be gracious unto Muhammad and the people of Muhammad;
As you were gracious unto Abraham and the people of Abraham.
Surely you are the Praiseworthy, the Glorious.



How shameful indeed!



This now brings us to the next epic topic that stems from the last sentence of Alis (SA) explosive hadith which we have just examined


“Thereafter, God will bring forth the Truth through whomever He wills.”




And that is ...The subject of................. "THE RETURN OF blessed JESUS "


Which is



Strongly attested to by Mohammad in the
Explosive text of
Surah 43:61

And indeed, Jesus will be [a sign for] knowledge of the Hour, so be not in doubt of it, and follow Me. This is a straight path.


When one goes back and deeply ponders on the epic words Jesus spoke with conviction back in

Matthew 24:27
27 For as lightning that comes from the east is visible even in the west, so will be the coming of the Son of Man.



It is crystal clear
From the very first clue of the words

"For as lightning that comes from the east"

that Jesus PBUH is

going to "appear "from the Middle East






However

Before we even begin to look for the answers


to
why he is returning ?


With whom he is going to appear ?



To whom is he going to appear and why?



One has to acquire the full understanding to the Oneness of our true God

That Moses preached through the prophesy of Jesus back in




Deuteronomy 6:4-5


4 Hear, O Israel: The Lord our God, the Lordis one.[a] 5 Love the Lord your God with all your heart and with all your soul and with all your strength.


Which was reiterated by Jesus himself in



Mark 12:29-30
29 “The most important one,” answered Jesus, “is this: ‘Hear, O Israel: The Lord our God, the Lord is one.


30 Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’


As testified of him in


Surah 19:36

[Jesus said], "And indeed, Allah is my Lord and your Lord, so worship Him. That is a straight path.





As testified of Abraham in

Surah 22:26

Behold! We gave the site, to Abraham, of the (Sacred) House, (saying): "Associate not anything (in worship) with Me; and sanctify My House for those who compass it round, or stand up, or bow, or prostrate themselves (therein in prayer). (Surah Al-Hajj, 26)





As ironically testified in the four ancient Hindu holy books of the Vedas



“God is One the Lord of Men,
exceeding far and wide.
We observe His Holy Laws.”
[Reference: Rig Veda 8.25.16]



“There is no parallel to Him,
Whose glory is truly great.”
[Reference: Yajur Veda 32.3]


“He is One.
Come together, you all, with power of spirit,
To the Lord of Heaven,
Who is only One, the Guest of people;
He the ancient desires to come to new;
To Him all pathways turn; really, He is One.”
[Reference: Sama Veda. 372



"Seek Him everywhere
All is within His speech.
He knows all things.
Full of Wisdom,
He determines
What ought to be done,
He is our recourse,
All powers are vested in Him
He fulfills all our aspirations.
He is the source
Of all our nourishment and vigor,
Intelligence and strength.”
[Reference: Rig Veda 1.145.1]

"He is all-pervading, unchanging supreme being
Is the purest of pure.
He permeates all eternal laws
And Manifest throughout
The universal life forces—
The sea, the earth, and the mountains.”
Reference: Rig Veda 4.40.5.




And as testified of Mohammad in


Surah 11:56


Indeed, I have relied upon Allah, my Lord and your Lord. There is no creature but that He holds its forelock. Indeed, my Lord is on a path [that is] straight."


And

Surah 6:153

And, [moreover], this is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way. This has He instructed you that you may become righteous



Which is strongly consolidated in the following authentic Hadith


O people, remain straight upon the path and you will have taken a great lead, but if you swerve right or left then you will be led far astray.

Source: Sahih Bukhari 6853, Grade:







Just as the angel/angels of God fought against the Antichrist in all of



Genesis 14: 19:
And he blessed Abram (Abraham) saying
“Blessed be Abram by God of Most high creator of heaven and earth who delivered your enemies into your hands.”







Numbers 22:21-32 (NIV)
Balaam’s Donkey
21 Balaam got up in the morning, saddled his donkey and went with the Moabite officials. 22 But God was very angry when he went, and the angel of the LORD stood in the road to oppose him. Balaam was riding on his donkey, and his two servants were with him. 23 When the donkey saw the angel of the LORD standing in the road with a drawn sword in his hand, it turned off the road into a field. Balaam beat it to get it back on the road.







Exodus 23:20-30



God’s Angel to Prepare the Way

20 “See, I am sending an angel ahead of you to guard you along the way and to bring you to the place I have prepared. 21 Pay attention to him and listen to what he says. Do not rebel against him; he will not forgive your rebellion, since my Name is in him. 22 If you listen carefully to what he says and do all that I say, I will be an enemy to your enemies and will oppose those who oppose you.23 My angel will go ahead of you and bring you into the land of the Amorites, Hittites, Perizzites, Canaanites, Hivites and Jebusites, and I will wipe them out.24 Do not bow down before their gods or worship them or follow their practices.You must demolish them and break their sacred stones to pieces. 25 Worship the LORD your God, and his blessing will be on your food and water. I will take away sickness from among you, 26 and none will miscarry or be barren in your land. I will give you a full life span.





27 “I will send my terror ahead of you and throw into confusion every nation you encounter. I will make all your enemies turn their backs and run. 28 I will send the hornet ahead of you to drive the Hivites, Canaanites and Hittites out of your way. 29 But I will not drive them out in a single year, because the land would become desolate and the wild animals too numerous for you. 30 Little by little I will drive them out before you, until you have increased enough to take possession of the land.




And




2 Kings 19:35-36 (NIV)
35 That night the angel of the LORD went out and put to death a hundred and eighty-five thousand in the Assyrian camp. When the people got up the next morning—there were all the dead bodies! 36 So Sennacherib king of Assyria broke camp and withdrew. He returned to Nineveh and stayed there.














And Just as the angels fought alongside Mohammad against the antichrist in

Surah 3:124

[Remember] when you said to the believers, "Is it not sufficient for you that your Lord should reinforce you with three thousand angels sent down?



And surah 8:9


[Remember] when you asked help of your Lord, and He answered you, "Indeed, I will reinforce you with a thousand from the angels, following one another."






The same will be when blessed Jesus/ Essa returns near the end of our world to fight the Antichrist
As prophesied long ago in the texts of





1 Enoch 1:1-2,9

The words of the blessing with which Enoch blessed the righteous chosen who will be present on the day of tribulation, to remove all the enemies; and the righteous will be saved. And he took up his discourse and said, Enoch, a righteous man whose eyes were opened by God, who had the vision of the Holy One and of heaven, which he showed me…Behold, he comes with the myriads of his holy ones, to execute judgment on all, and to destroy all the wicked, and to convict all flesh for all the wicked deeds that they have done, and the proud and hard words that wicked sinners spoke against him





Secret Enoch 1 chapter 69:26&27


26. And there was great joy amongst them, And they blessed and glorified and extolled Because the name of that Son of Man had been revealed unto them. 27. And he sat on the throne of his glory, And the sum of judgement was given unto the Son of Man, And he caused the sinners to pass away and be destroyed from off the face of the earth, And those who have led the world astray.



Deut. 33:2
And he said: "The LORD came from Sinai, and dawned on them from Seir; he shone forth from Mount Paran, and He came with ten thousands of saints; from His right hand came a fiery law for them.”




Jude 1:14&15
Now Enoch, the seventh from Adam, prophesied about these men also, saying, “Behold, the Lord comes with ten thousands of His saints.”

to judge everyone, and to convict all of them of all the ungodly acts they have committed in their ungodliness, and of all the defiant words ungodly sinners have spoken against him.




Isaiah 11:4 (NIV)
4 but with righteousness he will judge the needy,
with justice he will give decisions for the poor of the earth.
He will strike the earth with the rod of his mouth;
with the breath of his lips he will slay the wicked.





Isaiah 66:17
"Those who consecrate and purify themselves to go into the gardens, following one who is among those who eat the flesh of pigs, rats and other unclean things--they will meet their end together with the one they follow," declares the LORD.





And

Matthew 13:49-50 (NIV)
49 This is how it will be at the end of the age. The angels will come and separate the wicked from the righteous 50 and throw them into the blazing furnace, where there will be weeping and gnashing of teeth







All of the above reasons is exactly why Jesus/ESSA
Is coming to re-fulfill what he


said with conviction back in

Matthew 12:30


"Whoever is not with me is against me, and whoever does not gather with me scatters"

And

Matthew 10:34-35 (ESV)
Not Peace, but a Sword
34 “Do not think that I have come to bring peace to the earth. I have not come to bring peace, but a sword. 35 For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law.






This is why blessed Mohammad prophesied the damning words in

Volume 4, Book 55, Number 657:
Narrated Abu Huraira:
Allah's Apostle said, "By Him in Whose Hands my soul is, surely (Jesus,) the son of Mary will soon descend amongst you and will judge mankind justly (as a Just Ruler); he will break the Cross and kill the pigs and there will be no Jizya (i.e. taxation taken from non Muslims).


Money will be in abundance so that nobody will accept it, and a single prostration to Allah (in prayer) will be better than the whole world and whatever is in it." Abu Huraira added "If you wish, you can recite (this verse of the Holy Book): -- 'And there is none Of the people of the Scriptures (Jews and Christians) But must believe in him (i.e. Jesus as an Apostle of Allah and a human being) Before his death. And on the Day of Judgment He will be a witness Against them." (4.159) (See Fateh Al Bari, Page 302 Vol. 7)




The people of the scriptures is not just confined to just the Jews and Christians but
Rather to the Muslims themselves as Mohammad clearly alludes to in
The next two damning hadiths





Sahih Al-Bukhari Hadith 4.658 Narrated by Abu Huraira
Allah's Messenger (saws) said "How will you be when the son of Mary (i.e. Jesus (a.s.)) descends amongst you and he will judge people by the Law of the Qur'an and not by the law of Gospel?



“… Ummah (My people) can never die which has me (Mohammad) at one end, and the Messiah, son of Mary, at the other.” (Ibn Maja, Bab Al-I’atisam Bis-Sunnat)







The above truth my dear brothers and sisters goes hand in hand with what Paul ironically preached in

1 Corinthians 11:3

But I want you to realize that ........THE HEAD OF EVERY MAN IS CHRIST ,
and the head of the woman is man, and the head of Christ is God.







The authencity of the return of Jesus as “MAHDY” is also strongly attested to in the following compelling hadiths which blessed Mohammad prophesied



However Before we begin to relay them to you






One must aquire the complete understanding that .............. there are absolutely.... “NO prophets “
between Jesus................. and ....................Mohammad

Both before Mohammad appeared and

after

Clearly meaning

Jesus is the “only prophet “...............before Mohammad in our world

And............................ "the only prophet "

to come after him............................... “THAT WILL” ................ reign in our world




as

Mohammed PBUH affirms in the
Following authentic..........Hadiths




Beware; there will be no prophet or messenger between Jesus, the son of Mary, and me. Remember, he shall be my Caliph after me to my people. (Translated from Tabrani al-Ausat was-Sagheer 6. Al-Baqarah, 190)





Volume 4, Book 55, Number 652:
Narrated Abu Huraira:
Allah's Apostle said, "Both in this world and in the Hereafter, I am the nearest of all the people to Jesus, the son of Mary. The prophets are paternal brothers; their mothers are different, but their religion is one."






“… Ummah (My people) can never die which has me (Mohammad) at one end, and the Messiah, son of Mary, at the other.” (Ibn Maja, Bab Al-I’atisam Bis-Sunnat)







The Prophet Jesus (as), son of Mary, will definitely descend as a just judge and a just ruler. (Imam Nawawi, Commentary on Sahih Muslim)





The Judgment Day will not take place until the Prophet Jesus (as), son of Mary, comes as a fair ruler and a just imam. (Sunan Ibn Majah)




By Him in Whose Hands my soul is, the son of Mary (the Prophet Jesus [as]) will shortly descend among you people as a just ruler. (Sahih Bukhari)





There is no prophet between him (the Prophet Jesus [as]) and me. He will certainly descend. Recognize him when you see him. He is of medium height, of a reddish white color. He will wear two sets of yellow dyed clothing. Water will fall from his hair even if it does not rain. He will fight with people for Islam. He will slay the antichrist [make him ineffective] and then remain for exactly forty years on earth. Then he will die, and Muslims will perform the prayers for him. (Sahih Bukhari and Sahih Muslim)






What will you do when the son of Mary (as) descends among you and leads as one amongst you? (Sahih Muslim)





The last prophesy in the above sentence is in essence the pivotal question for the Muslim Ummah “TODAY”
What will the defiant Sunnis Shiites and other offshoot sects of Islam that have defied Gods will in Surah 6:159 do .............................when blessed Jesus returns ???

Will they repent and follow him ......................or will they join the Antichrist

as his enemies!!!






when one asks him or herself the following
Pivotal questions

1.why does Mohammad "remind his people "

that Jesus is going to return as "his Caliph"?



2. And why does Mohammad stress
To his people that Muslims will not die if they believe both in Jesus and him




The answer is simple
Because they just like the Jews and Christians before them




Have certainly strayed far from the straight path and followed other ways

As all of the following damning scripture clearly affirms beginning

With the powerful words of Allah in



Surah 12:106

And most of them believe not in Allah except while they associate others with Him.





Surah 40:12

[They will be told], "That is because, when Allah was called upon alone, you disbelieved; but if others were associated with Him, you believed. So the judgement is with Allah, the Most High, the Grand."




And

Surah 6:159

Indeed, those who have divided their religion and become sects - you, [O Muhammad], are not [associated] with them in anything. Their affair is only [left] to Allah ; then He will inform them about what they used to do.



Which is consolidated in the following damning

Hadiths


Abu Dhar said, "I was with the Prophet (SAW) one day and I heard him saying: "There is something I fear for my Ummah than the Dajjal." It was then that I became afraid, so I said: "Oh Rasool Allah! Which thing is that?" He (SAW) said; "Misguided and astray scholars." [Musnad Ahmad (5/145) No. 21334 and 21335]




by Imam Muslim, translation by Abdul Hamid Siddiqui , Volume: The Book on Government (Kitab Al-Imara)4553.




It has been narrated on the authority of Hudhaifa b. al-Yaman who said: People used to ask the Messenger of Allah (may peace be upon him) about the good times, but I used to ask him about bad times fearing lest they overtake me.


I said: Messenger of Allah, we were in the midst of ignorance and evil, and then God brought us this good (time through Islam). Is there any bad time after this good one?




He said: Yes. I asked: Will there be a good time again after that bad time? He said: Yes, but therein will be a hidden evil.



I asked: What will be the evil hidden therein? He said: (That time will witness the rise of) the people who will adopt ways other than mine and seek guidance other than mine.



You will know good points as well as bad points. I asked: Will there be a bad time after this good one? He said: Yes. (A time will come) when there will be people standing and inviting at the gates of Hell. Whoso responds to their call they will throw them into the fire.




I said: Messenger of Allah, describe them for us. He said: All right. They will be a people having the same complexion as ours and speaking our language. I said: Messenger of Allah, what do you suggest if I happen to live in that time?





He said: You should stick to the main body of the Muslims and their leader.



I said: If they have no (such thing as the) main body and have no leader?


(Concentrate on the next damning words my Muslim brothers)


He said:

" SEPARATE YOURSELF FROM

ALL

THESE FACTIONS








All of the above corruption was prophesied long ago by Mohammad (PBUH) in the following
Powerful hadith of




Sahih Bukhari: Volume 9, Book 92: Holding Fast to the Qur’an and Sunnah, Number 410:

Narrated ‘Abdullah bin ‘Amr (R.A):

I heard the Prophet [S.A.W.S] saying, “ALLAH [S.W.T] will not deprive you of knowledge after he has given it to you, but it will be taken away through the death of the religious learned men with their knowledge. Then there will remain ignorant people who, when consulted, will give verdicts according to their opinions whereby they will mislead others and go astray.”






This now brings us to the point of who will return with blessed Jesus
The two witnesses that are returning with Jesus the Messiah



Which are strongly alluded to in the heading of

Revelation 11 (NIV)

The Two Witnesses



And the text of revelation 11:3&4

3 And I will appoint my two witnesses, and they will prophesy for 1,260 days, clothed in sackcloth.” 4 They are “the two olive trees” and the two lampstands, and “they stand before the Lord of the earth.”


these two witnesses are none other than

blessed Enoch /Idris


And

blessed Elijah /Elias





As prophesied by Jesus himself in chapter 52 of his Gospel (Barnabas)
I am the servant of God, and of this ye are witness, how I speak against those wicked men who after my departure from the world shall annul the truth of my gospel by the operation of Satan. But I shall return towards the end, and with me shall come Enoch and Elijah, and we will testify against the wicked, whose end shall be accursed.' And having thus spoken, Jesus shed tears, whereat his disciples wept aloud, and lifted their voices, saying: 'Pardon, O Lord God, and have mercy on thy innocent servant.' Jesus answered: 'Amen, Amen.'





And they will be killed by the Antichrist as prophesied in

Revelation 11:6&7


6 They have power to shut up the heavens so that it will not rain during the time they are prophesying; and they have power to turn the waters into blood and to strike the earth with every kind of plague as often as they want.
7 Now when they have finished their testimony, the beast that comes up from the Abyss will attack them, and overpower and kill them


Which is consolidated in {The Ante-Nicene Fathers, Volume 8, Page 394; }


And I say to you, O my brethren, that they also, Enoch and Elias [Elijah], most toward the end of time return into the world and die - in the day, namely of commotion, of terror, of perplexity, and affliction. For Anti-christ will slay four bodies, and will poor out their blood like water. http://www.bible.ca/history/fathers/







All that we have deeply analysed above now defines more than ever before in the history of Islam and the world
why the following explosive words were spoken about blessed Jesus in

Surah 4:159

Sahih International: And there is none from the People of the Scripture but that he will surely believe in Jesus before his death. And on the Day of Resurrection he will be against them a witness.





One thing is for certain my dear brothers and sisters

We here cannot wait....................... for his welcome return


For only then......................... will there be true justice on earth



only then

will the blood of the
innocent believers the prophets disciples and Nazarenes whom we now fully know were in essence submissive ..................Muslim martyrs

who believed in the One True God .............and.................in his law

and in Jesus/ESSA Christ.... his Servant Prophet and Messenger

who was circumcised and raised to paradise alive without seeing death




for only then


will the blood of the innocent martyred disciple James and tens of thousands of innocent Nazarene/Muslim martyred men and woman who were beheaded by the Roman Empire at the pleasure of the Jews


and


at the hands of
the” false apostle Paul”

as well documented in acts 9 verse

Acts 12 verse 2

and in the testimony of Jesus/ESSA PBUH in his prophecy of revelation 20 verse 4 which was relayed to the disciple John by the angel Gabriel

“And I saw the souls of those who had been beheaded because of their testimony about Jesus and because of the word of God. They had not worshiped the beast or its image and had not received its mark on their foreheads or their hands.”


Only then



will the blood of those innocent martyred Muslim Nazarenes and those innocent souls that have been martyred before and after them.............. be avenged

As evident from the prophesy of Jesus in

Revelation 6:9-11New International Version (NIV)
9 When he opened the fifth seal, I saw under the altar the souls of those who had been slain because of the word of God and the testimony they had maintained. 10 They called out in a loud voice, “How long, Sovereign Lord, holy and true, until you judge the inhabitants of the earth and avenge our blood?”




11 Then each of them was given a white robe, and they were told to wait a little longer, until the full number of their fellow servants, their brothers and sisters,[a] were killed just as they had been.



And

Révélation 9:13-21


13 The sixth angel sounded his trumpet, and I heard a voice coming from the four horns of the golden altar that is before God. 14 It said to the sixth angel who had the trumpet, “Release the four angels who are bound at the great river Euphrates.” 15 And the four angels who had been kept ready for this very hour and day and month and year were released to kill a third of mankind. 16 The number of the mounted troops was twice ten thousand times ten thousand. I heard their number.




17 The horses and riders I saw in my vision looked like this: Their breastplates were fiery red, dark blue, and yellow as sulfur. The heads of the horses resembled the heads of lions, and out of their mouths came fire, smoke and sulfur. 18 A third of mankind was killed by the three plagues of fire, smoke and sulfur that came out of their mouths. 19 The power of the horses was in their mouths and in their tails; for their tails were like snakes, having heads with which they inflict injury.




20 The rest of mankind who were not killed by these plagues still did not repent of the work of their hands; they did not stop worshiping demons, and idols of gold, silver, bronze, stone and wood—idols that cannot see or hear or walk. 21 Nor did they repent of their murders, their magic arts, their sexual immorality or their thefts.




The following prophecy about Jesus ruling the earth when he returns in


Revelations 11:15
The Seventh Trumpet
15 The seventh angel sounded his trumpet, and there were loud voices in heaven, which said:
“The kingdom of the world has become
the kingdom of our Lord and of his Messiah,
and he will reign for ever and ever.”





is further clarified in the following hadith

He will slay the antichrist [make him ineffective] and then remain for exactly forty years on earth. Then he will die, and Muslims will perform the prayers for him. (Sahih Bukhari and Sahih Muslim)





which now makes more sense of what Jesus told his mother back in

Chapter 220. gospel Barnabas
Jesus replied, embracing his mother: 'Believe me, mother, for verily I say to thee that I have not been dead at all; for God hath reserved me till near the end of the world



And makes ever more sense of the Quranic verse that was written about Jesus in surah 19:33




"And peace is on me the day I was born..... and the day I will die......... and the day I am raised alive."










It has become more evident than ever before in our history my dear brothers and sisters

That to obtain complete salvation one has to submit to the will of God in the zero faction Islam which originated in the heavens way before our world was created
As can be derived from the explosive and compelling text of


1Enochl/Idris 58:5&6

5. But when the time shall come, then shall the power, the punishment, and the judgment take place, which the Lord of spirits has prepared for those who prostrate themselves to the judgment of righteousness, for those who abjure that judgment, and for those who take his name in vain.
6. That day has been prepared for the elect as a day of covenant; and for sinners as a day of inquisition.





revelation 7:11


All the angels were standing around the throne and around the elders and the four living creatures. They fell down on their faces before the throne and worshiped God,




And

Isaiah 45:23

By myself I have sworn—
 from my mouth has gone out integrity,
 a promise[a] that won’t be revoked:
‘To me every knee will bow,
 and[b] every tongue will swear.’


The Islam religion that is pure and complete which all of the prophets of God followed as testified to by
Blessed Mohammad in Surah 19:36



Say (O Muslims), "We believe in Allah and that which has been sent down to us and that which has been sent down to Ibrahim (Abraham), Isma'il (Ishmael), Ishaque (Isaac), Ya'qub (Jacob), and to Al-Asbat [the twelve sons of Ya'qub (Jacob)], and that which has been given to Musa (Moses) and 'Iesa (Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islam)."


The Monotheism/Islam religion .....................that was.................. decreed for all mankind


Which is" decisive and final"


for all those with reason and understanding .............................................to hear and.....................see!!!







Surah 22:1-18





22:1



O mankind, fear your Lord. Indeed, the convulsion of the [final] Hour is a terrible thing.











22:2



On the Day you see it every nursing mother will be distracted from that [child] she was nursing, and every pregnant woman will abort her pregnancy, and you will see the people [appearing] intoxicated while they are not intoxicated; but the punishment of Allah is severe.











22:3



And of the people is he who disputes about Allah without knowledge and follows every rebellious devil.







22:4



It has been decreed for every devil that whoever turns to him - he will misguide him and will lead him to the punishment of the Blaze.












Surah 22:5

O People, if you should be in doubt about the Resurrection, then [consider that] indeed, We created you from dust, then from a sperm-drop, then from a clinging clot, and then from a lump of flesh, formed and unformed - that We may show you. And We settle in the wombs whom We will for a specified term, then We bring you out as a child, and then [We develop you] that you may reach your [time of] maturity. And among you is he who is taken in [early] death, and among you is he who is returned to the most decrepit [old] age so that he knows, after [once having] knowledge, nothing. And you see the earth barren, but when We send down upon it rain, it quivers and swells and grows [something] of every beautiful kind.










22:6





That is because Allah is the Truth and because He gives life to the dead and because


He is over all things competent





22:7

And [that they may know] that the Hour is coming - no doubt about it - and that Allah will resurrect those in the graves.



22:8

And of the people is he who disputes about Allah without knowledge or guidance or an enlightening book [from Him]


22:9
Twisting his neck [in arrogance] to mislead [people] from the way of Allah . For him in the world is disgrace, and We will make him taste on the Day of Resurrection the punishment of the Burning Fire [while it is said],



22:10

"That is for what your hands have put forth and because Allah is not ever unjust to [His] servants."


22:11


And of the people is he who worships Allah on an edge. If he is touched by good, he is reassured by it; but if he is struck by trial, he turns on his face [to the other direction]. He has lost [this] world and the Hereafter. That is what is the manifest loss.




22:12

He invokes instead of Allah that which neither harms him nor benefits him. That is what is the extreme error.




22:13


He invokes one whose harm is closer than his benefit - how wretched the protector and how wretched the associate.



22:14

Indeed, Allah will admit those who believe and do righteous deeds to gardens beneath which rivers flow. Indeed, Allah does what He intends.



22:15


Whoever should think that Allah will not support [Prophet Muhammad] in this world and the Hereafter - let him extend a rope to the ceiling, then cut off [his breath], and let him see: will his effort remove that which enrages [him]?




22:16

And thus have We sent the Qur'an down as verses of clear evidence and because Allah guides whom He intends.


22:17


Indeed, those who have believed and those who were Jews and the Sabeans and the Christians and the Magians and those who associated with Allah - Allah will judge between them on the Day of Resurrection. Indeed Allah is, over all things, Witness.




22:18

Do you not see that to Allah prostrates whoever is in the heavens and whoever is on the earth and the sun, the moon, the stars, the mountains, the trees, the moving creatures and many of the people? But upon many the punishment has been justified. And he whom Allah humiliates - for him there is no bestower of honor. Indeed, Allah does what He wills.




Your humble brother
sajihr]]> which exposes the direct players who will continue to disobey the commandments of God and his blessed messenger Mohammad (PBUH) till this day
in the following damning Hadith

of the black flags


Nu’aym ibn Hammad narrates in Al-Fitan, that the 4th Caliph, Ali ibn Abi Talib said:


When you see the black flags,
remain where you are and do not move your hands or your feet. Thereafter there shall appear a feeble insignificant folk.



Their hearts will be like fragments of iron. They will have the state.

(Their Foundation is of the false Islamic states of our world today)



They will fulfil neither covenant nor agreement.


They will call to the truth, but they will not be people of the truth.

(Typical attributes of the so called Islamic leaders of our current world who promise
The world to its people
and deliver nothing )




Their names will be parental attributions, and their aliases will be derived from towns.

(these leaders have names like............Mohammad bin Salmon
of Saudi Arabia

And Qatars pm...........................Abdullah bin Nasser bin Khalifa Al Thani)







Their hair will be free-flowing like that of women.


This situation will remain until they differ among themselves. Thereafter, God will bring forth the Truth through whomever He wills.





One does not have to be a rocket scientist to identify the black flags that are roaming around the Islamic world today from both sides of the Shiites and Sunnis

what is tragically sad in our Muslim world today is that



most...... if not all.................. Muslim sects have dangerously embraced the wrong interpretation of the following Hadith from SAHIH BUKHARI


623 Narrated Anas bin Malik: Allah's Apostle said, "Help your brother, whether he is an oppressor or he is an oppressed one."



when we have just heard Ali(SA) ..........................preach the exact opposite


“When you see the black flags,

REMAIN WHERE YOU ARE............ AND DO NOT MOVE .................YOUR HANDS OR YOUR FEET”




And tragically ...................most................. if not all .................of the Muslim sects today



have defiantly ignored the commandment of the prophet which came from Allah in the following Hadith which is the true interpretation to the previous hadith............... we have just covered



Narrated Anas: Allah's Apostle said, "Help your brother, whether he is an oppressor or he is an oppressed one. People asked, "O Allah's Apostle! It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?"

The Prophet said,.......................... "BY PREVENTING HIM FROM OPPRESSING OTHERS”





It is highly recommended that every God-fearing Shiite and Sunni who claims to



To be followers of Mohammad (PBUH) and of Ahl albayht to deeply ponder on the following Damning

Information which we have sourced from the following respectable link that drives home our message to ..............................”ALL MUSLIMS”

http://www.hizb-australia.org/2016/05/ha...lim-blood/





Hadith Explanation – The “Honour and Sanctity of Muslim Blood”
With the blood of Muslims flowing in many parts of the world, this is a hadith that is ever so relevant in our times.



The Messenger of Allah’s (ﷺ) awe of the Ka’bah as he circles it brings out from him (ﷺ) praises of the Ka’bah’s scent, magnificence and its sanctity. However, his immediate comparison of the Ka’bah’s scent, magnificence and sanctity to the sanctity of a Muslim, his wealth and blood immediately displaces the humanly awe of one of the most sanctimonious symbols of Islam.




Abdullah ibn Umar (ra) narrated that he saw the Messenger of Allah (ﷺ) making tawaf of the Ka’bah and saying, “How delightful you are, and how great is your scent! How magnificent you are, and how great is your sanctity! But by the one in whose hand is the soul of Muhammad, the sanctity of a believer, his wealth and his blood, is greater in the sight of Allah than your sanctity, and we do not think of him except good.” (Ibn Majah)
Rasulullah (ﷺ) reiterates this same message in other ahadith:



( “The blood, wealth and honour of the Muslim are sacred to all Muslims” (Muslim)
Here Rasulullah (ﷺ) issues a general declaration of the sanctity of each and every Muslim’s blood, wealth and honour for each and every Muslim.
“Allah has made sacred upon you the blood, wealth and honour of each other, just as the sacredness of this day of yours in this land of yours in this month of yours. “ (Bukhari)




Here the sanctity of Muslim blood is emphasised as it is compared to the sanctity of the Day of ‘Arafah, the land of Makkah, and the month of Dhul Hijjah.
Imam Ibn Hajr al-Asqalani notes in Fath al-Bari (one of the most authoritative commentaries on Sahih Bukhari) that the intent of ‘blood, wealth, and honour’ is the spilling blood, wrongful acquisition of wealth and defamation of honour.




He also explains that the mention of the sacredness of the land, month and day is mentioned and compared to because the sacredness of these things was established in the minds of the Arabs even before Islam, as opposed to the sanctity of blood, wealth and honour which was an accepted target in Jahiliyyah.


Thus the Shari’ah emphasised to them that the sanctity of Muslim blood, wealth and honour is even greater than the sanctity of the land, month and day.
This emphasis is also communicated in the saying of Allah
“And whosoever kills a believer intentionally, his recompense is Hell, to abide therein forever, and the Wrath of Allah is upon him, and His curse; prepared for him is a grievous torment” (al-Nisaa’: 93).




In fact the life of a Muslim outweighs the world to Allah (سبحانه و تعالى), as Rasulullah (ﷺ) informs us:



( “The destruction of the world is lighter on Allah than the killing of one Muslim man”, (Tirmidhi)




Shaykh al-Mubarakpuri, in his commentary of Jami’ al-Tirmidhi, relates that saying of Allamah al-Tibi where he explains the hadith by saying that:


‘The ‘dunya’ is an expression denoting the nearest abode, which is a passage to the abode of the hereafter, and it is the place of cultivation (of deeds) for the hereafter. The heavens and the earth have not been created except that they be a theatre for the reflections of the perceptive and the worships of the obedient, and to this is the indication of Allah’s saying, “and they reflect on the creation of the heavens and the earth (saying) ‘Our Lord! You have not created this in vain’” that is, without a wisdom. Nay, you have created it in order to make the residence of the legally responsible (such that they may fulfil their obligations) and as an evidence for them upon your existence.



Thus he who attempts to kill him for whom the dunya has been created (the believer) indeed attempts to destroy the dunya itself.” [Tuhfat al-Ahwadhi, 4:543]
If this is the weight of ONE Muslim, what would the weight be of hundreds? A hundred worlds? And that of a thousand; a thousand worlds?
These words are a matter of serious contemplation for every Muslim today as we witness hundreds of thousands of Muslims in Iraq, Syria, Afghanistan, Kashmir, Palestine, Pakistan, Chechnya, Burma and other Islamic lands being slaughtered, starved and humiliated.




Would it be honourable for us today to make tawaf around the Ka’bah and not contemplate the words of Rasulullah (ﷺ) as we take in its awe, its scent, its magnificence?
Rasulallah (ﷺ) swore by Allah (سبحانه و تعالى) that the sanctity of the Muslims, their wealth and their blood is greater than that of the Ka’bah. The seriousness of this matter is evident in that fact alone.


We will go on to add the following verse in support of this message


Surah 5:32
Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land - it is as if he had slain mankind entirely. And whoever saves one - it is as if he had saved mankind entirely. And our messengers had certainly come to them with clear proofs. Then indeed many of them, [even] after that, throughout the land, were transgressors.




What never ceases to amaze me as a believer looking on from the outset who has deep knowledge of the shameful history of Muslims
which we recently endeavoured to download on our forum in order to highlight the hidden truth for all to see
is that



most if not all Sunnis hold a deep hatred for Ahyl- bayt which is the
“FAMILY” of Mohammad
that consists primarily of Ali and his noble wife the daughter of the prophet Fatima (AS) and their two sons Hasan and Hussein (AS)



yet they ignorantly perform blessings on them in their daily five prayers where they are taught to say


O Allah, bless Muhammad and the “FAMILY” of Muhammad;
As you have blessed Abraham and the family of Abraham.
Surely you are the Praiseworthy, the Glorious.

O Allah, be gracious unto Muhammad and the “FAMILY” of Muhammad;
As you were gracious unto Abraham and the family of Abraham.
Surely you are the Praiseworthy, the Glorious.

How ironic

What is

Even more ironic................................ and tragically true to my words


Is that some
Anonymous person who obviously hates
the family of the prophet ....as well as..........the family of Abraham .........has maliciously changed the word “family”..... to .....”people” in the prayer
as can be clearly seen in the following link

Read more at http://www.beliefnet.com/prayers/islam/p...62qg8hS.99


- Anonymous


O Allah, bless our Muhammad and the people of Muhammad;
As you have blessed Abraham and the people of Abraham.
Surely you are the Praiseworthy, the Glorious.



O Allah, be gracious unto Muhammad and the people of Muhammad;
As you were gracious unto Abraham and the people of Abraham.
Surely you are the Praiseworthy, the Glorious.



How shameful indeed!



This now brings us to the next epic topic that stems from the last sentence of Alis (SA) explosive hadith which we have just examined


“Thereafter, God will bring forth the Truth through whomever He wills.”




And that is ...The subject of................. "THE RETURN OF blessed JESUS "


Which is



Strongly attested to by Mohammad in the
Explosive text of
Surah 43:61

And indeed, Jesus will be [a sign for] knowledge of the Hour, so be not in doubt of it, and follow Me. This is a straight path.


When one goes back and deeply ponders on the epic words Jesus spoke with conviction back in

Matthew 24:27
27 For as lightning that comes from the east is visible even in the west, so will be the coming of the Son of Man.



It is crystal clear
From the very first clue of the words

"For as lightning that comes from the east"

that Jesus PBUH is

going to "appear "from the Middle East






However

Before we even begin to look for the answers


to
why he is returning ?


With whom he is going to appear ?



To whom is he going to appear and why?



One has to acquire the full understanding to the Oneness of our true God

That Moses preached through the prophesy of Jesus back in




Deuteronomy 6:4-5


4 Hear, O Israel: The Lord our God, the Lordis one.[a] 5 Love the Lord your God with all your heart and with all your soul and with all your strength.


Which was reiterated by Jesus himself in



Mark 12:29-30
29 “The most important one,” answered Jesus, “is this: ‘Hear, O Israel: The Lord our God, the Lord is one.


30 Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’


As testified of him in


Surah 19:36

[Jesus said], "And indeed, Allah is my Lord and your Lord, so worship Him. That is a straight path.





As testified of Abraham in

Surah 22:26

Behold! We gave the site, to Abraham, of the (Sacred) House, (saying): "Associate not anything (in worship) with Me; and sanctify My House for those who compass it round, or stand up, or bow, or prostrate themselves (therein in prayer). (Surah Al-Hajj, 26)





As ironically testified in the four ancient Hindu holy books of the Vedas



“God is One the Lord of Men,
exceeding far and wide.
We observe His Holy Laws.”
[Reference: Rig Veda 8.25.16]



“There is no parallel to Him,
Whose glory is truly great.”
[Reference: Yajur Veda 32.3]


“He is One.
Come together, you all, with power of spirit,
To the Lord of Heaven,
Who is only One, the Guest of people;
He the ancient desires to come to new;
To Him all pathways turn; really, He is One.”
[Reference: Sama Veda. 372



"Seek Him everywhere
All is within His speech.
He knows all things.
Full of Wisdom,
He determines
What ought to be done,
He is our recourse,
All powers are vested in Him
He fulfills all our aspirations.
He is the source
Of all our nourishment and vigor,
Intelligence and strength.”
[Reference: Rig Veda 1.145.1]

"He is all-pervading, unchanging supreme being
Is the purest of pure.
He permeates all eternal laws
And Manifest throughout
The universal life forces—
The sea, the earth, and the mountains.”
Reference: Rig Veda 4.40.5.




And as testified of Mohammad in


Surah 11:56


Indeed, I have relied upon Allah, my Lord and your Lord. There is no creature but that He holds its forelock. Indeed, my Lord is on a path [that is] straight."


And

Surah 6:153

And, [moreover], this is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way. This has He instructed you that you may become righteous



Which is strongly consolidated in the following authentic Hadith


O people, remain straight upon the path and you will have taken a great lead, but if you swerve right or left then you will be led far astray.

Source: Sahih Bukhari 6853, Grade:







Just as the angel/angels of God fought against the Antichrist in all of



Genesis 14: 19:
And he blessed Abram (Abraham) saying
“Blessed be Abram by God of Most high creator of heaven and earth who delivered your enemies into your hands.”







Numbers 22:21-32 (NIV)
Balaam’s Donkey
21 Balaam got up in the morning, saddled his donkey and went with the Moabite officials. 22 But God was very angry when he went, and the angel of the LORD stood in the road to oppose him. Balaam was riding on his donkey, and his two servants were with him. 23 When the donkey saw the angel of the LORD standing in the road with a drawn sword in his hand, it turned off the road into a field. Balaam beat it to get it back on the road.







Exodus 23:20-30



God’s Angel to Prepare the Way

20 “See, I am sending an angel ahead of you to guard you along the way and to bring you to the place I have prepared. 21 Pay attention to him and listen to what he says. Do not rebel against him; he will not forgive your rebellion, since my Name is in him. 22 If you listen carefully to what he says and do all that I say, I will be an enemy to your enemies and will oppose those who oppose you.23 My angel will go ahead of you and bring you into the land of the Amorites, Hittites, Perizzites, Canaanites, Hivites and Jebusites, and I will wipe them out.24 Do not bow down before their gods or worship them or follow their practices.You must demolish them and break their sacred stones to pieces. 25 Worship the LORD your God, and his blessing will be on your food and water. I will take away sickness from among you, 26 and none will miscarry or be barren in your land. I will give you a full life span.





27 “I will send my terror ahead of you and throw into confusion every nation you encounter. I will make all your enemies turn their backs and run. 28 I will send the hornet ahead of you to drive the Hivites, Canaanites and Hittites out of your way. 29 But I will not drive them out in a single year, because the land would become desolate and the wild animals too numerous for you. 30 Little by little I will drive them out before you, until you have increased enough to take possession of the land.




And




2 Kings 19:35-36 (NIV)
35 That night the angel of the LORD went out and put to death a hundred and eighty-five thousand in the Assyrian camp. When the people got up the next morning—there were all the dead bodies! 36 So Sennacherib king of Assyria broke camp and withdrew. He returned to Nineveh and stayed there.














And Just as the angels fought alongside Mohammad against the antichrist in

Surah 3:124

[Remember] when you said to the believers, "Is it not sufficient for you that your Lord should reinforce you with three thousand angels sent down?



And surah 8:9


[Remember] when you asked help of your Lord, and He answered you, "Indeed, I will reinforce you with a thousand from the angels, following one another."






The same will be when blessed Jesus/ Essa returns near the end of our world to fight the Antichrist
As prophesied long ago in the texts of





1 Enoch 1:1-2,9

The words of the blessing with which Enoch blessed the righteous chosen who will be present on the day of tribulation, to remove all the enemies; and the righteous will be saved. And he took up his discourse and said, Enoch, a righteous man whose eyes were opened by God, who had the vision of the Holy One and of heaven, which he showed me…Behold, he comes with the myriads of his holy ones, to execute judgment on all, and to destroy all the wicked, and to convict all flesh for all the wicked deeds that they have done, and the proud and hard words that wicked sinners spoke against him





Secret Enoch 1 chapter 69:26&27


26. And there was great joy amongst them, And they blessed and glorified and extolled Because the name of that Son of Man had been revealed unto them. 27. And he sat on the throne of his glory, And the sum of judgement was given unto the Son of Man, And he caused the sinners to pass away and be destroyed from off the face of the earth, And those who have led the world astray.



Deut. 33:2
And he said: "The LORD came from Sinai, and dawned on them from Seir; he shone forth from Mount Paran, and He came with ten thousands of saints; from His right hand came a fiery law for them.”




Jude 1:14&15
Now Enoch, the seventh from Adam, prophesied about these men also, saying, “Behold, the Lord comes with ten thousands of His saints.”

to judge everyone, and to convict all of them of all the ungodly acts they have committed in their ungodliness, and of all the defiant words ungodly sinners have spoken against him.




Isaiah 11:4 (NIV)
4 but with righteousness he will judge the needy,
with justice he will give decisions for the poor of the earth.
He will strike the earth with the rod of his mouth;
with the breath of his lips he will slay the wicked.





Isaiah 66:17
"Those who consecrate and purify themselves to go into the gardens, following one who is among those who eat the flesh of pigs, rats and other unclean things--they will meet their end together with the one they follow," declares the LORD.





And

Matthew 13:49-50 (NIV)
49 This is how it will be at the end of the age. The angels will come and separate the wicked from the righteous 50 and throw them into the blazing furnace, where there will be weeping and gnashing of teeth







All of the above reasons is exactly why Jesus/ESSA
Is coming to re-fulfill what he


said with conviction back in

Matthew 12:30


"Whoever is not with me is against me, and whoever does not gather with me scatters"

And

Matthew 10:34-35 (ESV)
Not Peace, but a Sword
34 “Do not think that I have come to bring peace to the earth. I have not come to bring peace, but a sword. 35 For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law.






This is why blessed Mohammad prophesied the damning words in

Volume 4, Book 55, Number 657:
Narrated Abu Huraira:
Allah's Apostle said, "By Him in Whose Hands my soul is, surely (Jesus,) the son of Mary will soon descend amongst you and will judge mankind justly (as a Just Ruler); he will break the Cross and kill the pigs and there will be no Jizya (i.e. taxation taken from non Muslims).


Money will be in abundance so that nobody will accept it, and a single prostration to Allah (in prayer) will be better than the whole world and whatever is in it." Abu Huraira added "If you wish, you can recite (this verse of the Holy Book): -- 'And there is none Of the people of the Scriptures (Jews and Christians) But must believe in him (i.e. Jesus as an Apostle of Allah and a human being) Before his death. And on the Day of Judgment He will be a witness Against them." (4.159) (See Fateh Al Bari, Page 302 Vol. 7)




The people of the scriptures is not just confined to just the Jews and Christians but
Rather to the Muslims themselves as Mohammad clearly alludes to in
The next two damning hadiths





Sahih Al-Bukhari Hadith 4.658 Narrated by Abu Huraira
Allah's Messenger (saws) said "How will you be when the son of Mary (i.e. Jesus (a.s.)) descends amongst you and he will judge people by the Law of the Qur'an and not by the law of Gospel?



“… Ummah (My people) can never die which has me (Mohammad) at one end, and the Messiah, son of Mary, at the other.” (Ibn Maja, Bab Al-I’atisam Bis-Sunnat)







The above truth my dear brothers and sisters goes hand in hand with what Paul ironically preached in

1 Corinthians 11:3

But I want you to realize that ........THE HEAD OF EVERY MAN IS CHRIST ,
and the head of the woman is man, and the head of Christ is God.







The authencity of the return of Jesus as “MAHDY” is also strongly attested to in the following compelling hadiths which blessed Mohammad prophesied



However Before we begin to relay them to you






One must aquire the complete understanding that .............. there are absolutely.... “NO prophets “
between Jesus................. and ....................Mohammad

Both before Mohammad appeared and

after

Clearly meaning

Jesus is the “only prophet “...............before Mohammad in our world

And............................ "the only prophet "

to come after him............................... “THAT WILL” ................ reign in our world




as

Mohammed PBUH affirms in the
Following authentic..........Hadiths




Beware; there will be no prophet or messenger between Jesus, the son of Mary, and me. Remember, he shall be my Caliph after me to my people. (Translated from Tabrani al-Ausat was-Sagheer 6. Al-Baqarah, 190)





Volume 4, Book 55, Number 652:
Narrated Abu Huraira:
Allah's Apostle said, "Both in this world and in the Hereafter, I am the nearest of all the people to Jesus, the son of Mary. The prophets are paternal brothers; their mothers are different, but their religion is one."






“… Ummah (My people) can never die which has me (Mohammad) at one end, and the Messiah, son of Mary, at the other.” (Ibn Maja, Bab Al-I’atisam Bis-Sunnat)







The Prophet Jesus (as), son of Mary, will definitely descend as a just judge and a just ruler. (Imam Nawawi, Commentary on Sahih Muslim)





The Judgment Day will not take place until the Prophet Jesus (as), son of Mary, comes as a fair ruler and a just imam. (Sunan Ibn Majah)




By Him in Whose Hands my soul is, the son of Mary (the Prophet Jesus [as]) will shortly descend among you people as a just ruler. (Sahih Bukhari)





There is no prophet between him (the Prophet Jesus [as]) and me. He will certainly descend. Recognize him when you see him. He is of medium height, of a reddish white color. He will wear two sets of yellow dyed clothing. Water will fall from his hair even if it does not rain. He will fight with people for Islam. He will slay the antichrist [make him ineffective] and then remain for exactly forty years on earth. Then he will die, and Muslims will perform the prayers for him. (Sahih Bukhari and Sahih Muslim)






What will you do when the son of Mary (as) descends among you and leads as one amongst you? (Sahih Muslim)





The last prophesy in the above sentence is in essence the pivotal question for the Muslim Ummah “TODAY”
What will the defiant Sunnis Shiites and other offshoot sects of Islam that have defied Gods will in Surah 6:159 do .............................when blessed Jesus returns ???

Will they repent and follow him ......................or will they join the Antichrist

as his enemies!!!






when one asks him or herself the following
Pivotal questions

1.why does Mohammad "remind his people "

that Jesus is going to return as "his Caliph"?



2. And why does Mohammad stress
To his people that Muslims will not die if they believe both in Jesus and him




The answer is simple
Because they just like the Jews and Christians before them




Have certainly strayed far from the straight path and followed other ways

As all of the following damning scripture clearly affirms beginning

With the powerful words of Allah in



Surah 12:106

And most of them believe not in Allah except while they associate others with Him.





Surah 40:12

[They will be told], "That is because, when Allah was called upon alone, you disbelieved; but if others were associated with Him, you believed. So the judgement is with Allah, the Most High, the Grand."




And

Surah 6:159

Indeed, those who have divided their religion and become sects - you, [O Muhammad], are not [associated] with them in anything. Their affair is only [left] to Allah ; then He will inform them about what they used to do.



Which is consolidated in the following damning

Hadiths


Abu Dhar said, "I was with the Prophet (SAW) one day and I heard him saying: "There is something I fear for my Ummah than the Dajjal." It was then that I became afraid, so I said: "Oh Rasool Allah! Which thing is that?" He (SAW) said; "Misguided and astray scholars." [Musnad Ahmad (5/145) No. 21334 and 21335]




by Imam Muslim, translation by Abdul Hamid Siddiqui , Volume: The Book on Government (Kitab Al-Imara)4553.




It has been narrated on the authority of Hudhaifa b. al-Yaman who said: People used to ask the Messenger of Allah (may peace be upon him) about the good times, but I used to ask him about bad times fearing lest they overtake me.


I said: Messenger of Allah, we were in the midst of ignorance and evil, and then God brought us this good (time through Islam). Is there any bad time after this good one?




He said: Yes. I asked: Will there be a good time again after that bad time? He said: Yes, but therein will be a hidden evil.



I asked: What will be the evil hidden therein? He said: (That time will witness the rise of) the people who will adopt ways other than mine and seek guidance other than mine.



You will know good points as well as bad points. I asked: Will there be a bad time after this good one? He said: Yes. (A time will come) when there will be people standing and inviting at the gates of Hell. Whoso responds to their call they will throw them into the fire.




I said: Messenger of Allah, describe them for us. He said: All right. They will be a people having the same complexion as ours and speaking our language. I said: Messenger of Allah, what do you suggest if I happen to live in that time?





He said: You should stick to the main body of the Muslims and their leader.



I said: If they have no (such thing as the) main body and have no leader?


(Concentrate on the next damning words my Muslim brothers)


He said:

" SEPARATE YOURSELF FROM

ALL

THESE FACTIONS








All of the above corruption was prophesied long ago by Mohammad (PBUH) in the following
Powerful hadith of




Sahih Bukhari: Volume 9, Book 92: Holding Fast to the Qur’an and Sunnah, Number 410:

Narrated ‘Abdullah bin ‘Amr (R.A):

I heard the Prophet [S.A.W.S] saying, “ALLAH [S.W.T] will not deprive you of knowledge after he has given it to you, but it will be taken away through the death of the religious learned men with their knowledge. Then there will remain ignorant people who, when consulted, will give verdicts according to their opinions whereby they will mislead others and go astray.”






This now brings us to the point of who will return with blessed Jesus
The two witnesses that are returning with Jesus the Messiah



Which are strongly alluded to in the heading of

Revelation 11 (NIV)

The Two Witnesses



And the text of revelation 11:3&4

3 And I will appoint my two witnesses, and they will prophesy for 1,260 days, clothed in sackcloth.” 4 They are “the two olive trees” and the two lampstands, and “they stand before the Lord of the earth.”


these two witnesses are none other than

blessed Enoch /Idris


And

blessed Elijah /Elias





As prophesied by Jesus himself in chapter 52 of his Gospel (Barnabas)
I am the servant of God, and of this ye are witness, how I speak against those wicked men who after my departure from the world shall annul the truth of my gospel by the operation of Satan. But I shall return towards the end, and with me shall come Enoch and Elijah, and we will testify against the wicked, whose end shall be accursed.' And having thus spoken, Jesus shed tears, whereat his disciples wept aloud, and lifted their voices, saying: 'Pardon, O Lord God, and have mercy on thy innocent servant.' Jesus answered: 'Amen, Amen.'





And they will be killed by the Antichrist as prophesied in

Revelation 11:6&7


6 They have power to shut up the heavens so that it will not rain during the time they are prophesying; and they have power to turn the waters into blood and to strike the earth with every kind of plague as often as they want.
7 Now when they have finished their testimony, the beast that comes up from the Abyss will attack them, and overpower and kill them


Which is consolidated in {The Ante-Nicene Fathers, Volume 8, Page 394; }


And I say to you, O my brethren, that they also, Enoch and Elias [Elijah], most toward the end of time return into the world and die - in the day, namely of commotion, of terror, of perplexity, and affliction. For Anti-christ will slay four bodies, and will poor out their blood like water. http://www.bible.ca/history/fathers/







All that we have deeply analysed above now defines more than ever before in the history of Islam and the world
why the following explosive words were spoken about blessed Jesus in

Surah 4:159

Sahih International: And there is none from the People of the Scripture but that he will surely believe in Jesus before his death. And on the Day of Resurrection he will be against them a witness.





One thing is for certain my dear brothers and sisters

We here cannot wait....................... for his welcome return


For only then......................... will there be true justice on earth



only then

will the blood of the
innocent believers the prophets disciples and Nazarenes whom we now fully know were in essence submissive ..................Muslim martyrs

who believed in the One True God .............and.................in his law

and in Jesus/ESSA Christ.... his Servant Prophet and Messenger

who was circumcised and raised to paradise alive without seeing death




for only then


will the blood of the innocent martyred disciple James and tens of thousands of innocent Nazarene/Muslim martyred men and woman who were beheaded by the Roman Empire at the pleasure of the Jews


and


at the hands of
the” false apostle Paul”

as well documented in acts 9 verse

Acts 12 verse 2

and in the testimony of Jesus/ESSA PBUH in his prophecy of revelation 20 verse 4 which was relayed to the disciple John by the angel Gabriel

“And I saw the souls of those who had been beheaded because of their testimony about Jesus and because of the word of God. They had not worshiped the beast or its image and had not received its mark on their foreheads or their hands.”


Only then



will the blood of those innocent martyred Muslim Nazarenes and those innocent souls that have been martyred before and after them.............. be avenged

As evident from the prophesy of Jesus in

Revelation 6:9-11New International Version (NIV)
9 When he opened the fifth seal, I saw under the altar the souls of those who had been slain because of the word of God and the testimony they had maintained. 10 They called out in a loud voice, “How long, Sovereign Lord, holy and true, until you judge the inhabitants of the earth and avenge our blood?”




11 Then each of them was given a white robe, and they were told to wait a little longer, until the full number of their fellow servants, their brothers and sisters,[a] were killed just as they had been.



And

Révélation 9:13-21


13 The sixth angel sounded his trumpet, and I heard a voice coming from the four horns of the golden altar that is before God. 14 It said to the sixth angel who had the trumpet, “Release the four angels who are bound at the great river Euphrates.” 15 And the four angels who had been kept ready for this very hour and day and month and year were released to kill a third of mankind. 16 The number of the mounted troops was twice ten thousand times ten thousand. I heard their number.




17 The horses and riders I saw in my vision looked like this: Their breastplates were fiery red, dark blue, and yellow as sulfur. The heads of the horses resembled the heads of lions, and out of their mouths came fire, smoke and sulfur. 18 A third of mankind was killed by the three plagues of fire, smoke and sulfur that came out of their mouths. 19 The power of the horses was in their mouths and in their tails; for their tails were like snakes, having heads with which they inflict injury.




20 The rest of mankind who were not killed by these plagues still did not repent of the work of their hands; they did not stop worshiping demons, and idols of gold, silver, bronze, stone and wood—idols that cannot see or hear or walk. 21 Nor did they repent of their murders, their magic arts, their sexual immorality or their thefts.




The following prophecy about Jesus ruling the earth when he returns in


Revelations 11:15
The Seventh Trumpet
15 The seventh angel sounded his trumpet, and there were loud voices in heaven, which said:
“The kingdom of the world has become
the kingdom of our Lord and of his Messiah,
and he will reign for ever and ever.”





is further clarified in the following hadith

He will slay the antichrist [make him ineffective] and then remain for exactly forty years on earth. Then he will die, and Muslims will perform the prayers for him. (Sahih Bukhari and Sahih Muslim)





which now makes more sense of what Jesus told his mother back in

Chapter 220. gospel Barnabas
Jesus replied, embracing his mother: 'Believe me, mother, for verily I say to thee that I have not been dead at all; for God hath reserved me till near the end of the world



And makes ever more sense of the Quranic verse that was written about Jesus in surah 19:33




"And peace is on me the day I was born..... and the day I will die......... and the day I am raised alive."










It has become more evident than ever before in our history my dear brothers and sisters

That to obtain complete salvation one has to submit to the will of God in the zero faction Islam which originated in the heavens way before our world was created
As can be derived from the explosive and compelling text of


1Enochl/Idris 58:5&6

5. But when the time shall come, then shall the power, the punishment, and the judgment take place, which the Lord of spirits has prepared for those who prostrate themselves to the judgment of righteousness, for those who abjure that judgment, and for those who take his name in vain.
6. That day has been prepared for the elect as a day of covenant; and for sinners as a day of inquisition.





revelation 7:11


All the angels were standing around the throne and around the elders and the four living creatures. They fell down on their faces before the throne and worshiped God,




And

Isaiah 45:23

By myself I have sworn—
 from my mouth has gone out integrity,
 a promise[a] that won’t be revoked:
‘To me every knee will bow,
 and[b] every tongue will swear.’


The Islam religion that is pure and complete which all of the prophets of God followed as testified to by
Blessed Mohammad in Surah 19:36



Say (O Muslims), "We believe in Allah and that which has been sent down to us and that which has been sent down to Ibrahim (Abraham), Isma'il (Ishmael), Ishaque (Isaac), Ya'qub (Jacob), and to Al-Asbat [the twelve sons of Ya'qub (Jacob)], and that which has been given to Musa (Moses) and 'Iesa (Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islam)."


The Monotheism/Islam religion .....................that was.................. decreed for all mankind


Which is" decisive and final"


for all those with reason and understanding .............................................to hear and.....................see!!!







Surah 22:1-18





22:1



O mankind, fear your Lord. Indeed, the convulsion of the [final] Hour is a terrible thing.











22:2



On the Day you see it every nursing mother will be distracted from that [child] she was nursing, and every pregnant woman will abort her pregnancy, and you will see the people [appearing] intoxicated while they are not intoxicated; but the punishment of Allah is severe.











22:3



And of the people is he who disputes about Allah without knowledge and follows every rebellious devil.







22:4



It has been decreed for every devil that whoever turns to him - he will misguide him and will lead him to the punishment of the Blaze.












Surah 22:5

O People, if you should be in doubt about the Resurrection, then [consider that] indeed, We created you from dust, then from a sperm-drop, then from a clinging clot, and then from a lump of flesh, formed and unformed - that We may show you. And We settle in the wombs whom We will for a specified term, then We bring you out as a child, and then [We develop you] that you may reach your [time of] maturity. And among you is he who is taken in [early] death, and among you is he who is returned to the most decrepit [old] age so that he knows, after [once having] knowledge, nothing. And you see the earth barren, but when We send down upon it rain, it quivers and swells and grows [something] of every beautiful kind.










22:6





That is because Allah is the Truth and because He gives life to the dead and because


He is over all things competent





22:7

And [that they may know] that the Hour is coming - no doubt about it - and that Allah will resurrect those in the graves.



22:8

And of the people is he who disputes about Allah without knowledge or guidance or an enlightening book [from Him]


22:9
Twisting his neck [in arrogance] to mislead [people] from the way of Allah . For him in the world is disgrace, and We will make him taste on the Day of Resurrection the punishment of the Burning Fire [while it is said],



22:10

"That is for what your hands have put forth and because Allah is not ever unjust to [His] servants."


22:11


And of the people is he who worships Allah on an edge. If he is touched by good, he is reassured by it; but if he is struck by trial, he turns on his face [to the other direction]. He has lost [this] world and the Hereafter. That is what is the manifest loss.




22:12

He invokes instead of Allah that which neither harms him nor benefits him. That is what is the extreme error.




22:13


He invokes one whose harm is closer than his benefit - how wretched the protector and how wretched the associate.



22:14

Indeed, Allah will admit those who believe and do righteous deeds to gardens beneath which rivers flow. Indeed, Allah does what He intends.



22:15


Whoever should think that Allah will not support [Prophet Muhammad] in this world and the Hereafter - let him extend a rope to the ceiling, then cut off [his breath], and let him see: will his effort remove that which enrages [him]?




22:16

And thus have We sent the Qur'an down as verses of clear evidence and because Allah guides whom He intends.


22:17


Indeed, those who have believed and those who were Jews and the Sabeans and the Christians and the Magians and those who associated with Allah - Allah will judge between them on the Day of Resurrection. Indeed Allah is, over all things, Witness.




22:18

Do you not see that to Allah prostrates whoever is in the heavens and whoever is on the earth and the sun, the moon, the stars, the mountains, the trees, the moving creatures and many of the people? But upon many the punishment has been justified. And he whom Allah humiliates - for him there is no bestower of honor. Indeed, Allah does what He wills.




Your humble brother
sajihr]]> https://www.churchofeverlastinggod.org/MyBB/showthread.php?tid=107 Wed, 11 Apr 2018 20:37:51 +0000 https://www.churchofeverlastinggod.org/MyBB/showthread.php?tid=107
Then why would the honourable descendant of Umar
UMAR IBN ABDU'L-AZIZ
ever have bothered to
return it to Fatimas descendants in the first place?
Surely a man of his great stature does not make a mistake
As some blindly perceive it to be

Umar ibn Abdul-Aziz, when he became Caliph (99 AH), declared that the original owners of Fadak were the family of Fatima, and ordered his governor in Madinah to give back Fadak to the children of Fatima (S.A.)


http://www.islamquery.com/documents/Fadak.pdf




Furthermore

Shah Abdul Aziz, a 18th century Sunni Deobandi Islamic scholar agrees on this (that Fadak was a gift to Hz Fatima (AS). He further wrote that it's a sin to deny Fatimah's rights in Fadak. Fatawa Azizi, page 165




To conclude the article, we would love to highlight the damning sermon delivered by Hz Fatima (AS) in the court. Which is ironically recorded in Ahl'ul Sunnah's authority work;



When Sayyida Fatima found out that Abu Bakr had an intention to confiscate Fadak, She wrapped a cloth around her head, gathered some women from her tribe and went to Abu Bakr. At that time the Muhajireen and Ansar were summoned, a Pardah was made between Fatima and the Sahaba. The daughter of the Prophet said in a distressed manner, Praise be to Allah, I am thankful to Him for the capabilities that He has given me.






I bear witness that there is no God but Allah who is without a parallel and no one is His partner. This is a call, the essence of which is love and purity. That Allah who cannot be seen with our eyes; our tongue is unable to state His praise. He created all without any earlier precedent. I bear witness that my father, Messenger of Allah was the slave of Allah and His messenger. He was chosen before he was sent. He was awarded this position before his coming into being.






'O servants of Allah, you are responsible to His "Orders and Prohibitions". His religion and His Revelation. You are, the representative of Allah! and a preacher from His side! And the protector of Allah's right is in your midst [Ali] He who protected the one who brought the testament of Allah to you. Whatever I am telling, its beginning and its end is the same. I do not indulge into contradictory talk. Whatever, I am telling is stark truth. I do not practice any wrong. When Allah chose from the dwell of messengers His Messenger (saww), He selected for him the honored place of chosen ones.




No sooner than it was done, the discord and envy that was in the hearts, manifested amongst you. The veil of religion was turned up. Those who have lost the correct path, started opening their mouths. Unknown persons started to show off. Slogans in the interest of falsity were raised, and a conspiracy spread in the society. The Devil came out of his hole and called you to his side, because he found you waiting for his call and be fooled. He invited you to stay and ignited the fire of anger, the reflection of which became apparent on your face. This was the reason that you marked somebody's camel apart from your own, and you entered into somebody's river side. You started searching for what was not yours. Finally you started usurping the Government when not many days had passed since the demise of the Prophet (saww). Our woes and wounds were still bleeding, and even the Prophet (saww) was not buried, that you advanced an excuse saying that "A mischief has been averted".






Can there be any greater mischief than the one that has overtaken you. Yes of course hell has taken them in its folds. This action was not expected from you, What are you doing? Where are you going? When the book of Allah is present in your midst everything in that is glittering and all its signs are fully clear as a Crystal. Its prohibition are apparent and clear, and all orders graphically clear, but you have put them behind your back. Have you turned your face from them? Or you are aiming at something else? Alas! it's to be highly regretted that tyrants have adopted dirty ways, instead of taking up a Qur'anic path. You have suddenly flared up the fire of mischief, and fanned its flames.






You have assented to the talk of the Satan, who was misleading you. You have started to extinguish the light of the Religion of Allah and started obliterating the traditions of the Prophet (saww), and in the pretext of the froth of fermenting milk, you have silently sipped it all. You were bent on confining the family and progeny of the Prophet (saww) in a corner. We preferred to observe patience, but with sword hanging on our neck and a spear waiting to make a thrust in our chest.





How wonderful it is that you think that the Almighty Allah has not granted us the right of inheritance, and that we will not get the inheritance of the Prophet (saww). Are you following the rules of the Age of illiteracy. For believers, no decision is better than the decision of Allah. Are you ignorant of these problems? Yes, you are fully aware of them. The fact is clear as a sun. You know that I am the daughter of the Prophet (saww).






O' Muslim brethren! Is my inheritance going to be snatched by force? O' son of Qahafa answer me, does Qur'an say that you get your fathers' inheritance and I should not get my fathers' inheritance. Have you purposely disowned the Book of Allah; and have cast it behind your back. Whereas Qur'an says: Sulaiman got his father's (inheritance); Dawood got his fathers'. Regarding Yahya bin Zakariyya He said, "O' Allah: grant me a son, who could be my Successor and of the progeny of Yaqoob.




" Have you formed an idea that I will not get my parents inheritance? Did Allah, reveal a special verse for you, striking out my father from its purview, or you say two persons professing the same religion did not have the right to inherit each other's (property). Is mine and my father's religion not one? Or do you treat an average follower of Qur'an better than my father and cousin.

If it is that case, take my inheritance like a saddled camel waiting to be taken advantage of. Ride it. BUT bear in mind that I will meet you on the day of rising and will put up my demand. What an excellent day it would be when Allah will adorn the seat of Justice and Mohammed Mustafa (saws) would be a plaintiff.

Sharh ibn al Hadeed, Volume 4 page 108, printed Beirut


Once again

If Abu bakr was innocent of his actions why then did he condemn himself in the following damning hadith before he died


Ahl Sunnah book reference: Kanz al-Ummal, v3, p140



Abu Bakr said (on his death bed): "I wish I had not searched for
Fatimah's house, and had not sent men to harass her, though it would
have caused a war if her house would have continued to be used as a
shelter."
Sunni books references:
- History of Ya'qubi, v2, pp 115-116
- Ansab Ashraf, by al-Baladhuri, v1, pp 582,586






the
Damning and conclusive evidence we have
extensively covered in this section now seriously exposes the planted deceit in the many Sunni Hadiths
Such as can be seen in


The Story of SATAN’S Visit to Prophet Muhammad (SAWS)

This story reaches us from two sources. In our Efendi's Irshad is a hadith through Hz. Anas ibn Malik (r.a.). In the last chapter of Hz. Muhyiddin ibn Arabi's (q.s.) book Shajarat al-kawn, "The Tree of Being", is a version derived from a hadith related by Muadh ibn Jabal from Hz. Ibn Abbas (r.a.).





Then the messenger of Allah (s.a.w.s.) asked the devil what he thought of his beloved companions. About Hz. Abu Bakr (r.a.) he said, I hate him. Even before Islam he refused to obey, nay even to hear me. How can he listen to me now? About Hz. Umar ibn Khattab he said, I run away whenever I see him! About Hz. Uthmann ibn Affan he said, I am ashamed in front of him. Even the angels of mercy are ashamed in front of him.












and brings to full fruition what
Mohammad prophesied in



Volume 4, Book 55, Number 568: Narrated Ibn Abbas: The Prophet said, "You will be gathered (on the Day of Judgment), bare-footed, naked and not circumcised." He then recited:--'As We began the first creation, We, shall repeat it: A Promise We have undertaken: Truly we shall do it.' (21.104) He added, "The first to be dressed on the Day of Resurrection, will be Abraham, and some of my companions will be taken towards the left side (i.e. to the (Hell) Fire), and I will say: 'My companions! My companions!'


It will be said: 'They renegade from Islam after you left them.' Then I will say as the Pious slave of Allah (i.e. Jesus) said. 'And I was a witness Over them while I dwelt amongst them. When You took me up You were the Watcher over them, And You are a witness to all things. If You punish them. They are Your slaves And if You forgive them, Verily you, only You are the All-Mighty, the All-Wise." (5.120-121)


and

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)




What is tragic for Islam is that some Muslims were already turning to polytheism even when the prophet was still alive as can be ascertained from the following damning testimony of Umar himself

Narrated ‘Umar (R.A):

I heard the Prophet [S.A.W.S] saying, “Do not exaggerate in praising me as the Christians praised the son of Mary (P.B.U.T), for I am only a slave. So, call me the slave of ALLAH [S.W.T] and HIS Apostle.”


Sahih Bukhari: Volume 4, Book 55: Prophets (P.B.U.T), Number 658:




This now evidently brings us to the forefront of the

numerical translation to Surah 3:144 which can be defined as follows



When one zooms in on the verse number
3:1 4 4

It clearly translates to three
(3 ) Khalifas which will defiantly come before the first (1) whom we all now know is Ali

And this first who is Ali .................will come fourth (4) as confirmed in the second number (4)




How amazing is our great God!]]>
Then why would the honourable descendant of Umar
UMAR IBN ABDU'L-AZIZ
ever have bothered to
return it to Fatimas descendants in the first place?
Surely a man of his great stature does not make a mistake
As some blindly perceive it to be

Umar ibn Abdul-Aziz, when he became Caliph (99 AH), declared that the original owners of Fadak were the family of Fatima, and ordered his governor in Madinah to give back Fadak to the children of Fatima (S.A.)


http://www.islamquery.com/documents/Fadak.pdf




Furthermore

Shah Abdul Aziz, a 18th century Sunni Deobandi Islamic scholar agrees on this (that Fadak was a gift to Hz Fatima (AS). He further wrote that it's a sin to deny Fatimah's rights in Fadak. Fatawa Azizi, page 165




To conclude the article, we would love to highlight the damning sermon delivered by Hz Fatima (AS) in the court. Which is ironically recorded in Ahl'ul Sunnah's authority work;



When Sayyida Fatima found out that Abu Bakr had an intention to confiscate Fadak, She wrapped a cloth around her head, gathered some women from her tribe and went to Abu Bakr. At that time the Muhajireen and Ansar were summoned, a Pardah was made between Fatima and the Sahaba. The daughter of the Prophet said in a distressed manner, Praise be to Allah, I am thankful to Him for the capabilities that He has given me.






I bear witness that there is no God but Allah who is without a parallel and no one is His partner. This is a call, the essence of which is love and purity. That Allah who cannot be seen with our eyes; our tongue is unable to state His praise. He created all without any earlier precedent. I bear witness that my father, Messenger of Allah was the slave of Allah and His messenger. He was chosen before he was sent. He was awarded this position before his coming into being.






'O servants of Allah, you are responsible to His "Orders and Prohibitions". His religion and His Revelation. You are, the representative of Allah! and a preacher from His side! And the protector of Allah's right is in your midst [Ali] He who protected the one who brought the testament of Allah to you. Whatever I am telling, its beginning and its end is the same. I do not indulge into contradictory talk. Whatever, I am telling is stark truth. I do not practice any wrong. When Allah chose from the dwell of messengers His Messenger (saww), He selected for him the honored place of chosen ones.




No sooner than it was done, the discord and envy that was in the hearts, manifested amongst you. The veil of religion was turned up. Those who have lost the correct path, started opening their mouths. Unknown persons started to show off. Slogans in the interest of falsity were raised, and a conspiracy spread in the society. The Devil came out of his hole and called you to his side, because he found you waiting for his call and be fooled. He invited you to stay and ignited the fire of anger, the reflection of which became apparent on your face. This was the reason that you marked somebody's camel apart from your own, and you entered into somebody's river side. You started searching for what was not yours. Finally you started usurping the Government when not many days had passed since the demise of the Prophet (saww). Our woes and wounds were still bleeding, and even the Prophet (saww) was not buried, that you advanced an excuse saying that "A mischief has been averted".






Can there be any greater mischief than the one that has overtaken you. Yes of course hell has taken them in its folds. This action was not expected from you, What are you doing? Where are you going? When the book of Allah is present in your midst everything in that is glittering and all its signs are fully clear as a Crystal. Its prohibition are apparent and clear, and all orders graphically clear, but you have put them behind your back. Have you turned your face from them? Or you are aiming at something else? Alas! it's to be highly regretted that tyrants have adopted dirty ways, instead of taking up a Qur'anic path. You have suddenly flared up the fire of mischief, and fanned its flames.






You have assented to the talk of the Satan, who was misleading you. You have started to extinguish the light of the Religion of Allah and started obliterating the traditions of the Prophet (saww), and in the pretext of the froth of fermenting milk, you have silently sipped it all. You were bent on confining the family and progeny of the Prophet (saww) in a corner. We preferred to observe patience, but with sword hanging on our neck and a spear waiting to make a thrust in our chest.





How wonderful it is that you think that the Almighty Allah has not granted us the right of inheritance, and that we will not get the inheritance of the Prophet (saww). Are you following the rules of the Age of illiteracy. For believers, no decision is better than the decision of Allah. Are you ignorant of these problems? Yes, you are fully aware of them. The fact is clear as a sun. You know that I am the daughter of the Prophet (saww).






O' Muslim brethren! Is my inheritance going to be snatched by force? O' son of Qahafa answer me, does Qur'an say that you get your fathers' inheritance and I should not get my fathers' inheritance. Have you purposely disowned the Book of Allah; and have cast it behind your back. Whereas Qur'an says: Sulaiman got his father's (inheritance); Dawood got his fathers'. Regarding Yahya bin Zakariyya He said, "O' Allah: grant me a son, who could be my Successor and of the progeny of Yaqoob.




" Have you formed an idea that I will not get my parents inheritance? Did Allah, reveal a special verse for you, striking out my father from its purview, or you say two persons professing the same religion did not have the right to inherit each other's (property). Is mine and my father's religion not one? Or do you treat an average follower of Qur'an better than my father and cousin.

If it is that case, take my inheritance like a saddled camel waiting to be taken advantage of. Ride it. BUT bear in mind that I will meet you on the day of rising and will put up my demand. What an excellent day it would be when Allah will adorn the seat of Justice and Mohammed Mustafa (saws) would be a plaintiff.

Sharh ibn al Hadeed, Volume 4 page 108, printed Beirut


Once again

If Abu bakr was innocent of his actions why then did he condemn himself in the following damning hadith before he died


Ahl Sunnah book reference: Kanz al-Ummal, v3, p140



Abu Bakr said (on his death bed): "I wish I had not searched for
Fatimah's house, and had not sent men to harass her, though it would
have caused a war if her house would have continued to be used as a
shelter."
Sunni books references:
- History of Ya'qubi, v2, pp 115-116
- Ansab Ashraf, by al-Baladhuri, v1, pp 582,586






the
Damning and conclusive evidence we have
extensively covered in this section now seriously exposes the planted deceit in the many Sunni Hadiths
Such as can be seen in


The Story of SATAN’S Visit to Prophet Muhammad (SAWS)

This story reaches us from two sources. In our Efendi's Irshad is a hadith through Hz. Anas ibn Malik (r.a.). In the last chapter of Hz. Muhyiddin ibn Arabi's (q.s.) book Shajarat al-kawn, "The Tree of Being", is a version derived from a hadith related by Muadh ibn Jabal from Hz. Ibn Abbas (r.a.).





Then the messenger of Allah (s.a.w.s.) asked the devil what he thought of his beloved companions. About Hz. Abu Bakr (r.a.) he said, I hate him. Even before Islam he refused to obey, nay even to hear me. How can he listen to me now? About Hz. Umar ibn Khattab he said, I run away whenever I see him! About Hz. Uthmann ibn Affan he said, I am ashamed in front of him. Even the angels of mercy are ashamed in front of him.












and brings to full fruition what
Mohammad prophesied in



Volume 4, Book 55, Number 568: Narrated Ibn Abbas: The Prophet said, "You will be gathered (on the Day of Judgment), bare-footed, naked and not circumcised." He then recited:--'As We began the first creation, We, shall repeat it: A Promise We have undertaken: Truly we shall do it.' (21.104) He added, "The first to be dressed on the Day of Resurrection, will be Abraham, and some of my companions will be taken towards the left side (i.e. to the (Hell) Fire), and I will say: 'My companions! My companions!'


It will be said: 'They renegade from Islam after you left them.' Then I will say as the Pious slave of Allah (i.e. Jesus) said. 'And I was a witness Over them while I dwelt amongst them. When You took me up You were the Watcher over them, And You are a witness to all things. If You punish them. They are Your slaves And if You forgive them, Verily you, only You are the All-Mighty, the All-Wise." (5.120-121)


and

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)




What is tragic for Islam is that some Muslims were already turning to polytheism even when the prophet was still alive as can be ascertained from the following damning testimony of Umar himself

Narrated ‘Umar (R.A):

I heard the Prophet [S.A.W.S] saying, “Do not exaggerate in praising me as the Christians praised the son of Mary (P.B.U.T), for I am only a slave. So, call me the slave of ALLAH [S.W.T] and HIS Apostle.”


Sahih Bukhari: Volume 4, Book 55: Prophets (P.B.U.T), Number 658:




This now evidently brings us to the forefront of the

numerical translation to Surah 3:144 which can be defined as follows



When one zooms in on the verse number
3:1 4 4

It clearly translates to three
(3 ) Khalifas which will defiantly come before the first (1) whom we all now know is Ali

And this first who is Ali .................will come fourth (4) as confirmed in the second number (4)




How amazing is our great God!]]> https://www.churchofeverlastinggod.org/MyBB/showthread.php?tid=106 Wed, 11 Apr 2018 20:15:03 +0000 https://www.churchofeverlastinggod.org/MyBB/showthread.php?tid=106

Before I begin this highly controversial confronting and contentious section
It is imperative for those innocent souls that are born into
Shiite and Sunni sects to fully understand
that the compelling and overwhelming evidence we are about to produce

is purely from their own reliable sources as cited earlier from
those honourable and brave Muslims in
parts 1 to 5 of this important segment


we fully support and second the notion that it is high time the record was set straight so that this and future generations of Islam may have a greater understanding of their religion which should be free of any deceit and contamination



after all.... it is gravely unjust that
they should continue to pay a heavy price for the mistakes of......................... past and present ignorant generations




The damning proclamations which we are about to analyse in great depth will go a long way in unmasking the deceit which has enslaved sectarian Muslims for over 1400 years


Surah 12 verse 2

"We have sent it down as an Arabic Qur'an so you people
may understand / use reason"

Surah 54 verse 17


And We have certainly made the Qur'an easy for remembrance, so is there any who will remember?


"Using the above platform it is not difficult
To understand or remember

the following compounding words of God in
Surah 53 verse 2

Your companion [Muhammad] has not strayed, nor has he erred,


And


Surah 81 verse 22

And your companion is not [at all] mad.



That Foretell

A future rebellion by some of the
companions of Mohammad ...............................with regards to erring, straying and proclaiming that the prophet has gone mad

The above platform also

defines for us all................ the stark reality that
At no time did the prophet issue an order or decree on his own accord but rather through the almighty himself who is infallible


As the following text of
Surah 33 verse 36 strongly affirms



It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error.



We can easily define that to disobey the Messenger is to disobey Allah


A dire message that was reiterated in
In Surah 59 verse 7



"So take whatever the Messenger assigns to you, and deny yourselves that which he withholds from you, and fear Allah, for Allah is strict in punishment."



for those pure souls who fear Allah and follow the truth he assures them they are following the straight path
in the next amazing text
Of
Surah 39 verse 17



But those who have avoided Taghut, lest they worship it, and turned back to Allah - for them are good tidings. So give good tidings to My servants



Opposite to those who are blind in the following text of Surah 17 verse 72


And whoever is blind in this [life] will be blind in the Hereafter and more astray in way





And arrogantly defiant in

Surah 17 verse 88


Say, "If mankind and the jinn gathered in order to produce the like of this Qur'an, they could not produce the like of it, even if they were to each other assistants."









It is easy to understand and remember my dear Muslim brothers and sisters that

this Holy Quran was sent as a mercy to “ALL MUSLIMS” in
Surah 16 verse 89


"And We have sent down to you the book, explaining all things; It is a guide, a Mercy, and Glad tidings to Muslims."


And that
“ALL MUSLIMS” are
reminded to reflect upon it

In Surah 47 verse 24

Then do they not reflect upon the Qur'an, or are there locks upon [their] hearts



It is from reflecting upon

the above clear and concise verses of the Quran and more



That we have been guided to the truth
My dear brothers and sisters


Which will seriously expose the deceit behind the
so called factions of Islam that have and continue to hijack

the true message of the “ ONE ISLAM” ............... in our world today
That began with our father Abraham back in Genesis 22:15-18







Just as our One True God has made it clear that no Christian or Jew who associates equals to him is going to paradise or heaven as they perceive it to be in the damning text of

Surah 5:72





They have certainly disbelieved who say, " Allah is the Messiah, the son of Mary" while the
Messiah has said, "O Children of Israel, worship Allah , my Lord and your Lord." Indeed, he who associates others with Allah - Allah has forbidden him Paradise, and his refuge is the Fire. And there are not for the wrongdoers any helpers.





We find the exact same dire warning from the same One True God directed to the sectarian Muslims themselves......................... and way before they surfaced
in the powerful texts of




Surah 12:106

And most of them believe not in Allah except while they associate others with Him.

And


Surah 40:12
[They will be told], "That is because, when Allah was called upon alone, you disbelieved; but if others were associated with Him, you believed. So the judgement is with Allah, the Most High, the Grand."


This is why our One True God strongly instructed Mohammad to stay clear of them in


Surah 6:159

Indeed, those who have divided their religion and become sects - you, [O Muhammad], are not [associated] with them in anything. Their affair is only [left] to Allah ; then He will inform them about what they used to do.


And instructed him to say the explosive words to them in

Surah 6:161

Say, "Indeed, my Lord has guided me to a straight path - a correct religion - the way of Abraham, inclining toward truth. And he was not among those who associated others with Allah ."




By the end of this section everyone will have a clear cut understanding to the word “SECTARIAN”................ and how it originated.......... in Islam






When one deeply examines the following authentic Hadiths

Sahih Bukhari: Volume 9, Book 92: Holding Fast to the Qur’an and Sunnah, Number 384:

Narrated Abu Huraira (R.A):

ALLAH [S.W.T]’s Apostle [S.A.W.S] said, “All my followers will enter Paradise except those who refuse.” They said, “O ALLAH [S.W.T]’s Apostle [S.A.W.S]! Who will refuse?” He said, “Whoever obeys me will enter Paradise, and whoever disobeys me is the one who refuses (to enter it).”


And

Sahih Bukhari: Volume 4, Book 56: Virtues And Merits Of The Prophet [S.A.W.S] and His Companions (R.A), Number 667:

Narrated ‘Abdullah bin ‘Amr (R.A):

The Prophet [S.A.W.S] said, “Convey (my teachings) to the people even if it were a single sentence, and tell others the stories of Bani Israel (which have been taught to you), for it is not sinful to do so. And whoever tells a lie on me intentionally, will surely take his place in the (Hell) Fire.”

We re-affirm the clear message of the Quran

"Whoever obeys the Messenger obeys Allah. If some pay no heed, We have not sent you to be their keeper." (Qur'an 4:80)


"Say, 'Obey Allah and the Messenger'. But if they turn away, [know that] Allah does not love the disbelievers." (Qur'an 3:32)


What we are about to unveil are the secret keys to the dark truth

That has been concealed from

the vast majority of Muslims
till this very day


beginning with the compelling text of

” (Surah 7:verse 2&3)

“This Book has been sent down to you (Prophet) – let there be no anxiety in your heart about it – so that you may use it to give warning and to remind the believers (by telling them): ‘Follow what has been sent down to you from your Lord, (the Qur'an)! Do not follow other masters beside Him. How seldom you take heed!’ ”



When we deeply examine the above powerful
Words spoken by God



One can clearly ascertain from the very early chapters of The Quran

the inevitable calamity that is to befall


Most Muslims who will not heed the clear warning of God


who

WiLL..... indeed..... TURN ....AWAY

AND CLEARLY FOLLOW .....OTHER MASTERS


that will falsely guide
them to Allah

As hinted to earlier
In

Surah 12:106

And most of them believe not in Allah except while they associate others with Him.


And


Surah 40:12
[They will be told], "That is because, when Allah was called upon alone, you disbelieved; but if others were associated with Him, you believed. So the judgement is with Allah, the Most
High, the Grand


Wow! How compounding and explosive is the above proclamation
My dear brothers and sisters




All of the above explosive text has been already translated by our amazing one true God

in the grand master key of


Surah 3:144 which also contains a hidden “numerical translation” which we will gladly reveal later on


Surah 3:144
Muhammad is not but a messenger. [Other] messengers have passed on before him. So if he was to die or be killed, would you turn back on your heels [to unbelief]? And he who turns back on his heels will never harm Allah at all; but Allah will reward the grateful.



before we even begin to go in search of the historical answers to the colossal question

Who were these other masters that the majority of Muslims will follow?







one has to first and foremost
closely analyse the confronting words
Of



"So if he was to die or be killed, would you turn back on your heels [to unbelief]? "

that were spoken by the almighty himself in relation to Mohammad PBUH






that foretell the betrayal of the prophet and the clear instructions of God that came with him





In order to achieve this task one has to



deeply extract the exact meaning to the words of

""Turn back on your heels "


And what they really mean for the Muslim Ummah in relation to the

prophet Mohammad



It is not till we go back to the same words that were written about Jesus in

psalm 41:9


Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me.



And the clear explanation Jesus himself
Provided us
in John 13:18

“I am not referring to all of you; I know those I have chosen. But this is to fulfill this passage of Scripture:

'He who shared my bread has turned against me



That we cement the knowledge that to turn on ones heel is to clearly betray




As alluded to by our one true God in the epic text of Surah 3:144



The golden clue to

Who how and why
will the prophet be betrayed




Can be derived from the following words


"If he were to die"

Which lead us to seriously investigate a series of events in and around the time of Mohammads serious illness near death



Beginning with the advent of Ghadir Khum



The authenticity and genuineness of the above event of Ghadir Khum has been researched extensively by later historians and accepted as an undeniable historical fact. We extract below the opinion of a few such scholars:
Justice Amir Ali wrote, “It is generally supposed that the Prophet (S) did not expressly designate anyone as his successor in the spiritual and temporal government of Islam; but this notion is founded on a mistaken apprehension of facts, for, there is abundant evidence that many a time the Prophet (S) indicated Imam Ali (a.s.) for the vicegerancy, notably on the occasion of the return journey from the performance of the ‘Farewell Pilgrimage’ during a halt at a place called ‘Khum’. He convoked an assembly of the people accompanying him, and used words which could leave little doubt as to his intention regarding a successor. “Ali”, he said “is to me as Aaron was to Moses. O Almighty God, be a friend to his friend and a foe to his foes; help those who help him, and frustrate the hopes of those who betray him.”25
Al-Bukhari, Ch. 2, Al-Bukhari’s Kitabul Jihad, Kkitabul Khums, Bab Marzun Nabi.
Sahih of Muslim, vol. 7 p. 122-123, Mustadrak, vol. 3 p.109, 110, 148,


The renowned Sunni writer Shah Abdul Haq of Delhi, wrote regarding the tradition of Ghadir Khum:“This tradition is undoubtedly correct and genuine; no less than sixteen and according to Ahmed ibn Hanbal, thirty companions of the Prophet (S) who had themselves heard it from the Prophet (S) testified to its correctness and genuineness when called upon by Ali (a.s.) to mention it on oath. Many eminent traditionists, for example, al Nassa’i, al Tirmithi, and Ahmed bin Hanbal have related it and testified to its genuineness; it has been related through many channels; most of its ‘Asaaneed’ [testimonials] are correct and unimpeachable. No attention should be paid to those who criticize it, nor to those who say that the sentence ‘O God !, be a friend to his friend and a foe to his foes’ is an interpolation, as that sentence is also reported through unimpeachable authorities, most of which have been scrutinized by ath-Thahabi and ibn Hajar and found correct.”26



Al-Bukhari’s Kitabul Jihad, Kkitabul Khums, Bab Marzun Nabi. Al-Bukhari, Ch. 2, Sahih of Muslim, vol. 7 p. 122-123
Musnad of Taylasi, p. 23, Hadith No.154 Mohibuddin at-Tabari’s ar-Riyad an-Nadira, Part 2, Ch. 4, Section 9, p. 217.




Another Sunni historian, Mirza Muhammad ibn Mo’tamid Khan writes, “The tradition of Ghadir is genuine and very well known. No one doubts its genuineness and authority except a begotten [bastard] and no reliance can be placed on the word of a begotten person.27

Sahih of Muslim, vol. 5 p.75, 76, Al-Bukhari, Ch. 2, Sahih of Muslim, vol. 7 p. 122-123, Mustadrak, vol. 3 p.109, 110, 148, Musnad of Imam Ahmed bin Hanbal, vol. 3 p. 14, 17, 26 – vol. 4, p. 367, 371 – vol. 5 182, 189, ibn Asakir’s Tarikh, vol. 5 p.436,



Yet, another reputed Sunni narrator of Hadith, Qazi Sanaullah of Panipat, India, writes about the reports [hadith] of the events of Ghadir Khum:“This hadith is no doubt genuine. It has reached the degree of Tawatur (i.e:continuos and uninterrupted chain of narrators of unimpeachable authority). Thirty of the companions of the Prophet (S), like Abu Ayyub, Zaid bin Arqam, al-Bara’ ibn Aazib, Ammar ibn Murra, Abu Huraira, ibn Abbas, Imara ibn Buraid, Sa’d ibn Abi Waqqas, ibn Umar, Anas, Jarir ibn Abdullah al-Bajali, Malik ibn Huwairith, Abu Sa’eed al-Khudri, Abu Tufail, Huthaifa ibn Usayd, and others have mentioned this hadith in their books, and have verified its genuineness.”



Al-Bukhari, Ch. 2, Manaqib Ali, Ibn Maja’s Sunan, Part 1, p.56 Sahih of Muslim, vol. 5 p.75, 76, Musnad of Ahmad bin Hanbal, vol. 1 p.336, 355, Sahih of Muslim, vol. 7 p. 122-123, Mustadrak, vol. 3 p.109, 110, 148,


The well-known historian and narrator of Hadith, Ali Muttaqi, examines the sources and narrators of the event and quotes Zaid bin Arqum as saying, “I asked Zaid bin Arqam whether he himself has heard this from the Prophet (S). He replied that everyone who was there saw with his own eyes and heard with his own ears. Muhammad bin Jarir at-Tabari has related this very ‘Riwaya; tradition’ through Atiyya al-Awfi from Abu Sa’eed al-Khudri.”29
Al-Bukhari, Ch. Sahih of Muslim, vol. 5 p.75, 76, Sahih of Muslim, vol. 7 p. 122-123, Al-Bukhari’s Kitabus Salaat, p.238, at-Tbari vol. 3, p.154, ibn Khaldun, vol. 3 p.222-225



Agha Muhammad Sultan Mirza, an eminent legal luminary and retired Judge, has written a very detailed book under the title ‘The Caliphate; its Conception and Consequences’, solely devoted to the matter of Imam Ali’s nomination to succeed the Prophet (S). Mirza was born in Delhi in 1885 and died on 17-12-1965 AD. The book runs into 362 pages of excellent research and analysis and was ready by 27 February 1949, but unfortunately, it could only be published posthumously, towards the end of 1988. On the subject of Caliphate, the book is an unimpeachable authority.30

At-Tabari, vol. 2 p.244, ibn Khaldun, vol. 2 p.15,
Al-Bukhari’s Kitabus Salaat, p.238, at-Tbari vol. 3, p.154, ibn Khaldun, vol. 3 p.222-225,




The Prophet (S) declared on numerous occasions that the obligations and duties of Prophethood could only be discharged either by himself as the Prophet (S) or by Imam Ali (a.s.) as the Divinely appointed successor and none else.40


At-Tabari, vol. 2 p.244, ibn Khaldun, vol. 2 p.15, ibn Hisham, vol. 2 p. 94, Abul Fida, vol. 1 p.126, ibn Kathir, vol. 7 p.338, al Kamil of ibn al-Athir, vol. 2 p. 38, Sahih of Al-Bukhari, Bab Manaqib Ali, vol. 3, p.146, Sahih of Muslim, Bab Fadha’il Ali [s], vol. 7 p.120, Sunan of ibn Maja, vol. 1 p. 55, at-Tabari vol. 3,


The Prophet (S) proclaimed repeatedly that just as obedience and love for him was made obligatory, obedience and love for Imam Ali (a.s.) was also made obligatory on every Muslim.41


• Musnad of Taylasi, p. 23, Hadith No.154 Mohibuddin at-Tabari’s ar-Riyad an-Nadira, Part 2, Ch. 4, Section 9, p. 217.
• 22. Sahih of Muslim, vol. 7 p. 122-123, Mustadrak, vol. 3 p.109, 110, 148, Musnad of Imam Ahmed bin Hanbal, vol. 3 p. 14, 17, 26 – vol. 4, p. 367, 371 – vol. 5 182, 189, ibn Asakir’s Tarikh, vol. 5 p.436, Shibli’s Siratun Nabi, vol. 1 Part 2, p.131-132. Sahih of Muslim, vol. 5 p.75, 76,






The Prophet (S) declared, “Whoever curses Ali (a.s.) in fact curses me.”42


Al-Bukhari, Ch. 2
Sahih of Muslim, vol. 5 p.75, 76, Musnad of Ahmad bin Hanbal, vol. 1 p.336, 355,
Al-Bukhari’s Kitabus Salaat, p.238, at-Tbari vol. 3, p.154, ibn Khaldun, vol. 3 p.222-225,
The Prophet (S) said that he who is inimical to Ali (a.s.) is in fact inimical to him [the Prophet] and he who is an enemy of him [the Prophet] is an infidel [Kafir], and such persons offend God.43



Al-Bukhari, Ch.2 Sahih of Muslim, vol. 5 p.75, 76, Musnad of Ahmad bin Hanbal, vol. 1 p.336, 355, ahih of Muslim, vol. 7 p. 122-123, Mustadrak, vol. 3 p.109, 110, 148, Musnad of Imam Ahmed bin Hanbal, vol. 3 p. 14, 17, 26 – vol. 4, p. 367, 371 – vol. 5 182, 189, ibn Asakir’s Tarikh, vol. 5 p.436, Shibli’s Siratun Nabi, vol. 1 Part 2, p.131-132



Apart from the remarkable irony that Ghadir Khum was the only Friday sermon out of the 23 years Mohammad preached
ever to be recorded in the in the Bukhari Sunni Hadiths




The other amazing irony is that in this farewell sermon
Mohammad handed over the reigns of Islam on clear instruction from the Almighty

to Ali


and NOT to .....Abu Bakr





as Umar ironically testified to himself in the following Sunni Hadith



al-Bukhari (in as-Sahih, vol.7, p. 240);



Where he personally congratulates Ali


'Umar ibn al-Khattab congratulated Ali these words:

"Congratulations, O son of Abu Talib, this morning you became mawla of every believing man and woman

As did Abu Bakr


Abu Bakr said to Ali, "Well done Ibn Abi Talib! Today you became the leader (Mawla) of all believing men and women."


In fact my dear brethren

Abu Bakr, Umar, and Uthman are all said to have given their allegiance to Ali, a fact that is reported by both Shia and Sunni sources.[28][29][30]

Musnad Ahmad ibn hanbal volume 4 p281






https://en.wikipedia.org/wiki/The_event_...The_sermon

And as if this is not enough


The prophet went on to reassert the appointment of Ali in the following damning Hadith

The Prophet (peace and blessings of Allaah be upon him) said in other saheeh ahaadeeth: “Whoever obeys me had obeyed Allaah and whoever disobeys me has disobeyed Allaah. Whoever obeys my commander has obeyed me and whoever disobeys my commander has disobeyed me.” Narrated by al-Bukhaari, no. 6718; Muslim

As we dig deeper into the historical evidence of the Sunnis themselves we discover a can of worms that unravels a sinister and frightening truth
What happens next my dear brothers and sisters defies belief


Umar Abu Bakir and Uthman went from congratulating Ali

To opposing him bringing to full fruition


The explosive text of Surah 3:144



As clearly defined from the following damning testimonies






During the Prophet’s return from the last pilgrimage, the Archangel Gabriel informed him that in pursuance of a conspiracy some persons had planned to assassinate him in a valley called al-Aqabah.


The Prophet (S) ordered that none should ascend the valley until he had passed through it. However, Huthaifa who was holding the reins and leading the Prophet’s camel, saw some persons with masked faces, standing ahead of them in the valley. Immediately an alarm was raised and Ammar pursued them, but the masked persons took to their heels


. The Prophet (S) told Ammar the names of all the masked hypocrites, but he asked him to keep the secret because the hypocrites pretended to be close companions of the Prophet (S).49


From that day, Ammar came to be called ‘the keeper of the Prophet’s secrets’, for he never divulged the names though several prominent companions would frequently approach and inquire if they were the ones who were named as ‘hypocrites’.






Book of Sulaym bin Qais al-Hilali, an early companion of the Prophet (S) and of Imam Ali (a.s.).


The above powerful Hadith is consolidated by the following verses in the holy Quran

Of surah 81:23&24

And he has already seen Gabriel in the clear horizon.


81:24

And Muhammad is not a withholder of [knowledge of] the unseen.


In another authentic Hadith

Sulaym narrates that while answering Talha ibn Ubaidillah


, Ali (a.s.) took out a parchment and said:“This is a written pledge taken by five people in the Ka’aba at the time of the Prophet’s last Hajj. Those five people had sworn that they would wrest the Caliphate from me and divide it [circulate it] among themselves, when the Prophet (S) is killed or he dies.”45





About Umar’s appointing of a committee that selected Uthman as the third caliph,

Imam Ali (a.s.) asked the second caliph’s son Abdullah ibn Umar



:“How come I was included by your father in the shura46 as one of the prospective candidates for the post of caliph, when he himself along with Abu Bakr had stated that the Prophet (S) had excluded me and the Ahlul Bayt from the caliphate?”



Imam Ali (a.s.) then asked Abdullah ibn Umar to tell truthfully what his father, Umar, had told him just before he died.



Abdullah replied, “My father said that if these people [the ummah] paid allegiance to that man from Banu Hashim who has no hair in the middle of his head, he will lead them to the right and enlightened path and will make them act according to the Book of Allah and the Traditions of the Holy Prophet.”



Imam Ali (a.s.) asked Abdullah as to what he then told his father Umar


. Abdullah replied that he asked his father what then was holding him back from making Ali (a.s.) as the Caliph.



Then Imam Ali (a.s.) questioned Abdullah ibn Umar as to what his father said in reply.


Abdullah did not reply and preferred to keep silent.



Then, Imam Ali (a.s.) said, “Though you may prefer to conceal it, the Holy Prophet (S) had told me the details of the conversation that took place between you and your father on that occasion.”




Abdullah ibn Umar asked, “When did the Prophet tell you?” Imam Ali (a.s.) replied, “The Prophet (S) told me personally at that time [during his last Hajj] and later in my dream when your father died.”




Abdullah said, “What did the Prophet tell you?” Imam Ali (S) replied, “O Abdullah ibn Umar, for the sake of God, will you confirm if what I say is true?”


Abdullah replied, “I may not openly confirm it but would prefer to remain silent if what you say is the truth.”



Then, Imam Ali (a.s.) said:


“Your father told you that what was holding him back from making me the caliph was the written pledge [sahifa] that was sworn to by five persons in the Kaaba at the time of the Prophet’s last Hajj.” Sulaym bin Qais reports that at that time he found tears welling in the eyes of Abdullah ibn Umar and his throat was choking.”47

• Al-Bukhari’s Kitabul Jihad,Al-Bukhari’s Kitabus Salaat, p.238, at-Tbari vol. 3, p.154, ibn Khaldun, vol. 3 p.222-225,





Sulaym continues that Salman then said,


“The five persons who had taken the pledge in the Ka’aba were the same persons who falsely attributed a hadith to the Prophet (S) saying that the Ahlul Bayt (a.s.) had chosen the ‘aakhira’ [afterlife] in preference to the ‘duniya’ [worldly life], and that the Prophet (S) did not wish to combine the Nubuwwa [prophethood] and the caliphate to be in the same house.

Those persons are Abu Bakr, Umar, Abu Ubaida bin al-Jarrah, Salim [slave of Huthaifa] and Mu’ath bin Jabal.









Damning statement and cofession which implicates Umar made during his conversation with Abdullah ibn Abbas recounted by Ibn Abil Hadid the mo’tazilite who records that Umar said:


“There is no doubt that the Prophet (S) said and did many things in this connection which do not support our view that he did not nominate Ali (a.s.) as his successor. The fact is that on many occasions the Prophet (S) did go to the extreme in favoring Ali (a.s.). It is a fact that during his last illness, the Prophet (S) wanted to write a will designating Ali (a.s.) expressly to the Caliphate, but I prevented him from doing so. By Allah, the Quraysh will never unanimously agree to Ali’s Caliphate, and if he is ever selected as Caliph, the Arabs will attack him from every direction.”44







when Abu Bakr became caliph, Abu Sufyan hypocritically suggested that Imam Ali (a.s.) should stake his claim to the Caliphate. Abu Sufyan disclosed his hidden desire when he told the third caliph:“Now, that the Caliphate has fallen into our [the Umayyads] hands, you should play around with it, toss it around like a ball and perpetuate it in the hands of the Umayyads.” 30

•
• 20. Tarikh at-Tabari, vol. 3, p. 22-23, Seeratun Nabi, vol. 1 p. 273, al-Istee’ab, vol. 2, p. 286.
10. Abul Fida’s Qasasul Ambiya, p. 393.







Years later, when Uthman became the third Caliph, Abu Sufyan jumped with joy seeing his dream come true in the shape of the leadership of Islam falling in the hands of his kin, Abu Sufyan gleefully advised Uthman:


“Now that the Caliphate has fallen into your hands, toss it around like a ball and fearlessly perpetuate it among your own kin, the Banu Umayya, for there is neither paradise nor hell.”2

•
• 8. Al-Bukhari, vol. 2 p.14, Tareekh al-Khamis by Dayar Bakhti – vol 2 p. 32,

1. Tareekh at-Tabari, vol. 3, p. 22 &23 [s] Egypt, Seeratun Nabi, vol. 1 p. 273,




in the incitement of Abu Sufyan.

In subsequent wars, the womenfolk of the infidels of Mecca were barbaric and equally inimical towards the Prophet (S) and the philosophy of Islam. The animosity and barbarism of Abu Sufyan and his family is recorded in History when Abu Sufiyan’s wife and Mu’awiya’s mother Hind, plucked out and chewed the raw liver of the Prophet’s uncle, the martyr Hamza in the battlefield of Uhud.20


Ref for above
•
• 19. Qur’an, 2:218, 3:195, 4:97-100, 8:74, 9:20-22.
• 20. Tarikh at-Tabari, vol. 3, p. 22-23, Seeratun Nabi, vol. 1 p. 273, al-Istee’ab, vol. 2, p. 286.





Regarding Mu’awiya, an authentic Sunni source, Musnad of Imam Ahmed bin Hanbal records the following incident related by Obeidillah Bin Buraida:

“My father and myself went to Mu’awiya. We sat on a carpet. The table was laid. We shared a meal. Then intoxicants were brought in. Mu’awiya quaffed a cup and presented another to my father who refused saying, ‘Ever since the time the Prophet (S) prohibited the use of liquor, I have never tasted it.’ Upon this, Mu’awiya replied, ‘Nothing pleases me more than wine, milk and boisterous company of revelers.”



Another reputed Sunni author, Jalaluddin as-Suyooti writes, “It was Mu’awiya who was the first to ride on his steed between Safa and Marwa [which is prohibited in Islam] ; who drank Nabeez [liquor] ; ate soil and made others eat it. When he sat on the Holy Prophet’s pulpit and demanded fealty for his son Yazid, Aa’isha put out her head from her room and cried, ‘Stop Mu’awiya! Stop. Did the first two Caliphs appoint their sons as successors?’ ‘No’ replied Mu’awiya. Aa’isha asked, ‘Then whom do you follow in this audacious step’.”




Regarding Abu Sufyan, Mu’awiya, and his son Yazid, their oft-repeated couplet, recorded by both Sunni and Shia authentic sources, declares, “No Archangel ever appeared before Muhammad (S) nor was anything revealed. It is all a power-game played by the Banu Hashim.”





For those who aspired to succeed to the Prophet (S), it became necessary to stop repeating, if not completely obliterating from the memory of the public, the numerous occasions when the Prophet (S) nominated Imam Ali (a.s.), openly and publicly as his successor. One of the first orders issued by Abu Bakr on becoming the Caliph was that traditions should neither be related, recorded, nor propagated, on the ground that the Hadiths, if related, were likely to confuse and disillusion the public. Umar continued this edict and went to the extent of threatening to behead not only those who tried to relate traditions, but also those who listened to them. In fact, Umar imprisoned ibn Mas’ud, Abud Darda, and Abu Mas’ud for relating Hadith in defiance of his orders.17 When Uthman succeeded Umar, he followed the earlier caliphs and continued the embargo on relating, collecting, or publishing Hadith.18
Mu’awiya, during his tyrannical tenure, went one-step further. He not only prohibited relating of any hadith extolling the virtues of the Ahlul Bayt (a.s.), but also encouraged invention and propagation false and fictitious tales about the Prophet (S) and his progeny (a.s.).




Imam Ali (a.s.) was made a special target by bribing people to openly defame and abuse him five times a day from every pulpit. The Ahlul Bayt (a.s.) were portrayed as anti-Islamic mutineers (baghi). In addition to this, absurd traditions were invented, intending to extol the virtues of the three caliphs, which in fact were derogatory of the Prophet (S). For example, it was said that Umar asked the Prophet (S) to see that his wives were veiled but the Prophet (S) did not listen to him until the commandment for hijab was revealed, in support of Umar.19 Another tradition related that Satan was not afraid of the Prophet (S), but was mortally scared of Umar.20 Some of the invented traditions were outright slanderous and brought down the honor and dignity of the Prophet (S), so much so that the Prophet (S) came to be portrayed as a sexual pervert.21





Mu’awiya, during his long regime, pretended that he was the only surviving relative of the Prophet (S). To some extent, he succeeded in obliterating from the public mind, the existence of the Ahlul Bayt (a.s.) in Syria, Iraq, and the newly conquered Spain and Rome. The malicious and false propaganda by Mu’awiya was so intense that when the people of Syria learnt that Imam Ali (a.s.) was martyred while leading the Morning Prayer in the Mosque in Kufa, they exclaimed ‘What was Ali, who never prayed, doing in the Mosque!’ As a result of the calumny, in a short span of time people failed to recognize Imam Husayn (a.s.) the beloved grandson of the Prophet (S). Therefore, in every sermon or discussion Imam Husayn (a.s.) made it a point to introduce himself as the Prophet’s grandson and the surviving heir of the Prophet (S).





Abu Sufyan, Mu’awiya, and Yazid changed the philosophy and teachings of Islam. They openly permitted what was prohibited and neglected what was enjoined. Corruption and debauchery in high offices and oppression of the pious and the poor became the order of the day. It is in this context and situation where the hypocrites and opponents of Islam sowed and nurtured the seeds of distortion of Islam, that the Battle of Karbala becomes a milestone in the history of Islam. It is another story that Abu Sufyan, Mu’awiya, and Yazid could not succeed in removing the name of Husayn’s grandfather, the Prophet (S), from being proclaimed five times every day. Just as anticipated by Mu’awiya himself, today he is forgotten and if at all remembered, his name is linked only to hypocrisy, cunning, evil, and irreligion. Today, mothers shun naming their children after Mu’awiya or Yazid. It is interesting to note that the word ‘Mu’awiya’ though used for a male - the son of Abu Sufyan, literally means ‘a bitch’22.
https://www.al-islam.org/the-hidden-trut...background



Yazid used to play with and make fun of Qur’anic verses. Once he quoted the first part of the verse beginning with ‘So, woe unto worshippers’, without completing it by reciting the remaining part–‘who are heedless of their prayer’. Then he added ‘Look! Allah curses the worshippers and not the drunkards’. We have cited these examples to show the nature and faith of Abu Sufyan and his progeny who grabbed the reins of power to create a violently aggressive empire in place of Islam–the religion of universal peace.
• 1. Qur’an, 6:29, 8:31…
• 2. Abul Fida’s Qasasul Ambiya, p. 391.
• 3. History of Islam, by S. Ali Naqi Naqvi, Printed by Imamia Mission, [Hind] Aligarh, Translator’s Footnote No. 5 at p. 79.
• 4. Banu or Bani means ‘the family or the tribe of’.
• 5. As-Sawa’iq al-Muhriqa, p. 144, quoted in History of Islam.
• 6. Seeratun Nabi, Vol. I p. 158 quoted in History of Islam, p. 81.
• 7. Al-Majlisi’s Hayatul Quloob, 186.
• 8. Qur’an, 2:218, 3:195, 4:97-100, 8:74, 9:20-22.
• 9. Hayatul Quloob, Eng. Tr. By Rev. James L. Merrick; Ch. 11 P. 208.
• 10. Abul Fida’s Qasasul Ambiya, p. 393.
• 11. Qur’an, 4:97-99.
• 12. Qur’an, 4:100.
• 13. Qur’an, 8:74.
• 14. Qur’an, 9



All the above damning evidence against the companions who pretended to be close to the prophet
Was foretold by Mohammad in







sahihih 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.'


in

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."


in

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 Islam)."


And

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."

And by the one true God in
(Qur'an 4:80)

"Whoever obeys the Messenger obeys Allah. If some pay no heed, We have not sent you to be their keeper."

in

(Qur'an 3:32)


"Say, 'Obey Allah and the Messenger'. But if they turn away, [know that] Allah does not love the disbelievers." (Qur'an 3:32)



And Quran 53 verse 2

Your companion [Muhammad] has not strayed, nor has he erred,





The following compelling evidence we are about to produce is derived from the following link



http://www.shiachat.com/forum/topic/2349...d-abubakr/

It is from here my dear brothers and sisters that the story of the Khalifa takes a sinister twist
Bringing to full fruition what Allah SBWT spoke about in Surah 3:144

After congratulating Ali and swearing allegiance to him
at Khum Ghadir

For becoming the rightful leader of the Muslims after the prophet
we
Surprisingly find


Abu bakr and Umar wanting Ali to swear allegiance to Abu bakr:
In defiance to God’s will

but Ali refused


As can be clearly ascertained from the following Sunni Hadith

Al-Bukhari narrated:
Umar said: "And no doubt after the death of the Prophet we were
informed that the Ansar disagreed with us and gathered in the shed of
Bani Sa'da.
'Ali and Zubair and whoever was with them, opposed us,
while the emigrants gathered with Abu Bakr."
Sunni Reference: Sahih al-Bukhari, Arabic-English, v8, Tradition #817







Now let us closely examine

what Umar ibn Khattab did in those days.
According to the writings of the
Sunni historians



When Umar came to the door of the house of Fatimah, he said:
"By Allah, I shall burn down (the house) over you unless you come out
and give the oath of allegiance (to Abu Bakr)."
Sunni Books References:
- History of Tabari (Arabic), v1, pp 1118-1120
- History of Ibn Athir, v2, p325
- al-Isti'ab, by Ibn Abd al-Barr, v3, p975
- Tarikh al-Kulafa, by Ibn Qutaybah, v1, p20
- al-Imamah wal-Siyasah, by Ibn Qutaybah, v1, pp 19-20




Some Ahlussunah scholars mention that:



Umar went to Fatimah and Umar said:
"O' daughter of the Prophet! I didn't love anyone as much as I
loved your father, nor anyone after him is more loving to me as
you are. But I swear by Allah that if these people assemble
here with you, then this love of mine would not prevent me from
setting your house on fire."


Ahl Sunnah references:
- History of Tabari, in the events of the year 11 AH
- al-Imamah wa al-Siyasah by Ibn Qutaybah, v1, beginning of the book,
and pp 19-20
- Izalatul Khilafa, by Shah Waliullah Muhaddith Dehlavi, v2, p362
- Iqd al-Farid, by Ibn Abd Rabbah al-Malik, v2, chapter of Saqifah




Also it is reported that:
Umar said to Fatimah (who was behind the door of her house): "I know
that the Prophet of God did not love any one more than you, but this
will not stop me to carry out my decision. If these people stay in
your house, I will burn the door in front of you."




The historian named the following people among those who attacked the house
of Fatimah to disperse people who sheltered there:
- Umar Ibn al-Khattab
- Khalid Ibn Walid
- Abdurrahman Ibn Ouf
- Thabit Ibn Shammas
- Ziad Ibn Labid
- Muhammad Ibn Maslamah
- Salamah Ibn Salem Ibn Waqash
- Salamah Ibn Aslam
- Usaid Ibn Hozair
- Zaid Ibn Thabit



What is more detrimental for Umar is his
Damning Confession to burying his daughter alive
In

The following explosive Hadith


Umar says that there are two incidents of era of ignorance/jahilliya; one makes me cry and other makes me laugh.

The one which makes me cry is when i was burying my daughter alive and she was putting soil on my beard, and she was not aware what I was going to do with her. When I remember that, it makes me cry. And the second thing which makes me laugh is that I would make idol from dates, and keep that on my head side. When I would wake up at morning in hungry state, I would eat that. When I remember that, I laugh

[Adu al Bayan fi Aidah ul Quran bil Quran, 8/439]
[al Fawaika ul Adhab fi al Rad ala man lam Yahkam al Sunnah wa al Kitab, 9/80]


what is even more damning is that Allah SBWT foretold the connection
To this tragic Hadith in the following amazing text of




Surah 81:8&9






And when the girl [who was] buried alive is asked


81:9

For what sin she was killed



How amazing is our great God whose Hadith
Is indeed above all Hadiths !



With what we have already uncovered
Any God fearing Muslim would be terrified

At the thought that Umar could have been a prophet



for it is clearer now than ever before in the history of Islam that this false Hadith was maliciously planted in

The following Sunni books to deceive the blind followers


1) Sunan Tirmidhi (Hadith: 3686)
2) Musnad Ahmad (Vol. 4 pg. 154)
3) Mustadrak Hakim (Vol. 3 pg. 85)




If what we have read
about Umar so far is not enough to raise serious doubts amongst the Sunnis


Then


let us investigate further into what this would be prophet went on to do







Umar asked for wood, and told those people inside the house: "I swear
by Allah who has my soul in his hand, that if you do not come out, I
will burn the house." Someone told Umar that Fatimah was inside the
house. Umar said: "So what! It doesn't matter to me who is in the
house."


Sunni reference: al-Imamah wa al-Siyasah by Ibn Qutaybah, v1, pp 3,19-20



Also Jouhari in his book said:
"Umar and a few Muslims went to the house of
Fatimah to burn it down and to burn those who were in opposition."
Ibn Shahna said the same statement adding "to burn the house and inhabitants".
Furthermore, it is reported that:



Ali and Abbas were sitting inside the house of Fatimah, Abu Bakr told
Umar: "Go and bring them; if they refuse, kill them." Umar brought
fire to burn the house. Fatimah came near the door and said: "O son of
Khattab, have you come to burn our house on me and my children?" Umar
replied: "Yes I will, by Allah, until they come out and pay allegiance
to the Prophet's Caliph."


Sunni reference:
- Iqd al-Fareed, by Ibn Abd Rabb, Part 3, Pg. 63
- al-Ghurar, by Ibn Khazaben, related from Zayd Ibn Aslam


We read on Sahih Bukhari that:
Aisha said:
... Fatimah became angry with Abu Bakr and kept away from him, and did
not talk to him till she died. She remained alive for six months after
the death of the Prophet. When she died, her husband 'Ali, buried her
at night without informing Abu Bakr and he said the funeral prayer by
himself.
Sunni references:
- Sahih al-Bukhari, Chapter of "The battle of Khaibar", Arabic-English,
v5, tradition #546, pp 381-383, also v4, Tradition #325

how can Umar and abu bakr mistreat the daughter of the prophet when he frequently spoke the following about her


"Fatimah is a part of me. Whoever makes her angry, makes me angry."
Sunni references:
- Sahih al-Bukhari, Arabic-English, v5, Traditions #61 and #111
- Sahih Muslim, section of virtues of Fatimah, v4, pp 1904-5






narrated by al-Bukhaari: “Faatimah is part of me and whoever angers her angers me.” [al-Bukhaari no. 3523 and 3556; Muslim, no. 2449].


32) The Prophet (s) said, “Fatima is the head of the women of my nation.”Seir Alam Al-Nubala’, v. 2, p. 127; Sahih Muslim, Kitab Fadha’il Al-Sahaba, Chapter on the Virtues of Fatima; Majma^ Al-Zawa’id, v. 2, p. 201; Is^af Al-Raghibeen, p. 187.







Not to mention the following testimony of


Hazrat Aisha (R.a) said:
“I did not see any one resembling the Blessed Prophet (pbuh), regarding all manners, more perfectly than Fatima, the daughter of the Messenger of Allah.


And

Anas bin Malik’s mothers said:
“Fatima was like a moon on its full night, or the sun covered by no clouds. She was white (fair) with a touch of rose color on her face, her hair was black and she had the beautiful features of the Messenger of Allah (S).”


If Abu bakr was innocent of his actions why then did he condemn himself in the following damning hadith before he died


Ahl Sunnah book reference: Kanz al-Ummal, v3, p140



Abu Bakr said (on his death bed): "I wish I had not searched for
Fatimah's house, and had not sent men to harass her, though it would
have caused a war if her house would have continued to be used as a
shelter."
Sunni books references:
- History of Ya'qubi, v2, pp 115-116
- Ansab Ashraf, by al-Baladhuri, v1, pp 582,586


By the same token if Umar was totally innocent of his actions why did he condemn himself and the Arabs in the following daming hadith which once again was revealed in the early chapters of the holy Quran in

Surah 9:97
The bedouins are stronger in disbelief and hypocrisy and more likely not to know the limits of what [laws] Allah has revealed to His Messenger. And Allah is Knowing and Wise.

And we remind every Muslim the words that condemn Umar from his own lips



statement Umar made during his conversation with Abdullah ibn Abbas recounted by Ibn Abil Hadid the mo’tazilite who records that Umar said:


“There is no doubt that the Prophet (S) said and did many things in this connection which do not support our view that he did not nominate Ali (a.s.) as his successor. The fact is that on many occasions the Prophet (S) did go to the extreme in favoring Ali (a.s.). It is a fact that during his last illness, the Prophet (S) wanted to write a will designating Ali (a.s.) expressly to the Caliphate, but I prevented him from doing so. By Allah, the Quraysh will never unanimously agree to Ali’s Caliphate, and if he is ever selected as Caliph, the Arabs will attack him from every direction.”44

All God-fearing Sunnis are encouraged to examine the following
https://www.al-islam.org/restatement-his...nd-khalifa







My dear Innocent Sunni brothers and sisters

The compelling evidence against the so called companions of Mohammad we have just produced beyond reasonable doubt is also recorded

In the advent of the expedition of Usama bin Zayd
Where they disobeyed the commandment

to ride under the leadership of a young soldier chosen by God through the prophet to fight the Romans


as strongly affirmed in the following historical
testimony



Betty Kelen
His (the Prophet's) illness worsened, but he tried valiantly to throw it off for Usama's sake, for as word of Muhammad's sickness spread about, the young man was having a hard time recruiting his troops. Some men who had joined him, were returning to Medina, and certainly none were leaving. (Muhammad, Messenger of God)
Eventually, the inevitable took place. Muhammad, the Last Messenger of God on this earth, died. His struggle to send his companions out of Medina, came to an end, with a note of “triumph” for the latter. They did not report for duty to Usama and the army did not go on the campaign – in his lifetime!





For Muslims, every command of Muhammad is the command of God Himself because he is the Interpreter to them, of God's Will and Purpose. Disobedience to Muhammad is disobedience to God Himself. Therefore, those men who disobeyed him, earned the displeasure of God.
The battle of Mootah was fought in A.D. 629, ending in the rout of the Muslims. The Prophet wanted to blot out that stain of defeat. But it was not until three years later – in 632 – that he ordered Usama to invade the Syrian frontier in retaliation for the disaster of Mootah.
The timing of Usama's expedition raises a whole tangle of questions. Why did the Prophet not send his punitive expedition to Syria at any time during the intervening three years? Why did he choose the time just before his own death to send it? Why, all of a sudden, it became so desperately important for him to send his companions and fighting men out of Medina?
As noted before, after the Farewell Pilgrimage, the health of the Prophet had begun to show signs of stress. Two months later, his condition further deteriorated, and some days later, he died.
Also, as noted earlier, the Prophet told the Muslims on more than one occasion that he did not have much longer to live in this world. Tabari, the historian, has quoted Abdullah ibn Abbas as saying: (About two months after the Farewell Pilgrimage) “The Messenger of God told us that he would perhaps die in a month's time.” (History, Vol. II,, page 435).
It is also reported that one night the Prophet went into the cemetery of Al-Baqi, accompanied by a domestic. After praying for the dead, he said to his companion: “They (the dead) are in a better state than those who are alive. Soon many new evils will appear, and each will be more frightful and hideous than its forerunner.”






On the one hand the Apostle of God was predicting his own demise, and was also predicting the appearance of new evils and outbreak of new disturbances; and on the other, he was exhorting his Companions to leave Medina and to go to Syria!
In view of the imminence of his own death, what was more important for the Apostle to do: to seek retaliation for the death of a friend who was killed three years earlier on a distant frontier or to protect the State of Medina and the Muslim umma from the new perils which, he said, were soon going to appear?





The obvious answer to this question is that if retaliation for the death of Zayd could wait for three years, it could wait a little longer, and that the security of the State and the safety of the umma, were far more important than anything else. Therefore, the Prophet ought to have deployed the army in and around Medina, instead of sending it abroad.
But it appears that the Apostle himself would not have agreed with such an assessment. He considered nothing more important than to send his companions to Syria out of Arabia itself. When he noticed that they were ignoring his orders, he cursed them. Shahristani, the historian, writes in his book, Kitab al-Milal wan-Nihal (page 8): “The Apostle of God said: 'Usama's army must leave at once. May Allah curse those men who do not go with him.'“






It was the first time in his life that Mohammed Mustafa, the Messenger of Mercy and Mercy for the whole Universe, cursed anyone. Before this, he had never cursed anyone – not even his most rabid enemies like Abu Jahl and Abu Sufyan. He didn't curse the people of Ta'if when they stoned him and drove him out of their city.
Also, in the past, if anyone was unable to go into battle, he did not press him to go, and let him stay at home. But in the matter of Usama's expedition, he did not want to hear any reason or excuse from anyone for his failure to go with it. His orders to the companions to go with the expedition were inexorable, inflexible and emphatic.






In the last moments of his life, a man wishes that all his folks and friends should be around him. He wishes and hopes that after his death, they would take part in his funeral; they would pray for him, and would comfort his family. But contrary to all norms of conduct at a time like this, Muhammad Mustafa was doing all that he could to send his companions and friends away from Medina. He did not want any of them to stay with him.
The Sunni Muslims claim that Muhammad, the Prophet of Islam, did not appoint his own successor, and he left the matter of choosing a leader for the community to his companions. If they are right in their claim, then the Prophet's order to the companions to leave Medina and to go to Syria, poses a most thorny problem for them.





It was obvious that the Prophet was going to die. He had himself said so repeatedly. The time had come, therefore, for his companions to put their heads together and to determine the new locus of authority. But the Prophet was insisting that they go hundreds of miles away from him – and from Medina. If he had wished them to elect or select his successor through their “mutual consultation,” would he have ordered them to quit Medina?
Also, he himself had warned the umma that it was threatened by new perils. Would he not, therefore, want his companions to stay in Medina, and defend the umma from those perils? After all, who would defend the umma of Muhammad from those perils if not his own companions?






Since the Prophet knew that he was going to die, he should never have equipped and organized Usama's army. Instead, he should have suggested to his companions that they ought to work out a strategy, through mutual consultation, to avert the new evils and perils which already loomed on the horizons of Medina.
But Muhammad Mustafa did not do this. He, in fact, did just the opposite. He ordered his companions to get out of Medina, and he was never so abrupt with them as he was on this occasion. Could it mean that it were the companions themselves whom he saw as the authors of the new evils and perils threatening his umma?
Actually, the safety and salvation of the Muslims lay in their unquestioning obedience to the orders of their Prophet. When they disobeyed him, they threw open the door to all evils, disturbances and perils.




In the context of the events of the time, it appears that Muhammad Mustafa had most important reasons for deferring Usama's expedition until the last minute. He had declared clearly, precisely and repeatedly that Ali ibn Abi Talib was going to be his successor. But he was also aware of the presence of a strong undercurrent of the opposition of his companions to Ali.
The Prophet also knew that the group opposed to Ali, was extremely powerful and vigilant. Therefore, he figured that if at his death, members of the group in question, were out of Medina, he (Ali) would succeed him without any incident. The real purpose of the Prophet, in organizing the expedition of Usama, therefore, was to send all those men away from Medina who might challenge Ali in his accession to the throne of the caliphate. He hoped that in the absence of the companions from Medina, Ali would ascend the throne, and upon their return, they would find him firmly in control of the government.





The expedition of Usama, therefore, was the prelude to the transfer of sovereignty from Muhammad to his successor, Ali ibn Abi Talib.
But the companions were not going to leave Medina. To stay in Medina, they dared the Prophet himself, and they even ignored his curses. They knew that if Ali once ascended the throne, then they, i.e., the Companions, would be shut out from the “mansions of power” forever, and they had, for this reason, to prevent Ali's accession to the throne at all costs. They had no intention of being shut out of the “mansions of power.”
The following points should be borne in mind by the reader for a reassessment of the episode of Usama's expedition:





1. The battle of Mootah had been fought in A.D. 629. In the summer of A.D. 632, the Syrian frontier was peaceful and quiet, and there was no threat, real or fancied, of an invasion of Medina from the north. In fact, there were not even any rumors of an attack upon Medina or Hijaz by anyone. And yet, Muhammad Mustafa was showing the greatest anxiety to send his army to Syria.
2. Usama's expedition was organized, apparently, to restore the morale of the Muslims after their rout in the battle of Mootah, and to chastise those people who had killed his father, Zayd bin Haritha.




The Apostle charged Usama with the task of exacting retribution from the killers of his father. Now Jaafer ibn Abi Talib, the Winged Martyr of Islam, and the elder brother of Ali, was also killed in the same battle. But the Prophet did not send Ali or any other member of the clan of Hashim with the expedition. He kept them all with him in Medina.
3. Despite his fatal illness, the Prophet was urging the army to march on Syria. He brusquely dismissed the professed solicitude of some of his Companions for his welfare, and ordered them to go with Usama forthwith.
4. Usama bin Zayd bin Haritha was the commanding officer of those companions of the Prophet who were old enough to be his grandfathers such as Abu Bakr, Umar, Uthman, Abu Obaida bin al-Jarrah, Abdur Rahman bin Auf, and many others. The Prophet was thus stressing the principle, just before his death, that the Muslims were not to consider a man worthy of leadership merely because he was old.






5. If a qualified person is available to become a leader, then an unqualified person must not displace him. The companions raised objection to Usama's leadership on this ground. The Prophet agreed that only the most qualified person ought to be invested with supreme authority. But he maintained that Usama was more qualified than all those men who were ordered to serve under him, his extreme youth notwithstanding.



6. The Sunni Muslims say that the Prophet “consulted” his Companions, and this made his government a “democracy.” It is true that he “consulted” them occasionally in some minor matters but he himself made all decisions without reference to them. At Hudaybiyya, Umar bin al-Khattab led the opposition to him when he was negotiating terms of peace with the pagans. He ignored the opposition, went ahead and signed a treaty with them.
Later, Sunni jurists explained that the Prophet ignored Umar's protests because he (the Prophet) was acting under the commands of Heaven. They are right. But the appointment of Usama as general of the army had nothing to do with the commands of Heaven and the Prophet was free to rescind his orders when confronted with opposition from the Companions. But he refused even to talk with them on the subject much less to “consult” them in the matter.





7. The Prophet's orders to his Companions to serve under Usama, and to leave Medina for Syria, were most emphatic. But they did not leave Medina, and he died. They, thus, realized their aim which was to be physically present in Medina at his death.
8. Those Companions of the Prophet whom he had ordered to report for duty to Usama – their general – were defying him while he was still alive. If they could disregard his orders and his wishes in his lifetime, they could just as casually, disregard his orders and wishes in the matter of his succession after his death. They put their own ambitions and interests ahead of the commands and wishes of Muhammad Mustafa, the blessed Messenger of God.






https://www.al-islam.org/restatement-his...expedition


The other point of reference with regard to some companions defying the will of God and Mohammad

Is in

the Hadith of the pen and paper


Sahih Muslim
Book 013, Number 4015:
Sa'id b. Jubair reported from Ibn Abbas that he said: Thursday, and what about Thursday? Then tears began to flow until I saw them on his cheeks as it they were the strings of pearls. He (the narrator) said that Allah's Messenger (may peace be upon him) said: Bring me a shoulder blade and ink-pot (or tablet and inkpot), so that I write for you a document (by following which) you would never go astray. They said: Allah's Messenger (may peace upon him) is in the state of unconsciousness.

Once again the above Hadith that falsely portrayed
Mohammad becoming deluded

was foretold by Allah SBWT in

Surah

81:22

And your companion is not [at all] mad.







Sahih Bukhari, Volume 9, Book 92, Number 468:
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 bin 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 some of them said what 'Umar said. When they made much noise and differed greatly before the Prophet, he said to them, "Go away and leave me." Ibn 'Abbas used to say, "It was a great disaster that their difference and noise prevented Allah's Apostle from writing that writing for them.


Once again

if Umar was totally innocent of his actions why did he condemn himself and the Arabs in the following daming hadith which we strongly reiterate for all to clearly comprehend




statement Umar made during his conversation with Abdullah ibn Abbas recounted by Ibn Abil Hadid the mo’tazilite who records that Umar said:


“There is no doubt that the Prophet (S) said and did many things in this connection which do not support our view that he did not nominate Ali (a.s.) as his successor. The fact is that on many occasions the Prophet (S) did go to the extreme in favoring Ali (a.s.). It is a fact that during his last illness, the Prophet (S) wanted to write a will designating Ali (a.s.) expressly to the Caliphate,

but I prevented him from doing so. By Allah, the Quraysh will never unanimously agree to Ali’s Caliphate, and if he is ever selected as Caliph, the Arabs will attack him from every direction.”44















If the would be prophet
Umar and his defiant party truly believed in Allah and the Quran
Then they would have adhered to the prophet


For

This is what the Quran also clearly states in surah 49 verses 1 &2


O you who believe, do not place your opinion above that of GOD and His messenger. You shall reverence GOD. GOD is Hearer, Omniscient.



O you who believe, do not raise your voices above the voice of the prophet, nor shall you shout at him as you shout at each other, lest your works become nullified while you do not perceive.


The above damning truth

also exposes the fraudulent way in which Fatima was deprived by her inheritance by Abu Bakir with regards to Fadak

An inheritance which was justly

returned to her descendants by the honourable descendant of Umar who sought to restore justice to its rightful owners

4. Umar ibn Abdul-Aziz, when he became Caliph (99 AH), declared that the original owners of Fadak were the family of Fatima, and ordered his governor in Madinah to give back Fadak to the children of Fatima (S.A.)


http://www.islamquery.com/documents/Fadak.pdf

to be continued...........................
]]>

Before I begin this highly controversial confronting and contentious section
It is imperative for those innocent souls that are born into
Shiite and Sunni sects to fully understand
that the compelling and overwhelming evidence we are about to produce

is purely from their own reliable sources as cited earlier from
those honourable and brave Muslims in
parts 1 to 5 of this important segment


we fully support and second the notion that it is high time the record was set straight so that this and future generations of Islam may have a greater understanding of their religion which should be free of any deceit and contamination



after all.... it is gravely unjust that
they should continue to pay a heavy price for the mistakes of......................... past and present ignorant generations




The damning proclamations which we are about to analyse in great depth will go a long way in unmasking the deceit which has enslaved sectarian Muslims for over 1400 years


Surah 12 verse 2

"We have sent it down as an Arabic Qur'an so you people
may understand / use reason"

Surah 54 verse 17


And We have certainly made the Qur'an easy for remembrance, so is there any who will remember?


"Using the above platform it is not difficult
To understand or remember

the following compounding words of God in
Surah 53 verse 2

Your companion [Muhammad] has not strayed, nor has he erred,


And


Surah 81 verse 22

And your companion is not [at all] mad.



That Foretell

A future rebellion by some of the
companions of Mohammad ...............................with regards to erring, straying and proclaiming that the prophet has gone mad

The above platform also

defines for us all................ the stark reality that
At no time did the prophet issue an order or decree on his own accord but rather through the almighty himself who is infallible


As the following text of
Surah 33 verse 36 strongly affirms



It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error.



We can easily define that to disobey the Messenger is to disobey Allah


A dire message that was reiterated in
In Surah 59 verse 7



"So take whatever the Messenger assigns to you, and deny yourselves that which he withholds from you, and fear Allah, for Allah is strict in punishment."



for those pure souls who fear Allah and follow the truth he assures them they are following the straight path
in the next amazing text
Of
Surah 39 verse 17



But those who have avoided Taghut, lest they worship it, and turned back to Allah - for them are good tidings. So give good tidings to My servants



Opposite to those who are blind in the following text of Surah 17 verse 72


And whoever is blind in this [life] will be blind in the Hereafter and more astray in way





And arrogantly defiant in

Surah 17 verse 88


Say, "If mankind and the jinn gathered in order to produce the like of this Qur'an, they could not produce the like of it, even if they were to each other assistants."









It is easy to understand and remember my dear Muslim brothers and sisters that

this Holy Quran was sent as a mercy to “ALL MUSLIMS” in
Surah 16 verse 89


"And We have sent down to you the book, explaining all things; It is a guide, a Mercy, and Glad tidings to Muslims."


And that
“ALL MUSLIMS” are
reminded to reflect upon it

In Surah 47 verse 24

Then do they not reflect upon the Qur'an, or are there locks upon [their] hearts



It is from reflecting upon

the above clear and concise verses of the Quran and more



That we have been guided to the truth
My dear brothers and sisters


Which will seriously expose the deceit behind the
so called factions of Islam that have and continue to hijack

the true message of the “ ONE ISLAM” ............... in our world today
That began with our father Abraham back in Genesis 22:15-18







Just as our One True God has made it clear that no Christian or Jew who associates equals to him is going to paradise or heaven as they perceive it to be in the damning text of

Surah 5:72





They have certainly disbelieved who say, " Allah is the Messiah, the son of Mary" while the
Messiah has said, "O Children of Israel, worship Allah , my Lord and your Lord." Indeed, he who associates others with Allah - Allah has forbidden him Paradise, and his refuge is the Fire. And there are not for the wrongdoers any helpers.





We find the exact same dire warning from the same One True God directed to the sectarian Muslims themselves......................... and way before they surfaced
in the powerful texts of




Surah 12:106

And most of them believe not in Allah except while they associate others with Him.

And


Surah 40:12
[They will be told], "That is because, when Allah was called upon alone, you disbelieved; but if others were associated with Him, you believed. So the judgement is with Allah, the Most High, the Grand."


This is why our One True God strongly instructed Mohammad to stay clear of them in


Surah 6:159

Indeed, those who have divided their religion and become sects - you, [O Muhammad], are not [associated] with them in anything. Their affair is only [left] to Allah ; then He will inform them about what they used to do.


And instructed him to say the explosive words to them in

Surah 6:161

Say, "Indeed, my Lord has guided me to a straight path - a correct religion - the way of Abraham, inclining toward truth. And he was not among those who associated others with Allah ."




By the end of this section everyone will have a clear cut understanding to the word “SECTARIAN”................ and how it originated.......... in Islam






When one deeply examines the following authentic Hadiths

Sahih Bukhari: Volume 9, Book 92: Holding Fast to the Qur’an and Sunnah, Number 384:

Narrated Abu Huraira (R.A):

ALLAH [S.W.T]’s Apostle [S.A.W.S] said, “All my followers will enter Paradise except those who refuse.” They said, “O ALLAH [S.W.T]’s Apostle [S.A.W.S]! Who will refuse?” He said, “Whoever obeys me will enter Paradise, and whoever disobeys me is the one who refuses (to enter it).”


And

Sahih Bukhari: Volume 4, Book 56: Virtues And Merits Of The Prophet [S.A.W.S] and His Companions (R.A), Number 667:

Narrated ‘Abdullah bin ‘Amr (R.A):

The Prophet [S.A.W.S] said, “Convey (my teachings) to the people even if it were a single sentence, and tell others the stories of Bani Israel (which have been taught to you), for it is not sinful to do so. And whoever tells a lie on me intentionally, will surely take his place in the (Hell) Fire.”

We re-affirm the clear message of the Quran

"Whoever obeys the Messenger obeys Allah. If some pay no heed, We have not sent you to be their keeper." (Qur'an 4:80)


"Say, 'Obey Allah and the Messenger'. But if they turn away, [know that] Allah does not love the disbelievers." (Qur'an 3:32)


What we are about to unveil are the secret keys to the dark truth

That has been concealed from

the vast majority of Muslims
till this very day


beginning with the compelling text of

” (Surah 7:verse 2&3)

“This Book has been sent down to you (Prophet) – let there be no anxiety in your heart about it – so that you may use it to give warning and to remind the believers (by telling them): ‘Follow what has been sent down to you from your Lord, (the Qur'an)! Do not follow other masters beside Him. How seldom you take heed!’ ”



When we deeply examine the above powerful
Words spoken by God



One can clearly ascertain from the very early chapters of The Quran

the inevitable calamity that is to befall


Most Muslims who will not heed the clear warning of God


who

WiLL..... indeed..... TURN ....AWAY

AND CLEARLY FOLLOW .....OTHER MASTERS


that will falsely guide
them to Allah

As hinted to earlier
In

Surah 12:106

And most of them believe not in Allah except while they associate others with Him.


And


Surah 40:12
[They will be told], "That is because, when Allah was called upon alone, you disbelieved; but if others were associated with Him, you believed. So the judgement is with Allah, the Most
High, the Grand


Wow! How compounding and explosive is the above proclamation
My dear brothers and sisters




All of the above explosive text has been already translated by our amazing one true God

in the grand master key of


Surah 3:144 which also contains a hidden “numerical translation” which we will gladly reveal later on


Surah 3:144
Muhammad is not but a messenger. [Other] messengers have passed on before him. So if he was to die or be killed, would you turn back on your heels [to unbelief]? And he who turns back on his heels will never harm Allah at all; but Allah will reward the grateful.



before we even begin to go in search of the historical answers to the colossal question

Who were these other masters that the majority of Muslims will follow?







one has to first and foremost
closely analyse the confronting words
Of



"So if he was to die or be killed, would you turn back on your heels [to unbelief]? "

that were spoken by the almighty himself in relation to Mohammad PBUH






that foretell the betrayal of the prophet and the clear instructions of God that came with him





In order to achieve this task one has to



deeply extract the exact meaning to the words of

""Turn back on your heels "


And what they really mean for the Muslim Ummah in relation to the

prophet Mohammad



It is not till we go back to the same words that were written about Jesus in

psalm 41:9


Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me.



And the clear explanation Jesus himself
Provided us
in John 13:18

“I am not referring to all of you; I know those I have chosen. But this is to fulfill this passage of Scripture:

'He who shared my bread has turned against me



That we cement the knowledge that to turn on ones heel is to clearly betray




As alluded to by our one true God in the epic text of Surah 3:144



The golden clue to

Who how and why
will the prophet be betrayed




Can be derived from the following words


"If he were to die"

Which lead us to seriously investigate a series of events in and around the time of Mohammads serious illness near death



Beginning with the advent of Ghadir Khum



The authenticity and genuineness of the above event of Ghadir Khum has been researched extensively by later historians and accepted as an undeniable historical fact. We extract below the opinion of a few such scholars:
Justice Amir Ali wrote, “It is generally supposed that the Prophet (S) did not expressly designate anyone as his successor in the spiritual and temporal government of Islam; but this notion is founded on a mistaken apprehension of facts, for, there is abundant evidence that many a time the Prophet (S) indicated Imam Ali (a.s.) for the vicegerancy, notably on the occasion of the return journey from the performance of the ‘Farewell Pilgrimage’ during a halt at a place called ‘Khum’. He convoked an assembly of the people accompanying him, and used words which could leave little doubt as to his intention regarding a successor. “Ali”, he said “is to me as Aaron was to Moses. O Almighty God, be a friend to his friend and a foe to his foes; help those who help him, and frustrate the hopes of those who betray him.”25
Al-Bukhari, Ch. 2, Al-Bukhari’s Kitabul Jihad, Kkitabul Khums, Bab Marzun Nabi.
Sahih of Muslim, vol. 7 p. 122-123, Mustadrak, vol. 3 p.109, 110, 148,


The renowned Sunni writer Shah Abdul Haq of Delhi, wrote regarding the tradition of Ghadir Khum:“This tradition is undoubtedly correct and genuine; no less than sixteen and according to Ahmed ibn Hanbal, thirty companions of the Prophet (S) who had themselves heard it from the Prophet (S) testified to its correctness and genuineness when called upon by Ali (a.s.) to mention it on oath. Many eminent traditionists, for example, al Nassa’i, al Tirmithi, and Ahmed bin Hanbal have related it and testified to its genuineness; it has been related through many channels; most of its ‘Asaaneed’ [testimonials] are correct and unimpeachable. No attention should be paid to those who criticize it, nor to those who say that the sentence ‘O God !, be a friend to his friend and a foe to his foes’ is an interpolation, as that sentence is also reported through unimpeachable authorities, most of which have been scrutinized by ath-Thahabi and ibn Hajar and found correct.”26



Al-Bukhari’s Kitabul Jihad, Kkitabul Khums, Bab Marzun Nabi. Al-Bukhari, Ch. 2, Sahih of Muslim, vol. 7 p. 122-123
Musnad of Taylasi, p. 23, Hadith No.154 Mohibuddin at-Tabari’s ar-Riyad an-Nadira, Part 2, Ch. 4, Section 9, p. 217.




Another Sunni historian, Mirza Muhammad ibn Mo’tamid Khan writes, “The tradition of Ghadir is genuine and very well known. No one doubts its genuineness and authority except a begotten [bastard] and no reliance can be placed on the word of a begotten person.27

Sahih of Muslim, vol. 5 p.75, 76, Al-Bukhari, Ch. 2, Sahih of Muslim, vol. 7 p. 122-123, Mustadrak, vol. 3 p.109, 110, 148, Musnad of Imam Ahmed bin Hanbal, vol. 3 p. 14, 17, 26 – vol. 4, p. 367, 371 – vol. 5 182, 189, ibn Asakir’s Tarikh, vol. 5 p.436,



Yet, another reputed Sunni narrator of Hadith, Qazi Sanaullah of Panipat, India, writes about the reports [hadith] of the events of Ghadir Khum:“This hadith is no doubt genuine. It has reached the degree of Tawatur (i.e:continuos and uninterrupted chain of narrators of unimpeachable authority). Thirty of the companions of the Prophet (S), like Abu Ayyub, Zaid bin Arqam, al-Bara’ ibn Aazib, Ammar ibn Murra, Abu Huraira, ibn Abbas, Imara ibn Buraid, Sa’d ibn Abi Waqqas, ibn Umar, Anas, Jarir ibn Abdullah al-Bajali, Malik ibn Huwairith, Abu Sa’eed al-Khudri, Abu Tufail, Huthaifa ibn Usayd, and others have mentioned this hadith in their books, and have verified its genuineness.”



Al-Bukhari, Ch. 2, Manaqib Ali, Ibn Maja’s Sunan, Part 1, p.56 Sahih of Muslim, vol. 5 p.75, 76, Musnad of Ahmad bin Hanbal, vol. 1 p.336, 355, Sahih of Muslim, vol. 7 p. 122-123, Mustadrak, vol. 3 p.109, 110, 148,


The well-known historian and narrator of Hadith, Ali Muttaqi, examines the sources and narrators of the event and quotes Zaid bin Arqum as saying, “I asked Zaid bin Arqam whether he himself has heard this from the Prophet (S). He replied that everyone who was there saw with his own eyes and heard with his own ears. Muhammad bin Jarir at-Tabari has related this very ‘Riwaya; tradition’ through Atiyya al-Awfi from Abu Sa’eed al-Khudri.”29
Al-Bukhari, Ch. Sahih of Muslim, vol. 5 p.75, 76, Sahih of Muslim, vol. 7 p. 122-123, Al-Bukhari’s Kitabus Salaat, p.238, at-Tbari vol. 3, p.154, ibn Khaldun, vol. 3 p.222-225



Agha Muhammad Sultan Mirza, an eminent legal luminary and retired Judge, has written a very detailed book under the title ‘The Caliphate; its Conception and Consequences’, solely devoted to the matter of Imam Ali’s nomination to succeed the Prophet (S). Mirza was born in Delhi in 1885 and died on 17-12-1965 AD. The book runs into 362 pages of excellent research and analysis and was ready by 27 February 1949, but unfortunately, it could only be published posthumously, towards the end of 1988. On the subject of Caliphate, the book is an unimpeachable authority.30

At-Tabari, vol. 2 p.244, ibn Khaldun, vol. 2 p.15,
Al-Bukhari’s Kitabus Salaat, p.238, at-Tbari vol. 3, p.154, ibn Khaldun, vol. 3 p.222-225,




The Prophet (S) declared on numerous occasions that the obligations and duties of Prophethood could only be discharged either by himself as the Prophet (S) or by Imam Ali (a.s.) as the Divinely appointed successor and none else.40


At-Tabari, vol. 2 p.244, ibn Khaldun, vol. 2 p.15, ibn Hisham, vol. 2 p. 94, Abul Fida, vol. 1 p.126, ibn Kathir, vol. 7 p.338, al Kamil of ibn al-Athir, vol. 2 p. 38, Sahih of Al-Bukhari, Bab Manaqib Ali, vol. 3, p.146, Sahih of Muslim, Bab Fadha’il Ali [s], vol. 7 p.120, Sunan of ibn Maja, vol. 1 p. 55, at-Tabari vol. 3,


The Prophet (S) proclaimed repeatedly that just as obedience and love for him was made obligatory, obedience and love for Imam Ali (a.s.) was also made obligatory on every Muslim.41


• Musnad of Taylasi, p. 23, Hadith No.154 Mohibuddin at-Tabari’s ar-Riyad an-Nadira, Part 2, Ch. 4, Section 9, p. 217.
• 22. Sahih of Muslim, vol. 7 p. 122-123, Mustadrak, vol. 3 p.109, 110, 148, Musnad of Imam Ahmed bin Hanbal, vol. 3 p. 14, 17, 26 – vol. 4, p. 367, 371 – vol. 5 182, 189, ibn Asakir’s Tarikh, vol. 5 p.436, Shibli’s Siratun Nabi, vol. 1 Part 2, p.131-132. Sahih of Muslim, vol. 5 p.75, 76,






The Prophet (S) declared, “Whoever curses Ali (a.s.) in fact curses me.”42


Al-Bukhari, Ch. 2
Sahih of Muslim, vol. 5 p.75, 76, Musnad of Ahmad bin Hanbal, vol. 1 p.336, 355,
Al-Bukhari’s Kitabus Salaat, p.238, at-Tbari vol. 3, p.154, ibn Khaldun, vol. 3 p.222-225,
The Prophet (S) said that he who is inimical to Ali (a.s.) is in fact inimical to him [the Prophet] and he who is an enemy of him [the Prophet] is an infidel [Kafir], and such persons offend God.43



Al-Bukhari, Ch.2 Sahih of Muslim, vol. 5 p.75, 76, Musnad of Ahmad bin Hanbal, vol. 1 p.336, 355, ahih of Muslim, vol. 7 p. 122-123, Mustadrak, vol. 3 p.109, 110, 148, Musnad of Imam Ahmed bin Hanbal, vol. 3 p. 14, 17, 26 – vol. 4, p. 367, 371 – vol. 5 182, 189, ibn Asakir’s Tarikh, vol. 5 p.436, Shibli’s Siratun Nabi, vol. 1 Part 2, p.131-132



Apart from the remarkable irony that Ghadir Khum was the only Friday sermon out of the 23 years Mohammad preached
ever to be recorded in the in the Bukhari Sunni Hadiths




The other amazing irony is that in this farewell sermon
Mohammad handed over the reigns of Islam on clear instruction from the Almighty

to Ali


and NOT to .....Abu Bakr





as Umar ironically testified to himself in the following Sunni Hadith



al-Bukhari (in as-Sahih, vol.7, p. 240);



Where he personally congratulates Ali


'Umar ibn al-Khattab congratulated Ali these words:

"Congratulations, O son of Abu Talib, this morning you became mawla of every believing man and woman

As did Abu Bakr


Abu Bakr said to Ali, "Well done Ibn Abi Talib! Today you became the leader (Mawla) of all believing men and women."


In fact my dear brethren

Abu Bakr, Umar, and Uthman are all said to have given their allegiance to Ali, a fact that is reported by both Shia and Sunni sources.[28][29][30]

Musnad Ahmad ibn hanbal volume 4 p281






https://en.wikipedia.org/wiki/The_event_...The_sermon

And as if this is not enough


The prophet went on to reassert the appointment of Ali in the following damning Hadith

The Prophet (peace and blessings of Allaah be upon him) said in other saheeh ahaadeeth: “Whoever obeys me had obeyed Allaah and whoever disobeys me has disobeyed Allaah. Whoever obeys my commander has obeyed me and whoever disobeys my commander has disobeyed me.” Narrated by al-Bukhaari, no. 6718; Muslim

As we dig deeper into the historical evidence of the Sunnis themselves we discover a can of worms that unravels a sinister and frightening truth
What happens next my dear brothers and sisters defies belief


Umar Abu Bakir and Uthman went from congratulating Ali

To opposing him bringing to full fruition


The explosive text of Surah 3:144



As clearly defined from the following damning testimonies






During the Prophet’s return from the last pilgrimage, the Archangel Gabriel informed him that in pursuance of a conspiracy some persons had planned to assassinate him in a valley called al-Aqabah.


The Prophet (S) ordered that none should ascend the valley until he had passed through it. However, Huthaifa who was holding the reins and leading the Prophet’s camel, saw some persons with masked faces, standing ahead of them in the valley. Immediately an alarm was raised and Ammar pursued them, but the masked persons took to their heels


. The Prophet (S) told Ammar the names of all the masked hypocrites, but he asked him to keep the secret because the hypocrites pretended to be close companions of the Prophet (S).49


From that day, Ammar came to be called ‘the keeper of the Prophet’s secrets’, for he never divulged the names though several prominent companions would frequently approach and inquire if they were the ones who were named as ‘hypocrites’.






Book of Sulaym bin Qais al-Hilali, an early companion of the Prophet (S) and of Imam Ali (a.s.).


The above powerful Hadith is consolidated by the following verses in the holy Quran

Of surah 81:23&24

And he has already seen Gabriel in the clear horizon.


81:24

And Muhammad is not a withholder of [knowledge of] the unseen.


In another authentic Hadith

Sulaym narrates that while answering Talha ibn Ubaidillah


, Ali (a.s.) took out a parchment and said:“This is a written pledge taken by five people in the Ka’aba at the time of the Prophet’s last Hajj. Those five people had sworn that they would wrest the Caliphate from me and divide it [circulate it] among themselves, when the Prophet (S) is killed or he dies.”45





About Umar’s appointing of a committee that selected Uthman as the third caliph,

Imam Ali (a.s.) asked the second caliph’s son Abdullah ibn Umar



:“How come I was included by your father in the shura46 as one of the prospective candidates for the post of caliph, when he himself along with Abu Bakr had stated that the Prophet (S) had excluded me and the Ahlul Bayt from the caliphate?”



Imam Ali (a.s.) then asked Abdullah ibn Umar to tell truthfully what his father, Umar, had told him just before he died.



Abdullah replied, “My father said that if these people [the ummah] paid allegiance to that man from Banu Hashim who has no hair in the middle of his head, he will lead them to the right and enlightened path and will make them act according to the Book of Allah and the Traditions of the Holy Prophet.”



Imam Ali (a.s.) asked Abdullah as to what he then told his father Umar


. Abdullah replied that he asked his father what then was holding him back from making Ali (a.s.) as the Caliph.



Then Imam Ali (a.s.) questioned Abdullah ibn Umar as to what his father said in reply.


Abdullah did not reply and preferred to keep silent.



Then, Imam Ali (a.s.) said, “Though you may prefer to conceal it, the Holy Prophet (S) had told me the details of the conversation that took place between you and your father on that occasion.”




Abdullah ibn Umar asked, “When did the Prophet tell you?” Imam Ali (a.s.) replied, “The Prophet (S) told me personally at that time [during his last Hajj] and later in my dream when your father died.”




Abdullah said, “What did the Prophet tell you?” Imam Ali (S) replied, “O Abdullah ibn Umar, for the sake of God, will you confirm if what I say is true?”


Abdullah replied, “I may not openly confirm it but would prefer to remain silent if what you say is the truth.”



Then, Imam Ali (a.s.) said:


“Your father told you that what was holding him back from making me the caliph was the written pledge [sahifa] that was sworn to by five persons in the Kaaba at the time of the Prophet’s last Hajj.” Sulaym bin Qais reports that at that time he found tears welling in the eyes of Abdullah ibn Umar and his throat was choking.”47

• Al-Bukhari’s Kitabul Jihad,Al-Bukhari’s Kitabus Salaat, p.238, at-Tbari vol. 3, p.154, ibn Khaldun, vol. 3 p.222-225,





Sulaym continues that Salman then said,


“The five persons who had taken the pledge in the Ka’aba were the same persons who falsely attributed a hadith to the Prophet (S) saying that the Ahlul Bayt (a.s.) had chosen the ‘aakhira’ [afterlife] in preference to the ‘duniya’ [worldly life], and that the Prophet (S) did not wish to combine the Nubuwwa [prophethood] and the caliphate to be in the same house.

Those persons are Abu Bakr, Umar, Abu Ubaida bin al-Jarrah, Salim [slave of Huthaifa] and Mu’ath bin Jabal.









Damning statement and cofession which implicates Umar made during his conversation with Abdullah ibn Abbas recounted by Ibn Abil Hadid the mo’tazilite who records that Umar said:


“There is no doubt that the Prophet (S) said and did many things in this connection which do not support our view that he did not nominate Ali (a.s.) as his successor. The fact is that on many occasions the Prophet (S) did go to the extreme in favoring Ali (a.s.). It is a fact that during his last illness, the Prophet (S) wanted to write a will designating Ali (a.s.) expressly to the Caliphate, but I prevented him from doing so. By Allah, the Quraysh will never unanimously agree to Ali’s Caliphate, and if he is ever selected as Caliph, the Arabs will attack him from every direction.”44







when Abu Bakr became caliph, Abu Sufyan hypocritically suggested that Imam Ali (a.s.) should stake his claim to the Caliphate. Abu Sufyan disclosed his hidden desire when he told the third caliph:“Now, that the Caliphate has fallen into our [the Umayyads] hands, you should play around with it, toss it around like a ball and perpetuate it in the hands of the Umayyads.” 30

•
• 20. Tarikh at-Tabari, vol. 3, p. 22-23, Seeratun Nabi, vol. 1 p. 273, al-Istee’ab, vol. 2, p. 286.
10. Abul Fida’s Qasasul Ambiya, p. 393.







Years later, when Uthman became the third Caliph, Abu Sufyan jumped with joy seeing his dream come true in the shape of the leadership of Islam falling in the hands of his kin, Abu Sufyan gleefully advised Uthman:


“Now that the Caliphate has fallen into your hands, toss it around like a ball and fearlessly perpetuate it among your own kin, the Banu Umayya, for there is neither paradise nor hell.”2

•
• 8. Al-Bukhari, vol. 2 p.14, Tareekh al-Khamis by Dayar Bakhti – vol 2 p. 32,

1. Tareekh at-Tabari, vol. 3, p. 22 &23 [s] Egypt, Seeratun Nabi, vol. 1 p. 273,




in the incitement of Abu Sufyan.

In subsequent wars, the womenfolk of the infidels of Mecca were barbaric and equally inimical towards the Prophet (S) and the philosophy of Islam. The animosity and barbarism of Abu Sufyan and his family is recorded in History when Abu Sufiyan’s wife and Mu’awiya’s mother Hind, plucked out and chewed the raw liver of the Prophet’s uncle, the martyr Hamza in the battlefield of Uhud.20


Ref for above
•
• 19. Qur’an, 2:218, 3:195, 4:97-100, 8:74, 9:20-22.
• 20. Tarikh at-Tabari, vol. 3, p. 22-23, Seeratun Nabi, vol. 1 p. 273, al-Istee’ab, vol. 2, p. 286.





Regarding Mu’awiya, an authentic Sunni source, Musnad of Imam Ahmed bin Hanbal records the following incident related by Obeidillah Bin Buraida:

“My father and myself went to Mu’awiya. We sat on a carpet. The table was laid. We shared a meal. Then intoxicants were brought in. Mu’awiya quaffed a cup and presented another to my father who refused saying, ‘Ever since the time the Prophet (S) prohibited the use of liquor, I have never tasted it.’ Upon this, Mu’awiya replied, ‘Nothing pleases me more than wine, milk and boisterous company of revelers.”



Another reputed Sunni author, Jalaluddin as-Suyooti writes, “It was Mu’awiya who was the first to ride on his steed between Safa and Marwa [which is prohibited in Islam] ; who drank Nabeez [liquor] ; ate soil and made others eat it. When he sat on the Holy Prophet’s pulpit and demanded fealty for his son Yazid, Aa’isha put out her head from her room and cried, ‘Stop Mu’awiya! Stop. Did the first two Caliphs appoint their sons as successors?’ ‘No’ replied Mu’awiya. Aa’isha asked, ‘Then whom do you follow in this audacious step’.”




Regarding Abu Sufyan, Mu’awiya, and his son Yazid, their oft-repeated couplet, recorded by both Sunni and Shia authentic sources, declares, “No Archangel ever appeared before Muhammad (S) nor was anything revealed. It is all a power-game played by the Banu Hashim.”





For those who aspired to succeed to the Prophet (S), it became necessary to stop repeating, if not completely obliterating from the memory of the public, the numerous occasions when the Prophet (S) nominated Imam Ali (a.s.), openly and publicly as his successor. One of the first orders issued by Abu Bakr on becoming the Caliph was that traditions should neither be related, recorded, nor propagated, on the ground that the Hadiths, if related, were likely to confuse and disillusion the public. Umar continued this edict and went to the extent of threatening to behead not only those who tried to relate traditions, but also those who listened to them. In fact, Umar imprisoned ibn Mas’ud, Abud Darda, and Abu Mas’ud for relating Hadith in defiance of his orders.17 When Uthman succeeded Umar, he followed the earlier caliphs and continued the embargo on relating, collecting, or publishing Hadith.18
Mu’awiya, during his tyrannical tenure, went one-step further. He not only prohibited relating of any hadith extolling the virtues of the Ahlul Bayt (a.s.), but also encouraged invention and propagation false and fictitious tales about the Prophet (S) and his progeny (a.s.).




Imam Ali (a.s.) was made a special target by bribing people to openly defame and abuse him five times a day from every pulpit. The Ahlul Bayt (a.s.) were portrayed as anti-Islamic mutineers (baghi). In addition to this, absurd traditions were invented, intending to extol the virtues of the three caliphs, which in fact were derogatory of the Prophet (S). For example, it was said that Umar asked the Prophet (S) to see that his wives were veiled but the Prophet (S) did not listen to him until the commandment for hijab was revealed, in support of Umar.19 Another tradition related that Satan was not afraid of the Prophet (S), but was mortally scared of Umar.20 Some of the invented traditions were outright slanderous and brought down the honor and dignity of the Prophet (S), so much so that the Prophet (S) came to be portrayed as a sexual pervert.21





Mu’awiya, during his long regime, pretended that he was the only surviving relative of the Prophet (S). To some extent, he succeeded in obliterating from the public mind, the existence of the Ahlul Bayt (a.s.) in Syria, Iraq, and the newly conquered Spain and Rome. The malicious and false propaganda by Mu’awiya was so intense that when the people of Syria learnt that Imam Ali (a.s.) was martyred while leading the Morning Prayer in the Mosque in Kufa, they exclaimed ‘What was Ali, who never prayed, doing in the Mosque!’ As a result of the calumny, in a short span of time people failed to recognize Imam Husayn (a.s.) the beloved grandson of the Prophet (S). Therefore, in every sermon or discussion Imam Husayn (a.s.) made it a point to introduce himself as the Prophet’s grandson and the surviving heir of the Prophet (S).





Abu Sufyan, Mu’awiya, and Yazid changed the philosophy and teachings of Islam. They openly permitted what was prohibited and neglected what was enjoined. Corruption and debauchery in high offices and oppression of the pious and the poor became the order of the day. It is in this context and situation where the hypocrites and opponents of Islam sowed and nurtured the seeds of distortion of Islam, that the Battle of Karbala becomes a milestone in the history of Islam. It is another story that Abu Sufyan, Mu’awiya, and Yazid could not succeed in removing the name of Husayn’s grandfather, the Prophet (S), from being proclaimed five times every day. Just as anticipated by Mu’awiya himself, today he is forgotten and if at all remembered, his name is linked only to hypocrisy, cunning, evil, and irreligion. Today, mothers shun naming their children after Mu’awiya or Yazid. It is interesting to note that the word ‘Mu’awiya’ though used for a male - the son of Abu Sufyan, literally means ‘a bitch’22.
https://www.al-islam.org/the-hidden-trut...background



Yazid used to play with and make fun of Qur’anic verses. Once he quoted the first part of the verse beginning with ‘So, woe unto worshippers’, without completing it by reciting the remaining part–‘who are heedless of their prayer’. Then he added ‘Look! Allah curses the worshippers and not the drunkards’. We have cited these examples to show the nature and faith of Abu Sufyan and his progeny who grabbed the reins of power to create a violently aggressive empire in place of Islam–the religion of universal peace.
• 1. Qur’an, 6:29, 8:31…
• 2. Abul Fida’s Qasasul Ambiya, p. 391.
• 3. History of Islam, by S. Ali Naqi Naqvi, Printed by Imamia Mission, [Hind] Aligarh, Translator’s Footnote No. 5 at p. 79.
• 4. Banu or Bani means ‘the family or the tribe of’.
• 5. As-Sawa’iq al-Muhriqa, p. 144, quoted in History of Islam.
• 6. Seeratun Nabi, Vol. I p. 158 quoted in History of Islam, p. 81.
• 7. Al-Majlisi’s Hayatul Quloob, 186.
• 8. Qur’an, 2:218, 3:195, 4:97-100, 8:74, 9:20-22.
• 9. Hayatul Quloob, Eng. Tr. By Rev. James L. Merrick; Ch. 11 P. 208.
• 10. Abul Fida’s Qasasul Ambiya, p. 393.
• 11. Qur’an, 4:97-99.
• 12. Qur’an, 4:100.
• 13. Qur’an, 8:74.
• 14. Qur’an, 9



All the above damning evidence against the companions who pretended to be close to the prophet
Was foretold by Mohammad in







sahihih 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.'


in

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."


in

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 Islam)."


And

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."

And by the one true God in
(Qur'an 4:80)

"Whoever obeys the Messenger obeys Allah. If some pay no heed, We have not sent you to be their keeper."

in

(Qur'an 3:32)


"Say, 'Obey Allah and the Messenger'. But if they turn away, [know that] Allah does not love the disbelievers." (Qur'an 3:32)



And Quran 53 verse 2

Your companion [Muhammad] has not strayed, nor has he erred,





The following compelling evidence we are about to produce is derived from the following link



http://www.shiachat.com/forum/topic/2349...d-abubakr/

It is from here my dear brothers and sisters that the story of the Khalifa takes a sinister twist
Bringing to full fruition what Allah SBWT spoke about in Surah 3:144

After congratulating Ali and swearing allegiance to him
at Khum Ghadir

For becoming the rightful leader of the Muslims after the prophet
we
Surprisingly find


Abu bakr and Umar wanting Ali to swear allegiance to Abu bakr:
In defiance to God’s will

but Ali refused


As can be clearly ascertained from the following Sunni Hadith

Al-Bukhari narrated:
Umar said: "And no doubt after the death of the Prophet we were
informed that the Ansar disagreed with us and gathered in the shed of
Bani Sa'da.
'Ali and Zubair and whoever was with them, opposed us,
while the emigrants gathered with Abu Bakr."
Sunni Reference: Sahih al-Bukhari, Arabic-English, v8, Tradition #817







Now let us closely examine

what Umar ibn Khattab did in those days.
According to the writings of the
Sunni historians



When Umar came to the door of the house of Fatimah, he said:
"By Allah, I shall burn down (the house) over you unless you come out
and give the oath of allegiance (to Abu Bakr)."
Sunni Books References:
- History of Tabari (Arabic), v1, pp 1118-1120
- History of Ibn Athir, v2, p325
- al-Isti'ab, by Ibn Abd al-Barr, v3, p975
- Tarikh al-Kulafa, by Ibn Qutaybah, v1, p20
- al-Imamah wal-Siyasah, by Ibn Qutaybah, v1, pp 19-20




Some Ahlussunah scholars mention that:



Umar went to Fatimah and Umar said:
"O' daughter of the Prophet! I didn't love anyone as much as I
loved your father, nor anyone after him is more loving to me as
you are. But I swear by Allah that if these people assemble
here with you, then this love of mine would not prevent me from
setting your house on fire."


Ahl Sunnah references:
- History of Tabari, in the events of the year 11 AH
- al-Imamah wa al-Siyasah by Ibn Qutaybah, v1, beginning of the book,
and pp 19-20
- Izalatul Khilafa, by Shah Waliullah Muhaddith Dehlavi, v2, p362
- Iqd al-Farid, by Ibn Abd Rabbah al-Malik, v2, chapter of Saqifah




Also it is reported that:
Umar said to Fatimah (who was behind the door of her house): "I know
that the Prophet of God did not love any one more than you, but this
will not stop me to carry out my decision. If these people stay in
your house, I will burn the door in front of you."




The historian named the following people among those who attacked the house
of Fatimah to disperse people who sheltered there:
- Umar Ibn al-Khattab
- Khalid Ibn Walid
- Abdurrahman Ibn Ouf
- Thabit Ibn Shammas
- Ziad Ibn Labid
- Muhammad Ibn Maslamah
- Salamah Ibn Salem Ibn Waqash
- Salamah Ibn Aslam
- Usaid Ibn Hozair
- Zaid Ibn Thabit



What is more detrimental for Umar is his
Damning Confession to burying his daughter alive
In

The following explosive Hadith


Umar says that there are two incidents of era of ignorance/jahilliya; one makes me cry and other makes me laugh.

The one which makes me cry is when i was burying my daughter alive and she was putting soil on my beard, and she was not aware what I was going to do with her. When I remember that, it makes me cry. And the second thing which makes me laugh is that I would make idol from dates, and keep that on my head side. When I would wake up at morning in hungry state, I would eat that. When I remember that, I laugh

[Adu al Bayan fi Aidah ul Quran bil Quran, 8/439]
[al Fawaika ul Adhab fi al Rad ala man lam Yahkam al Sunnah wa al Kitab, 9/80]


what is even more damning is that Allah SBWT foretold the connection
To this tragic Hadith in the following amazing text of




Surah 81:8&9






And when the girl [who was] buried alive is asked


81:9

For what sin she was killed



How amazing is our great God whose Hadith
Is indeed above all Hadiths !



With what we have already uncovered
Any God fearing Muslim would be terrified

At the thought that Umar could have been a prophet



for it is clearer now than ever before in the history of Islam that this false Hadith was maliciously planted in

The following Sunni books to deceive the blind followers


1) Sunan Tirmidhi (Hadith: 3686)
2) Musnad Ahmad (Vol. 4 pg. 154)
3) Mustadrak Hakim (Vol. 3 pg. 85)




If what we have read
about Umar so far is not enough to raise serious doubts amongst the Sunnis


Then


let us investigate further into what this would be prophet went on to do







Umar asked for wood, and told those people inside the house: "I swear
by Allah who has my soul in his hand, that if you do not come out, I
will burn the house." Someone told Umar that Fatimah was inside the
house. Umar said: "So what! It doesn't matter to me who is in the
house."


Sunni reference: al-Imamah wa al-Siyasah by Ibn Qutaybah, v1, pp 3,19-20



Also Jouhari in his book said:
"Umar and a few Muslims went to the house of
Fatimah to burn it down and to burn those who were in opposition."
Ibn Shahna said the same statement adding "to burn the house and inhabitants".
Furthermore, it is reported that:



Ali and Abbas were sitting inside the house of Fatimah, Abu Bakr told
Umar: "Go and bring them; if they refuse, kill them." Umar brought
fire to burn the house. Fatimah came near the door and said: "O son of
Khattab, have you come to burn our house on me and my children?" Umar
replied: "Yes I will, by Allah, until they come out and pay allegiance
to the Prophet's Caliph."


Sunni reference:
- Iqd al-Fareed, by Ibn Abd Rabb, Part 3, Pg. 63
- al-Ghurar, by Ibn Khazaben, related from Zayd Ibn Aslam


We read on Sahih Bukhari that:
Aisha said:
... Fatimah became angry with Abu Bakr and kept away from him, and did
not talk to him till she died. She remained alive for six months after
the death of the Prophet. When she died, her husband 'Ali, buried her
at night without informing Abu Bakr and he said the funeral prayer by
himself.
Sunni references:
- Sahih al-Bukhari, Chapter of "The battle of Khaibar", Arabic-English,
v5, tradition #546, pp 381-383, also v4, Tradition #325

how can Umar and abu bakr mistreat the daughter of the prophet when he frequently spoke the following about her


"Fatimah is a part of me. Whoever makes her angry, makes me angry."
Sunni references:
- Sahih al-Bukhari, Arabic-English, v5, Traditions #61 and #111
- Sahih Muslim, section of virtues of Fatimah, v4, pp 1904-5






narrated by al-Bukhaari: “Faatimah is part of me and whoever angers her angers me.” [al-Bukhaari no. 3523 and 3556; Muslim, no. 2449].


32) The Prophet (s) said, “Fatima is the head of the women of my nation.”Seir Alam Al-Nubala’, v. 2, p. 127; Sahih Muslim, Kitab Fadha’il Al-Sahaba, Chapter on the Virtues of Fatima; Majma^ Al-Zawa’id, v. 2, p. 201; Is^af Al-Raghibeen, p. 187.







Not to mention the following testimony of


Hazrat Aisha (R.a) said:
“I did not see any one resembling the Blessed Prophet (pbuh), regarding all manners, more perfectly than Fatima, the daughter of the Messenger of Allah.


And

Anas bin Malik’s mothers said:
“Fatima was like a moon on its full night, or the sun covered by no clouds. She was white (fair) with a touch of rose color on her face, her hair was black and she had the beautiful features of the Messenger of Allah (S).”


If Abu bakr was innocent of his actions why then did he condemn himself in the following damning hadith before he died


Ahl Sunnah book reference: Kanz al-Ummal, v3, p140



Abu Bakr said (on his death bed): "I wish I had not searched for
Fatimah's house, and had not sent men to harass her, though it would
have caused a war if her house would have continued to be used as a
shelter."
Sunni books references:
- History of Ya'qubi, v2, pp 115-116
- Ansab Ashraf, by al-Baladhuri, v1, pp 582,586


By the same token if Umar was totally innocent of his actions why did he condemn himself and the Arabs in the following daming hadith which once again was revealed in the early chapters of the holy Quran in

Surah 9:97
The bedouins are stronger in disbelief and hypocrisy and more likely not to know the limits of what [laws] Allah has revealed to His Messenger. And Allah is Knowing and Wise.

And we remind every Muslim the words that condemn Umar from his own lips



statement Umar made during his conversation with Abdullah ibn Abbas recounted by Ibn Abil Hadid the mo’tazilite who records that Umar said:


“There is no doubt that the Prophet (S) said and did many things in this connection which do not support our view that he did not nominate Ali (a.s.) as his successor. The fact is that on many occasions the Prophet (S) did go to the extreme in favoring Ali (a.s.). It is a fact that during his last illness, the Prophet (S) wanted to write a will designating Ali (a.s.) expressly to the Caliphate, but I prevented him from doing so. By Allah, the Quraysh will never unanimously agree to Ali’s Caliphate, and if he is ever selected as Caliph, the Arabs will attack him from every direction.”44

All God-fearing Sunnis are encouraged to examine the following
https://www.al-islam.org/restatement-his...nd-khalifa







My dear Innocent Sunni brothers and sisters

The compelling evidence against the so called companions of Mohammad we have just produced beyond reasonable doubt is also recorded

In the advent of the expedition of Usama bin Zayd
Where they disobeyed the commandment

to ride under the leadership of a young soldier chosen by God through the prophet to fight the Romans


as strongly affirmed in the following historical
testimony



Betty Kelen
His (the Prophet's) illness worsened, but he tried valiantly to throw it off for Usama's sake, for as word of Muhammad's sickness spread about, the young man was having a hard time recruiting his troops. Some men who had joined him, were returning to Medina, and certainly none were leaving. (Muhammad, Messenger of God)
Eventually, the inevitable took place. Muhammad, the Last Messenger of God on this earth, died. His struggle to send his companions out of Medina, came to an end, with a note of “triumph” for the latter. They did not report for duty to Usama and the army did not go on the campaign – in his lifetime!





For Muslims, every command of Muhammad is the command of God Himself because he is the Interpreter to them, of God's Will and Purpose. Disobedience to Muhammad is disobedience to God Himself. Therefore, those men who disobeyed him, earned the displeasure of God.
The battle of Mootah was fought in A.D. 629, ending in the rout of the Muslims. The Prophet wanted to blot out that stain of defeat. But it was not until three years later – in 632 – that he ordered Usama to invade the Syrian frontier in retaliation for the disaster of Mootah.
The timing of Usama's expedition raises a whole tangle of questions. Why did the Prophet not send his punitive expedition to Syria at any time during the intervening three years? Why did he choose the time just before his own death to send it? Why, all of a sudden, it became so desperately important for him to send his companions and fighting men out of Medina?
As noted before, after the Farewell Pilgrimage, the health of the Prophet had begun to show signs of stress. Two months later, his condition further deteriorated, and some days later, he died.
Also, as noted earlier, the Prophet told the Muslims on more than one occasion that he did not have much longer to live in this world. Tabari, the historian, has quoted Abdullah ibn Abbas as saying: (About two months after the Farewell Pilgrimage) “The Messenger of God told us that he would perhaps die in a month's time.” (History, Vol. II,, page 435).
It is also reported that one night the Prophet went into the cemetery of Al-Baqi, accompanied by a domestic. After praying for the dead, he said to his companion: “They (the dead) are in a better state than those who are alive. Soon many new evils will appear, and each will be more frightful and hideous than its forerunner.”






On the one hand the Apostle of God was predicting his own demise, and was also predicting the appearance of new evils and outbreak of new disturbances; and on the other, he was exhorting his Companions to leave Medina and to go to Syria!
In view of the imminence of his own death, what was more important for the Apostle to do: to seek retaliation for the death of a friend who was killed three years earlier on a distant frontier or to protect the State of Medina and the Muslim umma from the new perils which, he said, were soon going to appear?





The obvious answer to this question is that if retaliation for the death of Zayd could wait for three years, it could wait a little longer, and that the security of the State and the safety of the umma, were far more important than anything else. Therefore, the Prophet ought to have deployed the army in and around Medina, instead of sending it abroad.
But it appears that the Apostle himself would not have agreed with such an assessment. He considered nothing more important than to send his companions to Syria out of Arabia itself. When he noticed that they were ignoring his orders, he cursed them. Shahristani, the historian, writes in his book, Kitab al-Milal wan-Nihal (page 8): “The Apostle of God said: 'Usama's army must leave at once. May Allah curse those men who do not go with him.'“






It was the first time in his life that Mohammed Mustafa, the Messenger of Mercy and Mercy for the whole Universe, cursed anyone. Before this, he had never cursed anyone – not even his most rabid enemies like Abu Jahl and Abu Sufyan. He didn't curse the people of Ta'if when they stoned him and drove him out of their city.
Also, in the past, if anyone was unable to go into battle, he did not press him to go, and let him stay at home. But in the matter of Usama's expedition, he did not want to hear any reason or excuse from anyone for his failure to go with it. His orders to the companions to go with the expedition were inexorable, inflexible and emphatic.






In the last moments of his life, a man wishes that all his folks and friends should be around him. He wishes and hopes that after his death, they would take part in his funeral; they would pray for him, and would comfort his family. But contrary to all norms of conduct at a time like this, Muhammad Mustafa was doing all that he could to send his companions and friends away from Medina. He did not want any of them to stay with him.
The Sunni Muslims claim that Muhammad, the Prophet of Islam, did not appoint his own successor, and he left the matter of choosing a leader for the community to his companions. If they are right in their claim, then the Prophet's order to the companions to leave Medina and to go to Syria, poses a most thorny problem for them.





It was obvious that the Prophet was going to die. He had himself said so repeatedly. The time had come, therefore, for his companions to put their heads together and to determine the new locus of authority. But the Prophet was insisting that they go hundreds of miles away from him – and from Medina. If he had wished them to elect or select his successor through their “mutual consultation,” would he have ordered them to quit Medina?
Also, he himself had warned the umma that it was threatened by new perils. Would he not, therefore, want his companions to stay in Medina, and defend the umma from those perils? After all, who would defend the umma of Muhammad from those perils if not his own companions?






Since the Prophet knew that he was going to die, he should never have equipped and organized Usama's army. Instead, he should have suggested to his companions that they ought to work out a strategy, through mutual consultation, to avert the new evils and perils which already loomed on the horizons of Medina.
But Muhammad Mustafa did not do this. He, in fact, did just the opposite. He ordered his companions to get out of Medina, and he was never so abrupt with them as he was on this occasion. Could it mean that it were the companions themselves whom he saw as the authors of the new evils and perils threatening his umma?
Actually, the safety and salvation of the Muslims lay in their unquestioning obedience to the orders of their Prophet. When they disobeyed him, they threw open the door to all evils, disturbances and perils.




In the context of the events of the time, it appears that Muhammad Mustafa had most important reasons for deferring Usama's expedition until the last minute. He had declared clearly, precisely and repeatedly that Ali ibn Abi Talib was going to be his successor. But he was also aware of the presence of a strong undercurrent of the opposition of his companions to Ali.
The Prophet also knew that the group opposed to Ali, was extremely powerful and vigilant. Therefore, he figured that if at his death, members of the group in question, were out of Medina, he (Ali) would succeed him without any incident. The real purpose of the Prophet, in organizing the expedition of Usama, therefore, was to send all those men away from Medina who might challenge Ali in his accession to the throne of the caliphate. He hoped that in the absence of the companions from Medina, Ali would ascend the throne, and upon their return, they would find him firmly in control of the government.





The expedition of Usama, therefore, was the prelude to the transfer of sovereignty from Muhammad to his successor, Ali ibn Abi Talib.
But the companions were not going to leave Medina. To stay in Medina, they dared the Prophet himself, and they even ignored his curses. They knew that if Ali once ascended the throne, then they, i.e., the Companions, would be shut out from the “mansions of power” forever, and they had, for this reason, to prevent Ali's accession to the throne at all costs. They had no intention of being shut out of the “mansions of power.”
The following points should be borne in mind by the reader for a reassessment of the episode of Usama's expedition:





1. The battle of Mootah had been fought in A.D. 629. In the summer of A.D. 632, the Syrian frontier was peaceful and quiet, and there was no threat, real or fancied, of an invasion of Medina from the north. In fact, there were not even any rumors of an attack upon Medina or Hijaz by anyone. And yet, Muhammad Mustafa was showing the greatest anxiety to send his army to Syria.
2. Usama's expedition was organized, apparently, to restore the morale of the Muslims after their rout in the battle of Mootah, and to chastise those people who had killed his father, Zayd bin Haritha.




The Apostle charged Usama with the task of exacting retribution from the killers of his father. Now Jaafer ibn Abi Talib, the Winged Martyr of Islam, and the elder brother of Ali, was also killed in the same battle. But the Prophet did not send Ali or any other member of the clan of Hashim with the expedition. He kept them all with him in Medina.
3. Despite his fatal illness, the Prophet was urging the army to march on Syria. He brusquely dismissed the professed solicitude of some of his Companions for his welfare, and ordered them to go with Usama forthwith.
4. Usama bin Zayd bin Haritha was the commanding officer of those companions of the Prophet who were old enough to be his grandfathers such as Abu Bakr, Umar, Uthman, Abu Obaida bin al-Jarrah, Abdur Rahman bin Auf, and many others. The Prophet was thus stressing the principle, just before his death, that the Muslims were not to consider a man worthy of leadership merely because he was old.






5. If a qualified person is available to become a leader, then an unqualified person must not displace him. The companions raised objection to Usama's leadership on this ground. The Prophet agreed that only the most qualified person ought to be invested with supreme authority. But he maintained that Usama was more qualified than all those men who were ordered to serve under him, his extreme youth notwithstanding.



6. The Sunni Muslims say that the Prophet “consulted” his Companions, and this made his government a “democracy.” It is true that he “consulted” them occasionally in some minor matters but he himself made all decisions without reference to them. At Hudaybiyya, Umar bin al-Khattab led the opposition to him when he was negotiating terms of peace with the pagans. He ignored the opposition, went ahead and signed a treaty with them.
Later, Sunni jurists explained that the Prophet ignored Umar's protests because he (the Prophet) was acting under the commands of Heaven. They are right. But the appointment of Usama as general of the army had nothing to do with the commands of Heaven and the Prophet was free to rescind his orders when confronted with opposition from the Companions. But he refused even to talk with them on the subject much less to “consult” them in the matter.





7. The Prophet's orders to his Companions to serve under Usama, and to leave Medina for Syria, were most emphatic. But they did not leave Medina, and he died. They, thus, realized their aim which was to be physically present in Medina at his death.
8. Those Companions of the Prophet whom he had ordered to report for duty to Usama – their general – were defying him while he was still alive. If they could disregard his orders and his wishes in his lifetime, they could just as casually, disregard his orders and wishes in the matter of his succession after his death. They put their own ambitions and interests ahead of the commands and wishes of Muhammad Mustafa, the blessed Messenger of God.






https://www.al-islam.org/restatement-his...expedition


The other point of reference with regard to some companions defying the will of God and Mohammad

Is in

the Hadith of the pen and paper


Sahih Muslim
Book 013, Number 4015:
Sa'id b. Jubair reported from Ibn Abbas that he said: Thursday, and what about Thursday? Then tears began to flow until I saw them on his cheeks as it they were the strings of pearls. He (the narrator) said that Allah's Messenger (may peace be upon him) said: Bring me a shoulder blade and ink-pot (or tablet and inkpot), so that I write for you a document (by following which) you would never go astray. They said: Allah's Messenger (may peace upon him) is in the state of unconsciousness.

Once again the above Hadith that falsely portrayed
Mohammad becoming deluded

was foretold by Allah SBWT in

Surah

81:22

And your companion is not [at all] mad.







Sahih Bukhari, Volume 9, Book 92, Number 468:
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 bin 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 some of them said what 'Umar said. When they made much noise and differed greatly before the Prophet, he said to them, "Go away and leave me." Ibn 'Abbas used to say, "It was a great disaster that their difference and noise prevented Allah's Apostle from writing that writing for them.


Once again

if Umar was totally innocent of his actions why did he condemn himself and the Arabs in the following daming hadith which we strongly reiterate for all to clearly comprehend




statement Umar made during his conversation with Abdullah ibn Abbas recounted by Ibn Abil Hadid the mo’tazilite who records that Umar said:


“There is no doubt that the Prophet (S) said and did many things in this connection which do not support our view that he did not nominate Ali (a.s.) as his successor. The fact is that on many occasions the Prophet (S) did go to the extreme in favoring Ali (a.s.). It is a fact that during his last illness, the Prophet (S) wanted to write a will designating Ali (a.s.) expressly to the Caliphate,

but I prevented him from doing so. By Allah, the Quraysh will never unanimously agree to Ali’s Caliphate, and if he is ever selected as Caliph, the Arabs will attack him from every direction.”44















If the would be prophet
Umar and his defiant party truly believed in Allah and the Quran
Then they would have adhered to the prophet


For

This is what the Quran also clearly states in surah 49 verses 1 &2


O you who believe, do not place your opinion above that of GOD and His messenger. You shall reverence GOD. GOD is Hearer, Omniscient.



O you who believe, do not raise your voices above the voice of the prophet, nor shall you shout at him as you shout at each other, lest your works become nullified while you do not perceive.


The above damning truth

also exposes the fraudulent way in which Fatima was deprived by her inheritance by Abu Bakir with regards to Fadak

An inheritance which was justly

returned to her descendants by the honourable descendant of Umar who sought to restore justice to its rightful owners

4. Umar ibn Abdul-Aziz, when he became Caliph (99 AH), declared that the original owners of Fadak were the family of Fatima, and ordered his governor in Madinah to give back Fadak to the children of Fatima (S.A.)


http://www.islamquery.com/documents/Fadak.pdf

to be continued...........................
]]> https://www.churchofeverlastinggod.org/MyBB/showthread.php?tid=105 Thu, 05 Apr 2018 12:32:28 +0000 https://www.churchofeverlastinggod.org/MyBB/showthread.php?tid=105 https://www.al-islam.org/the-hidden-trut...-caliphate


Chapter 10: The Caliphate




The Prophet (S) was the religious as well as the temporal leader of the Ummah. The Qur’an quotes with approval instances of such combination of religious and temporal authority in a single individual, namely the Divinely appointed Prophets.1 Since the office of Prophethood ended with Muhammad (S), both the temporal as well as religious authority ought to have remained with his successor, because the administration of the affairs of the Ummah depended upon the interpretation of the Qur’anic Injunctions in the light of the Prophet’s traditions. The Prophet’s successor should have to be, per force, a person who not only is an able administrator but also a person well versed in the interpretation of the Qur’an in order to administer the Divine Laws as interpreted by the Prophet (S). In the Qur’an, such persons are called the ‘Imams’.

The Qur’an reveals that the ‘Imams’ are the sole authority under whom, on the Day of Resurrection, each group will be collected and called forth.2 Guidance of humankind in accordance with the Divine Commands is the responsibility of the infallible Imam (a.s.). The Qur’an reveals, “We have appointed them Imams in order that they might guide in accordance with Our Commands.”3 At another place, the Qur’an reveals that the reason why they were chosen as Imams is their unshakable faith and Divinely endowed Wisdom to enable them to guide mankind:“We have chosen from among them Imams who at Our Command shall guide men to the right path, for they are patient and steadfast and have certain [definite] knowledge of Our signs.”4 Since the Imams are successors to the Prophets, their station is achieved only after the individual has already attained all the high ranks. Thus, Abraham, already a Prophet holding the special status of a ‘friend’ [Khaleel] was conferred the ultimate honorific title of ‘Imam’. The sixth Imam al-Sadiq (a.s.) said, “Before appointing Ibrahim as the Prophet, God the Almighty appointed him as his devout servant. Before ennobling him with His friendship, He bestowed on him the rank of Messengerhood. Before granting him the rank of Imamate, He made him His sincere and devoted friend [Khaleel]. It was, therefore, after Ibrahim had attained a whole series of high ranks that he was bestowed the honor of ‘Imamate’.”5

Abraham was so pleased with the honor, which he held high in his esteem, that he wanted the blessing to be continued and the Imamate continued among his offspring. The answer Abraham got was that Imamate would never be granted to a wrongdoer.6 In other words, the Imamate would be conferred only upon an Infallible and Immaculate person and that no tyrant can ever be an Imam.

Infallibility and Immaculacy is an inseparable ingredient of Prophethood and Imamate because in the matter of interpreting and implementing Divine Commands and Ordinances, the Imam should not be swayed or influenced by his personal desire, wish, fancy or fear. Imam al-Sadiq (a.s.) said, “The Imam is designated by God and the Messenger to be God’s proof before people. Through the blessed existence of the Imam (a.s.), a link is established between God’s servants and the supra-sensible realm, and God’s Grace flows down upon them. God will not accept the deeds of his servants unless they are loyal to the Imam. God does not abandon His servants to their own devices after creating them; instead, by means of the Imam, He lays out a path of piety before them and thus establishes His proof.”7

The special favors granted to the Prophets and the Imams brought with them an element of jealousy among people. The Qur’an reveals:“Are they envious of what We in our generosity bestowed on the progeny of Ibrahim? We gave the Book and Wisdom to the family of Ibrahim, and also gave them kingship and rule.”8 People were ready to concede that the prophets were given Books and Wisdom, but they became jealous and inimical when the kingdom remained with the prophets.

The word Caliph literally means ‘deputy’ and it was understood, in Islamic connotations, to be synonymous with the word Imam, in the matter of succession to the Prophet (S). However, the word Caliph was later segregated to denote political rule by ordinary men instead of guidance in all matters pertaining to Muslims by the Divinely appointed Imam. The Caliph was no longer required to be Infallible and Immaculate. Any person who claimed he had the majority and could hold out threats to his detractors, was considered a fit person to be the Caliph to rule the Muslim Ummah.

This extraordinary feat of fallacious reasoning was achieved by a simple distortion of another Qur’anic phrase ‘Ulil Amr’9 so that it came to denote any person in authority. In doing so, it was purposefully overlooked that the word ‘ulil Amr’ is conjointly used while speaking about obedience to the Authority of God and His Prophet (S) both in religious and temporal matters. The Qur’an reveals:“O Ye believers, obey the commands of God, the Messenger and the Holders of Authority [Ulil Amr]. When you fall into disagreement concerning your affairs, refer to the commands of the Lord and his Messenger, if you believe in God and the Day of Judgement. This will be better for you than anything else you might imagine, and conducive to a far better outcome.”10 Thus, the Qur’an makes implicit obedience to the Divinely appointed Holders of Authority [ulil amr] to be far superior and beneficial than any contrivance adopted by man, to govern every aspect of an individual’s life, both in this world and in the hereafter.

This is explained by Imam Ali (a.s.) as, “The only obedience incumbent upon people is to the laws of God and the commandments of the Prophet of God. As for obedience to the Holders of Authority, this has been made incumbent because they are immune from sin, and in the very nature of things they can not issue any order that violates or runs counter to God’s Commands.”11

The Qur’an brings out the other side of the coin. It reveals:“Do not follow those who have abandoned Me and pursue their own fancies.”12 Thus, the use of any conjecture in matters pertaining to Islam is strictly ruled out.

Who the Holders of Authority are, is talked about by Imam al-Baqir (a.s.) :“The Holders of Authority [Ulil Amr] are the leaders of the Ummah, from the progeny of Ali (a.s.) and Fatima (a.s.) who shall remain in existence till the Day of Resurrection.”13

Jabir ibn Abdullah al-Ansari asked the Prophet (S) about the Holders of Authority whose obedience was made obligatory on the Ummah, and the Prophet (S) replied, “O Jabir, the first of them is Ali ibn Abi Talib, followed by his two sons Hasan and Husayn, and then by Ali ibnul Husayn, followed by Muhammad al-Baqir whom you, O Jabir, will live to see. When you meet him, convey my salutations to him. He will be followed by Ja’far as-Sadiq, Musa al-Kadhim, Ali ar-Ridha, Muhammad al-Jawad, Ali al-Hadi, al-Hasan al-Askari, and finally the Hidden One; the Promised Mehdi. These will be the leaders after me.”14

To the above effect, there are numerous traditions recorded by both the Sunnis and the Shias with reference to the twelve Imams (a.s.) mentioned in Traditions and exegesis as successors to the Prophet (S), which are collected in Gulpaigani’s voluminous book ‘The Hidden Imam’. 15

Az-Zuhri relates that the Prophet (S) went to the tribe of Bani Aamir to invite them to accept Islam. A man from the tribe, Bayhara by name, asked, “If we accept all your commands and you conquer your enemies with our help, do you promise that after your death the leadership will pass on to us?” The Prophet (S) replied, “The matter of governance belongs to God; He will appoint whomsoever He wills.” The man replied, “Are we to endanger ourselves in helping you against your enemies, only to see the rulership pass on to some one other than us?”16 This incident shows what exactly was in the minds as the ultimate aim of a few, if not some well-known companions of the Prophet (S), when they came forward to accept Islam.

At any rate, the question of rulership came to the fore immediately on the death of the Prophet (S). The matter was considered so urgent and important that Abu Bakr, Umar, and ibn al-Jarrah considered it proper to leave the uninterred body of the Prophet (S) and go to Saqifa.17

At Saqifa, it was the tribal spirit of the period of Jahiliyya that asserted itself in the tribe Quraysh seeking to monopolize power in their clan by condemning the Ansar, their opponents, as less deserving.18

At Saqifa, neither Divine Wisdom nor Divine appointment was under consideration. The only compelling factor was to wrest power and present a fait accompli before the Muslim Umma, which could realize that Ali (a.s.) was being deprived of the Caliphate. This could be achieved only after severe wrangling which lasted till the second day after the Prophet’s death. Thereafter, the gathering from Saqifa headed by Abu Bakr and Umar went to the Prophet’s house. According to the author of Kanzul ummal, neither Abu Bakr nor Umar participated in the burial of the Prophet (S). 19

Umar himself later regretted the haste in which the affair was conducted and the Caliph chosen at Saqifa. He warned:“It was a hasty accident that Abu Bakr became the leader. No consultation or exchanges of views took place. If anyone in future invites you to do the same again, instantly kill him.”20

According to some Sunni thinkers, all that is required of a Caliph is his capacity to govern by implementing the penalties prescribed in Islam and guarding the Ummah against foreign intrusion. This means that the Caliph has to provide the necessary police and military protection to the Ummah. In this view of the matter, they argue that the Caliph needs not be an infallible or immaculate person. It will make little difference if the Caliph had a long history of opposition to Islam because of its prohibiting idol worship. It also did not matter if the Caliph, after having professed Islam, had frequently strayed into the sinful alleys prohibited in Islam. All that was required was his capacity to establish and enforce his dominance over Muslims, although it might be through oppression and tyranny by trampling upon the rights of Muslims and shedding their blood in the process. The Caliph, according to this view, may flout all norms of Justice and Equity, but he will be considered the leader of the Muslims so long as he is able to hold control over the Ummah.

The natural corollary of such a hypothesis leads a well-known Sunni scholar to write, “The Caliph can not be removed from office on account of contravening God’s laws and commands, transgressing against the property of individuals or killing them, or suspending the laws God has decreed. In such a case, it is the duty of the Islamic community to set his misdeeds and to draw him on to the path of true guidance.”21 This theory is against the Qur’anic injunction that lays down:“None has the freedom in the matter of the commands of God and His Messenger. Whoever disobeys the commands of God and His Messenger falls a prey to obvious error.”22

The hypothesis is invented only to justify the conduct of the Caliphs with the exception of Imam Ali (a.s.), as we shall presently see. Before that, we may note the observations of another Sunni Scholar Dr. Abdul Aziz ad-Durri who wrote, “At the time the sovereignty of the Caliphate was being established, the political theory of the Sunnis with respect to this institution was not based simply on the Qur’an and Hadith. Rather, it rested on the principle that the Qur’an and Hadith must be understood and explicated in accordance with whatever events subsequently occurred.” Ad-Durri then proceeds to quote and edict from Judge Abul Hasan al-Mawardi’s book al-Ahkam al-Sultaniyya the following passage:“It is permissible for an unfit individual to be the leader even if a fit individual can also be found. Once, someone has been chosen; he can not be removed simply because there is some one better and more fitted available.” Ad-Durri concludes:“He [the Judge] admits and vindicates his principle in order to justify the rule by numerous unfit Caliphs. It is possible, too, that he wished to refute the Shia’s views on the subject. The theological and credal view he puts forth serves no other purpose for the Sunnis, but to justify the political development of the day. The only aim was to justify whatever might be grouped under the heading of Ijma’ [consensus].” 23

Mujtaba Musavi Lari writes, “Imamate and Caliphate are inseparable in just the same way that the governmental functions of the Messenger of God (S) can not be separated from his prophetic office. Spiritual Islam and Political Islam are two parts of a single whole. However, in the course of Islamic history, political power did become separate from the spiritual Imamate and the political dimension of religion was separated from its religious dimension.”24

Imamate, which is the succession to the Prophet (S), was always considered by the Shias to be within the exclusive domain of the Divine Will, as much as prophethood was. Man therefore had no choice in the matter of succession to the Prophet (S). According to the Shias, the Prophet (S) followed the same pattern of succession observed by the earlier Prophets who appointed their successors only according to the Divine Will. The Prophet (S) had also declared, nominated and identified, by every means and on every occasion, his succeeding Imams to come, until Doomsday. As we have seen earlier, by whatever name he is called; Imam, Ulil Amr, Khalifa, Ahlul Thiikr, Rasikhoon fil ‘Ilm, the successor to the Prophet (S) is to possess Divine Wisdom, Infallibility and Immaculacy. Such persons will neither err nor transgress the divine ordinances. Such persons will be most suited to establish a just Divine rule over their subjects. All others will be prone to err, do injustice and to contravene the Divine commandments, thus disqualifying themselves from the right to enforce the very commandment that they themselves flout.

Sheik Sulayman Khanduzi an Indian Sunni scholar of great repute eliminates the possibility of the Caliphs, with the exception of Imam Ali (a.s.), from being counted among the Imams mentioned by the Prophet (S) as being his successors. He wrote, “According to scholars, the traditions that specify the successors to the Prophet (S) to be twelve in number are well-known and they have been narrated by different chains of transmission. It became clear with the passage of time that what the Messenger of God was referring to in this tradition were the twelve Imams from his progeny. It is impossible to refer it to the first Caliphs, for, they were four in number; nor could it be applied to the Umayyads who were more than twelve in number; apart from which with the exception of Umar ibn Abdul Aziz, they were all tyrants and oppressors and they did not belong to the Bani Hashim, whereas the Holy Prophet (S) had specified that his twelve successors would be from the Bani Hashim. Jabir bin Samrah mentions that the Prophet (S) spoke this last part of the tradition softly, because not everyone was happy that the Caliphate should go the Bani Hashim. Similarly, the tradition could not have referred to the Abbasids, because their number too is more than twelve; they did not act in accordance with the verse enjoining love for the Ahlul Bayt [Qur’an 42:23] and they ignored the tradition of the Cloak [Kisa]. The tradition must then refer exclusively to the Twelve Imams from the progeny of the Prophet (S), for they were superior to all others with respect to knowledge, moral virtues, piety and lineage. They were a line who inherited their knowledge from the Messenger of God (S), their great ancestor. This is confirmed by the tradition concerning the two weighty trusts and numerous other traditions that have reached us from the Prophet (S).25

About the wisdom and knowledge of the Imams, the sixth Imam Ja’far as-Sadiq (a.s.) said, “The one who has the knowledge of the Book is Imam Ali (a.s.), for he himself said, ‘Be aware that the knowledge that came to the earth with Adam (a.s.) and all the knowledge with which the prophets were ennobled down to the last Prophet (S), exists in his progeny’.”26

Imam as-Sadiq (a.s.) also said, “The sacred Divine Essence has two forms of knowledge:one peculiar to God Himself, inaccessible to his creatures, and the other knowledge which is bestowed on angels and prophets. This second category of knowledge is accessible to us, the Imams, too.”27

The fifth Imam Muhammad al-Baqir (a.s.) said, “The knowledge that came down with Adam (a.s.), the father of mankind, did not vanish, for it was handed down from one generation to the next. Ali (a.s.) had complete knowledge of religion and shariah, and none of us, the Imams, dies without designating our successor who will inherit his knowledge and what God pleases to impart to him.”28

The knowledge of the Imams encompasses the corporeal and incorporeal, the spiritual and material, the seen and the unseen, the past, present and future, the lives and philosophies of prophets and guides of bygone times and those who were to come; in fact all that should be known to man. It is thus, the seventh Imam Musa al-Kadhim (a.s.), who was yet a child, debated with Burayd, a Christian scholar, basing his arguments on the Torah and the Gospels. Regarding this knowledge when Burayd asked, the Imam (a.s.) replied, “This is our inherited knowledge. We recite and pronounce each of those scriptures just as their followers and believers do. God would not place on the earth His proof (authority) who would have to say ‘I do not know’, in answer to any question.”29

The eighth Imam Ali bin Musa ar-Ridha (a.s.) told his disciple an-Nawfali, “Al-Ma’mun will regret convening this meeting in which I shall argue with the followers of the Torah by citing the Torah, against the followers of the Gospel by citing the Gospels, against the followers of the Psalms by citing the Psalms, against the Sabians in their own Hebraic language, against the Zoroastrians priests in Persian language, against the Greeks in the Greek language, and against the Arabs in Arabic language. Al-Ma’mun will then realize that the seat, which he occupies, and the authority, on which he rests, are not rightfully his.30

Imam Ali (a.s.) said, “Ask me (whatever you want) before you miss me, for I know about the ways of the empyrean more than I know about the ways of the earth.”

Umar told ibn Abbas:“I swear by Allah that if your friend (Ali) assumes the Caliphate, he will cause the people to act in accordance with the Book of God and the Sunna of the Messenger of God and will lead them to the straight and clear path of Islam, the religion.”31

As against this background of the Imam’s knowledge, let us see how the Caliphs fare, in their own estimate as well as in the eyes of others. Abu Bakr, on becoming the Caliph, made his opening speech from on the pulpit, “O People, I may fall into grievous error or I may not make any mistake. If you see me deviating from the right path, prevail upon me to return to it. The Prophet was infallible, but I am not. I have a Satan ever drawing me towards error.”32 Abu Bakr declared that he was not the Divinely appointed Caliph. Instead, he claimed to be the Caliph of the Prophet (S).33 On the same analogy, Umar was the Caliph of Abu Bakr, Uthman was the Caliph of Umar, and so on and so forth ad nauseam. However, the institution of the Caliphate itself was abolished in 1924 by Mustafa Kamal Pasha of Turkey. It is therefore clear that Abu Bakr was not the successor of Adam the first Divinely appointed Caliph.

On several occasions when Umar was rescued by Imam Ali (a.s.) from committing gross error, he declared that ‘but for Ali, Umar would have been doomed’.34 Umar, the second Caliph, said, “There were three things that were permissible in the time of the Prophet which I have forbidden on threat of severe punishment. The three things are Mut’ah (temporary) marriage, the Mut’ah during the hajj, and reciting in the Azan ‘hasten to the best of all deeds’ [Hayya `ala Khairil `amal].35 He substituted these words with ‘Prayer is better than sleep’ [as-slaatu khairum minan-naum] in the dawn prayers.36

Umar’s son Abdullah was told about the prohibition imposed by his father on the Mut’ah of the hajj and the Mut’ah marriage. He replied, “I am afraid you will incur the wrath of God and a stone will fall on you. Are we to follow the Sunna of the Prophet or the sunna of Umar bin al-Khattab?”37

During the time of the Prophet (S) and during the time of Abu Bakr’s Caliphate and the first three years of Umar’s Caliphate, a triple pronouncement of Talaq (divorce) on a single occasion was considered a single repudiation and not as final repudiation. Umar changed and declared, “I will count a triple pronunciation of Talaq on a single occasion as final repudiation of marriage.”38 Thus, Umar altered the Divine commandments and the Prophet’s Sunna.

Mu’awiya did the ultimate when he declared, “Everything on the earth belongs to God and I am God’s deputy (Khalifa). I will deal as I please.” Nobody had the courage to challenge Mu’awiya’s temerity except Sa’sa’ah bin Sowhan.39

Regarding persons like Mu’awiya, the Prophet (S) said, “When some of my companions are brought before me at the Pond, they will feel ashamed. I will then say, ‘Oh God, they are my companions?’ I will be told:‘You do not know what they did after your death’.”40

The Qur’an poses this question:“Is the one who guides to God more fitting to be followed or the one who himself needs guidance? How would you judge this matter?”41

On this note, we will leave the question of Caliphate for our readers to decide. However, we will have to revert to the historical incident of Saqifa, which laid the foundation for the substitution of the Infallible ones by ordinary erring mortals.

The Saqifa
Some companions realized that the place shortly to be left by the Prophet (S), for succession, had to be grabbed at all cost. They were aware that all earlier Prophets like Abraham, Joseph, Moses…etc., had appointed their kith and kin under Divine Commands. Muslims had witnessed the Prophet (S), on numerous occasions, nominating Imam Ali (a.s.) as his successor. The last pilgrimage of the Prophet (S), his sermons and advices, particularly his last sermon, addressed to over a million Muslims and several foreign dignitaries assembled at Ghadir Khum nominating Imam Ali (S) as his immediate successor, were fresh in everyone’s mind.

A few persons, from the Muhajirin and the Ansar, abandoned the dying Prophet (S) and assembled at a place called Saqifa of Bani Sa’idah, which was some distance from Medina, and was used by the Ansar as a place for holding secret discussion.

A violent dispute arose between the two groups, the Muhajirin42 and the Ansar,43 each side claiming supremacy over the other. At that time, Umar shouted asking Abu Bakr to extend his hand. Umar struck the extended palm of Abu Bakr and immediately swore his allegiance to him and shouted in his famous loud voice that Abu Bakr, being the eldest among those present, has been chosen as the Caliph. This sudden move surprised the squabblers. Their own internal dissension contributed to their failure to take up the challenge in an orderly manner.

Even as the squabbles at Saqifa were in full swing, Imam Ali (S) was busy with the burial of the Prophet (S). When he was informed of the activities at Saqifa, he did not deem it proper, like others, to leave the body of the Prophet (S) without performing the burial rites and to rush to stake his claim.

For the whole day, the people from Saqifa went around Medina announcing that Abu Bakr had been chosen as the Caliph. When they reached the Prophet’s house, they found that Imam Ali (a.s.) had performed the rites and buried the Prophet (S). One of the people returning from Saqifa wanted that the Prophet’s body should be immediately exhumed. Hearing this, Imam Ali (a.s.) said, “Are you not ashamed that you deserted the Prophet in several battles and now you abandoned his body to grab the Caliphate? When he is buried, you want to commit the sacrilegious act of exhuming him! Not even Jews and Christians will think of such a horrendous deed. Shamelessly you call yourself Muslims!” Imam Ali (a.s.) drew his sword and stood greatly enraged. Never had they seen Imam Ali (a.s.) in such temper and they were mortally afraid of his physical prowess. They recollected the saying of the Prophet (S) to beware the day when after the Prophet’s death Imam Ali (a.s.) would unsheathe his sword. Thus was prevented the sacrilegious act of exhuming the Prophet’s body. But for Imam Ali’s intervention, the so called companions of the Prophet (S) would have gladly carried out their ignoble deed of exhuming the Prophet’s sacred body.

Observing these incidents, the opportunist Abu Sufyan approached Abbas, the holy Prophet’s uncle, and said, “These people have snatched away the Caliphate from the Banu Hashim. You are the uncle of the Prophet (S) and the eldest among Quraish. The people of Quraish will listen to you and accede to your proposal. Let us swear allegiance to Ali (a.s.). If anybody opposes us, we shall kill him.” Abu Sufyan and Abbas then approached Ali (a.s.). Abu Sufyan said, “O Ali, if you agree, I will fill Medina with large contingents of infantry and cavalry. Do accept our proposal and put out your hand so that we may swear our oath of allegiance of Caliphate to you.” To this, Ali (a.s.) replied, “O Abu Sufyan, I swear by the Almighty Allah that you, through this proposal, want to create serious dissension and discord among Muslims. You have always tried to harm the Prophet (S), and now you plan to harm Islam. I do not need your sympathy or help.”44

If really Imam Ali (a.s.) and the Ahlul Bayt (a.s.) had any desire for power, this certainly was the best opportunity, and Medina was the right place since that its inhabitants were witnesses to the Prophet’s declaring, on innumerable occasions, the supremacy of knowledge and the moral and ethical character of the Ahlul Bayt (S) and the nomination of Imam Ali (a.s.) as his vicegerent, deputy, and successor.

The fact that the Ahlul Bayt (S) spurned pomp and glory of wealth and power is recorded throughout the history of Islam and in the sermons, sayings and writings of Imam Ali (a.s.) and other members of the Ahlul Bayt (a.s.).

When the first Caliph’s father came to know that his son, Abu Bakr was chosen as the Caliph in preference to Imam Ali (a.s.), he inquired from his grandson Muhammad Bin Abu Bakr as to how Abu Bakr could claim preference over Imam Ali (a.s.) and why Imam Ali (a.s.) was not chosen as the Caliph. He was informed that the choice fell on Abu Bakr because he was the eldest among the contenders to the Caliphate while Imam Ali (a.s.) was still a young man. To this, he promptly replied, “If age is the criteria, then, as Abu Bakr’s father, I would better claim to be the Caliph!” He thus demonstrated the hollowness of the claim that age was the decisive factor in the matter of the Caliphate.

Abul Fida Isma’il ibn Kathir writes regarding the Verses 41-48 of the Chapter ‘Mary’:“Allah the Almighty mentioned what happened between Abraham (a.s.) and his father Azar, and how Abraham (a.s.) explained to his father the falsehood of idolatry because Allah gave Abraham (a.s.) useful knowledge although he (a.s.) was younger than his father; therefore it was his duty and privilege to guide and point to the right way.”45 Then, Ibn Kathir quotes the verse 114 of the Chapter “Tawba”:“And Abraham prayed for his father’s forgiveness only because of a promise he had made to him. But, when it became clear to him that he was an enemy of Allah, he dissociated himself from him, for Abraham was most tender hearted and forbearing.”

Though Azar was the father46 of Abraham, in matters of faith neither relationship nor age would confer superiority or status on a person. An elderly and experienced person is also required to obey a younger person who is invested with authority by Divine Pleasure. This is evident from the following tradition narrated through Abu Huraira by Al-Bukhari in his Kitab at- Tafsir:“On the Day of Resurrection Ibrahim (a.s.) will meet his father Azar whose face will be dark and covered with dust. Ibrahim (a.s.) will say to him, ‘Did I not tell you to obey me?’ His father will reply, ‘Today I will not disobey you’. Ibrahim will say, ‘O my Lord! You promised me not to disgrace me on the Day of Resurrection; and what will be more disgraceful to me than cursing and dishonoring my father?’ Then, Allah the Almighty will say to him:‘I have forbidden the Paradise for the disbelievers’. Then, he will be addressed, ‘O Ibrahim! See what is underneath your feet.’ He will look and there he will see a blood-stained animal, which will be caught by its legs and thrown in the Hell-Fire.”47

Imam Ali (a.s.) questioned the election/selection of Abu Bakr as the Caliph, but restrained his followers and companions from revolting against the regime for the reason that the Islamic State was yet in its nascent stage and any dispute would have rendered it vulnerable to attacks, both from its internal and external enemies. Therefore, Imam Ali (a.s.) frequently repeated the reply of Aaron (a.s.) when Moses (a.s.) asked, “What kept you back from following me, when you saw them taking the wrong steps? Did you disobey my instructions?” Aaron replied, “O son of my mother! Seize me not by my beard or the hair of my head. I was afraid that you may say that I caused a division among the children of Israel.”48

The earliest recorded version of the incidents found in the Book of Sulaym ibn Qais al-Hilali49 and the recorded sermons of Imam Ali (a.s.) in Nahujul Balagha50 and Nahujul Asrar clearly show Imam Ali’s predicament and disapproval of the events that took place at Saqifa in the matter of succession after the death of the Prophet (S).

History is full of instances where Imam Ali (a.s.) was sought, unsuccessfully, to be compelled to give his allegiance to the Caliph. Imam Ali (a.s.) chose to remain aloof, saying that he was busy annotating the Qur’an, which he had already compiled in book form on the personal dictates of the Prophet (S). However, history also records that quite often, Imam Ali (a.s.) could not be ignored and the Caliphs were obliged to seek his advice, guidance and judicial acumen, to resolve difficult situations that appeared to shake the very fundamentals and foundation of Islam. His cooperation in this regard, with the sole object of protecting Islam in times of its need as the Imam, would be often mistakenly touted as his approval of the validity of the regime. However, the fact remains that Imam Ali (a.s.) never participated in the political affairs or the military expeditions of the state but he confined himself to advice purely on religious matters or to religious legitimacy of any issue faced by the Caliphs.

There was open criticism about the competence of the Caliph in deciding important matters. Often the Caliph had to resort to Imam Ali’s help in solving complicated issues. This reminded the Umma of the various traditions extolling the supremacy and the virtue of Imam Ali (a.s.) over all others. People also recollected the various occasions when the Prophet (S) nominated Imam Ali (a.s.) as his successor. This discussion, initially in whispers became an ominous rumble that could no longer be ignored if the Caliph were to hold on to his seat.

As noted earlier, to avert the consequences of dissent, two measures were adopted. Firstly, the Caliph banned the narration of traditions on the grounds that they might create confusion and even make people neglect the Qur’an in favour of traditions. Secondly, wars were declared on neighboring countries.

Having failed to incite Imam Ali (a.s.) to take military action against the first Caliph, Abu Sufyan managed and successfully persuaded the first three Caliphs to appoint his son Yazid as the Governor of Syria. On the death of Yazid bin Abu Sufyan, his brother Mu’awiya bin Abu Sufyan was appointed by the Caliph as Governor of Syria. Mu’awiya persuaded the third Caliph to re-induct the infamous Marwan who in turn removed just and honest officers and brought in avaricious and corrupt Umayyads in all key posts.

During the reign of the first three Caliphs, more particularly the third Caliph, Mu’awiya and his ilk gained free access to the corridors of power and they extracted monetary favors and positions of considerable power and influence. Soon, all the governors appointed by the first two Caliphs were recalled and in their place, Umayyads or their henchmen were appointed as governors by the third Caliph. Marwan was recalled from the exile and he gained a very special status of a trusted advisor of the third Caliph. They systematically harassed, tortured and even banished several noble and trusted companions of the Prophet (S).

Any person who was even suspected to be a friend, well-wisher or even a mere sympathizer of the Ahlul Bayt (a.s.), was secretly annihilated in order to eliminate dissension and simultaneously consolidate the Umayyads’ hold on power. Having gained access to power, they started a lavish and sinful way of life at the cost of the public treasury.

The dreams of Abu Sufyan were realized and the Islamic State was converted into a military empire of pomp and pretensions. The sons of Abu Sofia, Yazid and his brother Mu’awiya, who became successive governors of Syria, misused their position of power to accumulate great wealth for themselves and they built huge palaces full of pompous adornments at the cost of the public money.

The governors were inaccessible to anyone but their own henchmen. This greatly enraged the Muslims who were taught to lead a simple life of austerity. The mounting sufferings and cries of the public against injustice and starvation went unheeded.

Regarding the situation, Justice Sayyid Ameer Ali wrote, “The choice of electorate fell upon Uthman, a member of the Umayyad family. His election proved, in the end, the ruin of Islam. He fell at once under the influence of his clan. He was guided entirely by his secretary and son-in-law Marwan, who had once been expelled by the Holy Prophet (S) for breach of trust. Uthman displaced most of the lieutenants employed by Umar and in their place, he appointed incompetent and worthless members of his own family. The weakness of the center and the wickedness of the favorites were creating a great ferment among the people. Loud complaints of extraction and oppression by the Governors began pouring into the capital. Ali (a.s.) pleaded and expostulated several times with the Caliph about the manner in which he allowed the government to fall into the hands of the unworthy favorites, but Uthman, under the influence of his evil genius Marwan, paid no heed to these counsels.” 51

The discontent became so rampant that delegations from Syria, Iraq and Egypt arrived to complain to the Caliph about the anarchy and despotism of the governors appointed by him. They held the third Caliph personally responsible for the induction of persons, who were known criminals and open enemies of Islam, into position of power with full access to the public treasury. Historians record that the delegations met the third Caliph and pleaded with him to remove the tyrannical governors of Syria and Egypt. Caliph Uthman refused to remove Mu’awiya from the governorship of Syria. After great persuasion, he agreed to appoint Muhammad Bin Abu Bakr [the first Caliph’s son] as the Governor of Egypt in place of Abdullah Bin Sa’d. A letter was issued to Abdullah Bin Sa’d, the governor of Egypt, asking him to hand over the charge of the Egyptian government to Muhammad Bin Abu Bakr.

When the Egyptian delegation carrying the letter, was returning home, they found a man overtaking them on a fast camel. They interrupted him and upon search, they found another letter addressed to Abdullah Bin Sa’d, the Governor of Egypt, directing him to behead Muhammad Bin Abu Bakr and the delegation accompanying him. The second letter was also written by the same scribe [Marwan] who wrote the order appointing Muhammad Bin Abu Bakr as the Governor of Egypt. Both the letters contained the seal of the Caliph. The scribe of both the letters had taken advantage of the dots that are affixed either above or blow an Arabic letter. Thus, In the first letter it was written ‘Iqbal’ which means ‘accept’, by putting a dot under the third alphabet to read it as ‘b’; whereas in the second letter two dots were put over the third alphabet which then became ‘t’ instead of ‘b’, to be read as ‘Uqtul’ meaning ‘behead’. The cunningness and duplicity enraged the members of the delegations who immediately returned to Medina to question the Caliph. It was found on inquiry that Marwan had scribed both the letters and affixed the seal of the Caliphate. The Caliph admitted the seal to be his and the writing in both the letters to be that of Marwan. However, he pleaded ignorance in the matter. The delegation demanded that Marwan should be handed over to them or, alternatively, the Caliph himself should resign. The Caliph rejected both the alternatives, whereupon the excited mob surrounded and attacked his house. The third Caliph was confined within his house for three days. He sent for assistance from Mu’awiya, who cunningly kept himself away, deserting his benefactor and relative. Despite knowing that the delegation was bent on causing harm to the third Caliph. Mu’awiya purposefully did not come to his rescue, for he realized that if anything happened to the Caliph, it would only furnish rich material to foment dissension on clannish lines, which could be used to advantage against any contender to the Caliphate, particularly Imam Ali (a.s.). Umar himself, when deliberating about his successor, said this about Uthman:“If he becomes the Caliph, he will impose Bani Abi Ma’it over the people and then the Arabs will rise against and kill him.”52

The third Caliph, then, sought Imam Ali’s help, but by the time help could reach, the enraged mutineers had slain the third Caliph. The cunning Marwan took the bloodstained clothes of the Caliph and on it, he sewed the severed fingers of the Caliph’s wife Na’ila. He, cunningly, propagated false rumors shifting the blame of the murder of the third Caliph to Imam Ali (a.s.). The body of the Caliph was left on the public square and was grossly dishonored and insulted by his enemies. His body was then buried in a Jewish cemetery by the enraged public who prevented his burial in al-Baqee’, the Muslim graveyard. However, in later times al-Baqee’ was expanded several times and Jewish and Christian cemeteries came to be included in the present day within its boundaries. Yet the whereabouts of the third Caliph’s grave remains a mystery, just as the grave of Aa’isha remains a mystery.

The net result of the administration of the three Caliphs was that Islam lost its religious identity and was converted into a worldly power. The result is aptly summarized by a scholar in the literature and history of Muslims, Akhilesh Mitthal who wrote:“Their [Muslims] history, also written by bards and sycophants, makes out that the religion, Islam, forged the hereto warring tribes into a monolithic corunna or column which shattered and overcame all those who came in its path. In the year 681 AD, an Arab general Uqba bin Nafi’ plunged his horse into the waves of the Atlantic until the steed was shouldered deep in the waters. Uqba then unsheathed his sword and announced, ‘Allaho Akbar. If the ocean had not intervened my victorious westward march, my sword would have killed all who refused to accept Him’ ” 53

Conclusion
Islam is the last link in the chain of Divine religions. Similarly, the Qur’an is the last of the Revealed Scriptures. By the time Islam and the Prophet (S) appeared, humanity was ripe and ready to exercise its cognitive powers to seek answers to the unknown and unseen, particularly in the field of religion. Civilizations had developed largely and scientific inquiry replaced blind dogma. The sciences of logical deduction, philosophy and probes into the hitherto unknown fields became almost a passion and a pastime in everyday life.

Islam came to provide answers to unanswered question and to convince that for his actions in this life, man was accountable to his Creator, in an eternal life to come. The Qur’an provided a constitution for a peaceful and harmonious life in this world and the means by which one could hope to achieve salvation and eternal bliss in the life to come.

The Qur’an provided the basic constitution for Muslims. Like all constitutions, the Qur’an also requires expositions and explanations, which could be provided only by the Prophet (S) himself or by his Divinely appointed deputies and successors. That is why the Prophet (S) exhorted men to firmly hold on to the Qur’an and the Ahlul Bayt (a.s.) so that men may not go astray and fall into gross error.

Yet, in a systematically planned move, Imam Ali (a.s.) who was nominated by the Prophet (S) was sidestepped and Abu Bakr was made the first Caliph.

It is unfortunate that Muslims were ruled for almost half a century, from 632 to 680 A.D, particularly in Syria and Iraq by Mu’awiya, the son of Abu Sufyan the inveterate enemy who forever plotted to kill the Prophet (S) and destroy his Mission. Abu Bakr ruled for about three years from 632 to 634 A.D, Umar ruled for about ten years from 634 - 644 A.D, Uthman for about twelve years from 644 to 656 A.D, and the last of Caliphs, Imam Ali (a.s.) was harassed by Mu’awiya and made to engage in wars and skirmishes throughout the period of about five years from 656-661. The total period of governance under the Rashidun Caliphs was only 30 years; whereas, Mu’awiya’s rule over Syria and Iraq extended to another 18 years after the four caliphs. Thus, in a part of the Islamic world from the very early days, what was taught for about half a century was Mu’awiya’s brand of Islam.

That Mu’awiya did not create any confusion during the rule of the first three Caliphs shows how the threat perception was viewed by both sides, and how mutual concession were given and taken by both sides in order to retain the seat that both sides knew it was not theirs by right but only by mutual courtesy. Both sides also realised that any dispute between them at that stage would have only strengthened Ali’s position, since the companions, who had witnessed the Prophet (S) speaking in favour of Ali, were alive and in a good number.

The fact that Imam Ali (a.s.) could re-establish true Islamic norms within a short span of about five years, that too while he was engaged by Mu’awiya in constant wars, shows that the righteous always win, though their victory may come much later. It is this rule of Imam Ali (a.s.) that we shall examine in the next chapter.

1. Qur’an, 2:247, 4:52, 5:48, 12:22, 38:25, 62:2.
2. Qur’an, 17:71.
3. Qur’an, 2:123.
4. Qur’an, 32:24.
5. Al-Kaafi, vol. 1, p. 180.
6. Qur’an, 2; 123.
7. Al-Hurr al-Aamili’s Ithbathul Hudat, vol. 1, p. 247, quoted in Imamate and Leadership by Mujtaba Musavi Lari, p. 161.
8. Qur’an, 4:52.
9. Men of authority.
10. Qur’an, 4:58.
11. Biharul Anwar, Vol. 25, p. 200.
12. Qur’an, 18:27.
13. Al-Hur al-Aamuli’s Ithbatul Hudat, vol. 3, p. 131.
14. Ibid., p. 123.
15. Translated by Dr. Shabeeb Rizvi, Abaqat Publications, 2003.
16. At-Tabari’s Tarikh, vol. 2, p. 84.
17. Musnad of Ahmed bin Hanbal, vol.4, p.104, Tarikh of at-Tabari, vol. 2, p. 451, Al-Iqd al-Farid of ibn Abd Rabbih, vol. 3, p.61, al-Bidaya of ibn Kathir, vol. 5, p. 260, Tarikh of al-Ya’qubi, vol. 2, p.94.
18. Tarikh of at-Tabari, vol. 5, p.31, al-Kamil of ibn al-Athir, vol. 3, p.3.
19. Kanzul Ummal, vol. 3, p. 140.
20. Seera of ibn Hisham, vol. 4, p.308.
21. At-Tamhid of al-Baqillani, p. 186, quoted in Mujtaba Musavi Lari’s Imamate and Leadership, p. 13.
22. Qur’an, 33:36.
23. Ad-Duri’s al-Nudhum al-Islamiyya, vol. 1, p.72-84, quoted in Mujtaba Musavi Lari’s Imamate and Leadership, p. 14.
24. Mujtaba Musavi Lari’s Imamate and Leadership, p. 16
25. Sheik Sulayman Al-Qanduzi’s Yanabi’ul Mawaddah, p. 446.
26. Al-Majlisi’s Biharul Anwar, vol. 26, p. 160.
27. Al-Kulayni’s al-Kafi, vol. 1, p. 255.
28. Ibid., p. 222.
29. Al-Kulaini’s al Kaafi, vol. 1, p. 225.
30. Al-Hurr al-Aamili’s Ithbatul Hudat, vol. 6, p. 45, Sheikh as-Saduq’s Kitabut Tawhid p. 427.
31. Ibn Abil Hadid’s Sharh Nahjol Balagha vol. 3, p. 107.
32. At-Tabaris’s Tarikh vol.2, p.460,Ibn Hisham’s al-Seera, vol. 4 P. 34, ibn Kathir’s al-Bidaya. vol. 6 p. 303, ibnul Athir’s al-Kamil, vol. 2, p. 129.
33. Musnad of Ahmad bin Hanbal, vol. 1, p.10, Muqaddima of ibn Khaldun, Tr. Rosenthal, Vol. 1, p.388-89.
34. Ibn Sa’d’s Tabaqat, vol. 2, p…
35. Al-Ghadir vol. 6, p. 23.
36. Sahih of Muslim vol. 3, p. 183, Musnad of Ahmad bin Hanbal, vol. 3, p. 408, al-Halabi’s Seera vol. 4, p.37; ibn Katjhir’s Tarikh, vol. 3, p. 23.
37. At-Tirmithi’s al-Jami’ul Sahih, vol. 4, p. 38, al-Bidaya of ibn Kathir, vol. 5, p. 141.
38. Sihih of Muslim, vol. 4, p. 183.
39. Al-Mas’udi’s Muruj ath-Thahab.
40. Sahih of Al-Bukhari, Kitabul Fitan, Sahih of Muslim, vol. 5, p. 64.
41. Qur’an, 10:35.
42. Muhajirin were the first Muslims who migrated from Mecca to Medina. The literal meaning is ‘emigrants’.
43. Ansars were the residents of Medina who helped and assisted the Prophet [s] and his companions, the Muhajirin, in defending them against their enemies. The literal meaning of the word is ‘helpers or assistants’.
44. Tarikh al-Khulafa, Vol. 3, p. 202-203, Quoting Kanzul Ummal Vol. 3, p. 140. Nahjul Balagha:Sermon No. 9.
45. Qasasul Anbiya, Rightway Publication – [2005] – p. 89.
46. In fact, he was his uncle, but because he regarded him too much that he brought him up, he called him as ‘father’.
47. Qasasul Anbiya, Rightway Publication – [2005] – p. 90.
48. Ibn Kathir’s Qasasul Ambiya, p. 247
49. Kitab Sulaym Ibn Qays al-Hilli, English Translation by Maulana Sayyid Ali Abid Rizvi & Fazela Nilam Rizvi, published by S & N Rizvi, Heston, Hounslow, England [ 2001].
50. Nahjul Balagha – Sermon No. 7; ash-Shaqshaqiyya, Nahjul Asrar, p. 262.
51. A short History of the Saracens, p. 47.
52. Shibli’s al-Faruq, p. 123-124 quoted in MAA Sattar’s Caliph’s Caliphate.
53. The Deccan Chronicle published from Hyderabad, India, dated 20 February 2005.]]> https://www.al-islam.org/the-hidden-trut...-caliphate


Chapter 10: The Caliphate




The Prophet (S) was the religious as well as the temporal leader of the Ummah. The Qur’an quotes with approval instances of such combination of religious and temporal authority in a single individual, namely the Divinely appointed Prophets.1 Since the office of Prophethood ended with Muhammad (S), both the temporal as well as religious authority ought to have remained with his successor, because the administration of the affairs of the Ummah depended upon the interpretation of the Qur’anic Injunctions in the light of the Prophet’s traditions. The Prophet’s successor should have to be, per force, a person who not only is an able administrator but also a person well versed in the interpretation of the Qur’an in order to administer the Divine Laws as interpreted by the Prophet (S). In the Qur’an, such persons are called the ‘Imams’.

The Qur’an reveals that the ‘Imams’ are the sole authority under whom, on the Day of Resurrection, each group will be collected and called forth.2 Guidance of humankind in accordance with the Divine Commands is the responsibility of the infallible Imam (a.s.). The Qur’an reveals, “We have appointed them Imams in order that they might guide in accordance with Our Commands.”3 At another place, the Qur’an reveals that the reason why they were chosen as Imams is their unshakable faith and Divinely endowed Wisdom to enable them to guide mankind:“We have chosen from among them Imams who at Our Command shall guide men to the right path, for they are patient and steadfast and have certain [definite] knowledge of Our signs.”4 Since the Imams are successors to the Prophets, their station is achieved only after the individual has already attained all the high ranks. Thus, Abraham, already a Prophet holding the special status of a ‘friend’ [Khaleel] was conferred the ultimate honorific title of ‘Imam’. The sixth Imam al-Sadiq (a.s.) said, “Before appointing Ibrahim as the Prophet, God the Almighty appointed him as his devout servant. Before ennobling him with His friendship, He bestowed on him the rank of Messengerhood. Before granting him the rank of Imamate, He made him His sincere and devoted friend [Khaleel]. It was, therefore, after Ibrahim had attained a whole series of high ranks that he was bestowed the honor of ‘Imamate’.”5

Abraham was so pleased with the honor, which he held high in his esteem, that he wanted the blessing to be continued and the Imamate continued among his offspring. The answer Abraham got was that Imamate would never be granted to a wrongdoer.6 In other words, the Imamate would be conferred only upon an Infallible and Immaculate person and that no tyrant can ever be an Imam.

Infallibility and Immaculacy is an inseparable ingredient of Prophethood and Imamate because in the matter of interpreting and implementing Divine Commands and Ordinances, the Imam should not be swayed or influenced by his personal desire, wish, fancy or fear. Imam al-Sadiq (a.s.) said, “The Imam is designated by God and the Messenger to be God’s proof before people. Through the blessed existence of the Imam (a.s.), a link is established between God’s servants and the supra-sensible realm, and God’s Grace flows down upon them. God will not accept the deeds of his servants unless they are loyal to the Imam. God does not abandon His servants to their own devices after creating them; instead, by means of the Imam, He lays out a path of piety before them and thus establishes His proof.”7

The special favors granted to the Prophets and the Imams brought with them an element of jealousy among people. The Qur’an reveals:“Are they envious of what We in our generosity bestowed on the progeny of Ibrahim? We gave the Book and Wisdom to the family of Ibrahim, and also gave them kingship and rule.”8 People were ready to concede that the prophets were given Books and Wisdom, but they became jealous and inimical when the kingdom remained with the prophets.

The word Caliph literally means ‘deputy’ and it was understood, in Islamic connotations, to be synonymous with the word Imam, in the matter of succession to the Prophet (S). However, the word Caliph was later segregated to denote political rule by ordinary men instead of guidance in all matters pertaining to Muslims by the Divinely appointed Imam. The Caliph was no longer required to be Infallible and Immaculate. Any person who claimed he had the majority and could hold out threats to his detractors, was considered a fit person to be the Caliph to rule the Muslim Ummah.

This extraordinary feat of fallacious reasoning was achieved by a simple distortion of another Qur’anic phrase ‘Ulil Amr’9 so that it came to denote any person in authority. In doing so, it was purposefully overlooked that the word ‘ulil Amr’ is conjointly used while speaking about obedience to the Authority of God and His Prophet (S) both in religious and temporal matters. The Qur’an reveals:“O Ye believers, obey the commands of God, the Messenger and the Holders of Authority [Ulil Amr]. When you fall into disagreement concerning your affairs, refer to the commands of the Lord and his Messenger, if you believe in God and the Day of Judgement. This will be better for you than anything else you might imagine, and conducive to a far better outcome.”10 Thus, the Qur’an makes implicit obedience to the Divinely appointed Holders of Authority [ulil amr] to be far superior and beneficial than any contrivance adopted by man, to govern every aspect of an individual’s life, both in this world and in the hereafter.

This is explained by Imam Ali (a.s.) as, “The only obedience incumbent upon people is to the laws of God and the commandments of the Prophet of God. As for obedience to the Holders of Authority, this has been made incumbent because they are immune from sin, and in the very nature of things they can not issue any order that violates or runs counter to God’s Commands.”11

The Qur’an brings out the other side of the coin. It reveals:“Do not follow those who have abandoned Me and pursue their own fancies.”12 Thus, the use of any conjecture in matters pertaining to Islam is strictly ruled out.

Who the Holders of Authority are, is talked about by Imam al-Baqir (a.s.) :“The Holders of Authority [Ulil Amr] are the leaders of the Ummah, from the progeny of Ali (a.s.) and Fatima (a.s.) who shall remain in existence till the Day of Resurrection.”13

Jabir ibn Abdullah al-Ansari asked the Prophet (S) about the Holders of Authority whose obedience was made obligatory on the Ummah, and the Prophet (S) replied, “O Jabir, the first of them is Ali ibn Abi Talib, followed by his two sons Hasan and Husayn, and then by Ali ibnul Husayn, followed by Muhammad al-Baqir whom you, O Jabir, will live to see. When you meet him, convey my salutations to him. He will be followed by Ja’far as-Sadiq, Musa al-Kadhim, Ali ar-Ridha, Muhammad al-Jawad, Ali al-Hadi, al-Hasan al-Askari, and finally the Hidden One; the Promised Mehdi. These will be the leaders after me.”14

To the above effect, there are numerous traditions recorded by both the Sunnis and the Shias with reference to the twelve Imams (a.s.) mentioned in Traditions and exegesis as successors to the Prophet (S), which are collected in Gulpaigani’s voluminous book ‘The Hidden Imam’. 15

Az-Zuhri relates that the Prophet (S) went to the tribe of Bani Aamir to invite them to accept Islam. A man from the tribe, Bayhara by name, asked, “If we accept all your commands and you conquer your enemies with our help, do you promise that after your death the leadership will pass on to us?” The Prophet (S) replied, “The matter of governance belongs to God; He will appoint whomsoever He wills.” The man replied, “Are we to endanger ourselves in helping you against your enemies, only to see the rulership pass on to some one other than us?”16 This incident shows what exactly was in the minds as the ultimate aim of a few, if not some well-known companions of the Prophet (S), when they came forward to accept Islam.

At any rate, the question of rulership came to the fore immediately on the death of the Prophet (S). The matter was considered so urgent and important that Abu Bakr, Umar, and ibn al-Jarrah considered it proper to leave the uninterred body of the Prophet (S) and go to Saqifa.17

At Saqifa, it was the tribal spirit of the period of Jahiliyya that asserted itself in the tribe Quraysh seeking to monopolize power in their clan by condemning the Ansar, their opponents, as less deserving.18

At Saqifa, neither Divine Wisdom nor Divine appointment was under consideration. The only compelling factor was to wrest power and present a fait accompli before the Muslim Umma, which could realize that Ali (a.s.) was being deprived of the Caliphate. This could be achieved only after severe wrangling which lasted till the second day after the Prophet’s death. Thereafter, the gathering from Saqifa headed by Abu Bakr and Umar went to the Prophet’s house. According to the author of Kanzul ummal, neither Abu Bakr nor Umar participated in the burial of the Prophet (S). 19

Umar himself later regretted the haste in which the affair was conducted and the Caliph chosen at Saqifa. He warned:“It was a hasty accident that Abu Bakr became the leader. No consultation or exchanges of views took place. If anyone in future invites you to do the same again, instantly kill him.”20

According to some Sunni thinkers, all that is required of a Caliph is his capacity to govern by implementing the penalties prescribed in Islam and guarding the Ummah against foreign intrusion. This means that the Caliph has to provide the necessary police and military protection to the Ummah. In this view of the matter, they argue that the Caliph needs not be an infallible or immaculate person. It will make little difference if the Caliph had a long history of opposition to Islam because of its prohibiting idol worship. It also did not matter if the Caliph, after having professed Islam, had frequently strayed into the sinful alleys prohibited in Islam. All that was required was his capacity to establish and enforce his dominance over Muslims, although it might be through oppression and tyranny by trampling upon the rights of Muslims and shedding their blood in the process. The Caliph, according to this view, may flout all norms of Justice and Equity, but he will be considered the leader of the Muslims so long as he is able to hold control over the Ummah.

The natural corollary of such a hypothesis leads a well-known Sunni scholar to write, “The Caliph can not be removed from office on account of contravening God’s laws and commands, transgressing against the property of individuals or killing them, or suspending the laws God has decreed. In such a case, it is the duty of the Islamic community to set his misdeeds and to draw him on to the path of true guidance.”21 This theory is against the Qur’anic injunction that lays down:“None has the freedom in the matter of the commands of God and His Messenger. Whoever disobeys the commands of God and His Messenger falls a prey to obvious error.”22

The hypothesis is invented only to justify the conduct of the Caliphs with the exception of Imam Ali (a.s.), as we shall presently see. Before that, we may note the observations of another Sunni Scholar Dr. Abdul Aziz ad-Durri who wrote, “At the time the sovereignty of the Caliphate was being established, the political theory of the Sunnis with respect to this institution was not based simply on the Qur’an and Hadith. Rather, it rested on the principle that the Qur’an and Hadith must be understood and explicated in accordance with whatever events subsequently occurred.” Ad-Durri then proceeds to quote and edict from Judge Abul Hasan al-Mawardi’s book al-Ahkam al-Sultaniyya the following passage:“It is permissible for an unfit individual to be the leader even if a fit individual can also be found. Once, someone has been chosen; he can not be removed simply because there is some one better and more fitted available.” Ad-Durri concludes:“He [the Judge] admits and vindicates his principle in order to justify the rule by numerous unfit Caliphs. It is possible, too, that he wished to refute the Shia’s views on the subject. The theological and credal view he puts forth serves no other purpose for the Sunnis, but to justify the political development of the day. The only aim was to justify whatever might be grouped under the heading of Ijma’ [consensus].” 23

Mujtaba Musavi Lari writes, “Imamate and Caliphate are inseparable in just the same way that the governmental functions of the Messenger of God (S) can not be separated from his prophetic office. Spiritual Islam and Political Islam are two parts of a single whole. However, in the course of Islamic history, political power did become separate from the spiritual Imamate and the political dimension of religion was separated from its religious dimension.”24

Imamate, which is the succession to the Prophet (S), was always considered by the Shias to be within the exclusive domain of the Divine Will, as much as prophethood was. Man therefore had no choice in the matter of succession to the Prophet (S). According to the Shias, the Prophet (S) followed the same pattern of succession observed by the earlier Prophets who appointed their successors only according to the Divine Will. The Prophet (S) had also declared, nominated and identified, by every means and on every occasion, his succeeding Imams to come, until Doomsday. As we have seen earlier, by whatever name he is called; Imam, Ulil Amr, Khalifa, Ahlul Thiikr, Rasikhoon fil ‘Ilm, the successor to the Prophet (S) is to possess Divine Wisdom, Infallibility and Immaculacy. Such persons will neither err nor transgress the divine ordinances. Such persons will be most suited to establish a just Divine rule over their subjects. All others will be prone to err, do injustice and to contravene the Divine commandments, thus disqualifying themselves from the right to enforce the very commandment that they themselves flout.

Sheik Sulayman Khanduzi an Indian Sunni scholar of great repute eliminates the possibility of the Caliphs, with the exception of Imam Ali (a.s.), from being counted among the Imams mentioned by the Prophet (S) as being his successors. He wrote, “According to scholars, the traditions that specify the successors to the Prophet (S) to be twelve in number are well-known and they have been narrated by different chains of transmission. It became clear with the passage of time that what the Messenger of God was referring to in this tradition were the twelve Imams from his progeny. It is impossible to refer it to the first Caliphs, for, they were four in number; nor could it be applied to the Umayyads who were more than twelve in number; apart from which with the exception of Umar ibn Abdul Aziz, they were all tyrants and oppressors and they did not belong to the Bani Hashim, whereas the Holy Prophet (S) had specified that his twelve successors would be from the Bani Hashim. Jabir bin Samrah mentions that the Prophet (S) spoke this last part of the tradition softly, because not everyone was happy that the Caliphate should go the Bani Hashim. Similarly, the tradition could not have referred to the Abbasids, because their number too is more than twelve; they did not act in accordance with the verse enjoining love for the Ahlul Bayt [Qur’an 42:23] and they ignored the tradition of the Cloak [Kisa]. The tradition must then refer exclusively to the Twelve Imams from the progeny of the Prophet (S), for they were superior to all others with respect to knowledge, moral virtues, piety and lineage. They were a line who inherited their knowledge from the Messenger of God (S), their great ancestor. This is confirmed by the tradition concerning the two weighty trusts and numerous other traditions that have reached us from the Prophet (S).25

About the wisdom and knowledge of the Imams, the sixth Imam Ja’far as-Sadiq (a.s.) said, “The one who has the knowledge of the Book is Imam Ali (a.s.), for he himself said, ‘Be aware that the knowledge that came to the earth with Adam (a.s.) and all the knowledge with which the prophets were ennobled down to the last Prophet (S), exists in his progeny’.”26

Imam as-Sadiq (a.s.) also said, “The sacred Divine Essence has two forms of knowledge:one peculiar to God Himself, inaccessible to his creatures, and the other knowledge which is bestowed on angels and prophets. This second category of knowledge is accessible to us, the Imams, too.”27

The fifth Imam Muhammad al-Baqir (a.s.) said, “The knowledge that came down with Adam (a.s.), the father of mankind, did not vanish, for it was handed down from one generation to the next. Ali (a.s.) had complete knowledge of religion and shariah, and none of us, the Imams, dies without designating our successor who will inherit his knowledge and what God pleases to impart to him.”28

The knowledge of the Imams encompasses the corporeal and incorporeal, the spiritual and material, the seen and the unseen, the past, present and future, the lives and philosophies of prophets and guides of bygone times and those who were to come; in fact all that should be known to man. It is thus, the seventh Imam Musa al-Kadhim (a.s.), who was yet a child, debated with Burayd, a Christian scholar, basing his arguments on the Torah and the Gospels. Regarding this knowledge when Burayd asked, the Imam (a.s.) replied, “This is our inherited knowledge. We recite and pronounce each of those scriptures just as their followers and believers do. God would not place on the earth His proof (authority) who would have to say ‘I do not know’, in answer to any question.”29

The eighth Imam Ali bin Musa ar-Ridha (a.s.) told his disciple an-Nawfali, “Al-Ma’mun will regret convening this meeting in which I shall argue with the followers of the Torah by citing the Torah, against the followers of the Gospel by citing the Gospels, against the followers of the Psalms by citing the Psalms, against the Sabians in their own Hebraic language, against the Zoroastrians priests in Persian language, against the Greeks in the Greek language, and against the Arabs in Arabic language. Al-Ma’mun will then realize that the seat, which he occupies, and the authority, on which he rests, are not rightfully his.30

Imam Ali (a.s.) said, “Ask me (whatever you want) before you miss me, for I know about the ways of the empyrean more than I know about the ways of the earth.”

Umar told ibn Abbas:“I swear by Allah that if your friend (Ali) assumes the Caliphate, he will cause the people to act in accordance with the Book of God and the Sunna of the Messenger of God and will lead them to the straight and clear path of Islam, the religion.”31

As against this background of the Imam’s knowledge, let us see how the Caliphs fare, in their own estimate as well as in the eyes of others. Abu Bakr, on becoming the Caliph, made his opening speech from on the pulpit, “O People, I may fall into grievous error or I may not make any mistake. If you see me deviating from the right path, prevail upon me to return to it. The Prophet was infallible, but I am not. I have a Satan ever drawing me towards error.”32 Abu Bakr declared that he was not the Divinely appointed Caliph. Instead, he claimed to be the Caliph of the Prophet (S).33 On the same analogy, Umar was the Caliph of Abu Bakr, Uthman was the Caliph of Umar, and so on and so forth ad nauseam. However, the institution of the Caliphate itself was abolished in 1924 by Mustafa Kamal Pasha of Turkey. It is therefore clear that Abu Bakr was not the successor of Adam the first Divinely appointed Caliph.

On several occasions when Umar was rescued by Imam Ali (a.s.) from committing gross error, he declared that ‘but for Ali, Umar would have been doomed’.34 Umar, the second Caliph, said, “There were three things that were permissible in the time of the Prophet which I have forbidden on threat of severe punishment. The three things are Mut’ah (temporary) marriage, the Mut’ah during the hajj, and reciting in the Azan ‘hasten to the best of all deeds’ [Hayya `ala Khairil `amal].35 He substituted these words with ‘Prayer is better than sleep’ [as-slaatu khairum minan-naum] in the dawn prayers.36

Umar’s son Abdullah was told about the prohibition imposed by his father on the Mut’ah of the hajj and the Mut’ah marriage. He replied, “I am afraid you will incur the wrath of God and a stone will fall on you. Are we to follow the Sunna of the Prophet or the sunna of Umar bin al-Khattab?”37

During the time of the Prophet (S) and during the time of Abu Bakr’s Caliphate and the first three years of Umar’s Caliphate, a triple pronouncement of Talaq (divorce) on a single occasion was considered a single repudiation and not as final repudiation. Umar changed and declared, “I will count a triple pronunciation of Talaq on a single occasion as final repudiation of marriage.”38 Thus, Umar altered the Divine commandments and the Prophet’s Sunna.

Mu’awiya did the ultimate when he declared, “Everything on the earth belongs to God and I am God’s deputy (Khalifa). I will deal as I please.” Nobody had the courage to challenge Mu’awiya’s temerity except Sa’sa’ah bin Sowhan.39

Regarding persons like Mu’awiya, the Prophet (S) said, “When some of my companions are brought before me at the Pond, they will feel ashamed. I will then say, ‘Oh God, they are my companions?’ I will be told:‘You do not know what they did after your death’.”40

The Qur’an poses this question:“Is the one who guides to God more fitting to be followed or the one who himself needs guidance? How would you judge this matter?”41

On this note, we will leave the question of Caliphate for our readers to decide. However, we will have to revert to the historical incident of Saqifa, which laid the foundation for the substitution of the Infallible ones by ordinary erring mortals.

The Saqifa
Some companions realized that the place shortly to be left by the Prophet (S), for succession, had to be grabbed at all cost. They were aware that all earlier Prophets like Abraham, Joseph, Moses…etc., had appointed their kith and kin under Divine Commands. Muslims had witnessed the Prophet (S), on numerous occasions, nominating Imam Ali (a.s.) as his successor. The last pilgrimage of the Prophet (S), his sermons and advices, particularly his last sermon, addressed to over a million Muslims and several foreign dignitaries assembled at Ghadir Khum nominating Imam Ali (S) as his immediate successor, were fresh in everyone’s mind.

A few persons, from the Muhajirin and the Ansar, abandoned the dying Prophet (S) and assembled at a place called Saqifa of Bani Sa’idah, which was some distance from Medina, and was used by the Ansar as a place for holding secret discussion.

A violent dispute arose between the two groups, the Muhajirin42 and the Ansar,43 each side claiming supremacy over the other. At that time, Umar shouted asking Abu Bakr to extend his hand. Umar struck the extended palm of Abu Bakr and immediately swore his allegiance to him and shouted in his famous loud voice that Abu Bakr, being the eldest among those present, has been chosen as the Caliph. This sudden move surprised the squabblers. Their own internal dissension contributed to their failure to take up the challenge in an orderly manner.

Even as the squabbles at Saqifa were in full swing, Imam Ali (S) was busy with the burial of the Prophet (S). When he was informed of the activities at Saqifa, he did not deem it proper, like others, to leave the body of the Prophet (S) without performing the burial rites and to rush to stake his claim.

For the whole day, the people from Saqifa went around Medina announcing that Abu Bakr had been chosen as the Caliph. When they reached the Prophet’s house, they found that Imam Ali (a.s.) had performed the rites and buried the Prophet (S). One of the people returning from Saqifa wanted that the Prophet’s body should be immediately exhumed. Hearing this, Imam Ali (a.s.) said, “Are you not ashamed that you deserted the Prophet in several battles and now you abandoned his body to grab the Caliphate? When he is buried, you want to commit the sacrilegious act of exhuming him! Not even Jews and Christians will think of such a horrendous deed. Shamelessly you call yourself Muslims!” Imam Ali (a.s.) drew his sword and stood greatly enraged. Never had they seen Imam Ali (a.s.) in such temper and they were mortally afraid of his physical prowess. They recollected the saying of the Prophet (S) to beware the day when after the Prophet’s death Imam Ali (a.s.) would unsheathe his sword. Thus was prevented the sacrilegious act of exhuming the Prophet’s body. But for Imam Ali’s intervention, the so called companions of the Prophet (S) would have gladly carried out their ignoble deed of exhuming the Prophet’s sacred body.

Observing these incidents, the opportunist Abu Sufyan approached Abbas, the holy Prophet’s uncle, and said, “These people have snatched away the Caliphate from the Banu Hashim. You are the uncle of the Prophet (S) and the eldest among Quraish. The people of Quraish will listen to you and accede to your proposal. Let us swear allegiance to Ali (a.s.). If anybody opposes us, we shall kill him.” Abu Sufyan and Abbas then approached Ali (a.s.). Abu Sufyan said, “O Ali, if you agree, I will fill Medina with large contingents of infantry and cavalry. Do accept our proposal and put out your hand so that we may swear our oath of allegiance of Caliphate to you.” To this, Ali (a.s.) replied, “O Abu Sufyan, I swear by the Almighty Allah that you, through this proposal, want to create serious dissension and discord among Muslims. You have always tried to harm the Prophet (S), and now you plan to harm Islam. I do not need your sympathy or help.”44

If really Imam Ali (a.s.) and the Ahlul Bayt (a.s.) had any desire for power, this certainly was the best opportunity, and Medina was the right place since that its inhabitants were witnesses to the Prophet’s declaring, on innumerable occasions, the supremacy of knowledge and the moral and ethical character of the Ahlul Bayt (S) and the nomination of Imam Ali (a.s.) as his vicegerent, deputy, and successor.

The fact that the Ahlul Bayt (S) spurned pomp and glory of wealth and power is recorded throughout the history of Islam and in the sermons, sayings and writings of Imam Ali (a.s.) and other members of the Ahlul Bayt (a.s.).

When the first Caliph’s father came to know that his son, Abu Bakr was chosen as the Caliph in preference to Imam Ali (a.s.), he inquired from his grandson Muhammad Bin Abu Bakr as to how Abu Bakr could claim preference over Imam Ali (a.s.) and why Imam Ali (a.s.) was not chosen as the Caliph. He was informed that the choice fell on Abu Bakr because he was the eldest among the contenders to the Caliphate while Imam Ali (a.s.) was still a young man. To this, he promptly replied, “If age is the criteria, then, as Abu Bakr’s father, I would better claim to be the Caliph!” He thus demonstrated the hollowness of the claim that age was the decisive factor in the matter of the Caliphate.

Abul Fida Isma’il ibn Kathir writes regarding the Verses 41-48 of the Chapter ‘Mary’:“Allah the Almighty mentioned what happened between Abraham (a.s.) and his father Azar, and how Abraham (a.s.) explained to his father the falsehood of idolatry because Allah gave Abraham (a.s.) useful knowledge although he (a.s.) was younger than his father; therefore it was his duty and privilege to guide and point to the right way.”45 Then, Ibn Kathir quotes the verse 114 of the Chapter “Tawba”:“And Abraham prayed for his father’s forgiveness only because of a promise he had made to him. But, when it became clear to him that he was an enemy of Allah, he dissociated himself from him, for Abraham was most tender hearted and forbearing.”

Though Azar was the father46 of Abraham, in matters of faith neither relationship nor age would confer superiority or status on a person. An elderly and experienced person is also required to obey a younger person who is invested with authority by Divine Pleasure. This is evident from the following tradition narrated through Abu Huraira by Al-Bukhari in his Kitab at- Tafsir:“On the Day of Resurrection Ibrahim (a.s.) will meet his father Azar whose face will be dark and covered with dust. Ibrahim (a.s.) will say to him, ‘Did I not tell you to obey me?’ His father will reply, ‘Today I will not disobey you’. Ibrahim will say, ‘O my Lord! You promised me not to disgrace me on the Day of Resurrection; and what will be more disgraceful to me than cursing and dishonoring my father?’ Then, Allah the Almighty will say to him:‘I have forbidden the Paradise for the disbelievers’. Then, he will be addressed, ‘O Ibrahim! See what is underneath your feet.’ He will look and there he will see a blood-stained animal, which will be caught by its legs and thrown in the Hell-Fire.”47

Imam Ali (a.s.) questioned the election/selection of Abu Bakr as the Caliph, but restrained his followers and companions from revolting against the regime for the reason that the Islamic State was yet in its nascent stage and any dispute would have rendered it vulnerable to attacks, both from its internal and external enemies. Therefore, Imam Ali (a.s.) frequently repeated the reply of Aaron (a.s.) when Moses (a.s.) asked, “What kept you back from following me, when you saw them taking the wrong steps? Did you disobey my instructions?” Aaron replied, “O son of my mother! Seize me not by my beard or the hair of my head. I was afraid that you may say that I caused a division among the children of Israel.”48

The earliest recorded version of the incidents found in the Book of Sulaym ibn Qais al-Hilali49 and the recorded sermons of Imam Ali (a.s.) in Nahujul Balagha50 and Nahujul Asrar clearly show Imam Ali’s predicament and disapproval of the events that took place at Saqifa in the matter of succession after the death of the Prophet (S).

History is full of instances where Imam Ali (a.s.) was sought, unsuccessfully, to be compelled to give his allegiance to the Caliph. Imam Ali (a.s.) chose to remain aloof, saying that he was busy annotating the Qur’an, which he had already compiled in book form on the personal dictates of the Prophet (S). However, history also records that quite often, Imam Ali (a.s.) could not be ignored and the Caliphs were obliged to seek his advice, guidance and judicial acumen, to resolve difficult situations that appeared to shake the very fundamentals and foundation of Islam. His cooperation in this regard, with the sole object of protecting Islam in times of its need as the Imam, would be often mistakenly touted as his approval of the validity of the regime. However, the fact remains that Imam Ali (a.s.) never participated in the political affairs or the military expeditions of the state but he confined himself to advice purely on religious matters or to religious legitimacy of any issue faced by the Caliphs.

There was open criticism about the competence of the Caliph in deciding important matters. Often the Caliph had to resort to Imam Ali’s help in solving complicated issues. This reminded the Umma of the various traditions extolling the supremacy and the virtue of Imam Ali (a.s.) over all others. People also recollected the various occasions when the Prophet (S) nominated Imam Ali (a.s.) as his successor. This discussion, initially in whispers became an ominous rumble that could no longer be ignored if the Caliph were to hold on to his seat.

As noted earlier, to avert the consequences of dissent, two measures were adopted. Firstly, the Caliph banned the narration of traditions on the grounds that they might create confusion and even make people neglect the Qur’an in favour of traditions. Secondly, wars were declared on neighboring countries.

Having failed to incite Imam Ali (a.s.) to take military action against the first Caliph, Abu Sufyan managed and successfully persuaded the first three Caliphs to appoint his son Yazid as the Governor of Syria. On the death of Yazid bin Abu Sufyan, his brother Mu’awiya bin Abu Sufyan was appointed by the Caliph as Governor of Syria. Mu’awiya persuaded the third Caliph to re-induct the infamous Marwan who in turn removed just and honest officers and brought in avaricious and corrupt Umayyads in all key posts.

During the reign of the first three Caliphs, more particularly the third Caliph, Mu’awiya and his ilk gained free access to the corridors of power and they extracted monetary favors and positions of considerable power and influence. Soon, all the governors appointed by the first two Caliphs were recalled and in their place, Umayyads or their henchmen were appointed as governors by the third Caliph. Marwan was recalled from the exile and he gained a very special status of a trusted advisor of the third Caliph. They systematically harassed, tortured and even banished several noble and trusted companions of the Prophet (S).

Any person who was even suspected to be a friend, well-wisher or even a mere sympathizer of the Ahlul Bayt (a.s.), was secretly annihilated in order to eliminate dissension and simultaneously consolidate the Umayyads’ hold on power. Having gained access to power, they started a lavish and sinful way of life at the cost of the public treasury.

The dreams of Abu Sufyan were realized and the Islamic State was converted into a military empire of pomp and pretensions. The sons of Abu Sofia, Yazid and his brother Mu’awiya, who became successive governors of Syria, misused their position of power to accumulate great wealth for themselves and they built huge palaces full of pompous adornments at the cost of the public money.

The governors were inaccessible to anyone but their own henchmen. This greatly enraged the Muslims who were taught to lead a simple life of austerity. The mounting sufferings and cries of the public against injustice and starvation went unheeded.

Regarding the situation, Justice Sayyid Ameer Ali wrote, “The choice of electorate fell upon Uthman, a member of the Umayyad family. His election proved, in the end, the ruin of Islam. He fell at once under the influence of his clan. He was guided entirely by his secretary and son-in-law Marwan, who had once been expelled by the Holy Prophet (S) for breach of trust. Uthman displaced most of the lieutenants employed by Umar and in their place, he appointed incompetent and worthless members of his own family. The weakness of the center and the wickedness of the favorites were creating a great ferment among the people. Loud complaints of extraction and oppression by the Governors began pouring into the capital. Ali (a.s.) pleaded and expostulated several times with the Caliph about the manner in which he allowed the government to fall into the hands of the unworthy favorites, but Uthman, under the influence of his evil genius Marwan, paid no heed to these counsels.” 51

The discontent became so rampant that delegations from Syria, Iraq and Egypt arrived to complain to the Caliph about the anarchy and despotism of the governors appointed by him. They held the third Caliph personally responsible for the induction of persons, who were known criminals and open enemies of Islam, into position of power with full access to the public treasury. Historians record that the delegations met the third Caliph and pleaded with him to remove the tyrannical governors of Syria and Egypt. Caliph Uthman refused to remove Mu’awiya from the governorship of Syria. After great persuasion, he agreed to appoint Muhammad Bin Abu Bakr [the first Caliph’s son] as the Governor of Egypt in place of Abdullah Bin Sa’d. A letter was issued to Abdullah Bin Sa’d, the governor of Egypt, asking him to hand over the charge of the Egyptian government to Muhammad Bin Abu Bakr.

When the Egyptian delegation carrying the letter, was returning home, they found a man overtaking them on a fast camel. They interrupted him and upon search, they found another letter addressed to Abdullah Bin Sa’d, the Governor of Egypt, directing him to behead Muhammad Bin Abu Bakr and the delegation accompanying him. The second letter was also written by the same scribe [Marwan] who wrote the order appointing Muhammad Bin Abu Bakr as the Governor of Egypt. Both the letters contained the seal of the Caliph. The scribe of both the letters had taken advantage of the dots that are affixed either above or blow an Arabic letter. Thus, In the first letter it was written ‘Iqbal’ which means ‘accept’, by putting a dot under the third alphabet to read it as ‘b’; whereas in the second letter two dots were put over the third alphabet which then became ‘t’ instead of ‘b’, to be read as ‘Uqtul’ meaning ‘behead’. The cunningness and duplicity enraged the members of the delegations who immediately returned to Medina to question the Caliph. It was found on inquiry that Marwan had scribed both the letters and affixed the seal of the Caliphate. The Caliph admitted the seal to be his and the writing in both the letters to be that of Marwan. However, he pleaded ignorance in the matter. The delegation demanded that Marwan should be handed over to them or, alternatively, the Caliph himself should resign. The Caliph rejected both the alternatives, whereupon the excited mob surrounded and attacked his house. The third Caliph was confined within his house for three days. He sent for assistance from Mu’awiya, who cunningly kept himself away, deserting his benefactor and relative. Despite knowing that the delegation was bent on causing harm to the third Caliph. Mu’awiya purposefully did not come to his rescue, for he realized that if anything happened to the Caliph, it would only furnish rich material to foment dissension on clannish lines, which could be used to advantage against any contender to the Caliphate, particularly Imam Ali (a.s.). Umar himself, when deliberating about his successor, said this about Uthman:“If he becomes the Caliph, he will impose Bani Abi Ma’it over the people and then the Arabs will rise against and kill him.”52

The third Caliph, then, sought Imam Ali’s help, but by the time help could reach, the enraged mutineers had slain the third Caliph. The cunning Marwan took the bloodstained clothes of the Caliph and on it, he sewed the severed fingers of the Caliph’s wife Na’ila. He, cunningly, propagated false rumors shifting the blame of the murder of the third Caliph to Imam Ali (a.s.). The body of the Caliph was left on the public square and was grossly dishonored and insulted by his enemies. His body was then buried in a Jewish cemetery by the enraged public who prevented his burial in al-Baqee’, the Muslim graveyard. However, in later times al-Baqee’ was expanded several times and Jewish and Christian cemeteries came to be included in the present day within its boundaries. Yet the whereabouts of the third Caliph’s grave remains a mystery, just as the grave of Aa’isha remains a mystery.

The net result of the administration of the three Caliphs was that Islam lost its religious identity and was converted into a worldly power. The result is aptly summarized by a scholar in the literature and history of Muslims, Akhilesh Mitthal who wrote:“Their [Muslims] history, also written by bards and sycophants, makes out that the religion, Islam, forged the hereto warring tribes into a monolithic corunna or column which shattered and overcame all those who came in its path. In the year 681 AD, an Arab general Uqba bin Nafi’ plunged his horse into the waves of the Atlantic until the steed was shouldered deep in the waters. Uqba then unsheathed his sword and announced, ‘Allaho Akbar. If the ocean had not intervened my victorious westward march, my sword would have killed all who refused to accept Him’ ” 53

Conclusion
Islam is the last link in the chain of Divine religions. Similarly, the Qur’an is the last of the Revealed Scriptures. By the time Islam and the Prophet (S) appeared, humanity was ripe and ready to exercise its cognitive powers to seek answers to the unknown and unseen, particularly in the field of religion. Civilizations had developed largely and scientific inquiry replaced blind dogma. The sciences of logical deduction, philosophy and probes into the hitherto unknown fields became almost a passion and a pastime in everyday life.

Islam came to provide answers to unanswered question and to convince that for his actions in this life, man was accountable to his Creator, in an eternal life to come. The Qur’an provided a constitution for a peaceful and harmonious life in this world and the means by which one could hope to achieve salvation and eternal bliss in the life to come.

The Qur’an provided the basic constitution for Muslims. Like all constitutions, the Qur’an also requires expositions and explanations, which could be provided only by the Prophet (S) himself or by his Divinely appointed deputies and successors. That is why the Prophet (S) exhorted men to firmly hold on to the Qur’an and the Ahlul Bayt (a.s.) so that men may not go astray and fall into gross error.

Yet, in a systematically planned move, Imam Ali (a.s.) who was nominated by the Prophet (S) was sidestepped and Abu Bakr was made the first Caliph.

It is unfortunate that Muslims were ruled for almost half a century, from 632 to 680 A.D, particularly in Syria and Iraq by Mu’awiya, the son of Abu Sufyan the inveterate enemy who forever plotted to kill the Prophet (S) and destroy his Mission. Abu Bakr ruled for about three years from 632 to 634 A.D, Umar ruled for about ten years from 634 - 644 A.D, Uthman for about twelve years from 644 to 656 A.D, and the last of Caliphs, Imam Ali (a.s.) was harassed by Mu’awiya and made to engage in wars and skirmishes throughout the period of about five years from 656-661. The total period of governance under the Rashidun Caliphs was only 30 years; whereas, Mu’awiya’s rule over Syria and Iraq extended to another 18 years after the four caliphs. Thus, in a part of the Islamic world from the very early days, what was taught for about half a century was Mu’awiya’s brand of Islam.

That Mu’awiya did not create any confusion during the rule of the first three Caliphs shows how the threat perception was viewed by both sides, and how mutual concession were given and taken by both sides in order to retain the seat that both sides knew it was not theirs by right but only by mutual courtesy. Both sides also realised that any dispute between them at that stage would have only strengthened Ali’s position, since the companions, who had witnessed the Prophet (S) speaking in favour of Ali, were alive and in a good number.

The fact that Imam Ali (a.s.) could re-establish true Islamic norms within a short span of about five years, that too while he was engaged by Mu’awiya in constant wars, shows that the righteous always win, though their victory may come much later. It is this rule of Imam Ali (a.s.) that we shall examine in the next chapter.

1. Qur’an, 2:247, 4:52, 5:48, 12:22, 38:25, 62:2.
2. Qur’an, 17:71.
3. Qur’an, 2:123.
4. Qur’an, 32:24.
5. Al-Kaafi, vol. 1, p. 180.
6. Qur’an, 2; 123.
7. Al-Hurr al-Aamili’s Ithbathul Hudat, vol. 1, p. 247, quoted in Imamate and Leadership by Mujtaba Musavi Lari, p. 161.
8. Qur’an, 4:52.
9. Men of authority.
10. Qur’an, 4:58.
11. Biharul Anwar, Vol. 25, p. 200.
12. Qur’an, 18:27.
13. Al-Hur al-Aamuli’s Ithbatul Hudat, vol. 3, p. 131.
14. Ibid., p. 123.
15. Translated by Dr. Shabeeb Rizvi, Abaqat Publications, 2003.
16. At-Tabari’s Tarikh, vol. 2, p. 84.
17. Musnad of Ahmed bin Hanbal, vol.4, p.104, Tarikh of at-Tabari, vol. 2, p. 451, Al-Iqd al-Farid of ibn Abd Rabbih, vol. 3, p.61, al-Bidaya of ibn Kathir, vol. 5, p. 260, Tarikh of al-Ya’qubi, vol. 2, p.94.
18. Tarikh of at-Tabari, vol. 5, p.31, al-Kamil of ibn al-Athir, vol. 3, p.3.
19. Kanzul Ummal, vol. 3, p. 140.
20. Seera of ibn Hisham, vol. 4, p.308.
21. At-Tamhid of al-Baqillani, p. 186, quoted in Mujtaba Musavi Lari’s Imamate and Leadership, p. 13.
22. Qur’an, 33:36.
23. Ad-Duri’s al-Nudhum al-Islamiyya, vol. 1, p.72-84, quoted in Mujtaba Musavi Lari’s Imamate and Leadership, p. 14.
24. Mujtaba Musavi Lari’s Imamate and Leadership, p. 16
25. Sheik Sulayman Al-Qanduzi’s Yanabi’ul Mawaddah, p. 446.
26. Al-Majlisi’s Biharul Anwar, vol. 26, p. 160.
27. Al-Kulayni’s al-Kafi, vol. 1, p. 255.
28. Ibid., p. 222.
29. Al-Kulaini’s al Kaafi, vol. 1, p. 225.
30. Al-Hurr al-Aamili’s Ithbatul Hudat, vol. 6, p. 45, Sheikh as-Saduq’s Kitabut Tawhid p. 427.
31. Ibn Abil Hadid’s Sharh Nahjol Balagha vol. 3, p. 107.
32. At-Tabaris’s Tarikh vol.2, p.460,Ibn Hisham’s al-Seera, vol. 4 P. 34, ibn Kathir’s al-Bidaya. vol. 6 p. 303, ibnul Athir’s al-Kamil, vol. 2, p. 129.
33. Musnad of Ahmad bin Hanbal, vol. 1, p.10, Muqaddima of ibn Khaldun, Tr. Rosenthal, Vol. 1, p.388-89.
34. Ibn Sa’d’s Tabaqat, vol. 2, p…
35. Al-Ghadir vol. 6, p. 23.
36. Sahih of Muslim vol. 3, p. 183, Musnad of Ahmad bin Hanbal, vol. 3, p. 408, al-Halabi’s Seera vol. 4, p.37; ibn Katjhir’s Tarikh, vol. 3, p. 23.
37. At-Tirmithi’s al-Jami’ul Sahih, vol. 4, p. 38, al-Bidaya of ibn Kathir, vol. 5, p. 141.
38. Sihih of Muslim, vol. 4, p. 183.
39. Al-Mas’udi’s Muruj ath-Thahab.
40. Sahih of Al-Bukhari, Kitabul Fitan, Sahih of Muslim, vol. 5, p. 64.
41. Qur’an, 10:35.
42. Muhajirin were the first Muslims who migrated from Mecca to Medina. The literal meaning is ‘emigrants’.
43. Ansars were the residents of Medina who helped and assisted the Prophet [s] and his companions, the Muhajirin, in defending them against their enemies. The literal meaning of the word is ‘helpers or assistants’.
44. Tarikh al-Khulafa, Vol. 3, p. 202-203, Quoting Kanzul Ummal Vol. 3, p. 140. Nahjul Balagha:Sermon No. 9.
45. Qasasul Anbiya, Rightway Publication – [2005] – p. 89.
46. In fact, he was his uncle, but because he regarded him too much that he brought him up, he called him as ‘father’.
47. Qasasul Anbiya, Rightway Publication – [2005] – p. 90.
48. Ibn Kathir’s Qasasul Ambiya, p. 247
49. Kitab Sulaym Ibn Qays al-Hilli, English Translation by Maulana Sayyid Ali Abid Rizvi & Fazela Nilam Rizvi, published by S & N Rizvi, Heston, Hounslow, England [ 2001].
50. Nahjul Balagha – Sermon No. 7; ash-Shaqshaqiyya, Nahjul Asrar, p. 262.
51. A short History of the Saracens, p. 47.
52. Shibli’s al-Faruq, p. 123-124 quoted in MAA Sattar’s Caliph’s Caliphate.
53. The Deccan Chronicle published from Hyderabad, India, dated 20 February 2005.]]> https://www.churchofeverlastinggod.org/MyBB/showthread.php?tid=104 Thu, 05 Apr 2018 12:01:35 +0000 https://www.churchofeverlastinggod.org/MyBB/showthread.php?tid=104

https://www.al-islam.org/the-hidden-trut...r-7-hadith





By hastening to Saqifa and leaving behind the body of the Prophet (S), they succeeded in usurping the Caliphate from Imam Ali (a.s.). As the very first act, the Caliph invited the Banu Umayya, the inveterate enemies of Islam and more particularly of the Banu Hashim, to participate in the administration. They recalled the exiled Marwan and Amr bin al-‘Aas and entertained them as close confidants, secretly in the beginning and openly during the period of the third Caliph. The Caliphs also appointed Abu Sufyan’s sons as governors of Syria, Iraq, and Egypt.

The conspiracy extended beyond these overt acts. The conspirators resolved to follow a system by which:

[a] the traditions [sayings] and the Sunna [deeds] of the Prophet (S) were prohibited from being cited, repeated, or recorded.

[b] Altogether new traditions were invented to justify the exclusion of Ali (a.s.) from the first three stages of the Caliphate.

[c] Traditions were so interpreted as to justify the assumption of the Caliphate by persons other than Ali (a.s.).

[d] Traditions were distorted in favour of the legitimacy of the first three Caliphs and the ruling Caliph.

[e] New traditions were invented as parallels to those traditions which were known to be in favour of Ali (a.s.).

[f] Traditions were coined to show that the Prophet (S) and his progeny (a.s.) were not different from other people and therefore, they were fallible.

[g] Just criticism was shut down by inventing the need for expeditions and wars under the name of Jihad, and people were sent to foreign countries, or at least their attention was diverted from local problems by innovating Tarawih prayers..

[h] The meaning of Zakat and Khums was so misinterpreted that it excluded the Ahlul Bayt (a.s.) from their rightful share.

A consummate politician that he was, Umar achieved his objectives, first as an advisor to Abu Bakr and later himself as the second Caliph. The appointment of the third Caliph was made contingent upon his agreeing to follow the aforesaid precedents of the first two Caliphs. Imam Ali (a.s.) rejected the condition and refused to follow the footsteps of the first two Caliphs, saying that he would not be bound by anything except the Qur’an and the Sunna. On the other hand, Uthman, who agreed to abide by this stipulation, became the Caliph and followed the footsteps of the first two Caliphs.

Prohibition of Narrating the Hadith
The Prophet (S) had laid the foundation of Islam. Polytheism was abolished. Women, for the first time in the history of the world, were given personal rights and inheritance. The Arabs were weaned away from their pagan beliefs. The Qur’an became the constitution. The rules for a peaceful and pious society were laid down and put into practice. All that was required had been fully explained in the sayings and actions of the Prophet (S) that are known as Hadith.

Agha S.N. Mirza writes:“The sources of information on all questions in Islam are three; the Qur’an, the Hadith or the Sunna, and History. There is no dispute about the provisions of the Holy Qur’an; the dispute arises only in respect of its interpretation, and it is the interpretation of the Qur’an alone that all the numerous sects, said to be seventy-three in number, appeal as the basis of their cult. All traditions are, of course, traced to the Prophet (S), and the interpretation put on the different verses of the Qur’an by the Prophet (S) are known only through the Hadith. Thus, so far as disputed questions in Islam are concerned, the source of their solution or information are two; Hadith and History.”1

Having gained the throne, the second phase of the conspiracy was set in motion. The first Caliph, instead of collecting, collating, and propagating the Hadith, reiterated the words of Umar and declared that the Qur’an alone was sufficient guidance for Muslims.

As the first measure, he strictly prohibited the narration, recording, or relying upon the Prophet’s words and deeds- collectively called the Sunna or Hadith. Ath-Thahabi records that Abu Bakr said, “Do not relate among yourselves the traditions of the Prophet (S). Traditions are likely to cause differences of opinion. The differences will be more serious after us. I warn you against narrating any sayings of the Prophet (S). If anyone inquires about what the Prophet (S) said in regard to any matter, tell him that the Book of God is sufficient for all purposes.”2 Abu Bakr is also reported to have burnt a book containing a collection of the sayings of the Prophet (S) declaring that the traditions are irrelevant, redundant, and unnecessary as Muslims had the Qur’an for their guidance.3

Umar, during his Caliphate stringently enforced the edict by adding that if traditions were narrated, people would abandon the Qur’an.4 So fierce was Umar in enforcing the prohibition that for narrating Hadith, he sent to prison ibn Mas’ud, Abu ad-Darda, and Abu Mas’ud al-Ansari who were all noted companions of the Prophet (S).5

Umar proclaimed that anybody found narrating any tradition should be beheaded forthwith. A shallow reason touted for the stringent prohibition was that different people narrated different traditions which was likely to cause confusion. However, no explanation is given as to why the method followed by the three caliphs in collecting the Qur’an was not adopted for collecting the Hadith.

Quraidha ibn Ka’b says that Umar accompanied the army proceeding towards Iraq for some distance and said, “The chief reason for my accompanying you is that since you are going to foreign lands where they recite the Qur’an in a buzzing voice like bees, I want to tell you not to mention the Prophet’s Hadith to them, lest their recital of the Qur’an might be interrupted. Stop at the Qur’an; abstain from relating the Hadith of the Prophet (S). I am with you in this matter.” Due to this injunction, when people inquired about the sayings of the Prophet (S), Quraidha used to say that Umar had prohibited everyone from relating any tradition.6

All the three caliphs, Abu Bakr, Umar, and Uthman prohibited the narration, recording, and reference to any tradition. Anybody contravening these orders was subjected to heavy penalties and severe punishment such as whipping, imprisonment, and even banishment.

Thus, all the sayings of the Prophet (S) in any manner relating or referring to Imam Ali (a.s.), were effectively stifled and consigned only to the memory of a few close companions of the Prophet (S) or in rare books secretly written and well hidden.

Despite this, Imam Ali’s exegesis, sermons, sayings, letters, and directions issued to his governors, forming the back-bone of the earliest Islamic literature, were zealously preserved by his Shia and are available even today. No such literature can be traced to the first three Caliphs or the Umayyad or Abbasid rulers.

Coining and Propagating False traditions
Immediately after the Prophet’s death, Abu Bakr, as the first Caliph, appointed Abu Sufyan’s son Yazid as the Governor of Syria. On the death of Yazid bin Abu Sufyan, his brother Mu’awiya was made the Governor of Syria.

Marwan, who was banished by the Prophet (S) for sedition, was recalled and retained as a special and trusted advisor to the Caliph. He was later made the Governor of Egypt. Abu Sufyan, Marwan, and their respective offspring were inveterate enemies of Imam Ali (a.s.). They formed the seed of the Umayyad Dynasty that ruled over Muslims for about a century. They indulged in spreading systematic calumny against the Ahlul Bayt (a.s.) in general and Ali (a.s.) in particular.

The amount of success they achieved can be measured from the fact that most people in Syria, Iraq, and Egypt did not know who Ali (a.s.) was. Some claimed that he was a bandit who fought against Islam. How this was achieved, constitutes an important and integral part of the conspiracy. Again, this was done in two parts, firstly by degrading the Ahlul Bayt (a.s.) from on the pulpits, and secondly by coining false traditions in favour of the opponents of Ali (a.s.) and the Ahlul Bayt (a.s.).

As the first step, a false propaganda was launched that the Prophet (S) did not nominate anyone as his successor. Secondly, a false story was circulated that the Ansar had planned to usurp the Caliphate. The fact, as we saw earlier, was that the Ansar assumed and were willing to accept the Caliphate of Imam Ali (a.s.) since they had no candidate equal to him among them. It was only when the Ansar witnessed the rebellious attitude of Umar at the Prophet’s deathbed, that they realized that Ali (a.s.) was being sidestepped and someone else was going to usurp the Caliphate. Thirdly, another false story was circulated that Abu Bakr was elected by the majority, whereas the fact was that the Banu Hashim, Quraysh, and other Muhajirin, Ansar, and companions of the Prophet (S) as well as the Muslim public were all assembled, at that very moment, at the house of the dying Prophet (S). Those who were present at Saqifa were [1] Abu Bakr [2] Umar [3] Abu Ubaida ibn al-Jarrah [4] Sa’d bin Ubadah [5] Qays bin Sa’d [6] Khuzaymah bin Thabit [7] Usayd bin Hudhair [8] Uthman bin Affan [9] Abu Haytham bin at-Tayyihan [10] Hassaan bin Thabit [11] Abdurrahman bin Awf [12] Thabit bin Qays bin Shammas [13] Hubab bin Munthir [14] Mu’ath bin Adiy [15] Bashir bin Sa’d al-A’war and [16] Harith bin Hisham and a handful of other Muslims.

The next step was [i] to twist and modify well-known traditions so as to completely change their import and context or [ii] to fabricate, introduce, and propagate altogether new traditions glorifying the Banu Umayya and the first three Caliphs and [iii] for every existing tradition in favour of Imam Ali (S) and the Ahlul Bayt (a.s.), invent a corresponding new tradition in favour of their opponents. These steps were zealously and fully executed.

The foundation was laid on the very first day of Abu Bakr’s Caliphate. Imam Ali (S) recalled before the congregation all those occasions and traditions wherein the Prophet (S) had nominated him (Ali) as his successor. In one voice, the assembly vouched for the veracity of every one of those occasions and traditions. Abu Bakr feared that the people might rise in support of Ali (S). Therefore, Abu Bakr invented a false tradition and said, “All that you have recounted is absolutely true, for I myself had seen and heard and I do still remember all those words of the Prophet (S) as a witness to all those occasions. But, I have also heard the Prophet (S) declaring:‘We the Ahlul Bayt (a.s.) were especially chosen by Allah not for leadership in this world but for the leadership in the eternal life hereafter’ Abu Bakr then added:‘Allah has not decreed that the Prophethood and Caliphate should remain in one house’.”7

In saying so, Abu Bakr bifurcated religious leadership from temporal leadership. This is an invention that contradicts the Qur’an and History which show that every Prophet (S) appointed his own brother, son, or near relative as his Caliph or successor.8 Out of the large congregation, only Umar, Abu Ubaida ibn al-Jarrah, Salim, and Mu’ath bin Jabal supported Abu Bakr by saying that they were present on that occasion.9

Agha M.S. Mirza gives a list of over a dozen prophets who nominated their children, brothers, or other close relatives as their successors.10 In fact, every Prophet (S) had unfailingly described, identified, or named his successor. The office of the successor to a prophet, like the office of Prophethood itself, lay within the domain of the Divine Choice and Will. Never was the choice of succession to Prophethood left to men.11 That they were Divinely appointed is proved when the prophets performed miracles as for instance when Jesus (a.s.) spoke from the cradle. Where no successor is appointed, as in the case of Jesus, the Prophet (S) is kept alive, even among the Shia where nomination ended with the eleventh imam and the twelfth imam did not nominate another as his successor imam, the twelfth imam is kept alive but in occultation.

Abu Bakr’s claim is an obvious fabrication, for whenever the Prophet (S) spoke about Ali (S), from the first day of Youm ad-Dar to the last day of his life, he consistently referred to his relationship with Ali (S) as a subsisting one ‘in this world and the next’. On numerous occasions, the Prophet (S) said, “O Ali, you are to me like Aaron was to Moses. You are my brother in this world and the next.”12 He said, “O Ali, you are my Vizier, Guardian, Caliph, Vicegerent, and Deputy in this world and the next.” This fact is uniformly recorded in the books of the Shia and the Sunni alike.

As against the preponderance of such traditions, Abu Bakr set up a single tradition without quoting its context, the reason, or occasion for the Prophet (S), excluding the temporal leadership from the Ahlul Bayt (a.s.). The tradition is also falsified by the fact that contrary to his own words, the Prophet (S) himself acted as the temporal as well as religious leader of the Muslims throughout his life. Abu Bakr was aware of this glaring contradiction, and therefore he added that ‘God did not wish to keep the Prophethood and Caliphate in one house’.13

Yazid bin Abu Sufyan and later on his brother Mu’awiya, during their tenure, lavishly distributed money and property to those leaders of congregation who made false accusations, abused, and cursed Imam Ali (a.s.) from on the pulpit after every prayer, till it became a routine affair. Abu Huraira and Amr bin al-Aas gained notoriety for gaining immense wealth by fabricating false traditions. The notoriety caused great uproar among the public and compelled Umar to confiscate their illegal wealth. History books are full of instances of Banu Umayya’s persecution of those who refused to impute false allegation, abuse, and curse Imam Ali (a.s.). They were treated as renegades and were mercilessly penalized, punished, banished, or even killed.

For the first time, the Umayyad rulers employed their henchmen ostensibly to collect and compile traditions, but in fact to invent and popularize false traditions against the Ahlul Bayt (a.s.). The compilers were persons obliged to the caliph for the material comforts showered on them. They were aware about the direction in which they could find their safety, welfare, progress, and material comforts. There was yet another category of persons who hated Imam Ali (a.s.), simply because at some battle or skirmish, their forefathers or other near relatives had challenged the Prophet (S), and in defense of Islam, Imam Ali (a.s.) had killed them. All these kind of people combined against Imam Ali (a.s.) to invent false stories defaming him and glorifying his enemies. Another class of narrators were those who bore an innate hatred toward Imam Ali (a.s.).14 They compiled only those traditions that did not conflict with the Banu Umayya’s position as caliphs. They scrupulously avoided any tradition in favour of the Ahlul Bayt (a.s.), particularly the traditions that spoke of the virtues, supremacy, or nomination of Imam Ali (a.s.).

A well-known Sunni writer Shibli has devoted a chapter under the heading ‘Collection and Compilation of learning Commenced at the Instance of the Rulers’.15 He writes, “Though Hadith and Fiqh were promulgated to a considerable extent during the period of the Caliphs and many centers of learning had been established, yet all of it was by word of mouth only. But, the Umayyad kings ordered the Ulema to reduce it to writing… First of all, Mu’awiya sent for Ubaid ibn Sharriyya from Yemen to prepare the history of the ancients. After him, Abdul Malik ibn Marwan commanded Sa’d bin Jubair to write books on every art.”

Regarding Imam az-Zuhri who was the role model and mentor for Imam Al-Bukhari, Shibli writes, “In collecting Hadith, he took great pains. He would go to the house of every one of the Ansar and would interrogate their young and old, men and women… He was attached to the durbar of Abdul Malik son of Marwan, who honored him greatly. It must be particularly said that the said Imam was connected with the durbar of kings and was among their closest friends; the education of Marwan’s children was specially entrusted to him.”16

In his biography of Abu Hanifa named ‘Seeratun No’man’, Shibli wrote:“First of all, Imam az-Zuhri prepared a collection of Hadith under the orders of the Umayyad rulers of the time. Copies of this collection were sent by the rulers to all the Islamic countries. From that time on, this collection of Hadith became common.”17

Every Muslim knew the famous tradition of the Prophet (S) that ‘Hasan and Husayn were the two masters of the youth in Paradise’. The Banu Umayya fabricated a tradition that Abu Bakr and Umar are the masters of the old men in Paradise.18 This is, ex facie an absurdity, for in Paradise, there should then be a master of infants, a master of middle aged persons, and a master for all other imaginable categories of people…etc., ad nauseam.

Another instance is where they distorted the tradition of al-Najm, wherein the Prophet (S) allegedly said that all his companions were like the stars shedding the light of wisdom and that the ummah was at liberty to follow any one of them as all the companions were of the same status. The fact is that many of the companions were addicted to the prohibited vices. At any rate, most of them, like Umar himself, were ignorant of the true meaning of the Qur’anic verses. After a careful analysis, many learned Sunni Ulema have held that the tradition of al-Najm is a fabrication.19 The distortion was made by substituting the names of the Imams (a.s.) with the words ‘companions’.

The original tradition of al-Najm is as follows:“Allah chose twelve successors from my progeny as the rightful guides for my Ummah. Among them, one succeeding another, there are eleven Imams after my brother Ali. When one of them passes away, the next one takes his place. Their example is that of the stars in the sky; when one disappears, another manifests itself, because they are themselves rightly guided and they shall rightly guide the Muslim Ummah. All of them are Authorities appointed by Allah on the earth. They are the Witnesses over His Creation. Whoever obeys them, in fact, obeys Allah, and whoever disobeys them disobeys Allah. They are all with the Qur’an and the Qur’an is with them. They will not separate from the Qur’an and the Qur’an will not separate from them till they meet me at the Fountain in Paradise.”20

Agha S.N. Mirza analyses the reasons for so much animosity against Imam Ali (S), which made them go to the extent of fabricating false traditions. He wrote, “Their firm conviction that Imam Ali (a.s.) was the rightful claimant to the Caliphate, which they had deprived him of by intrigue and clever moves, naturally made them see in him a most formidable rival who must be carefully watched and strictly kept down if they were to breathe easily in their usurped power. The Caliphate owed its life to the opposition to the Prophet’s scheme in which Ali (S) was to be the first Caliph. The position which the Prophet (S) had created for Imam Ali (a.s.), coupled with the deeds of heroism which Imam Ali (a.s.) had performed to save Islam, and the sacrifices he had made at the risk of his life to establish the Islamic state, made him a formidable rival in the eyes of the rulers who never forgot that what they had obtained by a coup d'état, was not theirs by right. They, therefore, regarded Imam Ali (a.s.) with that dread mingled with hatred and enmity which is generally the hallmark of a precarious position obtained by fraud and held up by force, and they used those devices and stratagems which are generally resorted to by persons similarly holding office without legitimacy, employing all the available means in their power… They tried to keep Imam Ali (a.s.) down and erected enormous barriers between him and the Caliphate. One of these, which in the end proved insurmountable, was the push to prominence given by the first two Caliphs to the Banu Umayya, the hereditary rivals and inveterate foes of the Banu Hashim, with the result that when Imam Ali’s precarious rule began, he found himself surrounded by hostile elements with an independent and antagonistic kingdom in Syria confronting him… The Banu Umayya inherited the policy as well as the government of the first three Caliphs and the circumstances under which they wrested power from the Banu Hashim added even more venom to the already poisoned sting.”21

Abu Huraira, who spent hardly a few years with the Prophet (S), was credit with the maximum narration of traditions and is considered a reliable narrator by the Sunnis. He was generously rewarded by Mu’awiya, the governor of Syria, for coining false traditions against Ali (a.s.) and in favour of the Banu Umayya and the first three Caliphs. It is said that by spinning out false traditions, Abu Huraira amassed so much unaccounted wealth and became notorious that Umar, in a show of propriety, had to confiscate his property along with that of Amr bin al-Aas.22

The Effect of Prohibiting the Narration of Hadith
Conjecture recognized as a means to interpret the Qur’an
Several occasions arose when the three Caliphs found themselves at a loss to solve many legal and social issues relating to fiqh (jurisprudence), fara’idh (obligations), jizya,23 kharaj,24 dhimmis,25 converts…etc., merely by relying on the Qur’an. In all such matters, where the three Caliphs could not find a solution or precedent in the Qur’an, they had no option but to convene an assembly of the companions of the Prophet (S) to inquire and ascertain if any of them knew any tradition applicable to the matter in question. In this manner, Umar learnt many traditions relating to simple matters such as ‘Takbir’26 at funerals, ablutions after coitus, jizya to be collected from the Magi… etc.27

The fact that Umar learnt, only much later in his life, about simple and fundamental, day to day, matters such as ‘Takbir’ at funerals, ablutions after coitus…etc., shows that not everybody knew or remembered what was taught by the Holy Prophet (S). If this was the state of knowledge of the Caliph, we can well imagine the state of ordinary Muslims living in remote places. To some of them, the Qur’an was unintelligible; and when they attempted to interpret it with their conjecture, the Qur’an appeared to be full of contradictions. Thus, the three Caliphs found that an omnibus prohibition against narrating traditions was impractical and that they had no other option but to refer to traditions, in order to explain not only verses from the Qur’an, but also matters relating to Islamic practices, whenever the occasion arose.

Thus compelled to rely upon traditions, the Caliphs resorted to a unique method of collecting them. Only those traditions narrated by the Banu Umayya or the Ansar were taken into consideration. Specifically ignored and excluded from the exercise of collecting traditions were the Ahlul Bayt (a.s.) and the Banu Abdul Mutallib, who, being members of the house, were the best source for narrating traditions. The Caliph sought traditions for the particular occasion and matter on hand. No attempt was made to collect, collate, or compile traditions. Meanwhile, many of the companions who had memorized traditions or witnessed the Prophet (S) speaking about the virtues and supremacy of Ali (a.s.) over all Muslims, and his nomination as the successor, had either died or were killed. The surviving sincere narrators of traditions such as Salman, Ammar, Kumail, Hudhaifa, Miqdad, Harith…etc., were banished to the desert by the Caliphs on flimsy trumped up charges.

Though the sole motive in prohibiting the narration of traditions was to suppress the Prophet’s nomination of Imam Ali (a.s.) to the caliphate, the move left a profound ill effect on Islam itself. As a direct consequence, inept and ignorant persons took control of the nascent Islamic State. About Abu Bakr, the Prophet (S) is reported to have said, “Heathenism is still imperceptibly working within you like the underground movement of ants.”28

The matter became more confounded when newly initiated Muslim Bedouin Arabs, who were yet to understand the depth of the Islamic philosophy and thought, were ordered to march against ancient civilizations such as Persia, Mesopotamia, Syria, Rome, Greece, India, and China. The three caliphs by prohibiting the narration of traditions, had in effect, prevented a proper understanding of the Qur’an and the philosophy of Islam.

The prohibition against narrating traditions left a bankrupt legacy to Islam bereft of any philosophy of thought or action. This bankruptcy of thought was the undoing of the zealous young and old soldiers, who were confronted by the wisdom and philosophies of the ancient civilization of Assyria, Babylon, Greece, Persia, India, China…etc.

Agha M.S. Mirza wrote, “The discomfiture on the part of the Muslims was due to the fact that the early and premature conquests had brought them to the world stage before they had thoroughly imbibed the principles of Islam for it to be infused into their very existence. They had only outwardly left paganism, and old habits of thought that had been ingrained in their nature by centuries of continuous conduct and practice were still lurking in their minds, and like old companions of childhood, held more attraction to them than the new tenets of Islam that were so different to what they had hitherto known and experienced.”29

The poverty of Islamic thought was such that the Muslim conquerors were not aware of any suitable arguments to debate with the ancient wisdom of Assyria, Babylon, Persia, Greece and India. The conquerors became dumfounded students absorbing the philosophies from their subjects. Their ego did not allow them to abandon the banner of Islam under which they had marched in conquest, but they remained Muslims only in name. Faced with such inconvenient situations, the early three Caliphs issued an edict saying that where no solution could be found readily in the Qur’an, one should use his own conjecture to arrive at a conclusion and deduce a plausible argument. This corrupted the real philosophy of Islam, and instead of searching for a solution in the Qur’an and the Sunna, each one who had any following, invented his own sect of Islam.

1. The Caliphate, p. 75.
2. Tathkiratul Huffadh, vol. 1 p. 3, The Caliphate, p. 58.
3. Shibli’s Al-Faruq, Part 2, p. 225, ath-Thahabi’s Tathkiratul Huffadh, vol. 1, p. 5.
4. Tathkiratul Huffadh, vol. 1, p. 7, Shibli’s Al-Faruq, Part 2, p. 223.
5. Tathkira of ath-Thahabi, vol. 1, p. 7, Abdul Salam an-Nadawi’s Tarikh al-Fiqh al-Islami, p.161-162, The Caliphate, p. 58-64.
6. Shibli’s Al-Faruq, Part 2, p.223, The Caliphate, p. 59.
7. Kitab Sulaym bin Qais, tradition No.5, p.57, 61, 91, 108 [Eng.Tr. by Sayyid Ali Abid Rizvi & Nilam Rizvi, Pub. by S & N Rizvi, 2001, Honslow, England.
8. The Bible, Genesis, V, at-Tabari, vol. 1, p.76-87, Tarikh al-Kamil of ibnul Athir, vol.1, p 20-26.
9. Kitab Sulaym bin Qais, p. 108.
10. The Caliphate, p. 120.
11. Qur’an, Al Baqara 2 :246 – 251.
12. Muhibbuddin at-Tabari’s Ar-Riyadun Nadira, Part 2, Ch.4, Sec. 6, p.163, Mawaddatul Qurba, Mawaddat 6.
13. Kitab Sulaym bin Qais, p. 57, 61.
14. Ibn Abil Hadid, vol. 1, p. 370.
15. Shibli’s Seeratun Nabi, p. 39-49.
16. Shibli’s Seeratun Nabi, p. 15-17.
17. The Caliphate, p.78.
18. Kitab Sulaym bin Qais, tradition No.10, p.93.
19. Agha S.N. Mirza’s al-Balaghul Mubin, Part 2, p.1326-1361 quoting ibn Taymiyya’s Minhajus Sunna, ibn Hajar al-Asqalani’s Takhrijul Ahadith, al Kashshaf.
20. Kitab Sulaym bin Qais, tradition No.10, p.140.
21. The Caliphate, p.56-57.
22. A study of Islamic History, p.144.
23. A tax levied on non-Muslims living in Muslim countries.
24. Land taxation.
25. Non-Muslims of other Divine religions who live under the Muslim rule.
26. The reciting of ‘Allahu Akbar’.
27. Al Fru, Part 2, p.217, the Caliphate, p.60-64, ibn Sa’d’s Tabaqat, vol. 2, Part 2, p.109, Abdul Salam an-Nadwi’s Tarikh al Fiqh al-Islami, p.161-162 .
28. As-Suyuti’s ad-Durrul Manthur, vol.4, p.54.
29. The Caliphate, p. 338.]]>

https://www.al-islam.org/the-hidden-trut...r-7-hadith





By hastening to Saqifa and leaving behind the body of the Prophet (S), they succeeded in usurping the Caliphate from Imam Ali (a.s.). As the very first act, the Caliph invited the Banu Umayya, the inveterate enemies of Islam and more particularly of the Banu Hashim, to participate in the administration. They recalled the exiled Marwan and Amr bin al-‘Aas and entertained them as close confidants, secretly in the beginning and openly during the period of the third Caliph. The Caliphs also appointed Abu Sufyan’s sons as governors of Syria, Iraq, and Egypt.

The conspiracy extended beyond these overt acts. The conspirators resolved to follow a system by which:

[a] the traditions [sayings] and the Sunna [deeds] of the Prophet (S) were prohibited from being cited, repeated, or recorded.

[b] Altogether new traditions were invented to justify the exclusion of Ali (a.s.) from the first three stages of the Caliphate.

[c] Traditions were so interpreted as to justify the assumption of the Caliphate by persons other than Ali (a.s.).

[d] Traditions were distorted in favour of the legitimacy of the first three Caliphs and the ruling Caliph.

[e] New traditions were invented as parallels to those traditions which were known to be in favour of Ali (a.s.).

[f] Traditions were coined to show that the Prophet (S) and his progeny (a.s.) were not different from other people and therefore, they were fallible.

[g] Just criticism was shut down by inventing the need for expeditions and wars under the name of Jihad, and people were sent to foreign countries, or at least their attention was diverted from local problems by innovating Tarawih prayers..

[h] The meaning of Zakat and Khums was so misinterpreted that it excluded the Ahlul Bayt (a.s.) from their rightful share.

A consummate politician that he was, Umar achieved his objectives, first as an advisor to Abu Bakr and later himself as the second Caliph. The appointment of the third Caliph was made contingent upon his agreeing to follow the aforesaid precedents of the first two Caliphs. Imam Ali (a.s.) rejected the condition and refused to follow the footsteps of the first two Caliphs, saying that he would not be bound by anything except the Qur’an and the Sunna. On the other hand, Uthman, who agreed to abide by this stipulation, became the Caliph and followed the footsteps of the first two Caliphs.

Prohibition of Narrating the Hadith
The Prophet (S) had laid the foundation of Islam. Polytheism was abolished. Women, for the first time in the history of the world, were given personal rights and inheritance. The Arabs were weaned away from their pagan beliefs. The Qur’an became the constitution. The rules for a peaceful and pious society were laid down and put into practice. All that was required had been fully explained in the sayings and actions of the Prophet (S) that are known as Hadith.

Agha S.N. Mirza writes:“The sources of information on all questions in Islam are three; the Qur’an, the Hadith or the Sunna, and History. There is no dispute about the provisions of the Holy Qur’an; the dispute arises only in respect of its interpretation, and it is the interpretation of the Qur’an alone that all the numerous sects, said to be seventy-three in number, appeal as the basis of their cult. All traditions are, of course, traced to the Prophet (S), and the interpretation put on the different verses of the Qur’an by the Prophet (S) are known only through the Hadith. Thus, so far as disputed questions in Islam are concerned, the source of their solution or information are two; Hadith and History.”1

Having gained the throne, the second phase of the conspiracy was set in motion. The first Caliph, instead of collecting, collating, and propagating the Hadith, reiterated the words of Umar and declared that the Qur’an alone was sufficient guidance for Muslims.

As the first measure, he strictly prohibited the narration, recording, or relying upon the Prophet’s words and deeds- collectively called the Sunna or Hadith. Ath-Thahabi records that Abu Bakr said, “Do not relate among yourselves the traditions of the Prophet (S). Traditions are likely to cause differences of opinion. The differences will be more serious after us. I warn you against narrating any sayings of the Prophet (S). If anyone inquires about what the Prophet (S) said in regard to any matter, tell him that the Book of God is sufficient for all purposes.”2 Abu Bakr is also reported to have burnt a book containing a collection of the sayings of the Prophet (S) declaring that the traditions are irrelevant, redundant, and unnecessary as Muslims had the Qur’an for their guidance.3

Umar, during his Caliphate stringently enforced the edict by adding that if traditions were narrated, people would abandon the Qur’an.4 So fierce was Umar in enforcing the prohibition that for narrating Hadith, he sent to prison ibn Mas’ud, Abu ad-Darda, and Abu Mas’ud al-Ansari who were all noted companions of the Prophet (S).5

Umar proclaimed that anybody found narrating any tradition should be beheaded forthwith. A shallow reason touted for the stringent prohibition was that different people narrated different traditions which was likely to cause confusion. However, no explanation is given as to why the method followed by the three caliphs in collecting the Qur’an was not adopted for collecting the Hadith.

Quraidha ibn Ka’b says that Umar accompanied the army proceeding towards Iraq for some distance and said, “The chief reason for my accompanying you is that since you are going to foreign lands where they recite the Qur’an in a buzzing voice like bees, I want to tell you not to mention the Prophet’s Hadith to them, lest their recital of the Qur’an might be interrupted. Stop at the Qur’an; abstain from relating the Hadith of the Prophet (S). I am with you in this matter.” Due to this injunction, when people inquired about the sayings of the Prophet (S), Quraidha used to say that Umar had prohibited everyone from relating any tradition.6

All the three caliphs, Abu Bakr, Umar, and Uthman prohibited the narration, recording, and reference to any tradition. Anybody contravening these orders was subjected to heavy penalties and severe punishment such as whipping, imprisonment, and even banishment.

Thus, all the sayings of the Prophet (S) in any manner relating or referring to Imam Ali (a.s.), were effectively stifled and consigned only to the memory of a few close companions of the Prophet (S) or in rare books secretly written and well hidden.

Despite this, Imam Ali’s exegesis, sermons, sayings, letters, and directions issued to his governors, forming the back-bone of the earliest Islamic literature, were zealously preserved by his Shia and are available even today. No such literature can be traced to the first three Caliphs or the Umayyad or Abbasid rulers.

Coining and Propagating False traditions
Immediately after the Prophet’s death, Abu Bakr, as the first Caliph, appointed Abu Sufyan’s son Yazid as the Governor of Syria. On the death of Yazid bin Abu Sufyan, his brother Mu’awiya was made the Governor of Syria.

Marwan, who was banished by the Prophet (S) for sedition, was recalled and retained as a special and trusted advisor to the Caliph. He was later made the Governor of Egypt. Abu Sufyan, Marwan, and their respective offspring were inveterate enemies of Imam Ali (a.s.). They formed the seed of the Umayyad Dynasty that ruled over Muslims for about a century. They indulged in spreading systematic calumny against the Ahlul Bayt (a.s.) in general and Ali (a.s.) in particular.

The amount of success they achieved can be measured from the fact that most people in Syria, Iraq, and Egypt did not know who Ali (a.s.) was. Some claimed that he was a bandit who fought against Islam. How this was achieved, constitutes an important and integral part of the conspiracy. Again, this was done in two parts, firstly by degrading the Ahlul Bayt (a.s.) from on the pulpits, and secondly by coining false traditions in favour of the opponents of Ali (a.s.) and the Ahlul Bayt (a.s.).

As the first step, a false propaganda was launched that the Prophet (S) did not nominate anyone as his successor. Secondly, a false story was circulated that the Ansar had planned to usurp the Caliphate. The fact, as we saw earlier, was that the Ansar assumed and were willing to accept the Caliphate of Imam Ali (a.s.) since they had no candidate equal to him among them. It was only when the Ansar witnessed the rebellious attitude of Umar at the Prophet’s deathbed, that they realized that Ali (a.s.) was being sidestepped and someone else was going to usurp the Caliphate. Thirdly, another false story was circulated that Abu Bakr was elected by the majority, whereas the fact was that the Banu Hashim, Quraysh, and other Muhajirin, Ansar, and companions of the Prophet (S) as well as the Muslim public were all assembled, at that very moment, at the house of the dying Prophet (S). Those who were present at Saqifa were [1] Abu Bakr [2] Umar [3] Abu Ubaida ibn al-Jarrah [4] Sa’d bin Ubadah [5] Qays bin Sa’d [6] Khuzaymah bin Thabit [7] Usayd bin Hudhair [8] Uthman bin Affan [9] Abu Haytham bin at-Tayyihan [10] Hassaan bin Thabit [11] Abdurrahman bin Awf [12] Thabit bin Qays bin Shammas [13] Hubab bin Munthir [14] Mu’ath bin Adiy [15] Bashir bin Sa’d al-A’war and [16] Harith bin Hisham and a handful of other Muslims.

The next step was [i] to twist and modify well-known traditions so as to completely change their import and context or [ii] to fabricate, introduce, and propagate altogether new traditions glorifying the Banu Umayya and the first three Caliphs and [iii] for every existing tradition in favour of Imam Ali (S) and the Ahlul Bayt (a.s.), invent a corresponding new tradition in favour of their opponents. These steps were zealously and fully executed.

The foundation was laid on the very first day of Abu Bakr’s Caliphate. Imam Ali (S) recalled before the congregation all those occasions and traditions wherein the Prophet (S) had nominated him (Ali) as his successor. In one voice, the assembly vouched for the veracity of every one of those occasions and traditions. Abu Bakr feared that the people might rise in support of Ali (S). Therefore, Abu Bakr invented a false tradition and said, “All that you have recounted is absolutely true, for I myself had seen and heard and I do still remember all those words of the Prophet (S) as a witness to all those occasions. But, I have also heard the Prophet (S) declaring:‘We the Ahlul Bayt (a.s.) were especially chosen by Allah not for leadership in this world but for the leadership in the eternal life hereafter’ Abu Bakr then added:‘Allah has not decreed that the Prophethood and Caliphate should remain in one house’.”7

In saying so, Abu Bakr bifurcated religious leadership from temporal leadership. This is an invention that contradicts the Qur’an and History which show that every Prophet (S) appointed his own brother, son, or near relative as his Caliph or successor.8 Out of the large congregation, only Umar, Abu Ubaida ibn al-Jarrah, Salim, and Mu’ath bin Jabal supported Abu Bakr by saying that they were present on that occasion.9

Agha M.S. Mirza gives a list of over a dozen prophets who nominated their children, brothers, or other close relatives as their successors.10 In fact, every Prophet (S) had unfailingly described, identified, or named his successor. The office of the successor to a prophet, like the office of Prophethood itself, lay within the domain of the Divine Choice and Will. Never was the choice of succession to Prophethood left to men.11 That they were Divinely appointed is proved when the prophets performed miracles as for instance when Jesus (a.s.) spoke from the cradle. Where no successor is appointed, as in the case of Jesus, the Prophet (S) is kept alive, even among the Shia where nomination ended with the eleventh imam and the twelfth imam did not nominate another as his successor imam, the twelfth imam is kept alive but in occultation.

Abu Bakr’s claim is an obvious fabrication, for whenever the Prophet (S) spoke about Ali (S), from the first day of Youm ad-Dar to the last day of his life, he consistently referred to his relationship with Ali (S) as a subsisting one ‘in this world and the next’. On numerous occasions, the Prophet (S) said, “O Ali, you are to me like Aaron was to Moses. You are my brother in this world and the next.”12 He said, “O Ali, you are my Vizier, Guardian, Caliph, Vicegerent, and Deputy in this world and the next.” This fact is uniformly recorded in the books of the Shia and the Sunni alike.

As against the preponderance of such traditions, Abu Bakr set up a single tradition without quoting its context, the reason, or occasion for the Prophet (S), excluding the temporal leadership from the Ahlul Bayt (a.s.). The tradition is also falsified by the fact that contrary to his own words, the Prophet (S) himself acted as the temporal as well as religious leader of the Muslims throughout his life. Abu Bakr was aware of this glaring contradiction, and therefore he added that ‘God did not wish to keep the Prophethood and Caliphate in one house’.13

Yazid bin Abu Sufyan and later on his brother Mu’awiya, during their tenure, lavishly distributed money and property to those leaders of congregation who made false accusations, abused, and cursed Imam Ali (a.s.) from on the pulpit after every prayer, till it became a routine affair. Abu Huraira and Amr bin al-Aas gained notoriety for gaining immense wealth by fabricating false traditions. The notoriety caused great uproar among the public and compelled Umar to confiscate their illegal wealth. History books are full of instances of Banu Umayya’s persecution of those who refused to impute false allegation, abuse, and curse Imam Ali (a.s.). They were treated as renegades and were mercilessly penalized, punished, banished, or even killed.

For the first time, the Umayyad rulers employed their henchmen ostensibly to collect and compile traditions, but in fact to invent and popularize false traditions against the Ahlul Bayt (a.s.). The compilers were persons obliged to the caliph for the material comforts showered on them. They were aware about the direction in which they could find their safety, welfare, progress, and material comforts. There was yet another category of persons who hated Imam Ali (a.s.), simply because at some battle or skirmish, their forefathers or other near relatives had challenged the Prophet (S), and in defense of Islam, Imam Ali (a.s.) had killed them. All these kind of people combined against Imam Ali (a.s.) to invent false stories defaming him and glorifying his enemies. Another class of narrators were those who bore an innate hatred toward Imam Ali (a.s.).14 They compiled only those traditions that did not conflict with the Banu Umayya’s position as caliphs. They scrupulously avoided any tradition in favour of the Ahlul Bayt (a.s.), particularly the traditions that spoke of the virtues, supremacy, or nomination of Imam Ali (a.s.).

A well-known Sunni writer Shibli has devoted a chapter under the heading ‘Collection and Compilation of learning Commenced at the Instance of the Rulers’.15 He writes, “Though Hadith and Fiqh were promulgated to a considerable extent during the period of the Caliphs and many centers of learning had been established, yet all of it was by word of mouth only. But, the Umayyad kings ordered the Ulema to reduce it to writing… First of all, Mu’awiya sent for Ubaid ibn Sharriyya from Yemen to prepare the history of the ancients. After him, Abdul Malik ibn Marwan commanded Sa’d bin Jubair to write books on every art.”

Regarding Imam az-Zuhri who was the role model and mentor for Imam Al-Bukhari, Shibli writes, “In collecting Hadith, he took great pains. He would go to the house of every one of the Ansar and would interrogate their young and old, men and women… He was attached to the durbar of Abdul Malik son of Marwan, who honored him greatly. It must be particularly said that the said Imam was connected with the durbar of kings and was among their closest friends; the education of Marwan’s children was specially entrusted to him.”16

In his biography of Abu Hanifa named ‘Seeratun No’man’, Shibli wrote:“First of all, Imam az-Zuhri prepared a collection of Hadith under the orders of the Umayyad rulers of the time. Copies of this collection were sent by the rulers to all the Islamic countries. From that time on, this collection of Hadith became common.”17

Every Muslim knew the famous tradition of the Prophet (S) that ‘Hasan and Husayn were the two masters of the youth in Paradise’. The Banu Umayya fabricated a tradition that Abu Bakr and Umar are the masters of the old men in Paradise.18 This is, ex facie an absurdity, for in Paradise, there should then be a master of infants, a master of middle aged persons, and a master for all other imaginable categories of people…etc., ad nauseam.

Another instance is where they distorted the tradition of al-Najm, wherein the Prophet (S) allegedly said that all his companions were like the stars shedding the light of wisdom and that the ummah was at liberty to follow any one of them as all the companions were of the same status. The fact is that many of the companions were addicted to the prohibited vices. At any rate, most of them, like Umar himself, were ignorant of the true meaning of the Qur’anic verses. After a careful analysis, many learned Sunni Ulema have held that the tradition of al-Najm is a fabrication.19 The distortion was made by substituting the names of the Imams (a.s.) with the words ‘companions’.

The original tradition of al-Najm is as follows:“Allah chose twelve successors from my progeny as the rightful guides for my Ummah. Among them, one succeeding another, there are eleven Imams after my brother Ali. When one of them passes away, the next one takes his place. Their example is that of the stars in the sky; when one disappears, another manifests itself, because they are themselves rightly guided and they shall rightly guide the Muslim Ummah. All of them are Authorities appointed by Allah on the earth. They are the Witnesses over His Creation. Whoever obeys them, in fact, obeys Allah, and whoever disobeys them disobeys Allah. They are all with the Qur’an and the Qur’an is with them. They will not separate from the Qur’an and the Qur’an will not separate from them till they meet me at the Fountain in Paradise.”20

Agha S.N. Mirza analyses the reasons for so much animosity against Imam Ali (S), which made them go to the extent of fabricating false traditions. He wrote, “Their firm conviction that Imam Ali (a.s.) was the rightful claimant to the Caliphate, which they had deprived him of by intrigue and clever moves, naturally made them see in him a most formidable rival who must be carefully watched and strictly kept down if they were to breathe easily in their usurped power. The Caliphate owed its life to the opposition to the Prophet’s scheme in which Ali (S) was to be the first Caliph. The position which the Prophet (S) had created for Imam Ali (a.s.), coupled with the deeds of heroism which Imam Ali (a.s.) had performed to save Islam, and the sacrifices he had made at the risk of his life to establish the Islamic state, made him a formidable rival in the eyes of the rulers who never forgot that what they had obtained by a coup d'état, was not theirs by right. They, therefore, regarded Imam Ali (a.s.) with that dread mingled with hatred and enmity which is generally the hallmark of a precarious position obtained by fraud and held up by force, and they used those devices and stratagems which are generally resorted to by persons similarly holding office without legitimacy, employing all the available means in their power… They tried to keep Imam Ali (a.s.) down and erected enormous barriers between him and the Caliphate. One of these, which in the end proved insurmountable, was the push to prominence given by the first two Caliphs to the Banu Umayya, the hereditary rivals and inveterate foes of the Banu Hashim, with the result that when Imam Ali’s precarious rule began, he found himself surrounded by hostile elements with an independent and antagonistic kingdom in Syria confronting him… The Banu Umayya inherited the policy as well as the government of the first three Caliphs and the circumstances under which they wrested power from the Banu Hashim added even more venom to the already poisoned sting.”21

Abu Huraira, who spent hardly a few years with the Prophet (S), was credit with the maximum narration of traditions and is considered a reliable narrator by the Sunnis. He was generously rewarded by Mu’awiya, the governor of Syria, for coining false traditions against Ali (a.s.) and in favour of the Banu Umayya and the first three Caliphs. It is said that by spinning out false traditions, Abu Huraira amassed so much unaccounted wealth and became notorious that Umar, in a show of propriety, had to confiscate his property along with that of Amr bin al-Aas.22

The Effect of Prohibiting the Narration of Hadith
Conjecture recognized as a means to interpret the Qur’an
Several occasions arose when the three Caliphs found themselves at a loss to solve many legal and social issues relating to fiqh (jurisprudence), fara’idh (obligations), jizya,23 kharaj,24 dhimmis,25 converts…etc., merely by relying on the Qur’an. In all such matters, where the three Caliphs could not find a solution or precedent in the Qur’an, they had no option but to convene an assembly of the companions of the Prophet (S) to inquire and ascertain if any of them knew any tradition applicable to the matter in question. In this manner, Umar learnt many traditions relating to simple matters such as ‘Takbir’26 at funerals, ablutions after coitus, jizya to be collected from the Magi… etc.27

The fact that Umar learnt, only much later in his life, about simple and fundamental, day to day, matters such as ‘Takbir’ at funerals, ablutions after coitus…etc., shows that not everybody knew or remembered what was taught by the Holy Prophet (S). If this was the state of knowledge of the Caliph, we can well imagine the state of ordinary Muslims living in remote places. To some of them, the Qur’an was unintelligible; and when they attempted to interpret it with their conjecture, the Qur’an appeared to be full of contradictions. Thus, the three Caliphs found that an omnibus prohibition against narrating traditions was impractical and that they had no other option but to refer to traditions, in order to explain not only verses from the Qur’an, but also matters relating to Islamic practices, whenever the occasion arose.

Thus compelled to rely upon traditions, the Caliphs resorted to a unique method of collecting them. Only those traditions narrated by the Banu Umayya or the Ansar were taken into consideration. Specifically ignored and excluded from the exercise of collecting traditions were the Ahlul Bayt (a.s.) and the Banu Abdul Mutallib, who, being members of the house, were the best source for narrating traditions. The Caliph sought traditions for the particular occasion and matter on hand. No attempt was made to collect, collate, or compile traditions. Meanwhile, many of the companions who had memorized traditions or witnessed the Prophet (S) speaking about the virtues and supremacy of Ali (a.s.) over all Muslims, and his nomination as the successor, had either died or were killed. The surviving sincere narrators of traditions such as Salman, Ammar, Kumail, Hudhaifa, Miqdad, Harith…etc., were banished to the desert by the Caliphs on flimsy trumped up charges.

Though the sole motive in prohibiting the narration of traditions was to suppress the Prophet’s nomination of Imam Ali (a.s.) to the caliphate, the move left a profound ill effect on Islam itself. As a direct consequence, inept and ignorant persons took control of the nascent Islamic State. About Abu Bakr, the Prophet (S) is reported to have said, “Heathenism is still imperceptibly working within you like the underground movement of ants.”28

The matter became more confounded when newly initiated Muslim Bedouin Arabs, who were yet to understand the depth of the Islamic philosophy and thought, were ordered to march against ancient civilizations such as Persia, Mesopotamia, Syria, Rome, Greece, India, and China. The three caliphs by prohibiting the narration of traditions, had in effect, prevented a proper understanding of the Qur’an and the philosophy of Islam.

The prohibition against narrating traditions left a bankrupt legacy to Islam bereft of any philosophy of thought or action. This bankruptcy of thought was the undoing of the zealous young and old soldiers, who were confronted by the wisdom and philosophies of the ancient civilization of Assyria, Babylon, Greece, Persia, India, China…etc.

Agha M.S. Mirza wrote, “The discomfiture on the part of the Muslims was due to the fact that the early and premature conquests had brought them to the world stage before they had thoroughly imbibed the principles of Islam for it to be infused into their very existence. They had only outwardly left paganism, and old habits of thought that had been ingrained in their nature by centuries of continuous conduct and practice were still lurking in their minds, and like old companions of childhood, held more attraction to them than the new tenets of Islam that were so different to what they had hitherto known and experienced.”29

The poverty of Islamic thought was such that the Muslim conquerors were not aware of any suitable arguments to debate with the ancient wisdom of Assyria, Babylon, Persia, Greece and India. The conquerors became dumfounded students absorbing the philosophies from their subjects. Their ego did not allow them to abandon the banner of Islam under which they had marched in conquest, but they remained Muslims only in name. Faced with such inconvenient situations, the early three Caliphs issued an edict saying that where no solution could be found readily in the Qur’an, one should use his own conjecture to arrive at a conclusion and deduce a plausible argument. This corrupted the real philosophy of Islam, and instead of searching for a solution in the Qur’an and the Sunna, each one who had any following, invented his own sect of Islam.

1. The Caliphate, p. 75.
2. Tathkiratul Huffadh, vol. 1 p. 3, The Caliphate, p. 58.
3. Shibli’s Al-Faruq, Part 2, p. 225, ath-Thahabi’s Tathkiratul Huffadh, vol. 1, p. 5.
4. Tathkiratul Huffadh, vol. 1, p. 7, Shibli’s Al-Faruq, Part 2, p. 223.
5. Tathkira of ath-Thahabi, vol. 1, p. 7, Abdul Salam an-Nadawi’s Tarikh al-Fiqh al-Islami, p.161-162, The Caliphate, p. 58-64.
6. Shibli’s Al-Faruq, Part 2, p.223, The Caliphate, p. 59.
7. Kitab Sulaym bin Qais, tradition No.5, p.57, 61, 91, 108 [Eng.Tr. by Sayyid Ali Abid Rizvi & Nilam Rizvi, Pub. by S & N Rizvi, 2001, Honslow, England.
8. The Bible, Genesis, V, at-Tabari, vol. 1, p.76-87, Tarikh al-Kamil of ibnul Athir, vol.1, p 20-26.
9. Kitab Sulaym bin Qais, p. 108.
10. The Caliphate, p. 120.
11. Qur’an, Al Baqara 2 :246 – 251.
12. Muhibbuddin at-Tabari’s Ar-Riyadun Nadira, Part 2, Ch.4, Sec. 6, p.163, Mawaddatul Qurba, Mawaddat 6.
13. Kitab Sulaym bin Qais, p. 57, 61.
14. Ibn Abil Hadid, vol. 1, p. 370.
15. Shibli’s Seeratun Nabi, p. 39-49.
16. Shibli’s Seeratun Nabi, p. 15-17.
17. The Caliphate, p.78.
18. Kitab Sulaym bin Qais, tradition No.10, p.93.
19. Agha S.N. Mirza’s al-Balaghul Mubin, Part 2, p.1326-1361 quoting ibn Taymiyya’s Minhajus Sunna, ibn Hajar al-Asqalani’s Takhrijul Ahadith, al Kashshaf.
20. Kitab Sulaym bin Qais, tradition No.10, p.140.
21. The Caliphate, p.56-57.
22. A study of Islamic History, p.144.
23. A tax levied on non-Muslims living in Muslim countries.
24. Land taxation.
25. Non-Muslims of other Divine religions who live under the Muslim rule.
26. The reciting of ‘Allahu Akbar’.
27. Al Fru, Part 2, p.217, the Caliphate, p.60-64, ibn Sa’d’s Tabaqat, vol. 2, Part 2, p.109, Abdul Salam an-Nadwi’s Tarikh al Fiqh al-Islami, p.161-162 .
28. As-Suyuti’s ad-Durrul Manthur, vol.4, p.54.
29. The Caliphate, p. 338.]]> https://www.churchofeverlastinggod.org/MyBB/showthread.php?tid=103 Thu, 05 Apr 2018 11:36:04 +0000 https://www.churchofeverlastinggod.org/MyBB/showthread.php?tid=103 https://www.al-islam.org/the-hidden-trut...ty-prophet

Chapter 6: Attributing fallibility to the Prophet



Historical facts clearly show that there was a deep-rooted conspiracy, the spark of which was lit by Abu Sufyan, Marwan, Amr bin al-Aas…etc., long before they became reluctant Muslims. The spark was fanned into a fire when a written pledge was made by some persons comprised of Banu Umayya along with some companions of the Prophet (S) at the Kaaba, to hasten the early departure of the Prophet (S) by waylaying and killing him during his return from the last Hajj, and thus usurp the Caliphate.

The forging of an alliance between the Banu Umayya and some companions who were their childhood friends was absolutely necessary as the Muslim Umma would not have tolerated the Banu Umayya, one time enemies of Islam, to rule over them. When they could not succeed in killing him, they conspired to oppose every wish of the ailing Prophet (S). They refused to assemble under the banner of Usama violating the Prophet’s specific and repeated orders. Later, they frustrated the Prophet’s desire to write down his last will and came out openly saying that the Qur’an was sufficient and that there was no further need for guidance or directions from a delirious and dying Prophet (S).

It is not as if they wanted to create a doubt about the wisdom or infallibility of the Prophet (S). They held the view that the Prophet (S) was as much an ordinary man as they were; subject to greed, avarice, prejudice, and a desire to aggrandize the self and family. To their credit, it must be said that they genuinely thought that the Prophet (S) was an ordinary human being. Therefore, they spied in his every speech and action a personal motive! At every stage, they asked, “Is this from you or from Allah?” They could never ever properly understand the Prophet (S).

Though every person who claimed to be a Muslim was commanded and obliged to unquestioningly submit to the command of the Prophet (S), in letter and in spirit, history is full of instances where the companions, who later became Caliphs, stood up to question the Prophet’s wisdom of word or deed.1 They often asked, “Is this from you or from Allah?”2 And every time the Prophet (S) had to reassure them that, as the Qur’an vouchsafes, he never did anything out of his own will, personal whim, or for pleasure.3 Later, whenever a tradition that was in favor of Ali (a.s.) or against their liking or interest was related, these very companions conveniently branded the tradition as the personal whim of Muhammad (S) the individual and not the act of Muhammad the Prophet (S). History is replete with instances where, for instance, Umar confessed about the peace treaty of Hudaibiya and said, “It was a day when I doubted the wisdom of Muhammad (S) as never before, and I was nigh recanting from the faith.”4

A perpetual, persistent, and commonly shared doubt in the Prophethood of Muhammad (S) and the anomaly of being counted upon as the companions of the very object of their suspicion, created inroads for a close nexus between the Banu Umayya and such of the tribe of Quraysh who held similar views. The ‘doubt’ was well conviction and they could not dispel it despite spending time in the company of the Prophet (S).

The history of the prophets is replete with instances where their flock accused them of being ordinary men like themselves. This arose on account of the fact that if the Prophet (S) claimed to be super human, the flock will rightly claim that the commandments could be followed by him–a super human- and not by ordinary mortals. Therefore, the Prophets had to appear human, subject to thirst, hunger, pain, joy and to walk about in the market place to buy and sell. At the same time, the prophets also performed miracles which set them apart from ordinary human beings. A right thinking man considered the prophets to be similar but superior to himself, whereas ignorant and misguided men considered the prophets (S) to be just like any ordinary man.5

Ultimately, a solution to the contradiction that arose between a perpetually lingering doubt while constantly being viewed as the Prophet’s companions took the shape of the old proposition that was all too convenient for their secret plans. Thus, even during the lifetime of the Prophet (S) itself, they started a subtle but sustained campaign that Muhammad (S) was, after all, as much an ordinary human being as any other, subject to greed, lust and all other human frailties and excesses; and that it was only on those occasions when he received Divine Messages that he acted as the Messenger of God. Thus, a cleavage was made in the personality of Prophet Muhammad (S) and a rift was created between religious and temporal leadership, for the conspirators were fully aware that while they could not go anywhere near religious leadership [imamate], they, as expert politicians, could stake their right to temporal leadership [caliphate]. They knew that if you held the calf, the cow would follow.

We may note here that whenever Divine Messengership combined with temporal authority as in the case of Adam, David, Solomon, and the Prophet Muhammad (S), no injustice was caused to anyone under such ‘Just’ rulers. On the other hand, when temporal authority was separated from Divine Messengership, people suffered under unjust and oppressive rulers.

In order to prevent any dissension or doubt, the Prophet (S) called for pen and parchment so that he might write down his will declaring his successor. Umar refused and prevented others from procuring pen and parchment, knowing that the Prophet (S) would make a will in favour of Ali (a.s.). Umar then declared that the Prophet (S) was hallucinating in a state of delirium, and was, therefore, incapable of understanding his own words and deeds. Umar put the last nail in the proverbial coffin. He proclaimed:“We have the Qur’an amongst us, which is sufficient to guide us.”6 Thus, Umar dispensed with the necessity of any guidance from the Prophet (S) ! Hearing this, the Prophet (S) became angry and told Umar:‘get out of my presence’.7 This incident is recorded by Al-Bukhari under the same heading, i.e. ‘Qumu Anni; get away from me’. The incident reveals that right in the presence the ailing Prophet (S) they dared to suggest that the Prophet (S) was only an ordinary human being and that he suffered from infirmity of the mind. Thus, it was insinuated, firstly that the Prophet’s words were of no consequence since they were merely the blabbering of a weak and wandering mind, and secondly, that no guidance from the Prophet (S) was needed any longer since they already had the Qur’an with them.

Disobeying the Prophet
The Prophet (S) sent several ambassadors and delegations to the neighboring kingdoms. Al-Munthir accepted Islam. The Egyptians sent rich presents while the Hercules and Negus replied in courteous manner. Khosrow, the king of Persia, behaved arrogantly and swore that he would punish the Prophet (S). But Khosrow was murdered by his own son. The Roman king had insulted and killed Usama’s father Zaid, who was sent as an ambassador by the Prophet (S). The Roman king failed to apologize and he threatened to wipe out the Muslims. This gave cause for the Muslims to send an army, demand an apology from the Roman king, and to wage war if he would refuse to apologize.8

The Prophet (S), therefore, directed Abu Bakr, Umar, Uthman, Sa’d bin Abi Waqqas, Abu Ubaida bin al-Jarrah and all the Muhajirin and the Ansar, except Imam Ali (a.s.), to go to the place called Mu’ta on an expedition under the command of Usama bin Zaid.9 Objections were raised saying that the senior companions were opposed to being placed under the command of Usama who was a young man. Many argued that on earlier occasions, the Prophet (S) had placed the very same companions under the charge of Ali (a.s.) who was the youngest among them. However, a foundation was laid for a demur and claim that the leader should only be an older member and not any youngster.

Unable to collect men around him, Usama twice met the Prophet (S) who became angry at his orders being disobeyed and he insisted that Usama should immediately collect all the men and proceed on the expedition without further delay. Books of history are full of reports as to how Usama tried to collect the men for the expedition and how they refused to assemble under his leadership and how the companions of the Prophet (S) disobeyed the ailing Prophet (S).

History also records the palace intrigues of Aa’isha and Hafsa, wives of the Prophet (S) and daughters of Abu Bakr and Umar respectively. The animosity of these two women towards Imam Ali (a.s.) is very well recorded in history. Each of these two women insisted that her father should not proceed on any expedition and should be present in Medina, since the Prophet (S) was about to die. Therefore, instead of going to Usama as directed by the Prophet (S), Abu Bakr went to Suq to his newly wedded wife, and Umar shuttled between his friends among the Banu Umayya and the Muhajirin. Whenever the Prophet (S) called for Ali (a.s.), each of these two women would suggest that her father might be called instead of Ali (a.s.), but the Prophet (S) insisted on Ali (a.s.), with whom he conferred for a long time.10 The Prophet (S) said, “God’s curse upon those who demurred in joining the army of Usama”11

The Myth of Leading the Prayers
During his last days, the Prophet (S) was able to lead the prayers only once a day. When his sickness became severe, he was unable to go out and lead the prayers. During his sickness, he asked Imam Ali (a.s.) to lead the prayers. But somehow, this fact had to be obliterated or at least rendered dubious in historical records. Therefore, years later under the two caliphs, gullible historians introduced Abu Bakr and Umar as persons who led the prayer in the place of the Prophet (S) during his illness. That history, which was manipulated, is obvious from the following contradictory versions:

According to the earliest version of Muhammad ibn Isshaq, it is reported by Abdullah ibn Zam ibn al-Aswad that he was present near the ailing Prophet (S), when Bilal called out the Azan and inquired as to who should lead the prayers. The Prophet (S) told ibn Zam to ask anyone he may find at hand to lead the prayers. Ibn Zam said that on hearing this he came out, found that Abu Bakr was not present but Umar was. Ibn Zam asked Umar to lead the prayers. When Umar stood up and said the Takbir, the Prophet (S) heard Umar’s booming voice, and said, “Where is Abu Bakr? God and the Muslims refuse that Umar should lead the prayers.” Abu Bakr was sent for, but before he came, Umar had completed the Prayer. Feeling hurt at the incident, Umar asked ibn Zam, “Why did you do this to me? When I led the prayers, I thought that I was complying with the Prophet’s wish.” Ibn Zam replied, “The order was not from the Prophet. When I could not find Abu Bakr, I thought that you are the next best person to lead the prayers and therefore it was I who had asked you to lead the prayer.”12

The above version is improved and amended by Husayn Dayar Bakhti by substituting the words that the Prophet (S) told ibn Zam that he might ask anyone he would find to lead the prayers, and in its place interpolating that the Prophet (S) asked Abdullah ibn Zam to ask Abu Bakr to lead the prayers but not finding Abu Bakr, he asked Umar to lead the prayers.13

But the great Sunni traditionist Imam Ahmed ibn Hanbal gives a different version and narrates from Abdullah ibn Abbas who said:“During his sickness, the Prophet (S) sent for Ali (a.s.) to be brought in immediately. Hearing this, Aa’isha said, ‘Why not my father Abu Bakr?’ The Prophet (S) said, ‘Very well’. Then Hafsa challenged, ‘Why only Abu Bakr, and not my father Umar?’ The Prophet (S) said, ‘Very Well’. Then, Ummul Fadhl said, ‘Why not my husband Abbas?’ The Prophet (S) said, ‘Very Well’. When all the three, Abu Bakr, Umar, and Abbas arrived, the Prophet (S) lifted his head and not finding Ali (a.s.) among them, kept quiet. Umar understood that the Prophet (S) was not in favour of any of them and he said, ‘Let us move out’. Then Bilal, who had called out for prayer [called out the Azan] came in. Aa’isha said, ‘Abu Bakr is emotional and mild natured. Let Umar lead the prayer’. However, Abu Bakr went out to lead the prayer. Then the Prophet (S) finding himself slightly better, had himself lifted, his feet dragging on the ground, went into the mosque with the help of two persons…The Prophet (S) led the prayer and Abu Bakr was following him.”14 Al-Bukhari and Muslim also report on lines similar to Ahmed bin Hanbal, with the addition that when Aa’isha and Hafsa were disputing as to whose father should lead the prayers, the Prophet (S) said, “You are [deceitful and cunning] like the women of Joseph.”15

At-Tabari has a different version according to which the Prophet (S) asked Abu Bakr to lead the Prayer. Aa’isha said, “Abu Bakr is a soft man.” The Prophet (S) said, “Then ask Umar to lead the prayers.” Umar replied, “I am not going to lead the prayer when Abu Bakr is present.” Therefore, Abu Bakr led the prayers.16

The incident was later manipulated in such a way as to suggest that, during the three days preceding the Prophet’s death, Abu Bakr led the prayers according to an indication (Ishara) given by the Prophet (S). This manipulation is later used to suggest that Abu Bakr was indicated to be the successor of the Prophet (S).17

Thus, historical facts were distorted and the precedence of Abu Bakr and Umar was sought to be established during the last days of the Prophet (S), as a prelude and a step in aide to challenge the wisdom of the Prophet’s words and deeds.18

After finishing the prayer, the Prophet (S) returned to his chamber and demanded that pen and parchment to be procured to write down his will and testament, so that the Muslim community might be rightly guided and not to fall into gross eternal error.19 We have recounted this incident in detail in the preceding pages.

Anguish of the Ansar before the Saqifa
Umar apprehended that if the news of the death of the Prophet (S) reached the Ansar, they would rush and swear allegiance to Imam Ali (S) where they knew well that he had been nominated by the Prophet (S). He was also aware that the Ansar were in favour of Ali (a.s.) to succeed the Prophet (S). He realized that once Ali (a.s.) completed the funeral rites, the entire Muslim community would swear their allegiance and make Ali (a.s.) the caliph as wanted by the Prophet (S). He had to somehow gain time and defer the question of succession till he could present a fait accompli. It is for this reason that we find Umar standing near the Prophet’s body with his sword unsheathed, imputing a sort of immortality to the Prophet (S), and threatening that anyone who said that the Prophet (S) had died, would be immediately beheaded.20 Having created the desired confusion, Umar left the dead body of the Prophet (S) to be buried by Ali (a.s.) and he hastened to the Saqifa. Abu Bakr, who came after some time on his return from Suk, joined Umar at Saqifa, where he was immediately declared as the Caliph.21 On their return from Saqifa, Abu Bakr recited verses from the Qur’an to show that after all Umar was wrong and the Prophet (S), like any ordinary human being, had died.22 The confusion created by Umar’s assertion gave enough breathing time to put into effect their plan of usurping the Caliphate.

The initial assertion of immortality and later contradicting it by Qur’anic verses was cleverly used to prove that the Prophet (S) was as much a mortal as any other. The crux of the matter was to remove any possible doubt as to the Prophet (S) to be anything other than a mere mortal, and thus attempting to establish that, if on occasions, the Prophet’s actions appeared to be favorable to Ali (a.s.), all such actions should be discounted and dismissed as the fancies of the wandering mind of an ordinary man, who was naturally interested in seeing his son-in-law and cousin becoming the leader of the Muslims.

Thus, all those innumerable occasions when the Prophet (S) declared Imam Ali (a.s.) as his successor, they argued, should be presumed to be the impulsive acts of Muhammad (S), the mortal man, who was impelled by the desire to perpetuate a family rule. All such sayings of the Prophet (S) regarding Ali (a.s.), they argued, should therefore be discarded as the whims and fancies of an ordinary human mind. What was so long whispered as a theory was now to be put into practical use.

The Ansar were witnesses to the nomination of Imam Ali (a.s.) by the Prophet (S) on several occasions. They acknowledged Ali’s superiority in all respects over the entire Muslim community. They all knew that as a matter of fact Ali (a.s.) would have to become the successor of the Prophet (S) and hence they were eager and ready to accept him as the Caliph.23 They had none among them who could even remotely compete against Ali (a.s.).

But, the open opposition shown to the ailing Prophet (S), in his last days, was noted by the Ansar. Now, the Ansar realized that already plans were afoot to forestall Ali’s succession and that some other unknown person was likely to pre-empt Ali (a.s.) as well as the Ansar in order to usurp the Caliphate. The Ansar argued that if it was going to be any person other than Ali (a.s.), they had an equal, if not a better claim to the Caliphate, as the people who gave a place and protection first to the Muslims and later to the Prophet (S) himself. They hurried to the Saqifa of the Bani Sa’ida which was their old hideout where all urgent and important matters were discussed and decided. Sa’d bin Ubada was a well-known, powerful, and ambitious man among the Ansar. The Ansar decided that if any person other than Ali (a.s.) attempted to become the Caliph, Sa’d Bin Ibada should stake the claim for the Caliphate.24

The Ansar themselves were a divided lot on account of long-standing enmity between the two major tribes of al-Aws and al-Khazraj.25 Both of the tribes had traitors who passed on the information to the Muhajirin. Umar had, as his close friends and informers, Uwaim, Mu’in ibn Adiy, and his brother Aasim from among the Ansar. These men were jealous of and opposed to Sa’d bin Ibada and his tribe. When they saw that Sa’d bin Ibada was likely to be put up as a candidate of the Ansar to the Caliphate, Aasim hurried in search of Umar. He found him at the Prophet’s house and from behind a wall, called out to him. Aasim and Mu’in bin Adiy informed Umar that the Ansar had gathered at Saqifa and were about to choose Sa’d bin Ibada as the Caliph.26 Aasim urged Umar to hurry to Saqifa. Umar could not locate Abu Bakr, who was then a short distance away at Suk with his newly wedded wife. Instead, he found Abu Ubaida ibn al-Jarrah and offered the caliphate to him. Abu Ubaida refused, saying that he dared not do so as long as seniors like Abu Bakr and Umar were present. On the way, Abu Bakr met them and all three of them hurried towards Saqifa, leaving behind the body of the Prophet (S) to be buried by his family members and close companions.27

Even during the lifetime of the Prophet (S), Abu Bakr and Umar kept their link with Abu Sufyan, Marwan, Mu’awiya, and other Umayyads. In the heat of the Battle of Uhud, assuming that the Prophet (S) was killed, Umar, Talha, and a few Muhajirin and Ansar fled to the mountains.28 When Anas ibn an-Nadhr, came upon them and inquired as to why they deserted the Prophet (S) at such a crucial moment, Umar lamented that since he was told that the Prophet (S) was killed, he wished that someone could go to the hypocrite Abdullah ibn Ubay and request him to intercede and get an amnesty from Abu Sufyan who was the commander of the infidel army.29 Umar and Abu Bakr, when they assumed the Caliphate, doubly renewed their friendship with the Banu Umayya, the clan to which Uthman belonged.

At the Saqifa, after much disputation, initially a sort of compromise formula was proposed that in recognition of the undeniable protection and services rendered by the Ansar to Muslims, one man from the Ansar and one man from the Muhajirin should become Caliphs. Umar vehemently objected saying that two swords could not be sheathed in one scabbard. It is to be noted that at the Saqifa, there were only three persons; Abu Bakr, Umar, and Abu Ubaida and nobody else from the Muhajirin.30 S.M. Suhufi gives a total number of fourteen persons who had gathered at Saqifa.31

At the Saqifa, there was no any discussion between the Muhajirin and the Ansar regarding the merits of their respective candidates. The only contention of Abu Bakr and Umar was that they belonged to the tribe of Quraysh, who accepted Islam long before the Ansar and that they were relatives of the Prophet (S). On this ground, the people of Quraysh contended that they had a better and superior right over the Ansar. The details of what transpired at the Saqifa does not concern us here. The entire incident and the manner in which Abu Bakr became the first Caliphate is recorded in detail by all the historians as well as reporters of traditions. The arguments between the two contestants are set out in detail supported by authoritative references by Agha M.S. Mirza in his book ‘The Caliphate’.32 Suffice it to say that there were wordy duels followed by exchange of blows and bloodshed. At-Tabari records that it was “truly a scene from the period of Jahiliya (the pre-Islamic era).33

A vast number of the Hashemites, Muhajirin, such as Salman, al-Miqdad, Ammar, Huthaifa, Abu Dharr, and the Ansar such as Abu Ayyub al Ansari, Jabir ibn Abdullah…etc., refused to acknowledge Abu Bakr as their Caliph. The Banu Umayya headed by Abu Sufyan also initially refused to acknowledge Abu Bakr’s Caliphate.34

As to how, by offering wealth, property, and lucrative posts, and where these did not work, by threats of annihilation and actual use of force, the dissidents, except the Banu Hashim, were subdued by the Caliph, is recorded in detail by Ahmed ibn Hanbal in his Musnad, Ibn Sa’d in his Tabaqat, Ibn Qutaiba in his Kitabul Imamah wes-Siyasah, al-Hakim in his Mustadrak, Abu Dawud in his Musnad, Shah Abdul Haq in his al-Ashi’atul Lami’a, al-Balatheri in his Futuhul Buldan, in addition to the books of Abul Fida, at-Tabari, al-Mas’udi, ibn Abil Hadid al-Mo’tazili…etc.35

Abu Sufyan ostensibly became a Muslim, but remained a pagan at heart, for he was highly pleased when Umar and other Muslims deserted the Prophet (S) and ran away in the battle of Hunain.36 He gloated:“This day we have seen the last of the witchcraft of Muhammad. This headlong flight of the Muslims will be stopped only by the sea.”37

Introduction of Fatalism
The Umma was greatly agitated by the fact that Ali (a.s.) was cunningly sidestepped. There were unending discussions about the acumen of the first caliph. The conspirators were aware that if an element of Divine will was introduced, it would silence the common man. For this, the next step was to introduce a sense of fatalism of the maxim ‘Man proposes, God disposes’. Thus, it is that Umar introduced ‘Divine Providence’ when he told Abdullah ibn Abbas:“It is true that the Prophet (S) intended and wished that Ali should attain the Caliphate. But the wish of the Prophet can carry no weight, as God did not will it so. The Prophet wished that Ali should attain the Caliphate, but God wished it otherwise. The will of God prevailed, thus the Prophet’s desire could not be fulfilled. …The Prophet wished to write a will giving the Caliphate to Ali, but I prevented him from doing so in the interest of Islam. The Prophet also came to know what was in my heart, and refrained from writing the will. The will of God prevailed.”38

The uncanny introduction of fatalism brought out a mix that was easily consumable for the Umma that was ever ready to resign to its ‘fate’. To this day, Muslims are under the impression that what had happened at Saqifa in the matter of Caliphate might have been due to the Decree of God and we the Umma, including the Prophet and his progeny are powerless on-lookers. In this view, are concealed and condoned all the contrivances employed by the Banu Umayya and some greedy men of Quraysh, to usurp the Caliphate and keep it successfully beyond the reach of the Ahlul Bayt (a.s.).

In one swipe all those traditions regarding Imam Ali’s nomination to the Caliphate, were done away with. But there remained those traditions that spoke of the excellence and supremacy of Imam Ali (a.s.) over all other Muslims in matters of faith, and his indispensability to Islam. However, not much could be done as long as the Prophet (S) lived, for he would have reiterated whenever they made any attempt to falsify a tradition, thereby enhancing the number of narrators of traditions. Yet, during the Prophet’s lifetime itself false sayings were attributed to him so much so the Prophet (S) said, “Whoever attributes false traditions in my name shall surely be cast into hell.”39 The appropriate time for action, therefore, was immediately after the death of the Prophet (S). However, political expediency demanded that the foundation be laid when the Prophet (S) was in the last moments of his life. Consummate politician that he was, Umar superbly carried out this part of the conspiracy.

1. Al-Bukhari, Chapter on Jihad, vol.2, p.14, ibnul Athir’s Tarikh al-Kamil, vol.2, p.84, Tarikh al-Khamis, vol. 2, p.22, 32, Madarijun Nubuwwa, vol.2 p.286-287, al-Waqidi’s Kitabul Maghazi, vol. 2 p.607, Ali Naqi’s History of Islam, Pp.357-362.
2. As-Seera al-Halabiyya, vol. 3, p.308-309.
3. Qur’an, 53:3-4.
4. Ibnul Athir’s Tarikh al-Kamil, vol.2, p.84, Tarikh al-Khamis, vol. 2, p.22, 32, Madarijun Nubuwwa, vol.2, p.286-287, al-Waqidi’s Kitabul Maghazi, vol. 2, p.607, Ali Naqi’s History of Islam, p.357-362.
5. Qur’an, Hud 11:31, al-Mu’minoon 23:33 – 35, 123 – 126, ash-Shura 26:153 – 154, 176-191, Yasin 36:13 – 29, al-Baqara 2:246 – 251.
6. Al-Bukhari, Kitabul Ilm, Kitabul Jihad, Kitabul Khums, Bab Maradh an-Nabi, Qumu Anni, Bab Karahiyat…, Sahih of Muslim,vol.5, p.75-76, Ahmed bin Hanbal’s Musnad,vol.1,p.355- 356, ash-Shahristani’s Kitab al-Milal wen-Nihal, ibn Hazm’s Kitab al-Fasl, vol. 1 p.23, Kanzul Ummal, vol. 3 p.138, vol. 4 p.23, The Caliphate, p. 208-209.
7. Al-Bukhari, Bab ‘Qumu anni’.
8. Abul Fida’s Qasasul Ambiya, p. 408 – 409.
9. At-Tabari, vol.3, p.188-189, Habibus Sayyar, vol. 1, Part 3, p.77, Madarijun Nubuwwa, vol. 2, p.530, Tarikh al-Khamis, vol. 2 p.171, Ibnul Athir, vol. 2,p.120, ibn Abil Hadid, vol. 1 p.53, vol.2 p.20.
10. At-Tabari, vol.3, p.188-189, Habibus Sayyar, vol. 1, Part 3, p.77, Madarijun Nubuwwa, vol. 2, p.530, Tarikh al-Khamis, vol. 2, p.171, Ibnul Athir, vol. 2 p.120, ibn Abil Hadid, vol.1, p.53, vol.2, p.20.
11. Stories From the Qur’an by S.M. Suhufi, p. 316, Arabic Text No. 119 at p. 351. [La’ana Allahu man takhallafa an jaishi Usama].
12. Seeratun Nabi, Vol. 4, p.330.
13. Tarikh al-Khamis, vol. 2 p.181.
14. Ahmed bin Hanbal's Musnad, vol. 1, p.356.
15. Al-Bukhari, Kitabul Azan and Kitabul I’tisaam, Sahih of Muslim, vol. 1, part 3, p.79.
16. Tabari, vol. 3, p.195
17. Habib al-Sayyar, vol. 4, p. 356. Khilafah in Theory & Practice, p.48-49.
18. The Caliphate, p. 196-207.
19. The Caliphate, p. 212 and footnote 264.
20. Ibn Khaldun, vol.2, p.63, Shibli’s al Faruq, Part 1, p.65, The Caliphate, p.230, 232.
21. Al-Bukhari, Bab Fada’il As~haab an-Nabi, vol.2, p.193, ibn Khaldun, vol.2, Supp. P. 63, Tabaqat of ibn Sa’d, Vol. 2, Part 2, p. 55.
22. The Caliphate by M.S. Mirza, p.220-221, ibn Hisham, vol. 4, p.334-335, Musnad of Ahmed bin Hanbal, vol. 1, p.334, Al-Bukhari, Bab Fada’il As~haab an Nabi, vol.2, p.193, ibn Khaldun, vol.2, Supp. P. 63, Tabaqat of ibn Sa’d, Vol. 2, Part 2, p. 55; ibn Hajar al-Makki’s As-Sawa’iq, p.5.
23. At-Tabari, vol.3, p.198, al-Kamil of ibnul Athir, vol. 2,p.124, Ibn Abil Hadid al-Mo’tazili , vol. 2, p. 7-8, 411.
24. Ibn Abil Hadid, Vol. 2, p. 10.
25. Ibn Qutaiba, Kitabul Imamah, p.9; The Caliphate, p.227, Khilafa, p.48.
26. Ibn Abil Hadid, vol. 2,p. 3.
27. Al-Bukhari, Bab Fada’il As~hab an-Nabi, vol.2, p.193, at-Tabari, vol. 3, p.208, Muhibbuddin at-Tabari’s ar-Riydun Nadira, Part 1, Ch.2, Section 13, p. 15, 165.
28. As-Suyuti’s ad-Durrul Manthur, vol.2, supp. P. 88.
29. At-Tabari’s Tarikh, vol.3, p.19-20; Kitabul Maghazi, vol. 3, p. 45.
30. Al-Bukhari, Bab Fada’il As~hab an Nabi, vol. 2, p.193, at-Tabari, Vol. 3, p.208.
31. Stories From the Qur’an by Suhufi, Eng. Tr. By Muhammad Fazal Haq, P. 312 Islamic Seminary Publications [2003].
32. The Caliphate, Its Conception and Consequences, p. 222 – 242.
33. At-Tabari, vol. 3, p. 208-210, ibn Khaldun, vol. 2,supp. P. 63.
34. Habib al-Sayyar, vol. 1, Part 4, p. 2, Abul Fida, vol. 1,p. 156, at-Tabari, vol. 3, p.202, al-Mas’udi, vol. 2,p.194, ibn Abil Hadid, vol. 1, p. 134.
35. Ibn Sa’d’s at-Tabaqatul Kubra, Part 1, Vol. 3, p.129, ibn Qutaiba’s Kitabul Imama wes-Siyasah, vol.1, p.15, ibn Abil Hadid, vol. 1, p.133, vol. 2, p.3.
36. Al-Bukhari, Kitabul Maghazi, vol. 3, p.45.
37. At-Tabari, vol. 3, p. 128, Ibnul Athir, vol. 2,p.100, Abul Fida, vol. 1, 146, ibn Kathir’s Tarikh, vol. 4,p.327, Margoliouth’s ‘Muhammad’, p. 394-402.
38. The Caliphate, p. 46-47, 329-330, quoting Ibn Abil Hadeed’s Sharh Nahjul Balagha, vol.3, p.114.
39. Nahjul Balagha, Sermon 209.]]> https://www.al-islam.org/the-hidden-trut...ty-prophet

Chapter 6: Attributing fallibility to the Prophet



Historical facts clearly show that there was a deep-rooted conspiracy, the spark of which was lit by Abu Sufyan, Marwan, Amr bin al-Aas…etc., long before they became reluctant Muslims. The spark was fanned into a fire when a written pledge was made by some persons comprised of Banu Umayya along with some companions of the Prophet (S) at the Kaaba, to hasten the early departure of the Prophet (S) by waylaying and killing him during his return from the last Hajj, and thus usurp the Caliphate.

The forging of an alliance between the Banu Umayya and some companions who were their childhood friends was absolutely necessary as the Muslim Umma would not have tolerated the Banu Umayya, one time enemies of Islam, to rule over them. When they could not succeed in killing him, they conspired to oppose every wish of the ailing Prophet (S). They refused to assemble under the banner of Usama violating the Prophet’s specific and repeated orders. Later, they frustrated the Prophet’s desire to write down his last will and came out openly saying that the Qur’an was sufficient and that there was no further need for guidance or directions from a delirious and dying Prophet (S).

It is not as if they wanted to create a doubt about the wisdom or infallibility of the Prophet (S). They held the view that the Prophet (S) was as much an ordinary man as they were; subject to greed, avarice, prejudice, and a desire to aggrandize the self and family. To their credit, it must be said that they genuinely thought that the Prophet (S) was an ordinary human being. Therefore, they spied in his every speech and action a personal motive! At every stage, they asked, “Is this from you or from Allah?” They could never ever properly understand the Prophet (S).

Though every person who claimed to be a Muslim was commanded and obliged to unquestioningly submit to the command of the Prophet (S), in letter and in spirit, history is full of instances where the companions, who later became Caliphs, stood up to question the Prophet’s wisdom of word or deed.1 They often asked, “Is this from you or from Allah?”2 And every time the Prophet (S) had to reassure them that, as the Qur’an vouchsafes, he never did anything out of his own will, personal whim, or for pleasure.3 Later, whenever a tradition that was in favor of Ali (a.s.) or against their liking or interest was related, these very companions conveniently branded the tradition as the personal whim of Muhammad (S) the individual and not the act of Muhammad the Prophet (S). History is replete with instances where, for instance, Umar confessed about the peace treaty of Hudaibiya and said, “It was a day when I doubted the wisdom of Muhammad (S) as never before, and I was nigh recanting from the faith.”4

A perpetual, persistent, and commonly shared doubt in the Prophethood of Muhammad (S) and the anomaly of being counted upon as the companions of the very object of their suspicion, created inroads for a close nexus between the Banu Umayya and such of the tribe of Quraysh who held similar views. The ‘doubt’ was well conviction and they could not dispel it despite spending time in the company of the Prophet (S).

The history of the prophets is replete with instances where their flock accused them of being ordinary men like themselves. This arose on account of the fact that if the Prophet (S) claimed to be super human, the flock will rightly claim that the commandments could be followed by him–a super human- and not by ordinary mortals. Therefore, the Prophets had to appear human, subject to thirst, hunger, pain, joy and to walk about in the market place to buy and sell. At the same time, the prophets also performed miracles which set them apart from ordinary human beings. A right thinking man considered the prophets to be similar but superior to himself, whereas ignorant and misguided men considered the prophets (S) to be just like any ordinary man.5

Ultimately, a solution to the contradiction that arose between a perpetually lingering doubt while constantly being viewed as the Prophet’s companions took the shape of the old proposition that was all too convenient for their secret plans. Thus, even during the lifetime of the Prophet (S) itself, they started a subtle but sustained campaign that Muhammad (S) was, after all, as much an ordinary human being as any other, subject to greed, lust and all other human frailties and excesses; and that it was only on those occasions when he received Divine Messages that he acted as the Messenger of God. Thus, a cleavage was made in the personality of Prophet Muhammad (S) and a rift was created between religious and temporal leadership, for the conspirators were fully aware that while they could not go anywhere near religious leadership [imamate], they, as expert politicians, could stake their right to temporal leadership [caliphate]. They knew that if you held the calf, the cow would follow.

We may note here that whenever Divine Messengership combined with temporal authority as in the case of Adam, David, Solomon, and the Prophet Muhammad (S), no injustice was caused to anyone under such ‘Just’ rulers. On the other hand, when temporal authority was separated from Divine Messengership, people suffered under unjust and oppressive rulers.

In order to prevent any dissension or doubt, the Prophet (S) called for pen and parchment so that he might write down his will declaring his successor. Umar refused and prevented others from procuring pen and parchment, knowing that the Prophet (S) would make a will in favour of Ali (a.s.). Umar then declared that the Prophet (S) was hallucinating in a state of delirium, and was, therefore, incapable of understanding his own words and deeds. Umar put the last nail in the proverbial coffin. He proclaimed:“We have the Qur’an amongst us, which is sufficient to guide us.”6 Thus, Umar dispensed with the necessity of any guidance from the Prophet (S) ! Hearing this, the Prophet (S) became angry and told Umar:‘get out of my presence’.7 This incident is recorded by Al-Bukhari under the same heading, i.e. ‘Qumu Anni; get away from me’. The incident reveals that right in the presence the ailing Prophet (S) they dared to suggest that the Prophet (S) was only an ordinary human being and that he suffered from infirmity of the mind. Thus, it was insinuated, firstly that the Prophet’s words were of no consequence since they were merely the blabbering of a weak and wandering mind, and secondly, that no guidance from the Prophet (S) was needed any longer since they already had the Qur’an with them.

Disobeying the Prophet
The Prophet (S) sent several ambassadors and delegations to the neighboring kingdoms. Al-Munthir accepted Islam. The Egyptians sent rich presents while the Hercules and Negus replied in courteous manner. Khosrow, the king of Persia, behaved arrogantly and swore that he would punish the Prophet (S). But Khosrow was murdered by his own son. The Roman king had insulted and killed Usama’s father Zaid, who was sent as an ambassador by the Prophet (S). The Roman king failed to apologize and he threatened to wipe out the Muslims. This gave cause for the Muslims to send an army, demand an apology from the Roman king, and to wage war if he would refuse to apologize.8

The Prophet (S), therefore, directed Abu Bakr, Umar, Uthman, Sa’d bin Abi Waqqas, Abu Ubaida bin al-Jarrah and all the Muhajirin and the Ansar, except Imam Ali (a.s.), to go to the place called Mu’ta on an expedition under the command of Usama bin Zaid.9 Objections were raised saying that the senior companions were opposed to being placed under the command of Usama who was a young man. Many argued that on earlier occasions, the Prophet (S) had placed the very same companions under the charge of Ali (a.s.) who was the youngest among them. However, a foundation was laid for a demur and claim that the leader should only be an older member and not any youngster.

Unable to collect men around him, Usama twice met the Prophet (S) who became angry at his orders being disobeyed and he insisted that Usama should immediately collect all the men and proceed on the expedition without further delay. Books of history are full of reports as to how Usama tried to collect the men for the expedition and how they refused to assemble under his leadership and how the companions of the Prophet (S) disobeyed the ailing Prophet (S).

History also records the palace intrigues of Aa’isha and Hafsa, wives of the Prophet (S) and daughters of Abu Bakr and Umar respectively. The animosity of these two women towards Imam Ali (a.s.) is very well recorded in history. Each of these two women insisted that her father should not proceed on any expedition and should be present in Medina, since the Prophet (S) was about to die. Therefore, instead of going to Usama as directed by the Prophet (S), Abu Bakr went to Suq to his newly wedded wife, and Umar shuttled between his friends among the Banu Umayya and the Muhajirin. Whenever the Prophet (S) called for Ali (a.s.), each of these two women would suggest that her father might be called instead of Ali (a.s.), but the Prophet (S) insisted on Ali (a.s.), with whom he conferred for a long time.10 The Prophet (S) said, “God’s curse upon those who demurred in joining the army of Usama”11

The Myth of Leading the Prayers
During his last days, the Prophet (S) was able to lead the prayers only once a day. When his sickness became severe, he was unable to go out and lead the prayers. During his sickness, he asked Imam Ali (a.s.) to lead the prayers. But somehow, this fact had to be obliterated or at least rendered dubious in historical records. Therefore, years later under the two caliphs, gullible historians introduced Abu Bakr and Umar as persons who led the prayer in the place of the Prophet (S) during his illness. That history, which was manipulated, is obvious from the following contradictory versions:

According to the earliest version of Muhammad ibn Isshaq, it is reported by Abdullah ibn Zam ibn al-Aswad that he was present near the ailing Prophet (S), when Bilal called out the Azan and inquired as to who should lead the prayers. The Prophet (S) told ibn Zam to ask anyone he may find at hand to lead the prayers. Ibn Zam said that on hearing this he came out, found that Abu Bakr was not present but Umar was. Ibn Zam asked Umar to lead the prayers. When Umar stood up and said the Takbir, the Prophet (S) heard Umar’s booming voice, and said, “Where is Abu Bakr? God and the Muslims refuse that Umar should lead the prayers.” Abu Bakr was sent for, but before he came, Umar had completed the Prayer. Feeling hurt at the incident, Umar asked ibn Zam, “Why did you do this to me? When I led the prayers, I thought that I was complying with the Prophet’s wish.” Ibn Zam replied, “The order was not from the Prophet. When I could not find Abu Bakr, I thought that you are the next best person to lead the prayers and therefore it was I who had asked you to lead the prayer.”12

The above version is improved and amended by Husayn Dayar Bakhti by substituting the words that the Prophet (S) told ibn Zam that he might ask anyone he would find to lead the prayers, and in its place interpolating that the Prophet (S) asked Abdullah ibn Zam to ask Abu Bakr to lead the prayers but not finding Abu Bakr, he asked Umar to lead the prayers.13

But the great Sunni traditionist Imam Ahmed ibn Hanbal gives a different version and narrates from Abdullah ibn Abbas who said:“During his sickness, the Prophet (S) sent for Ali (a.s.) to be brought in immediately. Hearing this, Aa’isha said, ‘Why not my father Abu Bakr?’ The Prophet (S) said, ‘Very well’. Then Hafsa challenged, ‘Why only Abu Bakr, and not my father Umar?’ The Prophet (S) said, ‘Very Well’. Then, Ummul Fadhl said, ‘Why not my husband Abbas?’ The Prophet (S) said, ‘Very Well’. When all the three, Abu Bakr, Umar, and Abbas arrived, the Prophet (S) lifted his head and not finding Ali (a.s.) among them, kept quiet. Umar understood that the Prophet (S) was not in favour of any of them and he said, ‘Let us move out’. Then Bilal, who had called out for prayer [called out the Azan] came in. Aa’isha said, ‘Abu Bakr is emotional and mild natured. Let Umar lead the prayer’. However, Abu Bakr went out to lead the prayer. Then the Prophet (S) finding himself slightly better, had himself lifted, his feet dragging on the ground, went into the mosque with the help of two persons…The Prophet (S) led the prayer and Abu Bakr was following him.”14 Al-Bukhari and Muslim also report on lines similar to Ahmed bin Hanbal, with the addition that when Aa’isha and Hafsa were disputing as to whose father should lead the prayers, the Prophet (S) said, “You are [deceitful and cunning] like the women of Joseph.”15

At-Tabari has a different version according to which the Prophet (S) asked Abu Bakr to lead the Prayer. Aa’isha said, “Abu Bakr is a soft man.” The Prophet (S) said, “Then ask Umar to lead the prayers.” Umar replied, “I am not going to lead the prayer when Abu Bakr is present.” Therefore, Abu Bakr led the prayers.16

The incident was later manipulated in such a way as to suggest that, during the three days preceding the Prophet’s death, Abu Bakr led the prayers according to an indication (Ishara) given by the Prophet (S). This manipulation is later used to suggest that Abu Bakr was indicated to be the successor of the Prophet (S).17

Thus, historical facts were distorted and the precedence of Abu Bakr and Umar was sought to be established during the last days of the Prophet (S), as a prelude and a step in aide to challenge the wisdom of the Prophet’s words and deeds.18

After finishing the prayer, the Prophet (S) returned to his chamber and demanded that pen and parchment to be procured to write down his will and testament, so that the Muslim community might be rightly guided and not to fall into gross eternal error.19 We have recounted this incident in detail in the preceding pages.

Anguish of the Ansar before the Saqifa
Umar apprehended that if the news of the death of the Prophet (S) reached the Ansar, they would rush and swear allegiance to Imam Ali (S) where they knew well that he had been nominated by the Prophet (S). He was also aware that the Ansar were in favour of Ali (a.s.) to succeed the Prophet (S). He realized that once Ali (a.s.) completed the funeral rites, the entire Muslim community would swear their allegiance and make Ali (a.s.) the caliph as wanted by the Prophet (S). He had to somehow gain time and defer the question of succession till he could present a fait accompli. It is for this reason that we find Umar standing near the Prophet’s body with his sword unsheathed, imputing a sort of immortality to the Prophet (S), and threatening that anyone who said that the Prophet (S) had died, would be immediately beheaded.20 Having created the desired confusion, Umar left the dead body of the Prophet (S) to be buried by Ali (a.s.) and he hastened to the Saqifa. Abu Bakr, who came after some time on his return from Suk, joined Umar at Saqifa, where he was immediately declared as the Caliph.21 On their return from Saqifa, Abu Bakr recited verses from the Qur’an to show that after all Umar was wrong and the Prophet (S), like any ordinary human being, had died.22 The confusion created by Umar’s assertion gave enough breathing time to put into effect their plan of usurping the Caliphate.

The initial assertion of immortality and later contradicting it by Qur’anic verses was cleverly used to prove that the Prophet (S) was as much a mortal as any other. The crux of the matter was to remove any possible doubt as to the Prophet (S) to be anything other than a mere mortal, and thus attempting to establish that, if on occasions, the Prophet’s actions appeared to be favorable to Ali (a.s.), all such actions should be discounted and dismissed as the fancies of the wandering mind of an ordinary man, who was naturally interested in seeing his son-in-law and cousin becoming the leader of the Muslims.

Thus, all those innumerable occasions when the Prophet (S) declared Imam Ali (a.s.) as his successor, they argued, should be presumed to be the impulsive acts of Muhammad (S), the mortal man, who was impelled by the desire to perpetuate a family rule. All such sayings of the Prophet (S) regarding Ali (a.s.), they argued, should therefore be discarded as the whims and fancies of an ordinary human mind. What was so long whispered as a theory was now to be put into practical use.

The Ansar were witnesses to the nomination of Imam Ali (a.s.) by the Prophet (S) on several occasions. They acknowledged Ali’s superiority in all respects over the entire Muslim community. They all knew that as a matter of fact Ali (a.s.) would have to become the successor of the Prophet (S) and hence they were eager and ready to accept him as the Caliph.23 They had none among them who could even remotely compete against Ali (a.s.).

But, the open opposition shown to the ailing Prophet (S), in his last days, was noted by the Ansar. Now, the Ansar realized that already plans were afoot to forestall Ali’s succession and that some other unknown person was likely to pre-empt Ali (a.s.) as well as the Ansar in order to usurp the Caliphate. The Ansar argued that if it was going to be any person other than Ali (a.s.), they had an equal, if not a better claim to the Caliphate, as the people who gave a place and protection first to the Muslims and later to the Prophet (S) himself. They hurried to the Saqifa of the Bani Sa’ida which was their old hideout where all urgent and important matters were discussed and decided. Sa’d bin Ubada was a well-known, powerful, and ambitious man among the Ansar. The Ansar decided that if any person other than Ali (a.s.) attempted to become the Caliph, Sa’d Bin Ibada should stake the claim for the Caliphate.24

The Ansar themselves were a divided lot on account of long-standing enmity between the two major tribes of al-Aws and al-Khazraj.25 Both of the tribes had traitors who passed on the information to the Muhajirin. Umar had, as his close friends and informers, Uwaim, Mu’in ibn Adiy, and his brother Aasim from among the Ansar. These men were jealous of and opposed to Sa’d bin Ibada and his tribe. When they saw that Sa’d bin Ibada was likely to be put up as a candidate of the Ansar to the Caliphate, Aasim hurried in search of Umar. He found him at the Prophet’s house and from behind a wall, called out to him. Aasim and Mu’in bin Adiy informed Umar that the Ansar had gathered at Saqifa and were about to choose Sa’d bin Ibada as the Caliph.26 Aasim urged Umar to hurry to Saqifa. Umar could not locate Abu Bakr, who was then a short distance away at Suk with his newly wedded wife. Instead, he found Abu Ubaida ibn al-Jarrah and offered the caliphate to him. Abu Ubaida refused, saying that he dared not do so as long as seniors like Abu Bakr and Umar were present. On the way, Abu Bakr met them and all three of them hurried towards Saqifa, leaving behind the body of the Prophet (S) to be buried by his family members and close companions.27

Even during the lifetime of the Prophet (S), Abu Bakr and Umar kept their link with Abu Sufyan, Marwan, Mu’awiya, and other Umayyads. In the heat of the Battle of Uhud, assuming that the Prophet (S) was killed, Umar, Talha, and a few Muhajirin and Ansar fled to the mountains.28 When Anas ibn an-Nadhr, came upon them and inquired as to why they deserted the Prophet (S) at such a crucial moment, Umar lamented that since he was told that the Prophet (S) was killed, he wished that someone could go to the hypocrite Abdullah ibn Ubay and request him to intercede and get an amnesty from Abu Sufyan who was the commander of the infidel army.29 Umar and Abu Bakr, when they assumed the Caliphate, doubly renewed their friendship with the Banu Umayya, the clan to which Uthman belonged.

At the Saqifa, after much disputation, initially a sort of compromise formula was proposed that in recognition of the undeniable protection and services rendered by the Ansar to Muslims, one man from the Ansar and one man from the Muhajirin should become Caliphs. Umar vehemently objected saying that two swords could not be sheathed in one scabbard. It is to be noted that at the Saqifa, there were only three persons; Abu Bakr, Umar, and Abu Ubaida and nobody else from the Muhajirin.30 S.M. Suhufi gives a total number of fourteen persons who had gathered at Saqifa.31

At the Saqifa, there was no any discussion between the Muhajirin and the Ansar regarding the merits of their respective candidates. The only contention of Abu Bakr and Umar was that they belonged to the tribe of Quraysh, who accepted Islam long before the Ansar and that they were relatives of the Prophet (S). On this ground, the people of Quraysh contended that they had a better and superior right over the Ansar. The details of what transpired at the Saqifa does not concern us here. The entire incident and the manner in which Abu Bakr became the first Caliphate is recorded in detail by all the historians as well as reporters of traditions. The arguments between the two contestants are set out in detail supported by authoritative references by Agha M.S. Mirza in his book ‘The Caliphate’.32 Suffice it to say that there were wordy duels followed by exchange of blows and bloodshed. At-Tabari records that it was “truly a scene from the period of Jahiliya (the pre-Islamic era).33

A vast number of the Hashemites, Muhajirin, such as Salman, al-Miqdad, Ammar, Huthaifa, Abu Dharr, and the Ansar such as Abu Ayyub al Ansari, Jabir ibn Abdullah…etc., refused to acknowledge Abu Bakr as their Caliph. The Banu Umayya headed by Abu Sufyan also initially refused to acknowledge Abu Bakr’s Caliphate.34

As to how, by offering wealth, property, and lucrative posts, and where these did not work, by threats of annihilation and actual use of force, the dissidents, except the Banu Hashim, were subdued by the Caliph, is recorded in detail by Ahmed ibn Hanbal in his Musnad, Ibn Sa’d in his Tabaqat, Ibn Qutaiba in his Kitabul Imamah wes-Siyasah, al-Hakim in his Mustadrak, Abu Dawud in his Musnad, Shah Abdul Haq in his al-Ashi’atul Lami’a, al-Balatheri in his Futuhul Buldan, in addition to the books of Abul Fida, at-Tabari, al-Mas’udi, ibn Abil Hadid al-Mo’tazili…etc.35

Abu Sufyan ostensibly became a Muslim, but remained a pagan at heart, for he was highly pleased when Umar and other Muslims deserted the Prophet (S) and ran away in the battle of Hunain.36 He gloated:“This day we have seen the last of the witchcraft of Muhammad. This headlong flight of the Muslims will be stopped only by the sea.”37

Introduction of Fatalism
The Umma was greatly agitated by the fact that Ali (a.s.) was cunningly sidestepped. There were unending discussions about the acumen of the first caliph. The conspirators were aware that if an element of Divine will was introduced, it would silence the common man. For this, the next step was to introduce a sense of fatalism of the maxim ‘Man proposes, God disposes’. Thus, it is that Umar introduced ‘Divine Providence’ when he told Abdullah ibn Abbas:“It is true that the Prophet (S) intended and wished that Ali should attain the Caliphate. But the wish of the Prophet can carry no weight, as God did not will it so. The Prophet wished that Ali should attain the Caliphate, but God wished it otherwise. The will of God prevailed, thus the Prophet’s desire could not be fulfilled. …The Prophet wished to write a will giving the Caliphate to Ali, but I prevented him from doing so in the interest of Islam. The Prophet also came to know what was in my heart, and refrained from writing the will. The will of God prevailed.”38

The uncanny introduction of fatalism brought out a mix that was easily consumable for the Umma that was ever ready to resign to its ‘fate’. To this day, Muslims are under the impression that what had happened at Saqifa in the matter of Caliphate might have been due to the Decree of God and we the Umma, including the Prophet and his progeny are powerless on-lookers. In this view, are concealed and condoned all the contrivances employed by the Banu Umayya and some greedy men of Quraysh, to usurp the Caliphate and keep it successfully beyond the reach of the Ahlul Bayt (a.s.).

In one swipe all those traditions regarding Imam Ali’s nomination to the Caliphate, were done away with. But there remained those traditions that spoke of the excellence and supremacy of Imam Ali (a.s.) over all other Muslims in matters of faith, and his indispensability to Islam. However, not much could be done as long as the Prophet (S) lived, for he would have reiterated whenever they made any attempt to falsify a tradition, thereby enhancing the number of narrators of traditions. Yet, during the Prophet’s lifetime itself false sayings were attributed to him so much so the Prophet (S) said, “Whoever attributes false traditions in my name shall surely be cast into hell.”39 The appropriate time for action, therefore, was immediately after the death of the Prophet (S). However, political expediency demanded that the foundation be laid when the Prophet (S) was in the last moments of his life. Consummate politician that he was, Umar superbly carried out this part of the conspiracy.

1. Al-Bukhari, Chapter on Jihad, vol.2, p.14, ibnul Athir’s Tarikh al-Kamil, vol.2, p.84, Tarikh al-Khamis, vol. 2, p.22, 32, Madarijun Nubuwwa, vol.2 p.286-287, al-Waqidi’s Kitabul Maghazi, vol. 2 p.607, Ali Naqi’s History of Islam, Pp.357-362.
2. As-Seera al-Halabiyya, vol. 3, p.308-309.
3. Qur’an, 53:3-4.
4. Ibnul Athir’s Tarikh al-Kamil, vol.2, p.84, Tarikh al-Khamis, vol. 2, p.22, 32, Madarijun Nubuwwa, vol.2, p.286-287, al-Waqidi’s Kitabul Maghazi, vol. 2, p.607, Ali Naqi’s History of Islam, p.357-362.
5. Qur’an, Hud 11:31, al-Mu’minoon 23:33 – 35, 123 – 126, ash-Shura 26:153 – 154, 176-191, Yasin 36:13 – 29, al-Baqara 2:246 – 251.
6. Al-Bukhari, Kitabul Ilm, Kitabul Jihad, Kitabul Khums, Bab Maradh an-Nabi, Qumu Anni, Bab Karahiyat…, Sahih of Muslim,vol.5, p.75-76, Ahmed bin Hanbal’s Musnad,vol.1,p.355- 356, ash-Shahristani’s Kitab al-Milal wen-Nihal, ibn Hazm’s Kitab al-Fasl, vol. 1 p.23, Kanzul Ummal, vol. 3 p.138, vol. 4 p.23, The Caliphate, p. 208-209.
7. Al-Bukhari, Bab ‘Qumu anni’.
8. Abul Fida’s Qasasul Ambiya, p. 408 – 409.
9. At-Tabari, vol.3, p.188-189, Habibus Sayyar, vol. 1, Part 3, p.77, Madarijun Nubuwwa, vol. 2, p.530, Tarikh al-Khamis, vol. 2 p.171, Ibnul Athir, vol. 2,p.120, ibn Abil Hadid, vol. 1 p.53, vol.2 p.20.
10. At-Tabari, vol.3, p.188-189, Habibus Sayyar, vol. 1, Part 3, p.77, Madarijun Nubuwwa, vol. 2, p.530, Tarikh al-Khamis, vol. 2, p.171, Ibnul Athir, vol. 2 p.120, ibn Abil Hadid, vol.1, p.53, vol.2, p.20.
11. Stories From the Qur’an by S.M. Suhufi, p. 316, Arabic Text No. 119 at p. 351. [La’ana Allahu man takhallafa an jaishi Usama].
12. Seeratun Nabi, Vol. 4, p.330.
13. Tarikh al-Khamis, vol. 2 p.181.
14. Ahmed bin Hanbal's Musnad, vol. 1, p.356.
15. Al-Bukhari, Kitabul Azan and Kitabul I’tisaam, Sahih of Muslim, vol. 1, part 3, p.79.
16. Tabari, vol. 3, p.195
17. Habib al-Sayyar, vol. 4, p. 356. Khilafah in Theory & Practice, p.48-49.
18. The Caliphate, p. 196-207.
19. The Caliphate, p. 212 and footnote 264.
20. Ibn Khaldun, vol.2, p.63, Shibli’s al Faruq, Part 1, p.65, The Caliphate, p.230, 232.
21. Al-Bukhari, Bab Fada’il As~haab an-Nabi, vol.2, p.193, ibn Khaldun, vol.2, Supp. P. 63, Tabaqat of ibn Sa’d, Vol. 2, Part 2, p. 55.
22. The Caliphate by M.S. Mirza, p.220-221, ibn Hisham, vol. 4, p.334-335, Musnad of Ahmed bin Hanbal, vol. 1, p.334, Al-Bukhari, Bab Fada’il As~haab an Nabi, vol.2, p.193, ibn Khaldun, vol.2, Supp. P. 63, Tabaqat of ibn Sa’d, Vol. 2, Part 2, p. 55; ibn Hajar al-Makki’s As-Sawa’iq, p.5.
23. At-Tabari, vol.3, p.198, al-Kamil of ibnul Athir, vol. 2,p.124, Ibn Abil Hadid al-Mo’tazili , vol. 2, p. 7-8, 411.
24. Ibn Abil Hadid, Vol. 2, p. 10.
25. Ibn Qutaiba, Kitabul Imamah, p.9; The Caliphate, p.227, Khilafa, p.48.
26. Ibn Abil Hadid, vol. 2,p. 3.
27. Al-Bukhari, Bab Fada’il As~hab an-Nabi, vol.2, p.193, at-Tabari, vol. 3, p.208, Muhibbuddin at-Tabari’s ar-Riydun Nadira, Part 1, Ch.2, Section 13, p. 15, 165.
28. As-Suyuti’s ad-Durrul Manthur, vol.2, supp. P. 88.
29. At-Tabari’s Tarikh, vol.3, p.19-20; Kitabul Maghazi, vol. 3, p. 45.
30. Al-Bukhari, Bab Fada’il As~hab an Nabi, vol. 2, p.193, at-Tabari, Vol. 3, p.208.
31. Stories From the Qur’an by Suhufi, Eng. Tr. By Muhammad Fazal Haq, P. 312 Islamic Seminary Publications [2003].
32. The Caliphate, Its Conception and Consequences, p. 222 – 242.
33. At-Tabari, vol. 3, p. 208-210, ibn Khaldun, vol. 2,supp. P. 63.
34. Habib al-Sayyar, vol. 1, Part 4, p. 2, Abul Fida, vol. 1,p. 156, at-Tabari, vol. 3, p.202, al-Mas’udi, vol. 2,p.194, ibn Abil Hadid, vol. 1, p. 134.
35. Ibn Sa’d’s at-Tabaqatul Kubra, Part 1, Vol. 3, p.129, ibn Qutaiba’s Kitabul Imama wes-Siyasah, vol.1, p.15, ibn Abil Hadid, vol. 1, p.133, vol. 2, p.3.
36. Al-Bukhari, Kitabul Maghazi, vol. 3, p.45.
37. At-Tabari, vol. 3, p. 128, Ibnul Athir, vol. 2,p.100, Abul Fida, vol. 1, 146, ibn Kathir’s Tarikh, vol. 4,p.327, Margoliouth’s ‘Muhammad’, p. 394-402.
38. The Caliphate, p. 46-47, 329-330, quoting Ibn Abil Hadeed’s Sharh Nahjul Balagha, vol.3, p.114.
39. Nahjul Balagha, Sermon 209.]]> https://www.churchofeverlastinggod.org/MyBB/showthread.php?tid=102 Thu, 05 Apr 2018 01:42:56 +0000 https://www.churchofeverlastinggod.org/MyBB/showthread.php?tid=102 may or may not
Understand the history of
the many shameful episodes of this great religion

it is still
our duty of care to expose

the truth to them and to the rest of the world in order there remain no excuse for ignorance




This next segment
is a selected group of compelling and damning historical facts from the following respectable link
al-islam.org that are ironically referenced by many many Sunni and Shitte scholars alike


damning facts


that will go a long way in exposing the deceit that has plagued many generations of Islam since the death of blessed Mohammad .


At the end of these historical facts we will be presenting our own damning case to the world

which will
place the finger on the heart of the wound that has and will continue to
bitterly divide this great religion ...........................till judgement day!

Once again we strongly emphasize our fight is not with anyone but with Satan and his servants who have successfully deceived the world as blessed Jesus had prophesied long ago in
Revelations 12:9
And the great dragon was thrown down, the serpent of old who is called the devil and Satan, who deceives the whole world; he was thrown down to the earth, and his angels/ JINN were thrown down with him.


Chapter 4: Nomination of Ali to the Caliphate by the Prophet (S)


https://www.al-islam.org/the-hidden-trut...-prophet-s




the chief and only cause for division among Muslims is the question whether or not the Prophet (S) has nominated anyone as his successor. All sects of Muslims universally agree that, of the four caliphs and in fact among all the companions of the Prophet (S), Ali (a.s.) was the most learned, just, valiant, noble and deserving. Yet, the majority sect, the Sunnis prefer to resign themselves to the historical fact that Ali (a.s.) became the fourth caliph, though they readily admit that Imam Ali (a.s.) was, in fact, the most deserving to immediately succeed the Prophet (S), as the first caliph.




The differences and debates begin the moment when the legitimacy of the first three caliphs is put to test. The Sunni do not wish to discuss the impropriety of Ali (a.s.) being relegated to the fourth place. The Shia, on the other hand, believe that the caliphate was usurped through a well planned conspiracy in which, systematically, all the occasions and the sayings [traditions] of the Prophet (S) nominating Ali (a.s.) as his successor, were either erased completely or at least distorted and misinterpreted, in order to justify Ali’s (a.s.) exclusion from immediate succession to the caliphate. Let us now examine the rival contentions based on books considered authentic by the various sects.


From the first day when he was commanded to proclaim Islam, to the last day when he was called to return to his Lord, the Prophet (S) had, at every opportunity, identified and nominated Imam Ali (a.s.) as his immediate successor. This was in keeping with Divine Tradition, where every Apostle either appointed or at least indicated his successor according to Divine commands. God chose and appointed His Apostles and their successors. From Adam (a.s.) to the Last Prophet (S), man had no say in their appointment. Wise men like the Magi were given signs by which they recognized and identified prophets and their successors.1




The prophets themselves sometimes expressly appointed and at other times gave clear indications about their successors. The golden thread in all religions is that a Comforter or Mehdi [as Muslims call him] or a Kalki [as the Hindus call him] will come towards the end of the world to bring Divine Justice and universal peace. This personality, it is unanimously agreed, is one chosen by God. Prophets are endowed with Divine Wisdom. Therefore, as a part of their mission, they prophesy everything including identifying and nominating their successors as a part of their obligation.



In accordance with the traditions of earlier Apostles, throughout his life, on every important occasion, the Prophet (S) declared in unambiguous terms, often by physically pointing out, that Imam Ali (a.s.) was his deputy [wali], successor [wasi] and Administrator in Chief [vizier].


(1) The Feast of Youm ad-Dar
On the very first day when the Prophet (S) proclaimed Islam,2 he arranged for a feast and invited the members of his clan. About forty members from the Banu Abdul Muttalib attended the feast. This event is called the Feast of Youm ad-Dar (the day of warning). All historians and the narrators of Hadith, both Sunnis and Shias as well as non-Muslim historians record this historical and momentous event unanimously and universally.3




The following is the gist of what transpired on that occasion:The Prophet (S) asked Ali (a.s.) to make bread from one measure of wheat, cook a leg of mutton and provide one pitcher of milk to feed the invitees. On seeing such meager food, the guests made fun of the Prophet (S) saying that the food was not enough even for a young child. However, after all, the guests had eaten to their satisfaction, like the miracle performed by Jesus, the food remained the same quantity as it was prepared.4 This prompted Abu Lahab, the Prophet’s uncle, to declare that the Prophet (S) was indeed a sorcerer and that they should beware being bewitched by his magic. Abu Lahab’s allegation of sorcery against the Prophet (S) is similar to the allegations of Pharaoh, his vizier Haman, and Qarun against Moses.5




After the feast, the Prophet (S) conveyed the Divine Message and concluded his speech saying:“Verily God has commanded me to invite you to Him. If you accept Him as the One Unique God, you will be benefited in this life as well as in the life to come. God has appointed me His Messenger. Acknowledge me as the Messenger of Allah and help me in my Mission. Now that I have passed on the Divine Message, I need some one to assist me in carrying forth the Divine Mission after me. Who among you will assist, share, and endure the burden in this mission of mine, for, he shall be my Deputy [Khalifa], my Trustee [Wasi], my Chief Administrator [vizier] both in this world and the life to come.”




The entire congregation kept quiet, except Ali (a.s.), who rose and said:“Though I am still in my teens and not strong enough as yet, I shall be your Deputy [Khalifa], Trustee [Wasi], and Chief Administrator [vizier].” The congregation responded by deriding the Prophet (S), some claiming that he was bewitched while others preferred to ignore him.
The Prophet (S) invited the Banu Abdul Muttalib again the next day and on the third consecutive day for the miraculous feast as well as for repeating the Divine Message.




On all the three days, Imam Ali (a.s.) stood up in response to the Prophet’s call for a helper and said, “I shall be your Deputy, Trustee, and vizier.” The Prophet (S) hugged and blessed Ali (a.s.) and holding up Ali’s hand declared:“Oh people, this Ali (a.s.) here is my successor, [wasi], my caliph, and my vizier both in this world and the next.” The Prophet (S) then prayed:“O Lord, love him who loves Ali, hold as your enemy whosoever shows enmity towards Ali, help those who help Ali, and abandon those who abandon Ali.” On hearing this, people taunted Abu Talib saying, “O Abu Talib, Muhammad has appointed your son as the lord over Muslims. From today, you have to obey your son.” All historians and the narrators of Hadith and history record this historical and momentous event unanimously and universally.6




Here it is very important to note that on the Day of Warning, the Prophet (S) was alone, without any support of men, means, or material. Therefore, Imam Ali’s offer to support the Prophet (S) could not have been motivated by any materialistic desire. Similarly, the Prophet (S) also could not be accused of trying to confer any benefit or perpetuate family rule, for at that stage there was neither wealth nor estate. Instead of benefits, what was certain was only persecution in the shape of mental and physical harassment. It is a historical fact that as a direct consequence of proclamation of Islam in the feast of Youm ad-Dar, the Prophet (S) was banished for confinement in the Shi’b (defile) of Abu Talib. A social boycott was enforced and anyone found to sympathize with the Prophet (S) was subjected to mental and physical torture. Historians record that it was only the support of Abu Talib (a.s.) which deterred the Meccans from carrying out their cherished desire of killing the Prophet (S).





The seeking of a supporter and nomination of Imam Ali (a.s.) by the Prophet (S) in the feast of Youm ad-Dar is in accordance with traditions of earlier Prophets. About the Prophet Thul Kifl (a.s.), ibn Kathir writes,7 “Ibn Jarir and Ibn Hatam narrated on the authority of Dawud bin Abi Hind on the authority of Mujahid that he said, ‘When Alyasa [Elisha] became an old man, he said:“If I could find a man who will succeed me in managing the people’s affairs while I am alive, so I will be able to see how he is going to serve the people.”


Then Alyasa called the people, gathered them, and said, “Who will fast in the day and pray in the night and will not be angry, he will be my successor.” Then, an ordinary man stood up and said, “I can do that.” Alyasa said, “Will you fast in the day and pray in the night and will not be angry?” The man said, “Yes”, but Alyasa did not say anything. Then, on the second day happened the same thing, and the people did not answer, but the same man said, “I can”, therefore, Alyasa made him his successor, and this ordinary man was Thul Kifl. Regarding the question whether Thul Kifl was merely a righteous person or a prophet, Ibn Kathir states that Thul Kifl’s name being mentioned along with the name of other prophets 8 is a proof enough to show that Thul Kifl was in fact a prophet. Moses also sought a helper in facing the Pharaoh and God granted his wish and appointed Aaron as his helper and successor.9





(2) The Night of Emigration
On the night of his emigration (hijra) from Mecca to Medina, the Prophet (S) asked Imam Ali (a.s.) to sleep in his bed to defeat the conspiracy of the Meccans to kill him.10 He entrusted and authorized Imam Ali (a.s.) to do all the things that were to be done by the Prophet (S) himself, including bringing to Medina all the family members of the Prophet’s household. Imam Ali (a.s.) remained in Mecca for three days and returned the deposits of money or goods entrusted to the Prophet (S) by the people of Mecca.11





(3) The Bond of Brotherhood
First at Mecca and again at Medina, the Prophet (S) created the bond of brotherhood and recited the declaration of fraternity among his companions. He chose Imam Ali (a.s.) and declared him to be his brother in this world and the afterworld. He compared his relationship with Imam Ali (a.s.) with the relationship between Moses and Aaron.12





(4) The Sura of at-Tawba
When the ninth Chapter of the Qur’an was revealed, the Prophet (S) asked Imam Ali (a.s.) to recite it to the Meccans, saying that God commanded that either he (the Prophet) himself or a man from him and no one else should carry out that task. The Prophet (S) added, “Ali is from me and I am from Ali; he is my brother, my guardian, my successor, and my caliph over my Ummah after me. He will discharge my obligations and fulfill my promises and none other than Ali (a.s.) can do so.”13





(5) Mubahala
On the occasion of the dispute with the Christians of Najran, the verse known as ‘the Aya of Mubahala’ was revealed commanding the Holy Prophet (S) to take with him his men, women, and children.14 The Prophet (S) chose none except his daughter Fatima (a.s.) to represent women, Imam Ali (a.s.) to represent men, and Imam Hasan and Imam Husayn (a.s.) to represent his children.15





(6) Madinatul Ilm (the city of knowledge)
The most important aspect of Prophethood, one that distinguishes a prophet from ordinary human beings, is the Divine Wisdom bestowed upon the prophet and revealed from time to time through Wahi (revelation).16 About the Divine Wisdom granted to the Prophet Muhammad (S), he said, “I am the city of knowledge and Ali is its gate; those, who wish to enter the city of knowledge, should do so by passing through the gate.”17







(7) Ghadir Khum
The final proclamation of Imam Ali’s succession was made by the Prophet (S) on his return from the last pilgrimage at Ghadir Khum. The fact that the Prophet (S) had declared that it would be his last pilgrimage was widely known and Muslims gathered in unprecedented numbers to participate in the Hajj along with the Prophet (S) for one last time. The Prophet (S) himself had invited ambassadors and delegates from various countries to witness the special occasion. These foreign delegates recorded every word, every movement, and every action of the Prophet (S).





The proclamation of the nomination of Imam Ali (a.s.) was thus witnessed by foreign ambassadors, recorded, and preserved by their chroniclers in their own countries and languages. Though, after the Prophet (S), an attempt was made to burn or dispose off as rubbish all books except the Qur’an in an attempt to obliterate any record of this event, the chronicles narrating the event, survived in foreign countries, such as Spain, Holland, France…etc. Thus, this event came to be recorded alike by historians and Sunni and Shia narrators of traditions and is universally accepted as genuine.





We give below a gist of the event, for brevity’s sake, incorporating the salient features of the event:When the Prophet (S) was informed that he was to join the Lord soon, he wished to perform his last Hajj and left Medina on the 23rd February, 632 A.D. On learning this, the Muslims considering that it was probably their last opportunity to perform the Hajj alongside the Prophet (S) especially gathered in great numbers.






While returning from the Hajj at a place called ‘Khum’, the Prophet (S) received the following verse:“O Messenger, proclaim that which has been made manifest to you by your Lord. If you fail to do so, the Mission shall remain unfulfilled. Allah will protect you from [evil] men. Surely, Allah does not guide the non believers.”18
The message in the verse was imperative and it cast an immediate obligation on the Prophet (S) to disclose it to the Muslims, despite his fears and awareness of possible undermining opposition by the hypocrites who had by then surrounded him in good numbers. The verse was the penultimate verse revealed to the Prophet (S), for, after this verse, the verse regarding the completion of the Prophetic Mission and Divine Guidance, was revealed as the last verse of the Qur’an.19





The Prophet (S) immediately halted the caravan, had the area cleared of shrubs so as to accommodate the large gathering. He then ordered that those who had gone forward to retrace their steps and those who were lagging behind, to hurry up to join him. Wooden saddles of camels were collected and heaped one upon another to form a high pulpit or pedestal.20



The Prophet (S) ascended the pulpit along with Ali (a.s.) and in full view of the gathering he tied a turban on his head in a gesture widely prevalent and understood in the East and by the Arabs to symbolize confirmation of succession to estate and office.21


The Prophet (S) then asked the gathering, “Do you bear witness that I have discharged my Mission and guided you in the path of Allah?” The crowd replied, “Indeed we bear witness to that.” The Prophet (S) said, “Very shortly I will be recalled to my Creator. I am leaving behind me two precious things amidst you. One is the Qur’an – the Word of God; and the other is my progeny [Ahlul Bayt]. They are both intrinsically and inseparably linked with each other and will remain so linked until they reach me at the Hawdh [pond] on the Day of Resurrection. Firmly adhere to both of them. You will, then, not go astray or be misled into error.”22



The Prophet (S) then said, “God is my Moula (guardian). Am I not the Moula of you all (the Muslim Ummah) ?.” They replied, “Certainly you are our Moula and the Moula of all Muslims.”
The Prophet (S) then held aloft Ali (a.s.) in his arms so much so that the Prophet (S) himself was hidden behind Ali (a.s.). Holding Ali (a.s.) thus, the Prophet (S) declared, “Whoever I am his guardian, this Ali is to be his guardian.”
The Prophet (S) repeated this thrice and then prayed, “O God, Be a friend to the friends of him; be an enemy to the enemies of him; help those who help him; abandon those who abandon him.”23



The Prophet (S) then commanded all those who were present to remember and record this message and pass it on to everyone in their respective cities, towns and villages and to propagate it to whoever was not present at that time and to repeat it whenever any two Muslims met, so as to preserve the message for posterity.
Then, the Prophet (S) got down from the pulpit along with Ali (a.s.). He set up a separate tent in which he seated Ali (a.s.) and directed all those present to congratulate and swear allegiance to him (Imam Ali).




For three days, the proceedings went on. People like Abu Bakr, Umar ibn al-Khattab, and other companions were among the first to rush forth and congratulate Imam Ali (a.s.) on his appointment as the immediate successor to the Prophet (S). They paid their fealty and swore their allegiance to Imam Ali (a.s.).24
(8) Authenticity of the event of Ghadir Khum




The authenticity and genuineness of the above event of Ghadir Khum has been researched extensively by later historians and accepted as an undeniable historical fact. We extract below the opinion of a few such scholars:



Justice Amir Ali wrote, “It is generally supposed that the Prophet (S) did not expressly designate anyone as his successor in the spiritual and temporal government of Islam; but this notion is founded on a mistaken apprehension of facts, for, there is abundant evidence that many a time the Prophet (S) indicated Imam Ali (a.s.) for the vicegerancy, notably on the occasion of the return journey from the performance of the ‘Farewell Pilgrimage’ during a halt at a place called ‘Khum’. He convoked an assembly of the people accompanying him, and used words which could leave little doubt as to his intention regarding a successor. “Ali”, he said “is to me as Aaron was to Moses. O Almighty God, be a friend to his friend and a foe to his foes; help those who help him, and frustrate the hopes of those who betray him.”25





The renowned Sunni writer Shah Abdul Haq of Delhi, wrote regarding the tradition of Ghadir Khum:“This tradition is undoubtedly correct and genuine; no less than sixteen and according to Ahmed ibn Hanbal, thirty companions of the Prophet (S) who had themselves heard it from the Prophet (S) testified to its correctness and genuineness when called upon by Ali (a.s.) to mention it on oath. Many eminent traditionists, for example, al Nassa’i, al Tirmithi, and Ahmed bin Hanbal have related it and testified to its genuineness; it has been related through many channels; most of its ‘Asaaneed’ [testimonials] are correct and unimpeachable. No attention should be paid to those who criticize it, nor to those who say that the sentence ‘O God !, be a friend to his friend and a foe to his foes’ is an interpolation, as that sentence is also reported through unimpeachable authorities, most of which have been scrutinized by ath-Thahabi and ibn Hajar and found correct.”26





Another Sunni historian, Mirza Muhammad ibn Mo’tamid Khan writes, “The tradition of Ghadir is genuine and very well known. No one doubts its genuineness and authority except a begotten [bastard] and no reliance can be placed on the word of a begotten person.27




Yet, another reputed Sunni narrator of Hadith, Qazi Sanaullah of Panipat, India, writes about the reports [hadith] of the events of Ghadir Khum:“This hadith is no doubt genuine. It has reached the degree of Tawatur (i.e:continuos and uninterrupted chain of narrators of unimpeachable authority). Thirty of the companions of the Prophet (S), like Abu Ayyub, Zaid bin Arqam, al-Bara’ ibn Aazib, Ammar ibn Murra, Abu Huraira, ibn Abbas, Imara ibn Buraid, Sa’d ibn Abi Waqqas, ibn Umar, Anas, Jarir ibn Abdullah al-Bajali, Malik ibn Huwairith, Abu Sa’eed al-Khudri, Abu Tufail, Huthaifa ibn Usayd, and others have mentioned this hadith in their books, and have verified its genuineness.”28
The well-known historian and narrator of Hadith, Ali Muttaqi, examines the sources and narrators of the event and quotes Zaid bin Arqum as saying, “I asked Zaid bin Arqam whether he himself has heard this from the Prophet (S). He replied that everyone who was there saw with his own eyes and heard with his own ears. Muhammad bin Jarir at-Tabari has related this very ‘Riwaya; tradition’ through Atiyya al-Awfi from Abu Sa’eed al-Khudri.”29






Agha Muhammad Sultan Mirza, an eminent legal luminary and retired Judge, has written a very detailed book under the title ‘The Caliphate; its Conception and Consequences’, solely devoted to the matter of Imam Ali’s nomination to succeed the Prophet (S). Mirza was born in Delhi in 1885 and died on 17-12-1965 AD. The book runs into 362 pages of excellent research and analysis and was ready by 27 February 1949, but unfortunately, it could only be published posthumously, towards the end of 1988. On the subject of Caliphate, the book is an unimpeachable authority.30





(9) The Last Will
Under Islam, it is incumbent, if not mandatory, upon every Muslim to make a will in order to prevent future disputes among his children. It is also incumbent on those who are present at the time of making a will, to strictly enforce the wishes of the dying person.31 For instance, Abu Bakr, during his last moments, sent for Uthman and dictated his will nominating Umar as his successor, saying that he could not leave such a grave affair as the Caliphate to future dissension in the absence of his will.
Jurists allocate a chapter exclusively on ‘Wills’ in every book on Islamic Jurisprudence. The last important historical event in the Prophet’s life is recorded universally by all historians and narrators of traditions as the time when the Prophet (S) called for parchment and pen so that he might write down his last will, and prevent all dissension. Al-Bukhari reports the event under seven headings in his Sahih. Muslim, like several others, reports the incident in several places.32





This incident is popularly known as the ‘Event of the Parchment and Pen’ (al-Qirtas wel-Qalam).
Regarding this incident, learned scholar M.S. Mirza comments:“This was the final attempt by the Prophet (S) to prevent his flock from going astray and having to wander in the wilderness in search of a true leader. Both explicitly and implicitly, by word and by deed, by proclamation, exhortation and announcements, in fact by every means available to him, he had tried to make his Umma see which quarter they should look to for true leadership. However, ambition and avarice blinded them, and they failed to heed his advice.33
Mirza then quotes from al-Bukhari and Muslim:“Ibn Abbas mentioned Thursday and wept profusely, and said that it was on a Thursday that the Prophet (S) asked them to bring ink-pot and parchment, so that he might write the will which would save them till eternity from going astray.



But, they said that the Prophet (S) was talking nonsense [yahjur]. Ibn Abbas said that during his last illness near his death, when many companions including Umar, were in the house around him, the Prophet (S) said, ‘Come, I will write to you a document which will protect you until eternity from going astray’. But Umar said:‘The Prophet is under the influence of the disease and we have the Qur’an. The Book of God is sufficient for us’. Those present became divided into two factions; one party was for supplying the writing material to the Prophet (S), and the other supported Umar. When the unseemly disorder and uproar increased, the Prophet (S) told the squabblers, ‘Begone hence, this very moment’.34





According to Kanzul Ummal, Umar recounted, “When the Holy Prophet fell ill, he asked for parchment and ink so that he might make a testament which would save us till eternity from going astray. His wives cried from behind the veil, ‘Don’t you hear what the Prophet is saying?’ I said, ‘You are like the deceitful women of Joseph. When the Prophet is ill, you weep, and when he is healthy you sit upon his neck’. The Prophet (S) said, ‘Go away. They are better than you’.”35




Curiously, about such an important event, most of the narrators, for whatever expediency, do not narrate anything about what the Prophet (S) proposed to write in his will. Some narrators comment that the Prophet (S) intended to name his successor so that there may not be any dissension or dispute about it.36





(10) The Oral Will
Having been frustrated in reducing his will into writing, the Prophet (S) made an oral Will. Al-Bukhari narrates that just before his death, the Prophet (S) made an oral Will about three matters, but the narrators remembered only two of the matters namely, [1] to expel the Jews from the Arabian Peninsula and [2] to accord the same treatment to foreign dignitaries, as the Prophet (S) himself had accorded. They said that they did not remember the third matter.37 Of course, the third matter they forgot was obviously the express nomination of Imam Ali (a.s.) as the immediate successor of the Prophet (S).





Ibn Hajar al-Makki narrates explicitly, “On his deathbed, the Prophet (S) said, ‘O my people, shortly I will accompany the angel of death to heaven. I have already declared, and I declare again, that I am leaving among you the Book of God and my progeny [Ahlul Bayt] ’. The Prophet (S) then caught hold of Ali (a.s.) by the arm and raised it up saying:‘This Ali here is with the Qur’an and the Qur’an is with Ali. The two shall never separate until they meet me at the Hawdh (pond). Therefore, hold on to them both firmly so that you may never go astray’.”38





The political climate made it difficult for the narrators to relate the truth. Therefore, they sought an easy way out from certain persecution, by pleading that they did not remember the third aspect willed by the Prophet (S). Regarding this forgetfulness, Mulla Mo’in comments that it was a political expediency that made the narrator suffer amnesia in order to suppress the truth.39





Abu Bakr acted upon the two matters spoken to by the narrators as a part of the oral Will made by the Prophet (S). Obviously, there was no place in the scheme of the Caliph for third aspect so conveniently forgotten by the narrators regarding the appointment of Ali (a.s.) by the Prophet (S) as his immediate successor.




(11) Miscellaneous Traditions
The Prophet (S) declared on numerous occasions that the obligations and duties of Prophethood could only be discharged either by himself as the Prophet (S) or by Imam Ali (a.s.) as the Divinely appointed successor and none else.40 The Prophet (S) proclaimed repeatedly that just as obedience and love for him was made obligatory, obedience and love for Imam Ali (a.s.) was also made obligatory on every Muslim.41





The Prophet (S) declared, “Whoever curses Ali (a.s.) in fact curses me.”42 The Prophet (S) said that he who is inimical to Ali (a.s.) is in fact inimical to him [the Prophet] and he who is an enemy of him [the Prophet] is an infidel [Kafir], and such persons offend God.43





Conclusion
From the above, it is obvious that the Prophet (S), at every stage and until the very last moment of his life, made every possible effort to discharge his duty commanded by God to nominate Ali (a.s.) as his successor. When he tried to make a Will, he was prevented by some of the people surrounding him. He then made an oral will, the crucial part of which was conveniently claimed to have escaped the memory of those who witnessed the oral will.




But, the best evidence of Ali’s nomination by the Prophet (S) from his deathbed, is the statement Umar made during his conversation with Abdullah ibn Abbas recounted by Ibn Abil Hadid the mo’tazilite who records that Umar said:“There is no doubt that the Prophet (S) said and did many things in this connection which do not support our view that he did not nominate Ali (a.s.) as his successor. The fact is that on many occasions the Prophet (S) did go to the extreme in favoring Ali (a.s.). It is a fact that during his last illness, the Prophet (S) wanted to write a will designating Ali (a.s.) expressly to the Caliphate, but I prevented him from doing so. By Allah, the Quraysh will never unanimously agree to Ali’s Caliphate, and if he is ever selected as Caliph, the Arabs will attack him from every direction.”44






Some Sunni historians claim that the ‘election’ of Abu Bakr at Saqifa was an impulsive action taken on the spur of the moment to prevent the Ansar from usurping the Caliphate. Such a claim inherently means two things; firstly, that there was no sanction from the Prophet (S) to elect a leader for the Muslims, and secondly, that the hasty manner in which the affair was conducted implies that except for the few who were available on the spot at Saqifa, the general body of Muslims had no knowledge or say in what took place at Saqifa. What is sought to be implied is that there was no prior planning and therefore no malice can be imputed or attached to the deed.




To the contrary is the view of the Shia, as could be seen from the Book of Sulaym bin Qais al-Hilali, an early companion of the Prophet (S) and of Imam Ali (a.s.). Sulaym narrates that while answering Talha ibn Ubaidillah, Ali (a.s.) took out a parchment and said:“This is a written pledge taken by five people in the Ka’aba at the time of the Prophet’s last Hajj. Those five people had sworn that they would wrest the Caliphate from me and divide it [circulate it] among themselves, when the Prophet (S) is killed or he dies.”45
About Umar’s appointing of a committee that selected Uthman as the third caliph, Imam Ali (a.s.) asked the second caliph’s son Abdullah ibn Umar:“How come I was included by your father in the shura46 as one of the prospective candidates for the post of caliph, when he himself along with Abu Bakr had stated that the Prophet (S) had excluded me and the Ahlul Bayt from the caliphate?”





Imam Ali (a.s.) then asked Abdullah ibn Umar to tell truthfully what his father, Umar, had told him just before he died. Abdullah replied, “My father said that if these people [the ummah] paid allegiance to that man from Banu Hashim who has no hair in the middle of his head, he will lead them to the right and enlightened path and will make them act according to the Book of Allah and the Traditions of the Holy Prophet.”





Imam Ali (a.s.) asked Abdullah as to what he then told his father Umar. Abdullah replied that he asked his father what then was holding him back from making Ali (a.s.) as the Caliph. Then Imam Ali (a.s.) questioned Abdullah ibn Umar as to what his father said in reply. Abdullah did not reply and preferred to keep silent.
Then, Imam Ali (a.s.) said, “Though you may prefer to conceal it, the Holy Prophet (S) had told me the details of the conversation that took place between you and your father on that occasion.”
Abdullah ibn Umar asked, “When did the Prophet tell you?” Imam Ali (a.s.) replied, “The Prophet (S) told me personally at that time [during his last Hajj] and later in my dream when your father died.”



Abdullah said, “What did the Prophet tell you?” Imam Ali (S) replied, “O Abdullah ibn Umar, for the sake of God, will you confirm if what I say is true?” Abdullah replied, “I may not openly confirm it but would prefer to remain silent if what you say is the truth.”




Then, Imam Ali (a.s.) said:“Your father told you that what was holding him back from making me the caliph was the written pledge [sahifa] that was sworn to by five persons in the Kaaba at the time of the Prophet’s last Hajj.” Sulaym bin Qais reports that at that time he found tears welling in the eyes of Abdullah ibn Umar and his throat was choking.”47






Sulaym continues that Salman then said, “The five persons who had taken the pledge in the Ka’aba were the same persons who falsely attributed a hadith to the Prophet (S) saying that the Ahlul Bayt (a.s.) had chosen the ‘aakhira’ [afterlife] in preference to the ‘duniya’ [worldly life], and that the Prophet (S) did not wish to combine the Nubuwwa [prophethood] and the caliphate to be in the same house. Those persons are Abu Bakr, Umar, Abu Ubaida bin al-Jarrah, Salim [slave of Huthaifa] and Mu’ath bin Jabal.48



The above report of a prior conspiracy is supported by the following circumstances:


(1) During the Prophet’s return from the last pilgrimage, the Archangel Gabriel informed him that in pursuance of a conspiracy some persons had planned to assassinate him in a valley called al-Aqabah. The Prophet (S) ordered that none should ascend the valley until he had passed through it. However, Huthaifa who was holding the reins and leading the Prophet’s camel, saw some persons with masked faces, standing ahead of them in the valley. Immediately an alarm was raised and Ammar pursued them, but the masked persons took to their heels. The Prophet (S) told Ammar the names of all the masked hypocrites, but he asked him to keep the secret because the hypocrites pretended to be close companions of the Prophet (S).49 From that day, Ammar came to be called ‘the keeper of the Prophet’s secrets’, for he never divulged the names though several prominent companions would frequently approach and inquire if they were the ones who were named as ‘hypocrites’.






(2) Despite repeated and strict orders of the Holy Prophet (S) asking all the Muhajirin and the Ansar including Abu Bakr and Umar to assemble under the command of Usama to proceed on an expedition, Abu Bakr and Umar disobeyed and remained in Medina.




(3) Instead of participating in the solemn occasion of the burial rituals of the Prophet (S), Umar and Abu Bakr hurried to and remained at the Saqifa; Obviously, the only urgency in the matter of the caliphate was that if any time is given, the ummah including the Ansar would discuss the competence of each of the candidates in the light of the facts known to them as well as the various traditions of the Prophet (S) relating to the caliphate and would have certainly chosen Imam Ali (S) as the caliph, in keeping with the desire and directions of the Prophet (S), so often proclaimed in his life. The imagined urgency is belied by the fact that after Umar’s death, for three days there was no Caliph, for the committee appointed by him could not arrive at a conclusion till three days later.






(4) Having met the Ansar at Saqifa, the three men of Quraysh could have convinced them to postpone the matter of succession at least until the completion of the burial rites of the Prophet (S).



(5) All the persons who had taken the pledge in the Ka’aba were the only persons who presented and relied upon a fabricated tradition which misled the Muslims into believing that the Ahlul Bayt, the chief of whom was Ali (S), had renounced their share in worldly matters, more particularly the claim to the Caliphate, in preference to the life of the hereafter and that the Prophet (S) had declared that spiritual leadership and temporal leadership should not remain in the same house.







references
• 1. The Journey of The Magi, by T.S. Eliot.
• 2. Qur’an, 26:214.
• 3. Musnad of Imam Ahmad bin Hanbal, vol. 1, p.331, Abul Fida, Part 1, p.116, at-Tabari , vol. 2 p. 217, ibn al-Athir, vol. 2, p.22; Mustadrak of al-Hakim, vol. 2 p. 133, Habib Al-Sayar, vol. 2, Part 3, p.160, ibn Kathir’s Tarikh, vol. 3, p. 40, Kanzul Ummal, vol. 6 p. 392, 397, 401 and 408, Rawdatus Safa, vol. 2 p. 278 and 279, Ibn Taymiya’s Minhajus Sunna, vol. 4, p. 80, al-Mohib at-Tabari’s Ar-Riyadul Nadira, Part 2 chap. 4 Section 6 p. 168, 202,203, Gibbon’s ‘Decline & Fall’, vol.. 2, p. 422, Thomas Carlyle’s Heroes & Hero Worship’, Lecture 2, p. 78, M.S. Mirza’s ‘The Caliphate’121-132… etc.
• 4. Al-Majlisi’s Hayatul Quloob, p.185, The Caliphate, p. 131-134.
• 5. Qur’an, 40:23-24, 42:29 – 51, ibn Kathir’s Qasasul Ambiya 219.
• 6. Musnad of Imam Ahmad bin Hanbal, vol. 1, p.331, Abul Fida, Part 1, p.116; at-Tabari, vol. 2 p. 217, ibn al-Athir, vol. 2, p.22, Mustadrak of al-Hakim vol. 2 p. 133, Habib Al-Sayar, vol. 2, Part 3, p.160; ibn Kathir’s Tarikh vol. 3, p. 40, Kanzul Ummal, vol. 6 p. 392, 397, 401 and 408, Rawdatus Safa, vol. 2 p. 278 and 279, Ibn Taymiya’s Minhajus Sunna, vol. 4, p. 80, Mohib at-Tabari’s ar-Riyadul Nadira, Part 2 chap. 4 Section 6 p. 168, 202, 203, Gibbon’s ‘Decline & Fall’ vol. 2, p. 422, Carlisle’s ‘Heroes & Hero Worship’, Lecture 2, p. 78, M.S. Mirza’s ‘The Caliphate’131-134.
• 7. Qasasul Ambiya, p. 182.
• 8. Qur’an, 21:85-86, 38:45-48.
• 9. Qur’an, 28:33-35.
• 10. Ameer Ali’s the Spirit of Islam, p. 47.
• 11. At-Tabari, vol. 2 p.244, ibn Khaldun, vol. 2 p.15, ibn Hisham, vol. 2 p. 94, Abul Fida, vol. 1 p.126, ibn Kathir, vol. 7 p.338, al Kamil of ibn al-Athir, vol. 2 p. 38, al-Mas’udi, vol. 2 p.174-175, Dayarbakhti vol. 1 p.367.
• 12. Sahih of Al-Bukhari, Bab Manaqib Ali, vol. 3, p.146, Sahih of Muslim, Bab Fadha’il Ali [s], vol. 7 p.120, Sunan of ibn Maja, vol. 1 p. 55, at-Tabari vol. 3, 144, Musnad of Imam Ahmad bin Hanbal, vol. 1, p. 170, 173, 175, 177, 179, 182, 184 and 185, vol. 3 p.32, 338, vol. 6 p. 369, 438, Tabaqat of ibn Sa’d, vol. 3 Part 1, p.14, Tarikh of ibn Kathir, vol. 7 p.224, 334, 338-341, The Caliphate, p. 168.
• 13. Al-Bukhari’s Kitabus Salaat, p.238, at-Tbari vol. 3, p.154, ibn Khaldun, vol. 3 p.222-225, Habib al-Sayar, vol. 1 Part 3, p.72, Tabaqat of ibn Sa’d, vol. 2 Pat 1, p.121, Abul Fida, vol. 1, p.150, Tarikh al-Khamis, vol. 2, p.156, Fat~h al-Bari, vol. 8, p.241, ibn al-Athir, vol. 2, p.111, Madarij an-Nubuwwa, vol. 2, p.492, ibn Kathir, vol. 7, p.337, 357.
• 14. Qur’an, 3:61.
• 15. Madarij an-Nubuwwa, Part 2, p.498-500, Sahih of Muslim, vol. 7, p.120-121, Habib as-Sayyar, vol. 1, Part 3, p.73-74, ibn Hajar al-Makki’s as-Sawa’iq, Ch. 9, Section 1, p.93 and Section 2 p.72, Tarikh of ibn Kathir, vol. 7, p.3, as-Sayuti’s ad-Durr al-Manthur vol. 2, p.39, al-Riyad of Mohibat-Tabari, Part 2, CH 2, Section 6, p.188, Fakhruddin ar-Razi’s Tafseer al-Kabeer, vol. 2, p.700, al-Kashshaf of az-Zamakhshari, vol. 1 p.307.
• 16. Qur’an, 2:31, 2:247, 5:113, 18:65, 19:12, 21:79.
• 17. Ibn Hajar al-Makki’s as-Sawaiq, chap 9, Section 2, p. 73, Mustadrak, vol. 3, p.126-127, Yanabee’ul Mawaddah, chap. 14, p. 65, 71-72, Mohib at-Tabari’s ar-Riyad an-Nadira, Part 2, Ch. 4, Section 6, p.193 Kanzul Ummal, vol. 6, p. 152 and 401, ibn Kathir’s Tarikh, vol. 7, p.358-359, ibn Abdul Barr’s al-Isti’ab, Part 2, p.474-475.
• 18. Qur’an, 5:67.
• 19. Qur’an, 5:4, as-Suyuti’s ad-Durrul Manthur, vol.. 2, p. 259.
• 20. Ad-Durrul Manthur of as-Suyuti, vol. 2, p.298.
• 21. Musnad of Taylasi, p. 23, Hadith No.154 Mohibuddin at-Tabari’s ar-Riyad an-Nadira, Part 2, Ch. 4, Section 9, p. 217.
• 22. Sahih of Muslim, vol. 7 p. 122-123, Mustadrak, vol. 3 p.109, 110, 148, Musnad of Imam Ahmed bin Hanbal, vol. 3 p. 14, 17, 26 – vol. 4, p. 367, 371 – vol. 5 182, 189, ibn Asakir’s Tarikh, vol. 5 p.436, Shibli’s Siratun Nabi, vol. 1 Part 2, p.131-132. Kanzul Ummal, vol. 6 p.390, vol. 3, 61, The Caliphate p. 181
• 23. Musnad of Ahmad bin Hanbal, vol. 1, p.152, vol. 4, p. 282, 368 and 372, Mishkat, p.565, ibn Kathir’s Tarikh, vol. 5 p. 208-214, Tathkiratul Huffadh by ath-Thahabi, vol. 3 p.231, ibn Hajar al-Makki’s as-Sawa’iq, Ch. 9, Section 2, p. 7, Kanzul Ummal, vol. 6 p. 403, 407, Mohibbuddin at-Tabari, Part 2, Ch 4, Section 6, p. 169,170, 204, Habib al-Sayyar’s Tarikh, vol. 1 Part 3, p. 77, Madarijun Nubuwwah, Part 4, Ch 13, p. 220, Tathkira of Sibt ibnul Jawzi, Ch. 2, p.18, The Caliphate, p. 181-182.
• 24. Musnad of Imam Ahmad bin Hanbal, vol. 4, p. 281, Kanzul Ummal, vol. 8, p.60, Tarikh of Habibus Sayyar, vol. 1 Part 3, p.77, ar-Riyadun Nadira, vol. 2, Ch.4, Section 13, p. 230, Madarijun Nubuwwa, Part 4, Ch.13, p.217.
• 25. The Spirit of Islam, Part 2, Ch. 8, p.292-293.
• 26. ‘Al-Ash’iatul Lami’a, vol. 4 P.668 quoted in The Caliphate, p. 182.
• 27. Nuzulul Abrar, p.21.
• 28. As-Saif al-Maslul, quoted in The Caliphate, p. 183.
• 29. The Caliphate, p. 180 quoting Kanzul Ummal, vol. 6 p.390, vol. 3 p. 61.
• 30. The Caliphate, by Agha Muhammad Sultan Mirza.
• 31. Qur’an, 2:180, 5:109.
• 32. Sahih of Muslim, vol. 5 p.75, 76, Musnad of Ahmad bin Hanbal, vol. 1 p.336, 355, al-Milal wen-Nihal by ash-Shahristani, vol. 1 p. 23.
• 33. The Caliphate, p. 207.
• 34. The Caliphate, p.209.
• 35. Kanzul Ummal, vol. 3 p.138, vol. 4 p.52.
• 36. Ibn Hajar al-Asqalani’s Fat~hul Bari, vol. 1 p.186, vol. 8 p.101.
• 37. Al-Bukhari’s Kitabul Jihad, Kkitabul Khums, Bab Marzun Nabi.
• 38. As-Sawaiq of ibn Hajar, ch. 9, Part 2, p. 75.
• 39. Madarijun Nubuwwa, Part 4, Ch. 14, Section 3, p.229.
• 40. Al-Bukhari, Ch. 2, Manaqib Ali, Ibn Maja’s Sunan, Part 1, p.56, Mishkat, Bab Manaqib Ali, p.564, Sunan of At-Tirmithi, Bk. 46, Ch 19 and 20, Musnad of Ahmad bin Hanbal, vol. 3 p.483 vol. 4 p.164,165 - vol. 5 p. 204, ibn Hajar al-Makki’s as-Sawa’iq Ch9, p.73, 75, ibn Kathir’s Tarikh vol. 7, p.224, 344, 356, Yanabi’ul Mawaddah ch.7, p 52, 56 al-Ashi’atul Lami’ah of Shah Abdul Haq, vol. 4 p 665, Muhibbuddin at-Tabari’s ar-Riyadun Nadira, Part 2, Ch.4, Section 6, p. 172, 174, Kanzul Ummal, vol.6, p.153.
• 41. Mohibuddin at-Tabari’s ar-Riyadun Nadira, Part 2, Ch. 4, Section 6, p.172, al-Qanduzi’s Yanabi’ul Mawaddah, vol. 1 Ch. 41, p.123, Arjah al-Matalib of Ubaidillah al-Aamertasturi Ch.4, p..595.
• 42. Mustadrak of al-Hakim, vol. 3 p. 121, Muhibbuddin at-Tabari’s ar-Riyadun Nadira, Part 2, Ch.4, Section 6, p.116, Ibn Hajar al-Makki’s as-Sawa’iq al-Muhriqa, Ch 9, Section 2, p.74, Ahmed bin Hanbal’s Musnad, vol. 6, p.323, Al-Qanduzi’s Yanabi’ul Mawaddah, Ch.6, p.48, ibn Kathir’s Tarikh, vol. 7 p. 354, Kanzul Ummal, vol. 6 p.152, 401.
• 43. Kanzul Ummal, vol. 6 p., 156.
• 44. Sharh Nahjul Balagha, vol. 3 p. 97 quoted in The Caliphate, p.46.
• 45. Kitab Sulaym bin Qais, Eng. Tr. Sayyid Ali Abid & Neelam Rizvi, Pub & N Rizvi, Heston, Houslow, TWS OJE, England [2001] p.108
• 46. The Islamic principle of (rule by) consultation; an Islamic consultative council.
• 47. Kitab Sulaym bin Qais, p.110-111.
• 48. Kitab Sulaym bin Qais, Hadith No.19, p.171.
• 49. Madarijun Nubuwwa, Ch.12, p.201, Tafsir al-Kabir, vol. 4 p. 488, Tarikh Rawdhathul Ahbab, Al-Karrar, p.121, Hayatul Qulub, vol.2 p.823.]]> may or may not
Understand the history of
the many shameful episodes of this great religion

it is still
our duty of care to expose

the truth to them and to the rest of the world in order there remain no excuse for ignorance




This next segment
is a selected group of compelling and damning historical facts from the following respectable link
al-islam.org that are ironically referenced by many many Sunni and Shitte scholars alike


damning facts


that will go a long way in exposing the deceit that has plagued many generations of Islam since the death of blessed Mohammad .


At the end of these historical facts we will be presenting our own damning case to the world

which will
place the finger on the heart of the wound that has and will continue to
bitterly divide this great religion ...........................till judgement day!

Once again we strongly emphasize our fight is not with anyone but with Satan and his servants who have successfully deceived the world as blessed Jesus had prophesied long ago in
Revelations 12:9
And the great dragon was thrown down, the serpent of old who is called the devil and Satan, who deceives the whole world; he was thrown down to the earth, and his angels/ JINN were thrown down with him.


Chapter 4: Nomination of Ali to the Caliphate by the Prophet (S)


https://www.al-islam.org/the-hidden-trut...-prophet-s




the chief and only cause for division among Muslims is the question whether or not the Prophet (S) has nominated anyone as his successor. All sects of Muslims universally agree that, of the four caliphs and in fact among all the companions of the Prophet (S), Ali (a.s.) was the most learned, just, valiant, noble and deserving. Yet, the majority sect, the Sunnis prefer to resign themselves to the historical fact that Ali (a.s.) became the fourth caliph, though they readily admit that Imam Ali (a.s.) was, in fact, the most deserving to immediately succeed the Prophet (S), as the first caliph.




The differences and debates begin the moment when the legitimacy of the first three caliphs is put to test. The Sunni do not wish to discuss the impropriety of Ali (a.s.) being relegated to the fourth place. The Shia, on the other hand, believe that the caliphate was usurped through a well planned conspiracy in which, systematically, all the occasions and the sayings [traditions] of the Prophet (S) nominating Ali (a.s.) as his successor, were either erased completely or at least distorted and misinterpreted, in order to justify Ali’s (a.s.) exclusion from immediate succession to the caliphate. Let us now examine the rival contentions based on books considered authentic by the various sects.


From the first day when he was commanded to proclaim Islam, to the last day when he was called to return to his Lord, the Prophet (S) had, at every opportunity, identified and nominated Imam Ali (a.s.) as his immediate successor. This was in keeping with Divine Tradition, where every Apostle either appointed or at least indicated his successor according to Divine commands. God chose and appointed His Apostles and their successors. From Adam (a.s.) to the Last Prophet (S), man had no say in their appointment. Wise men like the Magi were given signs by which they recognized and identified prophets and their successors.1




The prophets themselves sometimes expressly appointed and at other times gave clear indications about their successors. The golden thread in all religions is that a Comforter or Mehdi [as Muslims call him] or a Kalki [as the Hindus call him] will come towards the end of the world to bring Divine Justice and universal peace. This personality, it is unanimously agreed, is one chosen by God. Prophets are endowed with Divine Wisdom. Therefore, as a part of their mission, they prophesy everything including identifying and nominating their successors as a part of their obligation.



In accordance with the traditions of earlier Apostles, throughout his life, on every important occasion, the Prophet (S) declared in unambiguous terms, often by physically pointing out, that Imam Ali (a.s.) was his deputy [wali], successor [wasi] and Administrator in Chief [vizier].


(1) The Feast of Youm ad-Dar
On the very first day when the Prophet (S) proclaimed Islam,2 he arranged for a feast and invited the members of his clan. About forty members from the Banu Abdul Muttalib attended the feast. This event is called the Feast of Youm ad-Dar (the day of warning). All historians and the narrators of Hadith, both Sunnis and Shias as well as non-Muslim historians record this historical and momentous event unanimously and universally.3




The following is the gist of what transpired on that occasion:The Prophet (S) asked Ali (a.s.) to make bread from one measure of wheat, cook a leg of mutton and provide one pitcher of milk to feed the invitees. On seeing such meager food, the guests made fun of the Prophet (S) saying that the food was not enough even for a young child. However, after all, the guests had eaten to their satisfaction, like the miracle performed by Jesus, the food remained the same quantity as it was prepared.4 This prompted Abu Lahab, the Prophet’s uncle, to declare that the Prophet (S) was indeed a sorcerer and that they should beware being bewitched by his magic. Abu Lahab’s allegation of sorcery against the Prophet (S) is similar to the allegations of Pharaoh, his vizier Haman, and Qarun against Moses.5




After the feast, the Prophet (S) conveyed the Divine Message and concluded his speech saying:“Verily God has commanded me to invite you to Him. If you accept Him as the One Unique God, you will be benefited in this life as well as in the life to come. God has appointed me His Messenger. Acknowledge me as the Messenger of Allah and help me in my Mission. Now that I have passed on the Divine Message, I need some one to assist me in carrying forth the Divine Mission after me. Who among you will assist, share, and endure the burden in this mission of mine, for, he shall be my Deputy [Khalifa], my Trustee [Wasi], my Chief Administrator [vizier] both in this world and the life to come.”




The entire congregation kept quiet, except Ali (a.s.), who rose and said:“Though I am still in my teens and not strong enough as yet, I shall be your Deputy [Khalifa], Trustee [Wasi], and Chief Administrator [vizier].” The congregation responded by deriding the Prophet (S), some claiming that he was bewitched while others preferred to ignore him.
The Prophet (S) invited the Banu Abdul Muttalib again the next day and on the third consecutive day for the miraculous feast as well as for repeating the Divine Message.




On all the three days, Imam Ali (a.s.) stood up in response to the Prophet’s call for a helper and said, “I shall be your Deputy, Trustee, and vizier.” The Prophet (S) hugged and blessed Ali (a.s.) and holding up Ali’s hand declared:“Oh people, this Ali (a.s.) here is my successor, [wasi], my caliph, and my vizier both in this world and the next.” The Prophet (S) then prayed:“O Lord, love him who loves Ali, hold as your enemy whosoever shows enmity towards Ali, help those who help Ali, and abandon those who abandon Ali.” On hearing this, people taunted Abu Talib saying, “O Abu Talib, Muhammad has appointed your son as the lord over Muslims. From today, you have to obey your son.” All historians and the narrators of Hadith and history record this historical and momentous event unanimously and universally.6




Here it is very important to note that on the Day of Warning, the Prophet (S) was alone, without any support of men, means, or material. Therefore, Imam Ali’s offer to support the Prophet (S) could not have been motivated by any materialistic desire. Similarly, the Prophet (S) also could not be accused of trying to confer any benefit or perpetuate family rule, for at that stage there was neither wealth nor estate. Instead of benefits, what was certain was only persecution in the shape of mental and physical harassment. It is a historical fact that as a direct consequence of proclamation of Islam in the feast of Youm ad-Dar, the Prophet (S) was banished for confinement in the Shi’b (defile) of Abu Talib. A social boycott was enforced and anyone found to sympathize with the Prophet (S) was subjected to mental and physical torture. Historians record that it was only the support of Abu Talib (a.s.) which deterred the Meccans from carrying out their cherished desire of killing the Prophet (S).





The seeking of a supporter and nomination of Imam Ali (a.s.) by the Prophet (S) in the feast of Youm ad-Dar is in accordance with traditions of earlier Prophets. About the Prophet Thul Kifl (a.s.), ibn Kathir writes,7 “Ibn Jarir and Ibn Hatam narrated on the authority of Dawud bin Abi Hind on the authority of Mujahid that he said, ‘When Alyasa [Elisha] became an old man, he said:“If I could find a man who will succeed me in managing the people’s affairs while I am alive, so I will be able to see how he is going to serve the people.”


Then Alyasa called the people, gathered them, and said, “Who will fast in the day and pray in the night and will not be angry, he will be my successor.” Then, an ordinary man stood up and said, “I can do that.” Alyasa said, “Will you fast in the day and pray in the night and will not be angry?” The man said, “Yes”, but Alyasa did not say anything. Then, on the second day happened the same thing, and the people did not answer, but the same man said, “I can”, therefore, Alyasa made him his successor, and this ordinary man was Thul Kifl. Regarding the question whether Thul Kifl was merely a righteous person or a prophet, Ibn Kathir states that Thul Kifl’s name being mentioned along with the name of other prophets 8 is a proof enough to show that Thul Kifl was in fact a prophet. Moses also sought a helper in facing the Pharaoh and God granted his wish and appointed Aaron as his helper and successor.9





(2) The Night of Emigration
On the night of his emigration (hijra) from Mecca to Medina, the Prophet (S) asked Imam Ali (a.s.) to sleep in his bed to defeat the conspiracy of the Meccans to kill him.10 He entrusted and authorized Imam Ali (a.s.) to do all the things that were to be done by the Prophet (S) himself, including bringing to Medina all the family members of the Prophet’s household. Imam Ali (a.s.) remained in Mecca for three days and returned the deposits of money or goods entrusted to the Prophet (S) by the people of Mecca.11





(3) The Bond of Brotherhood
First at Mecca and again at Medina, the Prophet (S) created the bond of brotherhood and recited the declaration of fraternity among his companions. He chose Imam Ali (a.s.) and declared him to be his brother in this world and the afterworld. He compared his relationship with Imam Ali (a.s.) with the relationship between Moses and Aaron.12





(4) The Sura of at-Tawba
When the ninth Chapter of the Qur’an was revealed, the Prophet (S) asked Imam Ali (a.s.) to recite it to the Meccans, saying that God commanded that either he (the Prophet) himself or a man from him and no one else should carry out that task. The Prophet (S) added, “Ali is from me and I am from Ali; he is my brother, my guardian, my successor, and my caliph over my Ummah after me. He will discharge my obligations and fulfill my promises and none other than Ali (a.s.) can do so.”13





(5) Mubahala
On the occasion of the dispute with the Christians of Najran, the verse known as ‘the Aya of Mubahala’ was revealed commanding the Holy Prophet (S) to take with him his men, women, and children.14 The Prophet (S) chose none except his daughter Fatima (a.s.) to represent women, Imam Ali (a.s.) to represent men, and Imam Hasan and Imam Husayn (a.s.) to represent his children.15





(6) Madinatul Ilm (the city of knowledge)
The most important aspect of Prophethood, one that distinguishes a prophet from ordinary human beings, is the Divine Wisdom bestowed upon the prophet and revealed from time to time through Wahi (revelation).16 About the Divine Wisdom granted to the Prophet Muhammad (S), he said, “I am the city of knowledge and Ali is its gate; those, who wish to enter the city of knowledge, should do so by passing through the gate.”17







(7) Ghadir Khum
The final proclamation of Imam Ali’s succession was made by the Prophet (S) on his return from the last pilgrimage at Ghadir Khum. The fact that the Prophet (S) had declared that it would be his last pilgrimage was widely known and Muslims gathered in unprecedented numbers to participate in the Hajj along with the Prophet (S) for one last time. The Prophet (S) himself had invited ambassadors and delegates from various countries to witness the special occasion. These foreign delegates recorded every word, every movement, and every action of the Prophet (S).





The proclamation of the nomination of Imam Ali (a.s.) was thus witnessed by foreign ambassadors, recorded, and preserved by their chroniclers in their own countries and languages. Though, after the Prophet (S), an attempt was made to burn or dispose off as rubbish all books except the Qur’an in an attempt to obliterate any record of this event, the chronicles narrating the event, survived in foreign countries, such as Spain, Holland, France…etc. Thus, this event came to be recorded alike by historians and Sunni and Shia narrators of traditions and is universally accepted as genuine.





We give below a gist of the event, for brevity’s sake, incorporating the salient features of the event:When the Prophet (S) was informed that he was to join the Lord soon, he wished to perform his last Hajj and left Medina on the 23rd February, 632 A.D. On learning this, the Muslims considering that it was probably their last opportunity to perform the Hajj alongside the Prophet (S) especially gathered in great numbers.






While returning from the Hajj at a place called ‘Khum’, the Prophet (S) received the following verse:“O Messenger, proclaim that which has been made manifest to you by your Lord. If you fail to do so, the Mission shall remain unfulfilled. Allah will protect you from [evil] men. Surely, Allah does not guide the non believers.”18
The message in the verse was imperative and it cast an immediate obligation on the Prophet (S) to disclose it to the Muslims, despite his fears and awareness of possible undermining opposition by the hypocrites who had by then surrounded him in good numbers. The verse was the penultimate verse revealed to the Prophet (S), for, after this verse, the verse regarding the completion of the Prophetic Mission and Divine Guidance, was revealed as the last verse of the Qur’an.19





The Prophet (S) immediately halted the caravan, had the area cleared of shrubs so as to accommodate the large gathering. He then ordered that those who had gone forward to retrace their steps and those who were lagging behind, to hurry up to join him. Wooden saddles of camels were collected and heaped one upon another to form a high pulpit or pedestal.20



The Prophet (S) ascended the pulpit along with Ali (a.s.) and in full view of the gathering he tied a turban on his head in a gesture widely prevalent and understood in the East and by the Arabs to symbolize confirmation of succession to estate and office.21


The Prophet (S) then asked the gathering, “Do you bear witness that I have discharged my Mission and guided you in the path of Allah?” The crowd replied, “Indeed we bear witness to that.” The Prophet (S) said, “Very shortly I will be recalled to my Creator. I am leaving behind me two precious things amidst you. One is the Qur’an – the Word of God; and the other is my progeny [Ahlul Bayt]. They are both intrinsically and inseparably linked with each other and will remain so linked until they reach me at the Hawdh [pond] on the Day of Resurrection. Firmly adhere to both of them. You will, then, not go astray or be misled into error.”22



The Prophet (S) then said, “God is my Moula (guardian). Am I not the Moula of you all (the Muslim Ummah) ?.” They replied, “Certainly you are our Moula and the Moula of all Muslims.”
The Prophet (S) then held aloft Ali (a.s.) in his arms so much so that the Prophet (S) himself was hidden behind Ali (a.s.). Holding Ali (a.s.) thus, the Prophet (S) declared, “Whoever I am his guardian, this Ali is to be his guardian.”
The Prophet (S) repeated this thrice and then prayed, “O God, Be a friend to the friends of him; be an enemy to the enemies of him; help those who help him; abandon those who abandon him.”23



The Prophet (S) then commanded all those who were present to remember and record this message and pass it on to everyone in their respective cities, towns and villages and to propagate it to whoever was not present at that time and to repeat it whenever any two Muslims met, so as to preserve the message for posterity.
Then, the Prophet (S) got down from the pulpit along with Ali (a.s.). He set up a separate tent in which he seated Ali (a.s.) and directed all those present to congratulate and swear allegiance to him (Imam Ali).




For three days, the proceedings went on. People like Abu Bakr, Umar ibn al-Khattab, and other companions were among the first to rush forth and congratulate Imam Ali (a.s.) on his appointment as the immediate successor to the Prophet (S). They paid their fealty and swore their allegiance to Imam Ali (a.s.).24
(8) Authenticity of the event of Ghadir Khum




The authenticity and genuineness of the above event of Ghadir Khum has been researched extensively by later historians and accepted as an undeniable historical fact. We extract below the opinion of a few such scholars:



Justice Amir Ali wrote, “It is generally supposed that the Prophet (S) did not expressly designate anyone as his successor in the spiritual and temporal government of Islam; but this notion is founded on a mistaken apprehension of facts, for, there is abundant evidence that many a time the Prophet (S) indicated Imam Ali (a.s.) for the vicegerancy, notably on the occasion of the return journey from the performance of the ‘Farewell Pilgrimage’ during a halt at a place called ‘Khum’. He convoked an assembly of the people accompanying him, and used words which could leave little doubt as to his intention regarding a successor. “Ali”, he said “is to me as Aaron was to Moses. O Almighty God, be a friend to his friend and a foe to his foes; help those who help him, and frustrate the hopes of those who betray him.”25





The renowned Sunni writer Shah Abdul Haq of Delhi, wrote regarding the tradition of Ghadir Khum:“This tradition is undoubtedly correct and genuine; no less than sixteen and according to Ahmed ibn Hanbal, thirty companions of the Prophet (S) who had themselves heard it from the Prophet (S) testified to its correctness and genuineness when called upon by Ali (a.s.) to mention it on oath. Many eminent traditionists, for example, al Nassa’i, al Tirmithi, and Ahmed bin Hanbal have related it and testified to its genuineness; it has been related through many channels; most of its ‘Asaaneed’ [testimonials] are correct and unimpeachable. No attention should be paid to those who criticize it, nor to those who say that the sentence ‘O God !, be a friend to his friend and a foe to his foes’ is an interpolation, as that sentence is also reported through unimpeachable authorities, most of which have been scrutinized by ath-Thahabi and ibn Hajar and found correct.”26





Another Sunni historian, Mirza Muhammad ibn Mo’tamid Khan writes, “The tradition of Ghadir is genuine and very well known. No one doubts its genuineness and authority except a begotten [bastard] and no reliance can be placed on the word of a begotten person.27




Yet, another reputed Sunni narrator of Hadith, Qazi Sanaullah of Panipat, India, writes about the reports [hadith] of the events of Ghadir Khum:“This hadith is no doubt genuine. It has reached the degree of Tawatur (i.e:continuos and uninterrupted chain of narrators of unimpeachable authority). Thirty of the companions of the Prophet (S), like Abu Ayyub, Zaid bin Arqam, al-Bara’ ibn Aazib, Ammar ibn Murra, Abu Huraira, ibn Abbas, Imara ibn Buraid, Sa’d ibn Abi Waqqas, ibn Umar, Anas, Jarir ibn Abdullah al-Bajali, Malik ibn Huwairith, Abu Sa’eed al-Khudri, Abu Tufail, Huthaifa ibn Usayd, and others have mentioned this hadith in their books, and have verified its genuineness.”28
The well-known historian and narrator of Hadith, Ali Muttaqi, examines the sources and narrators of the event and quotes Zaid bin Arqum as saying, “I asked Zaid bin Arqam whether he himself has heard this from the Prophet (S). He replied that everyone who was there saw with his own eyes and heard with his own ears. Muhammad bin Jarir at-Tabari has related this very ‘Riwaya; tradition’ through Atiyya al-Awfi from Abu Sa’eed al-Khudri.”29






Agha Muhammad Sultan Mirza, an eminent legal luminary and retired Judge, has written a very detailed book under the title ‘The Caliphate; its Conception and Consequences’, solely devoted to the matter of Imam Ali’s nomination to succeed the Prophet (S). Mirza was born in Delhi in 1885 and died on 17-12-1965 AD. The book runs into 362 pages of excellent research and analysis and was ready by 27 February 1949, but unfortunately, it could only be published posthumously, towards the end of 1988. On the subject of Caliphate, the book is an unimpeachable authority.30





(9) The Last Will
Under Islam, it is incumbent, if not mandatory, upon every Muslim to make a will in order to prevent future disputes among his children. It is also incumbent on those who are present at the time of making a will, to strictly enforce the wishes of the dying person.31 For instance, Abu Bakr, during his last moments, sent for Uthman and dictated his will nominating Umar as his successor, saying that he could not leave such a grave affair as the Caliphate to future dissension in the absence of his will.
Jurists allocate a chapter exclusively on ‘Wills’ in every book on Islamic Jurisprudence. The last important historical event in the Prophet’s life is recorded universally by all historians and narrators of traditions as the time when the Prophet (S) called for parchment and pen so that he might write down his last will, and prevent all dissension. Al-Bukhari reports the event under seven headings in his Sahih. Muslim, like several others, reports the incident in several places.32





This incident is popularly known as the ‘Event of the Parchment and Pen’ (al-Qirtas wel-Qalam).
Regarding this incident, learned scholar M.S. Mirza comments:“This was the final attempt by the Prophet (S) to prevent his flock from going astray and having to wander in the wilderness in search of a true leader. Both explicitly and implicitly, by word and by deed, by proclamation, exhortation and announcements, in fact by every means available to him, he had tried to make his Umma see which quarter they should look to for true leadership. However, ambition and avarice blinded them, and they failed to heed his advice.33
Mirza then quotes from al-Bukhari and Muslim:“Ibn Abbas mentioned Thursday and wept profusely, and said that it was on a Thursday that the Prophet (S) asked them to bring ink-pot and parchment, so that he might write the will which would save them till eternity from going astray.



But, they said that the Prophet (S) was talking nonsense [yahjur]. Ibn Abbas said that during his last illness near his death, when many companions including Umar, were in the house around him, the Prophet (S) said, ‘Come, I will write to you a document which will protect you until eternity from going astray’. But Umar said:‘The Prophet is under the influence of the disease and we have the Qur’an. The Book of God is sufficient for us’. Those present became divided into two factions; one party was for supplying the writing material to the Prophet (S), and the other supported Umar. When the unseemly disorder and uproar increased, the Prophet (S) told the squabblers, ‘Begone hence, this very moment’.34





According to Kanzul Ummal, Umar recounted, “When the Holy Prophet fell ill, he asked for parchment and ink so that he might make a testament which would save us till eternity from going astray. His wives cried from behind the veil, ‘Don’t you hear what the Prophet is saying?’ I said, ‘You are like the deceitful women of Joseph. When the Prophet is ill, you weep, and when he is healthy you sit upon his neck’. The Prophet (S) said, ‘Go away. They are better than you’.”35




Curiously, about such an important event, most of the narrators, for whatever expediency, do not narrate anything about what the Prophet (S) proposed to write in his will. Some narrators comment that the Prophet (S) intended to name his successor so that there may not be any dissension or dispute about it.36





(10) The Oral Will
Having been frustrated in reducing his will into writing, the Prophet (S) made an oral Will. Al-Bukhari narrates that just before his death, the Prophet (S) made an oral Will about three matters, but the narrators remembered only two of the matters namely, [1] to expel the Jews from the Arabian Peninsula and [2] to accord the same treatment to foreign dignitaries, as the Prophet (S) himself had accorded. They said that they did not remember the third matter.37 Of course, the third matter they forgot was obviously the express nomination of Imam Ali (a.s.) as the immediate successor of the Prophet (S).





Ibn Hajar al-Makki narrates explicitly, “On his deathbed, the Prophet (S) said, ‘O my people, shortly I will accompany the angel of death to heaven. I have already declared, and I declare again, that I am leaving among you the Book of God and my progeny [Ahlul Bayt] ’. The Prophet (S) then caught hold of Ali (a.s.) by the arm and raised it up saying:‘This Ali here is with the Qur’an and the Qur’an is with Ali. The two shall never separate until they meet me at the Hawdh (pond). Therefore, hold on to them both firmly so that you may never go astray’.”38





The political climate made it difficult for the narrators to relate the truth. Therefore, they sought an easy way out from certain persecution, by pleading that they did not remember the third aspect willed by the Prophet (S). Regarding this forgetfulness, Mulla Mo’in comments that it was a political expediency that made the narrator suffer amnesia in order to suppress the truth.39





Abu Bakr acted upon the two matters spoken to by the narrators as a part of the oral Will made by the Prophet (S). Obviously, there was no place in the scheme of the Caliph for third aspect so conveniently forgotten by the narrators regarding the appointment of Ali (a.s.) by the Prophet (S) as his immediate successor.




(11) Miscellaneous Traditions
The Prophet (S) declared on numerous occasions that the obligations and duties of Prophethood could only be discharged either by himself as the Prophet (S) or by Imam Ali (a.s.) as the Divinely appointed successor and none else.40 The Prophet (S) proclaimed repeatedly that just as obedience and love for him was made obligatory, obedience and love for Imam Ali (a.s.) was also made obligatory on every Muslim.41





The Prophet (S) declared, “Whoever curses Ali (a.s.) in fact curses me.”42 The Prophet (S) said that he who is inimical to Ali (a.s.) is in fact inimical to him [the Prophet] and he who is an enemy of him [the Prophet] is an infidel [Kafir], and such persons offend God.43





Conclusion
From the above, it is obvious that the Prophet (S), at every stage and until the very last moment of his life, made every possible effort to discharge his duty commanded by God to nominate Ali (a.s.) as his successor. When he tried to make a Will, he was prevented by some of the people surrounding him. He then made an oral will, the crucial part of which was conveniently claimed to have escaped the memory of those who witnessed the oral will.




But, the best evidence of Ali’s nomination by the Prophet (S) from his deathbed, is the statement Umar made during his conversation with Abdullah ibn Abbas recounted by Ibn Abil Hadid the mo’tazilite who records that Umar said:“There is no doubt that the Prophet (S) said and did many things in this connection which do not support our view that he did not nominate Ali (a.s.) as his successor. The fact is that on many occasions the Prophet (S) did go to the extreme in favoring Ali (a.s.). It is a fact that during his last illness, the Prophet (S) wanted to write a will designating Ali (a.s.) expressly to the Caliphate, but I prevented him from doing so. By Allah, the Quraysh will never unanimously agree to Ali’s Caliphate, and if he is ever selected as Caliph, the Arabs will attack him from every direction.”44






Some Sunni historians claim that the ‘election’ of Abu Bakr at Saqifa was an impulsive action taken on the spur of the moment to prevent the Ansar from usurping the Caliphate. Such a claim inherently means two things; firstly, that there was no sanction from the Prophet (S) to elect a leader for the Muslims, and secondly, that the hasty manner in which the affair was conducted implies that except for the few who were available on the spot at Saqifa, the general body of Muslims had no knowledge or say in what took place at Saqifa. What is sought to be implied is that there was no prior planning and therefore no malice can be imputed or attached to the deed.




To the contrary is the view of the Shia, as could be seen from the Book of Sulaym bin Qais al-Hilali, an early companion of the Prophet (S) and of Imam Ali (a.s.). Sulaym narrates that while answering Talha ibn Ubaidillah, Ali (a.s.) took out a parchment and said:“This is a written pledge taken by five people in the Ka’aba at the time of the Prophet’s last Hajj. Those five people had sworn that they would wrest the Caliphate from me and divide it [circulate it] among themselves, when the Prophet (S) is killed or he dies.”45
About Umar’s appointing of a committee that selected Uthman as the third caliph, Imam Ali (a.s.) asked the second caliph’s son Abdullah ibn Umar:“How come I was included by your father in the shura46 as one of the prospective candidates for the post of caliph, when he himself along with Abu Bakr had stated that the Prophet (S) had excluded me and the Ahlul Bayt from the caliphate?”





Imam Ali (a.s.) then asked Abdullah ibn Umar to tell truthfully what his father, Umar, had told him just before he died. Abdullah replied, “My father said that if these people [the ummah] paid allegiance to that man from Banu Hashim who has no hair in the middle of his head, he will lead them to the right and enlightened path and will make them act according to the Book of Allah and the Traditions of the Holy Prophet.”





Imam Ali (a.s.) asked Abdullah as to what he then told his father Umar. Abdullah replied that he asked his father what then was holding him back from making Ali (a.s.) as the Caliph. Then Imam Ali (a.s.) questioned Abdullah ibn Umar as to what his father said in reply. Abdullah did not reply and preferred to keep silent.
Then, Imam Ali (a.s.) said, “Though you may prefer to conceal it, the Holy Prophet (S) had told me the details of the conversation that took place between you and your father on that occasion.”
Abdullah ibn Umar asked, “When did the Prophet tell you?” Imam Ali (a.s.) replied, “The Prophet (S) told me personally at that time [during his last Hajj] and later in my dream when your father died.”



Abdullah said, “What did the Prophet tell you?” Imam Ali (S) replied, “O Abdullah ibn Umar, for the sake of God, will you confirm if what I say is true?” Abdullah replied, “I may not openly confirm it but would prefer to remain silent if what you say is the truth.”




Then, Imam Ali (a.s.) said:“Your father told you that what was holding him back from making me the caliph was the written pledge [sahifa] that was sworn to by five persons in the Kaaba at the time of the Prophet’s last Hajj.” Sulaym bin Qais reports that at that time he found tears welling in the eyes of Abdullah ibn Umar and his throat was choking.”47






Sulaym continues that Salman then said, “The five persons who had taken the pledge in the Ka’aba were the same persons who falsely attributed a hadith to the Prophet (S) saying that the Ahlul Bayt (a.s.) had chosen the ‘aakhira’ [afterlife] in preference to the ‘duniya’ [worldly life], and that the Prophet (S) did not wish to combine the Nubuwwa [prophethood] and the caliphate to be in the same house. Those persons are Abu Bakr, Umar, Abu Ubaida bin al-Jarrah, Salim [slave of Huthaifa] and Mu’ath bin Jabal.48



The above report of a prior conspiracy is supported by the following circumstances:


(1) During the Prophet’s return from the last pilgrimage, the Archangel Gabriel informed him that in pursuance of a conspiracy some persons had planned to assassinate him in a valley called al-Aqabah. The Prophet (S) ordered that none should ascend the valley until he had passed through it. However, Huthaifa who was holding the reins and leading the Prophet’s camel, saw some persons with masked faces, standing ahead of them in the valley. Immediately an alarm was raised and Ammar pursued them, but the masked persons took to their heels. The Prophet (S) told Ammar the names of all the masked hypocrites, but he asked him to keep the secret because the hypocrites pretended to be close companions of the Prophet (S).49 From that day, Ammar came to be called ‘the keeper of the Prophet’s secrets’, for he never divulged the names though several prominent companions would frequently approach and inquire if they were the ones who were named as ‘hypocrites’.






(2) Despite repeated and strict orders of the Holy Prophet (S) asking all the Muhajirin and the Ansar including Abu Bakr and Umar to assemble under the command of Usama to proceed on an expedition, Abu Bakr and Umar disobeyed and remained in Medina.




(3) Instead of participating in the solemn occasion of the burial rituals of the Prophet (S), Umar and Abu Bakr hurried to and remained at the Saqifa; Obviously, the only urgency in the matter of the caliphate was that if any time is given, the ummah including the Ansar would discuss the competence of each of the candidates in the light of the facts known to them as well as the various traditions of the Prophet (S) relating to the caliphate and would have certainly chosen Imam Ali (S) as the caliph, in keeping with the desire and directions of the Prophet (S), so often proclaimed in his life. The imagined urgency is belied by the fact that after Umar’s death, for three days there was no Caliph, for the committee appointed by him could not arrive at a conclusion till three days later.






(4) Having met the Ansar at Saqifa, the three men of Quraysh could have convinced them to postpone the matter of succession at least until the completion of the burial rites of the Prophet (S).



(5) All the persons who had taken the pledge in the Ka’aba were the only persons who presented and relied upon a fabricated tradition which misled the Muslims into believing that the Ahlul Bayt, the chief of whom was Ali (S), had renounced their share in worldly matters, more particularly the claim to the Caliphate, in preference to the life of the hereafter and that the Prophet (S) had declared that spiritual leadership and temporal leadership should not remain in the same house.







references
• 1. The Journey of The Magi, by T.S. Eliot.
• 2. Qur’an, 26:214.
• 3. Musnad of Imam Ahmad bin Hanbal, vol. 1, p.331, Abul Fida, Part 1, p.116, at-Tabari , vol. 2 p. 217, ibn al-Athir, vol. 2, p.22; Mustadrak of al-Hakim, vol. 2 p. 133, Habib Al-Sayar, vol. 2, Part 3, p.160, ibn Kathir’s Tarikh, vol. 3, p. 40, Kanzul Ummal, vol. 6 p. 392, 397, 401 and 408, Rawdatus Safa, vol. 2 p. 278 and 279, Ibn Taymiya’s Minhajus Sunna, vol. 4, p. 80, al-Mohib at-Tabari’s Ar-Riyadul Nadira, Part 2 chap. 4 Section 6 p. 168, 202,203, Gibbon’s ‘Decline & Fall’, vol.. 2, p. 422, Thomas Carlyle’s Heroes & Hero Worship’, Lecture 2, p. 78, M.S. Mirza’s ‘The Caliphate’121-132… etc.
• 4. Al-Majlisi’s Hayatul Quloob, p.185, The Caliphate, p. 131-134.
• 5. Qur’an, 40:23-24, 42:29 – 51, ibn Kathir’s Qasasul Ambiya 219.
• 6. Musnad of Imam Ahmad bin Hanbal, vol. 1, p.331, Abul Fida, Part 1, p.116; at-Tabari, vol. 2 p. 217, ibn al-Athir, vol. 2, p.22, Mustadrak of al-Hakim vol. 2 p. 133, Habib Al-Sayar, vol. 2, Part 3, p.160; ibn Kathir’s Tarikh vol. 3, p. 40, Kanzul Ummal, vol. 6 p. 392, 397, 401 and 408, Rawdatus Safa, vol. 2 p. 278 and 279, Ibn Taymiya’s Minhajus Sunna, vol. 4, p. 80, Mohib at-Tabari’s ar-Riyadul Nadira, Part 2 chap. 4 Section 6 p. 168, 202, 203, Gibbon’s ‘Decline & Fall’ vol. 2, p. 422, Carlisle’s ‘Heroes & Hero Worship’, Lecture 2, p. 78, M.S. Mirza’s ‘The Caliphate’131-134.
• 7. Qasasul Ambiya, p. 182.
• 8. Qur’an, 21:85-86, 38:45-48.
• 9. Qur’an, 28:33-35.
• 10. Ameer Ali’s the Spirit of Islam, p. 47.
• 11. At-Tabari, vol. 2 p.244, ibn Khaldun, vol. 2 p.15, ibn Hisham, vol. 2 p. 94, Abul Fida, vol. 1 p.126, ibn Kathir, vol. 7 p.338, al Kamil of ibn al-Athir, vol. 2 p. 38, al-Mas’udi, vol. 2 p.174-175, Dayarbakhti vol. 1 p.367.
• 12. Sahih of Al-Bukhari, Bab Manaqib Ali, vol. 3, p.146, Sahih of Muslim, Bab Fadha’il Ali [s], vol. 7 p.120, Sunan of ibn Maja, vol. 1 p. 55, at-Tabari vol. 3, 144, Musnad of Imam Ahmad bin Hanbal, vol. 1, p. 170, 173, 175, 177, 179, 182, 184 and 185, vol. 3 p.32, 338, vol. 6 p. 369, 438, Tabaqat of ibn Sa’d, vol. 3 Part 1, p.14, Tarikh of ibn Kathir, vol. 7 p.224, 334, 338-341, The Caliphate, p. 168.
• 13. Al-Bukhari’s Kitabus Salaat, p.238, at-Tbari vol. 3, p.154, ibn Khaldun, vol. 3 p.222-225, Habib al-Sayar, vol. 1 Part 3, p.72, Tabaqat of ibn Sa’d, vol. 2 Pat 1, p.121, Abul Fida, vol. 1, p.150, Tarikh al-Khamis, vol. 2, p.156, Fat~h al-Bari, vol. 8, p.241, ibn al-Athir, vol. 2, p.111, Madarij an-Nubuwwa, vol. 2, p.492, ibn Kathir, vol. 7, p.337, 357.
• 14. Qur’an, 3:61.
• 15. Madarij an-Nubuwwa, Part 2, p.498-500, Sahih of Muslim, vol. 7, p.120-121, Habib as-Sayyar, vol. 1, Part 3, p.73-74, ibn Hajar al-Makki’s as-Sawa’iq, Ch. 9, Section 1, p.93 and Section 2 p.72, Tarikh of ibn Kathir, vol. 7, p.3, as-Sayuti’s ad-Durr al-Manthur vol. 2, p.39, al-Riyad of Mohibat-Tabari, Part 2, CH 2, Section 6, p.188, Fakhruddin ar-Razi’s Tafseer al-Kabeer, vol. 2, p.700, al-Kashshaf of az-Zamakhshari, vol. 1 p.307.
• 16. Qur’an, 2:31, 2:247, 5:113, 18:65, 19:12, 21:79.
• 17. Ibn Hajar al-Makki’s as-Sawaiq, chap 9, Section 2, p. 73, Mustadrak, vol. 3, p.126-127, Yanabee’ul Mawaddah, chap. 14, p. 65, 71-72, Mohib at-Tabari’s ar-Riyad an-Nadira, Part 2, Ch. 4, Section 6, p.193 Kanzul Ummal, vol. 6, p. 152 and 401, ibn Kathir’s Tarikh, vol. 7, p.358-359, ibn Abdul Barr’s al-Isti’ab, Part 2, p.474-475.
• 18. Qur’an, 5:67.
• 19. Qur’an, 5:4, as-Suyuti’s ad-Durrul Manthur, vol.. 2, p. 259.
• 20. Ad-Durrul Manthur of as-Suyuti, vol. 2, p.298.
• 21. Musnad of Taylasi, p. 23, Hadith No.154 Mohibuddin at-Tabari’s ar-Riyad an-Nadira, Part 2, Ch. 4, Section 9, p. 217.
• 22. Sahih of Muslim, vol. 7 p. 122-123, Mustadrak, vol. 3 p.109, 110, 148, Musnad of Imam Ahmed bin Hanbal, vol. 3 p. 14, 17, 26 – vol. 4, p. 367, 371 – vol. 5 182, 189, ibn Asakir’s Tarikh, vol. 5 p.436, Shibli’s Siratun Nabi, vol. 1 Part 2, p.131-132. Kanzul Ummal, vol. 6 p.390, vol. 3, 61, The Caliphate p. 181
• 23. Musnad of Ahmad bin Hanbal, vol. 1, p.152, vol. 4, p. 282, 368 and 372, Mishkat, p.565, ibn Kathir’s Tarikh, vol. 5 p. 208-214, Tathkiratul Huffadh by ath-Thahabi, vol. 3 p.231, ibn Hajar al-Makki’s as-Sawa’iq, Ch. 9, Section 2, p. 7, Kanzul Ummal, vol. 6 p. 403, 407, Mohibbuddin at-Tabari, Part 2, Ch 4, Section 6, p. 169,170, 204, Habib al-Sayyar’s Tarikh, vol. 1 Part 3, p. 77, Madarijun Nubuwwah, Part 4, Ch 13, p. 220, Tathkira of Sibt ibnul Jawzi, Ch. 2, p.18, The Caliphate, p. 181-182.
• 24. Musnad of Imam Ahmad bin Hanbal, vol. 4, p. 281, Kanzul Ummal, vol. 8, p.60, Tarikh of Habibus Sayyar, vol. 1 Part 3, p.77, ar-Riyadun Nadira, vol. 2, Ch.4, Section 13, p. 230, Madarijun Nubuwwa, Part 4, Ch.13, p.217.
• 25. The Spirit of Islam, Part 2, Ch. 8, p.292-293.
• 26. ‘Al-Ash’iatul Lami’a, vol. 4 P.668 quoted in The Caliphate, p. 182.
• 27. Nuzulul Abrar, p.21.
• 28. As-Saif al-Maslul, quoted in The Caliphate, p. 183.
• 29. The Caliphate, p. 180 quoting Kanzul Ummal, vol. 6 p.390, vol. 3 p. 61.
• 30. The Caliphate, by Agha Muhammad Sultan Mirza.
• 31. Qur’an, 2:180, 5:109.
• 32. Sahih of Muslim, vol. 5 p.75, 76, Musnad of Ahmad bin Hanbal, vol. 1 p.336, 355, al-Milal wen-Nihal by ash-Shahristani, vol. 1 p. 23.
• 33. The Caliphate, p. 207.
• 34. The Caliphate, p.209.
• 35. Kanzul Ummal, vol. 3 p.138, vol. 4 p.52.
• 36. Ibn Hajar al-Asqalani’s Fat~hul Bari, vol. 1 p.186, vol. 8 p.101.
• 37. Al-Bukhari’s Kitabul Jihad, Kkitabul Khums, Bab Marzun Nabi.
• 38. As-Sawaiq of ibn Hajar, ch. 9, Part 2, p. 75.
• 39. Madarijun Nubuwwa, Part 4, Ch. 14, Section 3, p.229.
• 40. Al-Bukhari, Ch. 2, Manaqib Ali, Ibn Maja’s Sunan, Part 1, p.56, Mishkat, Bab Manaqib Ali, p.564, Sunan of At-Tirmithi, Bk. 46, Ch 19 and 20, Musnad of Ahmad bin Hanbal, vol. 3 p.483 vol. 4 p.164,165 - vol. 5 p. 204, ibn Hajar al-Makki’s as-Sawa’iq Ch9, p.73, 75, ibn Kathir’s Tarikh vol. 7, p.224, 344, 356, Yanabi’ul Mawaddah ch.7, p 52, 56 al-Ashi’atul Lami’ah of Shah Abdul Haq, vol. 4 p 665, Muhibbuddin at-Tabari’s ar-Riyadun Nadira, Part 2, Ch.4, Section 6, p. 172, 174, Kanzul Ummal, vol.6, p.153.
• 41. Mohibuddin at-Tabari’s ar-Riyadun Nadira, Part 2, Ch. 4, Section 6, p.172, al-Qanduzi’s Yanabi’ul Mawaddah, vol. 1 Ch. 41, p.123, Arjah al-Matalib of Ubaidillah al-Aamertasturi Ch.4, p..595.
• 42. Mustadrak of al-Hakim, vol. 3 p. 121, Muhibbuddin at-Tabari’s ar-Riyadun Nadira, Part 2, Ch.4, Section 6, p.116, Ibn Hajar al-Makki’s as-Sawa’iq al-Muhriqa, Ch 9, Section 2, p.74, Ahmed bin Hanbal’s Musnad, vol. 6, p.323, Al-Qanduzi’s Yanabi’ul Mawaddah, Ch.6, p.48, ibn Kathir’s Tarikh, vol. 7 p. 354, Kanzul Ummal, vol. 6 p.152, 401.
• 43. Kanzul Ummal, vol. 6 p., 156.
• 44. Sharh Nahjul Balagha, vol. 3 p. 97 quoted in The Caliphate, p.46.
• 45. Kitab Sulaym bin Qais, Eng. Tr. Sayyid Ali Abid & Neelam Rizvi, Pub & N Rizvi, Heston, Houslow, TWS OJE, England [2001] p.108
• 46. The Islamic principle of (rule by) consultation; an Islamic consultative council.
• 47. Kitab Sulaym bin Qais, p.110-111.
• 48. Kitab Sulaym bin Qais, Hadith No.19, p.171.
• 49. Madarijun Nubuwwa, Ch.12, p.201, Tafsir al-Kabir, vol. 4 p. 488, Tarikh Rawdhathul Ahbab, Al-Karrar, p.121, Hayatul Qulub, vol.2 p.823.]]> https://www.churchofeverlastinggod.org/MyBB/showthread.php?tid=101 Tue, 03 Apr 2018 13:42:45 +0000 https://www.churchofeverlastinggod.org/MyBB/showthread.php?tid=101
And how they were foretold in the damning verses of the Holy Quran


it is highly recommended for every God-fearing Muslim male and female
who are seeking serious answers to why their religion is always associated with terrorism violence murder hatred and infighting

to take a long and deep look at the following information which we have sourced from like minded individuals who are not afraid to speak the truth of Yahweh/Allah in his scriptures!


https://submission.org/Prophets_Sahaba.html


The Quranic Truth About the Prophet's Sahaba


In the Name of God, Most Gracious, Most Merciful


We, at submission.org, receive many inquiries about the companions of the prophets (Sahaba)Most of them represent infatuation with them to the point of idolatry.


They have been made Saints by the ignorant and traditional Muslims alike. They have been ascribed qualities that they never had or possessed and made sinless and more righteous than any other human being.

While paying the due respect to all the great Sahabas who carried the banner of Islam (Submission) at its birth we cannot agree with the what the traditional Muslims teach about all the sahabas being good.


We will set the record straight here on these pages. Our judge will be the book of God, that God called the BEST HADITH.




Sahaba is the Arabic word for "Companions". In Islam (Submission in English), the term "Sahaba" is used often to refer to the companions of the Prophet Muhammed. The companions are the people who lived and witnessed the Prophet Muhammed.



As we will see later the definition of the word "Sahaby" the singular form of "Sahaba", differs a great deal among the different scholars. While some scholars consider "Sahaby", any one who just witnessed the Prophet, even once, and irrespective of his age others insist that such a person should be of adult age and should have at least two years of companionship of the Prophet.



As any intelligent person can realize, some of these people were good and some were bad. However, most of the traditionalists forgot conveniently that there is any bad "Sahaba" and only talk about how righteous and good they used to be, ALL of the Sahabas.




While this reflects their uncalled for attachment to human beings like them, it also exposes a disbelief in the Quran that taught us that some of the Prophet's companions were good and some were bad. These traditionalists ignore the teaching of God in the Quran in favor of the teachings of several scholars, Imams or Mullas.




Quran has told us enough about the so called "Sahaba" , how they disagreed with each other after the death of the Prophet Muhammed, divided themselves into sects, cursed each other, and fought each other until thousands of innocent Muslims died in their battles.





Since the Quran is the ULTIMATE TRUTH, then we have to believe what God is teaching us in the Quran. His teaching should be taken over any teaching of any scholar, Imam or Mulla.




God in the Quran is teaching us, as we will show you, that SOME, actually the majority, of those so called "SAHABAS", as defined by people like Bukhary, were liars, hypocrites, wicked, transgressors, idol-worshipers, disobedient of God and His messenger, interested in trade and fun than their religion, disregarders of Salat...etc., just like any generation of people.




It is even more interesting to know that even the hadiths books (for the people who do not accept the Quran ALONE) described some of the "SAHABAS" the same way and told of them going to Hell.




QURAN ON SAHABA :
The Quran which is the ultimate truth described some of those who witnessed the Prophet Muhammed , i.e. "Sahaba" in a very clear way, that leaves no doubt about how they were, and how they behaved.



While some (minority) of the "Sahaba" were honored in the Quran for their stand beside the Prophet Muhammed and their supporting of him, the majority were not that fortunate, and they were given the right description by God Almighty in the Quran.



In the following part we will see how God, who knows all the secrets and declarations described some of these "Sahaba".




GOOD "SAHABAS", the minority:


[Quran 48:18] "God is pleased with the believers who pledged allegiance to you under the tree. He knew what was in their hearts and, consequently, He blessed them with contentment, and rewarded them with an immediate victory. "


And in 48:29


[Quran 48:29] "Muhammad - the messenger of God - and those with him are harsh and stern against the disbelievers, but kind and compassionate amongst themselves. You see them bowing and prostrating, as they seek God's blessings and approval.

Their marks are on their faces, because of prostrating. This is the same example as in the Torah.

Their example in the Gospel is like plants that grow taller and stronger, and please the farmers. He thus enrages the disbelievers. God promises THOSE AMONG THEM who believe, and lead a righteous life, forgiveness and a great recompense."


As we can see, God was pleased with these "Sahabas" for what they did at that time, supporting the Prophet and standing with him against the aggressors.

There is no guarantee or promise by God in these verses that these "Sahabas" would not make any mistakes, turn back on their heels or stay on the right path.


Notice the expression in 48:29, "THOSE AMONG THEM", which tells you, it is not ALL of them.



God in the Quran told us about those who believe, then disbelieve then believe again then disbelieve, see 4:137, which reminds us that once you blessed with becoming a believer, there is not a guarantee that you stay a believer. What happened to some of these "Sahabas" as we know from history confirms such that.



NOT SO GOOD "SAHABAS", the majority:



[Quran 9:101] Among the Arabs around you, there are hypocrites. Also, among the city dwellers, there are those who are accustomed to hypocrisy. You do not know them, but we know them. We will double the retribution for them, then they end up committed to a terrible retribution.



[Quran 9:73] O you prophet, strive against the disbelievers and the hypocrites, and be stern in dealing with them. Their destiny is Hell; what a miserable abode!



[Quran 9:74] They swear by God that they never said it, although they have uttered the word of disbelief; they have disbelieved after becoming submitters. In fact, they gave up what they never had. They have rebelled even though God and His messenger have showered them with His grace and provisions. If they repent, it would be best for them. But if they turn away, God will commit them to painful retribution in this life and in the Hereafter. They will find no one on earth to be their lord and master.




[Quran 9:75] Some of them even pledged: "If God showered us with His grace, we would be charitable, and would lead a righteous life.




[Quran 9:76] But when He did shower them with His provisions, they became stingy, and turned away in aversion.




[Quran 9:77] Consequently, He plagued them with hypocrisy in their hearts, till the day they meet Him. This is because they broke their promises to God, and because of their lying.




[Quran 9:78] Do they not realize that God knows their secrets, and their conspiracies, and that God is the Knower of all secrets?




[Quran 9:79] Those who criticize the generous believers for giving too much, and ridicule the poor believers for giving too little, God despises them. They have incurred a painful retribution.




[Quran 9:80] Whether you ask forgiveness for them, or do not ask forgiveness for them - even if you ask forgiveness for them seventy times - God will not forgive them. This is because they disbelieve in God and His messenger. God does not guide the wicked people.




[Quran 9:97] The Arabs are the worst in disbelief and hypocrisy, and the most likely to ignore the laws that God has revealed to His messenger. God is Omniscient, Most Wise.




[Quran 2:8-15] Then there are those who say, "We believe in God and the Last Day," while they are not believers.

In trying to deceive God and those who believe, they only deceive themselves without perceiving. In their minds there is a disease.

Consequently, God augments their disease. They have incurred a painful retribution for their lying. When they are told, "Do not commit evil," they say, "But we are righteous!

" In fact, they are evildoers, but they do not perceive. When they are told, "Believe like the people who believed," they say, "Shall we believe like the fools who believed?" In fact, it is they who are fools, but they do not know.

When they meet the believers, they say, "We believe," but when alone with their devils, they say, "We are with you; we were only mocking. "God mocks them, and leads them on in their transgressions, blundering.




[Quran 63:1] When the hypocrites come to you they say, "We bear witness that you are the messenger of God."* God knows that you are His messenger, and God bears witness that the hypocrites are liars. "



[Quran 4:60-63] Have you noted those who claim that they believe in what was revealed to you, and in what was revealed before you, then uphold the unjust laws of their idols?

They were commanded to reject such laws. Indeed, it is the devil's wish to lead them far astray. When they are told, "Come to what God has revealed, and to the messenger," you see the hypocrites shunning you completely.

How will it be when a disaster hits them, as a consequence of their own works? They will come to you then and swear by God: "Our intentions were good and righteous!" God is fully aware of their innermost intentions. You shall ignore them, enlighten them, and give them good advice that may save their souls.




[Quran 4:141] They watch you and wait; if you attain victory from God, they say (to you), "Were we not with you?" But if the disbelievers get a turn, they say (to them), "Did we not side with you, and protect you from the believers?" God will judge between you on the Day of Resurrection. God will never permit the disbelievers to prevail over the believers.




[Quran 4:142] The hypocrites think that they are deceiving God, but He is the One who leads them on. When they get up for the Contact Prayer (Salat), they get up lazily. That is because they only show off in front of the people, and rarely do they think of God.




[Quran 63:4-5] When you see them, you may be impressed by their looks. And when they speak, you may listen to their eloquence. They are like standing logs. They think that every call is intended against them. These are the real enemies; beware of them. God condemns them; they have deviated. When they are told, "Come let the messenger of God pray for your forgiveness," they mockingly turn their heads, and you see them repel others and act arrogantly.




[Quran 33:18-19] God is fully aware of the hinderers among you, and those who say to their comrades, "Let us all stay behind." Rarely do they mobilize for defense. Also, they are too stingy when dealing with you. If anything threatens the community, you see their eyes rolling with fear, as if death had already come to them. Once the crisis is over, they whip you with sharp tongues. They are too stingy with their wealth. These are no believers, and, consequently, God has nullified their works. This is easy for God to do."





[Quran 47:16] Some of them listen to you, then as soon as they leave they ask those who were enlightened, "What did he just say?" God thus seals their hearts and, consequently, they follow only their opinions.





[Quran 47:29-30] Did those who harbor doubts in their hearts think that God will not bring out their evil thoughts? If we will, we can expose them for you, so that you can recognize them just by looking at them. However, you can recognize them by the way they talk. God is fully aware of all your works.




[Quran 48:11] The sedentary Arabs who stay behind will say, "We have been preoccupied with our money and our families, so ask forgiveness for us!" They utter with their tongues what is not in their hearts. Say, "Who can protect you from God, if He willed any adversity for you, or if He willed any blessing for you?" God is fully Cognizant of everything you do.
It is interesting to know that the Quran has told Muhammed that he (Muhammed ) does not know these hypocrites among his "Sahaba", because they look the same like everyone else. ONLY GOD knew them. See 9:101




MORE QURANIC VERSES about what some of the believers do, this includes all the "Sahabas":



[Quran 9:38-39] O you who believe, when you are told, "Mobilize in the cause of God," why do you become heavily attached to the ground? Have you chosen this worldly life in place of the Hereafter? The materials of this world, compared to the Hereafter, are nil. Unless you mobilize, He will commit you to painful retribution and substitute other people in your place; you can never hurt Him in the least. God is Omnipotent.




[Quran 5:54] O you who believe, if you revert from your religion, then God will substitute in your place people whom He loves and who love Him. They will be kind with the believers, stern with the disbelievers, and will strive in the cause of God without fear of any blame. Such is God's blessing; He bestows it upon whomever He wills. God is Bounteous, Omniscient.




[Quran 8:27-28] "O you who believe, do not betray God and the messenger, and do not betray those who trust you, now that you know. You should know that your money and your children are a test, and that God possesses a great recompense. "




[Quran 8:25] "Beware of a retribution that may not be limited to the evildoers among you.* You should know that God's retribution is severe. "




[Quran 33:12] The hypocrites and those with doubts in their hearts said, "What God and His messenger promised us was no more than an illusion!




[Quran 61:2-3] O you who believe, why do you say what you do not do? Most abominable in the sight of God is that you say what you do not do.




[Quran 57:16] Is it not time for those who believed to open up their hearts for God's message, and the truth that is revealed herein? They should not be like the followers of previous scriptures whose hearts became hardened with time and, consequently, many of them turned wicked.





[Quran 49:17] They act as if they are doing you a favor by embracing Submission! Say, "You are not doing me any favors by embracing Submission. God is the One who is doing you a great favor by guiding you to the faith, if you are sincere.




[Quran 9:24] Proclaim: "If your parents, your children, your siblings, your spouses, your family, the money you have earned, a business you worry about, and the homes you cherish are more beloved to you than God and His messenger, and the striving in His cause, then just wait until God brings His judgment." God does not guide the wicked people.




[Quran 49:14] The Aarabs said, "We are Mu'mens (believers)." Say, "You have not believed; what you should say is, `We are Muslims (submitters),' until belief is established in your hearts." If you obey God and His messenger, He will not put any of your works to waste. God is Forgiver, Most Merciful.




[Quran 9:45] "The only people who wish to be excused are those who do not really believe in God and the Last Day. Their hearts are full of doubt, and their doubts cause them to waver."




[Quran 9:47] Had they mobilized with you, they would have created confusion, and would have caused disputes and divisions among you. Some of you were apt to listen to them. God is fully aware of the transgressors.





[Quran 9:81] The sedentary rejoiced in their staying behind the messenger of God, and hated to strive with their money and their lives in the cause of God. They said, "Let us not mobilize in this heat!" Say, "The fire of Hell is much hotter," if they could only comprehend.




[Quran 47:29-30] Did those who harbor doubts in their hearts think that God will not bring out their evil thoughts? If we will, we can expose them for you, so that you can recognize them just by looking at them. However, you can recognize them by the way they talk. God is fully aware of all your works.




[Quran 8:6] They argued with you against the truth, even after everything was explained to them. They acted as if they were being driven to certain death.




[Quran 47:38] You are invited to spend in the cause of God, but some of you turn stingy. The stingy are stingy towards their own souls. God is Rich, while you are poor. If you turn away, He will substitute other people in your place, and they will not be like you.





[Quran 9:58] Some of them criticize your distribution of the charities; if they are given therefrom, they become satisfied, but if they are not given therefrom, they become objectors.





[Quran 47:16] Some of them listen to you, then as soon as they leave they ask those who were enlightened, "What did he just say?" God thus seals their hearts and, consequently, they follow only their opinions.





[Quran 9:61] Some of them hurt the prophet by saying, "He is all ears!" Say, "It is better for you that he listens to you. He believes in God, and trusts the believers. He is a mercy for those among you who believe." Those who hurt God's messenger have incurred a painful retribution.




From the above Quranic verses we can see that the "Sahabas" like all the people of all generations were either good or bad. Some followed the Prophet and the message he brought them, the QURAN, and these were the MINORITY as God tells us in the Quran. see 43:78



The others could not get over their idol-worship and stayed with the hypocrites and these were the majority, as God told us in 43:78.






[Quran 43:78] We have given you the truth, but most of you hate the truth.






If these were the conditions of the people who lived and witnessed the Prophet Muhammed and learned their Islam (Submission) first hand from him, how can we expect the conditions of those who lived after his death ?!





The biggest test that faced those companions after the death of the Prophet Muhammed was the matter of "Who rules the Muslims after the Prophet's death ?"


Because of this, many of the companions forgot God and looked after their personal gains and fought God and his messenger and the other good companions who uphold the message of the Prophet , the Quran.






QURAN IS VERY CLEAR about what happened to these "Sahaba" after Muhammed's death:




[Quran 3:144] "Muhammad was no more than a messenger like the messengers before him. Should he die or get killed, would you turn back on your heels? Anyone who turns back on his heels, does not hurt God in the least. God rewards those who are appreciative."






HADITHS AND THE SAHABAS :



As expected form the hypocrites and the disbelievers, they were very disturbed by what the Quran revealed about them. To counteract, many hadiths were invented to raise the status of the "Sahabas" and defend them and make ALL of them good and righteous people.




The corrupted scholars and their blind followers disregarded what God said in the Quran and uphold these fabricated hadiths.




While the true believers will be happy with the QURAN ALONE and the assurance of God in the Quran, the others will try to find an escape in the books that were never authorized by God, the books of Hadiths and Suuna.



BUT, GOD NEVER let them have it. God put in their way the truth, even in these books, so they have no excuse on the Last Day. There are tens of Hadiths listed in the books of Bukhary and Muslim, that show how some of these "Sahabas" were rebellious against God commandments and the Prophet.




I will only list few of these and leave the rest for you to investigate, if you are not happy with the Quran and God ALONE.




Sahih Bukhary; and Sahih Muslim, both reported that same Hadith:
The messenger of God, talking to his companions, said, "On the Day of Judgment, some of my Umma (community) will be taken to the left, and I will say; "to where ?". I will be told "to the Hell fire" I will say; "God, these were my (Sahaba) companions." I will be told that "You do not know what they invented after you. They turn back on their heel since you left them." I will say' " To destruction, destruction to those who changed things after me"





Sahih Bukhary:
Al-Aala Ibn Al Musayeb said his father said, "I met Al Baraa Ibn Azib and told him, "Good for you that you accompanied the Prophet and declared allegiance to him under the tree." He said, "Listen, the son of my brother, You do not know what we invented after him."




Sahih Muslim:
Huthyfa said the Prophet said, " Among my companions twelve hypocrites, of these, eight will not enter paradise until the camel pass through the eye of a needle."




Bukhary:
Saeed Ibn Al Musayeb said his father said, the Prophet said, "Some of my companions (Sahaba) will go to a river in Paradise, but they will be taken away, so I will call on God, "My companions (Sahaba)," but I will be told, "You do not know what they did after you. They turned back on their heel"
The same Hadith was given few more times with different narrators.



While these hadiths DO NOTHING to prove that the words of God in the Quran are correct, the idol-worshipers who cherish hadiths more than the word of God would be looking for them. It is interesting that they will never learn from it as God will block them from knowing the truth since they rejected the words of the Quran to start with.



We are only listing them to give them no excuse, using their own language.


THE INTELLIGENT CONCLUSION:


As simple as it seems, we can conclude that the "Sahaba", companions of the Prophet Muhammed, were regular people like all the generations before or after them, some of them were good and some were bad.


Their good or bad deed will not benefit any of us but will only benefit or harm them. The idolatry with these "Sahabas" that we witness among the traditional Muslims is just another reflection of their distance from the book of God, the ultimate truth, the Quran.



The Messenger of God will complain to God on the Last Day, that the Muslims DESERTED THE QURAN (not the hadith and sunna). See 25:30.
REFLECTIONS ON THE DEFINITION OF "SAHABA":



In general the Muslim scholars disagreed on the definition of : who should be counted as one of the Sahaba (companions) of the Prophet ?!! Studying these definitions will clarify for us the position of many people like Imam Al-Bukhary who used his definition of the word Sahaba to accept many of the false and fabricated Hadiths that were included in his book, Sahih Al-Bukhary. Here are the definitions considered by the Muslim Scholars:




1. The definition of Imam Al-Bukhary : Bukhary defined the Sahaby (single of Sahaba) as the one who was in the company of the prophet Muhammed or just SEEN him.



Ibn Hanbal who also has a book of his own collecting more Hadiths than Bukhary accepted this definition and clarified it by saying ; "The Sahaby is anyone who accompanied the Prophet for a year, a month, a day or even an hour or even just seen him."





2. The definition by Abdullah Ibn Omar Ibn Al-Khattab " anyone who has seen the Prophet Muhammed even for one hour as long as he reached the puberty, and is a known Muslim who understood his religion and accepted it."




According to this definition all the children (who had not reached puberty) who witnessed the Prophet cannot be counted as Sahaba.




3. The definition of Al-Tabaey Saeed Ibn Al-Musayeb; "Only those who accompanied the Prophet Muhammed for a year or two and fought with him in a battle or two should be considered Sahaba" This is a definition accepted and encouraged by people like Imam Al-Ghazali




From the above three definitions, any sincere and guided Muslim can sense the corruption and confusion of Bukhary, a reason for him to get all these corrupted hadiths included in his book.


With these corrupted Hadiths, the Muslims after Bukhary changed their religion from the religion of the Prophet Muhammed (the Quran), to the religion of Bukhary and his likes (the fabricated hadiths and Sunna).




Let us look at the definition by Bukhary; and reflect on its corruption;


1. His definition that anyone who seen the Prophet is a Sahaby has no support from the Quran or even from the Islamic history given by other Muslims of the early life of the Prophet and his companions.



The Quran is full of the stories of the hypocrites and the wicked people of Medina where the Prophet lived who seen the prophet and listened to his message and his ceremonies and they cannot be considered his Sahaba (Companions) as Bukhary did;



[Quran 9:101] Among the Arabs around you, there are hypocrites. Also among the city dwellers, there are those who are accustomed to hypocrisy......




And in 63:1
[Quran 63:1] When the HYPOCRITES come to you they say, "We bear witness that you are the messenger of God." God knows that you are His messenger, and God bears witness that the hypocrites are liars.




And in 33:60
[Quran 33:60] Unless the hypocrites, and those with disease in their hearts and the vicious liars of the city (Medina) refrain (from persecuting you) we will surely grant you the upper hand, then they would not be your neighbors within a short while.





All these hypocrites and wicked people witnessed the Prophet Muhammed and listened to him. They are according to Imam AL-Bukhary's definition, SAHABA. His corrupted definition of the word Sahaba definitely played a role in the collection of Hadiths form such FAKED Sahaba.






2. Again the corruption of Bukhary appears in his acceptance of children who witnessed the Prophet as Sahaba, and he accepted their narration of Hadiths despite the fact that they were too young to realize what was going on at the time.

Bukhary had many hadiths narrated by Abdullah Ibn Abbas who was a young child during the Prophet's life. He was never documented to accompany the Prophet as one of the Sahaba, but Bukhary made him one.


Other children who narrated hadiths and accepted by Bukhary are Al-Nuaman Ibn Basheer (8 years old), Mahmoud Ibn Al-Rabee (5 years), Abdullah Ibn Al-Zubeer (9 years), Al-Hussein Ibn Ali (7 years), Al-Hassan Ibn Ali ( 8 years), Omar Ibn Aby Muslima ( 9 years)......etc. Who would accept to take his religion from these children ??!!!!!





3. Because Bukhary identified himself with the Abbasyeen and politically was against the Talibeen (followers of Ali Ibn Abu-Talib), he gave in his book many pages to the hadiths of Abdullah Ibn Abbas, the grandfather of the Abbasyeens with whom Bukhary identified.




Here we witness politics influencing what hadiths to report and what to omit (those praising Ali Ibn Abu Talib). Some of the Hadiths narrated by Ibn Abbas contradict the laws of the Quran , e.g. the laws of inheritance. To witness the political corruption of Bukhary in reporting hadiths that would serve his views and please his masters (Abbasyeen then) is to witness the corruption that God described 6:112-113 in action.






4. The position that Bukhary took in elevating people who were hypocrites and wicked to the level of Sahaba by his corrupted definition helped nothing but to corrupt the book that he called SAHIH (Authentic). His personal disregard to the TRUE SAHABY (Companion) of the Prophet, Ali Ibn Abu Talib only reflects his misguidance and under achievements.






ONE MORE CONCLUSION:


Those who refuse to believe God and accept His assertion that the Quran is COMPLETE, PERFECT AND FULLY DETAILED will only fall to the false lords of religion who decided to improve on God's book and add to it by collecting all kinds of lies and fabrications and put them in a book and claim them to be the Prophet's.



Those who seek to "obey the messenger" and follow the steps of the Prophet can do such that by following the book that was never fabricated and was definitely given to us by God through His Prophet, the Quran.




Those who seek to follow the Prophet by following Bukhary and his likes are just following Bukhary and his likes and the messenger will complain to God from them on the day of Judgment that they deserted the Q U R A N . See 25:30]]>
And how they were foretold in the damning verses of the Holy Quran


it is highly recommended for every God-fearing Muslim male and female
who are seeking serious answers to why their religion is always associated with terrorism violence murder hatred and infighting

to take a long and deep look at the following information which we have sourced from like minded individuals who are not afraid to speak the truth of Yahweh/Allah in his scriptures!


https://submission.org/Prophets_Sahaba.html


The Quranic Truth About the Prophet's Sahaba


In the Name of God, Most Gracious, Most Merciful


We, at submission.org, receive many inquiries about the companions of the prophets (Sahaba)Most of them represent infatuation with them to the point of idolatry.


They have been made Saints by the ignorant and traditional Muslims alike. They have been ascribed qualities that they never had or possessed and made sinless and more righteous than any other human being.

While paying the due respect to all the great Sahabas who carried the banner of Islam (Submission) at its birth we cannot agree with the what the traditional Muslims teach about all the sahabas being good.


We will set the record straight here on these pages. Our judge will be the book of God, that God called the BEST HADITH.




Sahaba is the Arabic word for "Companions". In Islam (Submission in English), the term "Sahaba" is used often to refer to the companions of the Prophet Muhammed. The companions are the people who lived and witnessed the Prophet Muhammed.



As we will see later the definition of the word "Sahaby" the singular form of "Sahaba", differs a great deal among the different scholars. While some scholars consider "Sahaby", any one who just witnessed the Prophet, even once, and irrespective of his age others insist that such a person should be of adult age and should have at least two years of companionship of the Prophet.



As any intelligent person can realize, some of these people were good and some were bad. However, most of the traditionalists forgot conveniently that there is any bad "Sahaba" and only talk about how righteous and good they used to be, ALL of the Sahabas.




While this reflects their uncalled for attachment to human beings like them, it also exposes a disbelief in the Quran that taught us that some of the Prophet's companions were good and some were bad. These traditionalists ignore the teaching of God in the Quran in favor of the teachings of several scholars, Imams or Mullas.




Quran has told us enough about the so called "Sahaba" , how they disagreed with each other after the death of the Prophet Muhammed, divided themselves into sects, cursed each other, and fought each other until thousands of innocent Muslims died in their battles.





Since the Quran is the ULTIMATE TRUTH, then we have to believe what God is teaching us in the Quran. His teaching should be taken over any teaching of any scholar, Imam or Mulla.




God in the Quran is teaching us, as we will show you, that SOME, actually the majority, of those so called "SAHABAS", as defined by people like Bukhary, were liars, hypocrites, wicked, transgressors, idol-worshipers, disobedient of God and His messenger, interested in trade and fun than their religion, disregarders of Salat...etc., just like any generation of people.




It is even more interesting to know that even the hadiths books (for the people who do not accept the Quran ALONE) described some of the "SAHABAS" the same way and told of them going to Hell.




QURAN ON SAHABA :
The Quran which is the ultimate truth described some of those who witnessed the Prophet Muhammed , i.e. "Sahaba" in a very clear way, that leaves no doubt about how they were, and how they behaved.



While some (minority) of the "Sahaba" were honored in the Quran for their stand beside the Prophet Muhammed and their supporting of him, the majority were not that fortunate, and they were given the right description by God Almighty in the Quran.



In the following part we will see how God, who knows all the secrets and declarations described some of these "Sahaba".




GOOD "SAHABAS", the minority:


[Quran 48:18] "God is pleased with the believers who pledged allegiance to you under the tree. He knew what was in their hearts and, consequently, He blessed them with contentment, and rewarded them with an immediate victory. "


And in 48:29


[Quran 48:29] "Muhammad - the messenger of God - and those with him are harsh and stern against the disbelievers, but kind and compassionate amongst themselves. You see them bowing and prostrating, as they seek God's blessings and approval.

Their marks are on their faces, because of prostrating. This is the same example as in the Torah.

Their example in the Gospel is like plants that grow taller and stronger, and please the farmers. He thus enrages the disbelievers. God promises THOSE AMONG THEM who believe, and lead a righteous life, forgiveness and a great recompense."


As we can see, God was pleased with these "Sahabas" for what they did at that time, supporting the Prophet and standing with him against the aggressors.

There is no guarantee or promise by God in these verses that these "Sahabas" would not make any mistakes, turn back on their heels or stay on the right path.


Notice the expression in 48:29, "THOSE AMONG THEM", which tells you, it is not ALL of them.



God in the Quran told us about those who believe, then disbelieve then believe again then disbelieve, see 4:137, which reminds us that once you blessed with becoming a believer, there is not a guarantee that you stay a believer. What happened to some of these "Sahabas" as we know from history confirms such that.



NOT SO GOOD "SAHABAS", the majority:



[Quran 9:101] Among the Arabs around you, there are hypocrites. Also, among the city dwellers, there are those who are accustomed to hypocrisy. You do not know them, but we know them. We will double the retribution for them, then they end up committed to a terrible retribution.



[Quran 9:73] O you prophet, strive against the disbelievers and the hypocrites, and be stern in dealing with them. Their destiny is Hell; what a miserable abode!



[Quran 9:74] They swear by God that they never said it, although they have uttered the word of disbelief; they have disbelieved after becoming submitters. In fact, they gave up what they never had. They have rebelled even though God and His messenger have showered them with His grace and provisions. If they repent, it would be best for them. But if they turn away, God will commit them to painful retribution in this life and in the Hereafter. They will find no one on earth to be their lord and master.




[Quran 9:75] Some of them even pledged: "If God showered us with His grace, we would be charitable, and would lead a righteous life.




[Quran 9:76] But when He did shower them with His provisions, they became stingy, and turned away in aversion.




[Quran 9:77] Consequently, He plagued them with hypocrisy in their hearts, till the day they meet Him. This is because they broke their promises to God, and because of their lying.




[Quran 9:78] Do they not realize that God knows their secrets, and their conspiracies, and that God is the Knower of all secrets?




[Quran 9:79] Those who criticize the generous believers for giving too much, and ridicule the poor believers for giving too little, God despises them. They have incurred a painful retribution.




[Quran 9:80] Whether you ask forgiveness for them, or do not ask forgiveness for them - even if you ask forgiveness for them seventy times - God will not forgive them. This is because they disbelieve in God and His messenger. God does not guide the wicked people.




[Quran 9:97] The Arabs are the worst in disbelief and hypocrisy, and the most likely to ignore the laws that God has revealed to His messenger. God is Omniscient, Most Wise.




[Quran 2:8-15] Then there are those who say, "We believe in God and the Last Day," while they are not believers.

In trying to deceive God and those who believe, they only deceive themselves without perceiving. In their minds there is a disease.

Consequently, God augments their disease. They have incurred a painful retribution for their lying. When they are told, "Do not commit evil," they say, "But we are righteous!

" In fact, they are evildoers, but they do not perceive. When they are told, "Believe like the people who believed," they say, "Shall we believe like the fools who believed?" In fact, it is they who are fools, but they do not know.

When they meet the believers, they say, "We believe," but when alone with their devils, they say, "We are with you; we were only mocking. "God mocks them, and leads them on in their transgressions, blundering.




[Quran 63:1] When the hypocrites come to you they say, "We bear witness that you are the messenger of God."* God knows that you are His messenger, and God bears witness that the hypocrites are liars. "



[Quran 4:60-63] Have you noted those who claim that they believe in what was revealed to you, and in what was revealed before you, then uphold the unjust laws of their idols?

They were commanded to reject such laws. Indeed, it is the devil's wish to lead them far astray. When they are told, "Come to what God has revealed, and to the messenger," you see the hypocrites shunning you completely.

How will it be when a disaster hits them, as a consequence of their own works? They will come to you then and swear by God: "Our intentions were good and righteous!" God is fully aware of their innermost intentions. You shall ignore them, enlighten them, and give them good advice that may save their souls.




[Quran 4:141] They watch you and wait; if you attain victory from God, they say (to you), "Were we not with you?" But if the disbelievers get a turn, they say (to them), "Did we not side with you, and protect you from the believers?" God will judge between you on the Day of Resurrection. God will never permit the disbelievers to prevail over the believers.




[Quran 4:142] The hypocrites think that they are deceiving God, but He is the One who leads them on. When they get up for the Contact Prayer (Salat), they get up lazily. That is because they only show off in front of the people, and rarely do they think of God.




[Quran 63:4-5] When you see them, you may be impressed by their looks. And when they speak, you may listen to their eloquence. They are like standing logs. They think that every call is intended against them. These are the real enemies; beware of them. God condemns them; they have deviated. When they are told, "Come let the messenger of God pray for your forgiveness," they mockingly turn their heads, and you see them repel others and act arrogantly.




[Quran 33:18-19] God is fully aware of the hinderers among you, and those who say to their comrades, "Let us all stay behind." Rarely do they mobilize for defense. Also, they are too stingy when dealing with you. If anything threatens the community, you see their eyes rolling with fear, as if death had already come to them. Once the crisis is over, they whip you with sharp tongues. They are too stingy with their wealth. These are no believers, and, consequently, God has nullified their works. This is easy for God to do."





[Quran 47:16] Some of them listen to you, then as soon as they leave they ask those who were enlightened, "What did he just say?" God thus seals their hearts and, consequently, they follow only their opinions.





[Quran 47:29-30] Did those who harbor doubts in their hearts think that God will not bring out their evil thoughts? If we will, we can expose them for you, so that you can recognize them just by looking at them. However, you can recognize them by the way they talk. God is fully aware of all your works.




[Quran 48:11] The sedentary Arabs who stay behind will say, "We have been preoccupied with our money and our families, so ask forgiveness for us!" They utter with their tongues what is not in their hearts. Say, "Who can protect you from God, if He willed any adversity for you, or if He willed any blessing for you?" God is fully Cognizant of everything you do.
It is interesting to know that the Quran has told Muhammed that he (Muhammed ) does not know these hypocrites among his "Sahaba", because they look the same like everyone else. ONLY GOD knew them. See 9:101




MORE QURANIC VERSES about what some of the believers do, this includes all the "Sahabas":



[Quran 9:38-39] O you who believe, when you are told, "Mobilize in the cause of God," why do you become heavily attached to the ground? Have you chosen this worldly life in place of the Hereafter? The materials of this world, compared to the Hereafter, are nil. Unless you mobilize, He will commit you to painful retribution and substitute other people in your place; you can never hurt Him in the least. God is Omnipotent.




[Quran 5:54] O you who believe, if you revert from your religion, then God will substitute in your place people whom He loves and who love Him. They will be kind with the believers, stern with the disbelievers, and will strive in the cause of God without fear of any blame. Such is God's blessing; He bestows it upon whomever He wills. God is Bounteous, Omniscient.




[Quran 8:27-28] "O you who believe, do not betray God and the messenger, and do not betray those who trust you, now that you know. You should know that your money and your children are a test, and that God possesses a great recompense. "




[Quran 8:25] "Beware of a retribution that may not be limited to the evildoers among you.* You should know that God's retribution is severe. "




[Quran 33:12] The hypocrites and those with doubts in their hearts said, "What God and His messenger promised us was no more than an illusion!




[Quran 61:2-3] O you who believe, why do you say what you do not do? Most abominable in the sight of God is that you say what you do not do.




[Quran 57:16] Is it not time for those who believed to open up their hearts for God's message, and the truth that is revealed herein? They should not be like the followers of previous scriptures whose hearts became hardened with time and, consequently, many of them turned wicked.





[Quran 49:17] They act as if they are doing you a favor by embracing Submission! Say, "You are not doing me any favors by embracing Submission. God is the One who is doing you a great favor by guiding you to the faith, if you are sincere.




[Quran 9:24] Proclaim: "If your parents, your children, your siblings, your spouses, your family, the money you have earned, a business you worry about, and the homes you cherish are more beloved to you than God and His messenger, and the striving in His cause, then just wait until God brings His judgment." God does not guide the wicked people.




[Quran 49:14] The Aarabs said, "We are Mu'mens (believers)." Say, "You have not believed; what you should say is, `We are Muslims (submitters),' until belief is established in your hearts." If you obey God and His messenger, He will not put any of your works to waste. God is Forgiver, Most Merciful.




[Quran 9:45] "The only people who wish to be excused are those who do not really believe in God and the Last Day. Their hearts are full of doubt, and their doubts cause them to waver."




[Quran 9:47] Had they mobilized with you, they would have created confusion, and would have caused disputes and divisions among you. Some of you were apt to listen to them. God is fully aware of the transgressors.





[Quran 9:81] The sedentary rejoiced in their staying behind the messenger of God, and hated to strive with their money and their lives in the cause of God. They said, "Let us not mobilize in this heat!" Say, "The fire of Hell is much hotter," if they could only comprehend.




[Quran 47:29-30] Did those who harbor doubts in their hearts think that God will not bring out their evil thoughts? If we will, we can expose them for you, so that you can recognize them just by looking at them. However, you can recognize them by the way they talk. God is fully aware of all your works.




[Quran 8:6] They argued with you against the truth, even after everything was explained to them. They acted as if they were being driven to certain death.




[Quran 47:38] You are invited to spend in the cause of God, but some of you turn stingy. The stingy are stingy towards their own souls. God is Rich, while you are poor. If you turn away, He will substitute other people in your place, and they will not be like you.





[Quran 9:58] Some of them criticize your distribution of the charities; if they are given therefrom, they become satisfied, but if they are not given therefrom, they become objectors.





[Quran 47:16] Some of them listen to you, then as soon as they leave they ask those who were enlightened, "What did he just say?" God thus seals their hearts and, consequently, they follow only their opinions.





[Quran 9:61] Some of them hurt the prophet by saying, "He is all ears!" Say, "It is better for you that he listens to you. He believes in God, and trusts the believers. He is a mercy for those among you who believe." Those who hurt God's messenger have incurred a painful retribution.




From the above Quranic verses we can see that the "Sahabas" like all the people of all generations were either good or bad. Some followed the Prophet and the message he brought them, the QURAN, and these were the MINORITY as God tells us in the Quran. see 43:78



The others could not get over their idol-worship and stayed with the hypocrites and these were the majority, as God told us in 43:78.






[Quran 43:78] We have given you the truth, but most of you hate the truth.






If these were the conditions of the people who lived and witnessed the Prophet Muhammed and learned their Islam (Submission) first hand from him, how can we expect the conditions of those who lived after his death ?!





The biggest test that faced those companions after the death of the Prophet Muhammed was the matter of "Who rules the Muslims after the Prophet's death ?"


Because of this, many of the companions forgot God and looked after their personal gains and fought God and his messenger and the other good companions who uphold the message of the Prophet , the Quran.






QURAN IS VERY CLEAR about what happened to these "Sahaba" after Muhammed's death:




[Quran 3:144] "Muhammad was no more than a messenger like the messengers before him. Should he die or get killed, would you turn back on your heels? Anyone who turns back on his heels, does not hurt God in the least. God rewards those who are appreciative."






HADITHS AND THE SAHABAS :



As expected form the hypocrites and the disbelievers, they were very disturbed by what the Quran revealed about them. To counteract, many hadiths were invented to raise the status of the "Sahabas" and defend them and make ALL of them good and righteous people.




The corrupted scholars and their blind followers disregarded what God said in the Quran and uphold these fabricated hadiths.




While the true believers will be happy with the QURAN ALONE and the assurance of God in the Quran, the others will try to find an escape in the books that were never authorized by God, the books of Hadiths and Suuna.



BUT, GOD NEVER let them have it. God put in their way the truth, even in these books, so they have no excuse on the Last Day. There are tens of Hadiths listed in the books of Bukhary and Muslim, that show how some of these "Sahabas" were rebellious against God commandments and the Prophet.




I will only list few of these and leave the rest for you to investigate, if you are not happy with the Quran and God ALONE.




Sahih Bukhary; and Sahih Muslim, both reported that same Hadith:
The messenger of God, talking to his companions, said, "On the Day of Judgment, some of my Umma (community) will be taken to the left, and I will say; "to where ?". I will be told "to the Hell fire" I will say; "God, these were my (Sahaba) companions." I will be told that "You do not know what they invented after you. They turn back on their heel since you left them." I will say' " To destruction, destruction to those who changed things after me"





Sahih Bukhary:
Al-Aala Ibn Al Musayeb said his father said, "I met Al Baraa Ibn Azib and told him, "Good for you that you accompanied the Prophet and declared allegiance to him under the tree." He said, "Listen, the son of my brother, You do not know what we invented after him."




Sahih Muslim:
Huthyfa said the Prophet said, " Among my companions twelve hypocrites, of these, eight will not enter paradise until the camel pass through the eye of a needle."




Bukhary:
Saeed Ibn Al Musayeb said his father said, the Prophet said, "Some of my companions (Sahaba) will go to a river in Paradise, but they will be taken away, so I will call on God, "My companions (Sahaba)," but I will be told, "You do not know what they did after you. They turned back on their heel"
The same Hadith was given few more times with different narrators.



While these hadiths DO NOTHING to prove that the words of God in the Quran are correct, the idol-worshipers who cherish hadiths more than the word of God would be looking for them. It is interesting that they will never learn from it as God will block them from knowing the truth since they rejected the words of the Quran to start with.



We are only listing them to give them no excuse, using their own language.


THE INTELLIGENT CONCLUSION:


As simple as it seems, we can conclude that the "Sahaba", companions of the Prophet Muhammed, were regular people like all the generations before or after them, some of them were good and some were bad.


Their good or bad deed will not benefit any of us but will only benefit or harm them. The idolatry with these "Sahabas" that we witness among the traditional Muslims is just another reflection of their distance from the book of God, the ultimate truth, the Quran.



The Messenger of God will complain to God on the Last Day, that the Muslims DESERTED THE QURAN (not the hadith and sunna). See 25:30.
REFLECTIONS ON THE DEFINITION OF "SAHABA":



In general the Muslim scholars disagreed on the definition of : who should be counted as one of the Sahaba (companions) of the Prophet ?!! Studying these definitions will clarify for us the position of many people like Imam Al-Bukhary who used his definition of the word Sahaba to accept many of the false and fabricated Hadiths that were included in his book, Sahih Al-Bukhary. Here are the definitions considered by the Muslim Scholars:




1. The definition of Imam Al-Bukhary : Bukhary defined the Sahaby (single of Sahaba) as the one who was in the company of the prophet Muhammed or just SEEN him.



Ibn Hanbal who also has a book of his own collecting more Hadiths than Bukhary accepted this definition and clarified it by saying ; "The Sahaby is anyone who accompanied the Prophet for a year, a month, a day or even an hour or even just seen him."





2. The definition by Abdullah Ibn Omar Ibn Al-Khattab " anyone who has seen the Prophet Muhammed even for one hour as long as he reached the puberty, and is a known Muslim who understood his religion and accepted it."




According to this definition all the children (who had not reached puberty) who witnessed the Prophet cannot be counted as Sahaba.




3. The definition of Al-Tabaey Saeed Ibn Al-Musayeb; "Only those who accompanied the Prophet Muhammed for a year or two and fought with him in a battle or two should be considered Sahaba" This is a definition accepted and encouraged by people like Imam Al-Ghazali




From the above three definitions, any sincere and guided Muslim can sense the corruption and confusion of Bukhary, a reason for him to get all these corrupted hadiths included in his book.


With these corrupted Hadiths, the Muslims after Bukhary changed their religion from the religion of the Prophet Muhammed (the Quran), to the religion of Bukhary and his likes (the fabricated hadiths and Sunna).




Let us look at the definition by Bukhary; and reflect on its corruption;


1. His definition that anyone who seen the Prophet is a Sahaby has no support from the Quran or even from the Islamic history given by other Muslims of the early life of the Prophet and his companions.



The Quran is full of the stories of the hypocrites and the wicked people of Medina where the Prophet lived who seen the prophet and listened to his message and his ceremonies and they cannot be considered his Sahaba (Companions) as Bukhary did;



[Quran 9:101] Among the Arabs around you, there are hypocrites. Also among the city dwellers, there are those who are accustomed to hypocrisy......




And in 63:1
[Quran 63:1] When the HYPOCRITES come to you they say, "We bear witness that you are the messenger of God." God knows that you are His messenger, and God bears witness that the hypocrites are liars.




And in 33:60
[Quran 33:60] Unless the hypocrites, and those with disease in their hearts and the vicious liars of the city (Medina) refrain (from persecuting you) we will surely grant you the upper hand, then they would not be your neighbors within a short while.





All these hypocrites and wicked people witnessed the Prophet Muhammed and listened to him. They are according to Imam AL-Bukhary's definition, SAHABA. His corrupted definition of the word Sahaba definitely played a role in the collection of Hadiths form such FAKED Sahaba.






2. Again the corruption of Bukhary appears in his acceptance of children who witnessed the Prophet as Sahaba, and he accepted their narration of Hadiths despite the fact that they were too young to realize what was going on at the time.

Bukhary had many hadiths narrated by Abdullah Ibn Abbas who was a young child during the Prophet's life. He was never documented to accompany the Prophet as one of the Sahaba, but Bukhary made him one.


Other children who narrated hadiths and accepted by Bukhary are Al-Nuaman Ibn Basheer (8 years old), Mahmoud Ibn Al-Rabee (5 years), Abdullah Ibn Al-Zubeer (9 years), Al-Hussein Ibn Ali (7 years), Al-Hassan Ibn Ali ( 8 years), Omar Ibn Aby Muslima ( 9 years)......etc. Who would accept to take his religion from these children ??!!!!!





3. Because Bukhary identified himself with the Abbasyeen and politically was against the Talibeen (followers of Ali Ibn Abu-Talib), he gave in his book many pages to the hadiths of Abdullah Ibn Abbas, the grandfather of the Abbasyeens with whom Bukhary identified.




Here we witness politics influencing what hadiths to report and what to omit (those praising Ali Ibn Abu Talib). Some of the Hadiths narrated by Ibn Abbas contradict the laws of the Quran , e.g. the laws of inheritance. To witness the political corruption of Bukhary in reporting hadiths that would serve his views and please his masters (Abbasyeen then) is to witness the corruption that God described 6:112-113 in action.






4. The position that Bukhary took in elevating people who were hypocrites and wicked to the level of Sahaba by his corrupted definition helped nothing but to corrupt the book that he called SAHIH (Authentic). His personal disregard to the TRUE SAHABY (Companion) of the Prophet, Ali Ibn Abu Talib only reflects his misguidance and under achievements.






ONE MORE CONCLUSION:


Those who refuse to believe God and accept His assertion that the Quran is COMPLETE, PERFECT AND FULLY DETAILED will only fall to the false lords of religion who decided to improve on God's book and add to it by collecting all kinds of lies and fabrications and put them in a book and claim them to be the Prophet's.



Those who seek to "obey the messenger" and follow the steps of the Prophet can do such that by following the book that was never fabricated and was definitely given to us by God through His Prophet, the Quran.




Those who seek to follow the Prophet by following Bukhary and his likes are just following Bukhary and his likes and the messenger will complain to God from them on the day of Judgment that they deserted the Q U R A N . See 25:30]]>