Random

[zaidf]

Salaam
This just randomly popped up in my head.

Why do Shias regard the companions of the prophet(pbuh) as corrupt and transgressors? If they were woudnt Allah(swt) tell the prophet? I also heard that when Imam Hussain was born the prophet said that he dreamt that he saw Hussain's blood. So since the prophet (pbuh) was always guided by Allah (swt) than how can the shias think that his companions were not good muslims?

[Saad]

Prophet s.a.w said:

"Fear Allah in every matter concerning my Companions. Do not make them the targets (of your criticism) after me. Whoever loves them loves them out of love for me, and whoever hates them hates them out of hate for me. Whoever troubles them has troubled me and whoever troubles me has troubled Allah; and whoever troubles Allah, it is imminent that Allah seize him."

(Mishkat al-Masabih and Sunan al-Tirmidh, 554)

[if0rg0t]

Salaam
This just randomly popped up in my head.

Why do Shias regard the companions of the prophet(pbuh) as corrupt and transgressors? If they were woudnt Allah(swt) tell the prophet? I also heard that when Imam Hussain was born the prophet said that he dreamt that he saw Hussain's blood. So since the prophet (pbuh) was always guided by Allah (swt) than how can the shias think that his companions were not good muslims?

For several reasons. The basis of Shia belief is that Ali (RA) was appointed by the Prophet (saw) as his successor and that this was common knowledge amongst the people. As we all know, Ali (RA) did not become the Khalifa after the demise of the Prophet (saw). Therefore, Hadhrat Abubakr, Umar, and Uthman (RA) conspired and stole the throne from Hadhrat Ali (RA). They, and anyone who supports them, are regarded as enemies. In fact, the Shia claim that they were munafiqs and deem it to be permissible and rewarding to ask Allah to curse them. They believe they were tyrants and oppressors.

Many Sunni ulema maintain that those who revile the companions are disbelievers.

[Saad]

This is a long read but worth reading.

by Dr. Allamah Khalid Mahmood.
DIRECTOR OF
ISLAAMIC ACADEMY OF MANCHESTER (U.K.)


THE REASON OF STUBBORNNESS OF JEWS, PROPHETHOOD IN BANU ISRAEL.

The Jews, objection was that why Allaah blessed the Arabs and why the Prophets had not come from Bani Israel. Bani Israel were one branch of offsprings of Hadhrat Ibrahim (AS) and Bani Ismail, the Arabs, were also the other branch of offsprings of Hadhrat Ibrahim (AS). The Jews were infuriated as to why Rasulullaah (sallAllaahu alayhi wa sallam) came in Bani Ismail? Due to this reason, they became enemies of Rasulullaah (sallAllaahu alayhi wa sallam). They did not think that, who are they to distribute Allaah's blessings? "Allaah knows better as to whom he gives prophethood.

GREATEST ENEMIES OF MUSLIMS:

Banu Israel are the biggest enemies of Muslims. Allaah Almighty has one place, stated in the Noble Quraan. Oh, listeners! You will see that the most intense in enmity to believers are the Jews. So the biggest enemies are admittedly the Jews. The conspiracies made by Jews against Muslims are part of our history. I was saying that 'faith' alighted on Rasulullaah (sallAllaahu alayhi wa sallam) and Rasulullaah (sallAllaahu alayhi wa sallam) conveyed the trust of Allaah to the nation after which, Rasulullaah (sallAllaahu alayhi wa sallam) set out for his last sojourn. Earlier, the Jews excepting that the tree shall not prosper because the Arabs in every movement and in each programme were succeeded by their sons. The words of father are fulfilled by sons when they became adult, and victory was also obtained through sons. As there was no son of Rasulullaah (sallAllaahu alayhi wa sallam), and Rasulullaah (sallAllaahu alayhi wa sallam) had daughters only, the Jews were expecting that immediately after the demise of Rasulullaah (sallAllaahu alayhi wa sallam), the tree of Islaam shall automatically fall.

THE JEWS HOPE OF UPROOTING THE TREE OF ISLAAM

The Jews were hopeful, and they remained in anticipation. Inspite of fully well knowing and recognising the last prophet Rasulullaah (sallAllaahu alayhi wa sallam), refusing to believe and when Islaam showered its full brilliances and Rasulullaah (sallAllaahu alayhi wa sallam) had declared the completion of 'faith', the Jews, hopefully thinking that in the absence of a son of Rasulullaah (sallAllaahu alayhi wa sallam), the matter would automatically end, but now were perturbed to see, although Rasulullaah (sallAllaahu alayhi wa sallam) had no son, thousands of people were ready and on stand by to be sacrificed for him. People in crowds were with Rasulullaah (sallAllaahu alayhi wa sallam) to deliver and to shoulder the responsibility of Rasulullaah (sallAllaahu alayhi wa sallam). You talk about a son. One person has one son, the other two and another four but that responsibility cannot be completed with two / four sons, which may bring a revolution. The revolution came when not one but thousands of disciples were standing with Rasulullaah (sallAllaahu alayhi wa sallam). A son cannot complete the responsibility of his father to that extent, which the companions (RA) completed the responsibility of Rasulullaah (sallAllaahu alayhi wa sallam), against the hopes of Jews that the destruction of Muslims is going to be because there was no son of Rasulullaah (sallAllaahu alayhi wa sallam).


DIVINE REPLY OF OBJECTION OF NON ISSUE OF Rasulullaah (SALLAllaahU ALAYHI WA SALLAM).

Allaah Almighty said in the Noble Quraan in reply to Jews saying that Rasulullaah (sallAllaahu alayhi wa sallam) has no male issue, and provided information "My beloved Rasulullaah (sallAllaahu alayhi wa sallam), that who is your enemy, he shall be worst. His mission would not continue. Your responsibility will continue." This word "worst", in Arabic "Abtar" deteriorating became "Aunter". So, Allaah said, "You enemy is worst". His race shall end. The race of Jews, who are your Rasulullaah (sallAllaahu alayhi wa sallam's) enemies, shall not continue. Your chain will continue, although you have no son, but your hundreds of devotees shall be a stand by for your responsibility and shall bring revolutions all over the world. Inspite of having no male issue, Rasulullaah (sallAllaahu alayhi wa sallam) was not at all under any loss and Allaah Almighty provided thousands of disciples, but the Jews, who were enemies due to their stubbornness, Allaah Almighty made them completely unsuccessful as Allaah had said to Rasulullaah (sallAllaahu alayhi wa sallam) that the enemy would be 'worst' and their race would not continue.


DESCENDANTS OF THREE CALIPHS PRESENT IN THE WORLD

The Shiah community has been propagating that the first three caliphs were in fact against Rasulullaah (sallAllaahu alayhi wa sallam) and they had tyrannically captured the government forcibly and as such they are tyrannys. You may ask them as to whether the descendants of Hadhrat Abu Bakr (radhiyAllaahu anhu), Hadhrat Umar (radhiyAllaahu anhu) and Hadhrat Uthmaan Ghani (radhiyAllaahu anhu) are present or not? Those who are called Siddiqi, are descendants of Hadhrat Abu Bakr Siddiq (radhiyAllaahu anhu), those called Farooqi are descendants of Hadhrat Umar Farooq (radhiyAllaahu anhu) and those who are called 'Uthmaani' are descendants of Hadhrat Uthmaan Ghani (radhiyAllaahu anhu). Who were Moulana Jawad Siddiq, Moulana Abdul Shakoor Farooqi and Moulana Shabbir Uthmaani? Presently, according to facts and figures, there are so many Siddiquies, Farooqies and Uthmaanies scattered and residing all over the world. They have been told many a times that the Quraan says: (Your enemy shall be worst) meaning that they will have no descendants.

Have you ever heard that the descendants of Abu Lahb is present in the world? No, Quraan had declared that "your enemy would be worst and he will have no descendants". If Hadhrat Abu Bakr Siddiq, Umar Farooq and Uthmaan Ghani (radhiyAllaahu anhum) were against Rasulullaah (sallAllaahu alayhi wa sallam), as the Shias say, then why have they descendants, which spread over the areas where the descendants of Rasulullaah (sallAllaahu alayhi wa sallam) or Hadhrat Ali (radhiyAllaahu anhu) spread. The number, you will hear, is in thousands and thousands, with whose names 'Siddiqui', 'Farooqi', 'Uthmaani' and 'Alyi' are attached. The Jews were under the impression because Rasulullaah (sallAllaahu alayhi wa sallam) had no son, his responsibility will fail, but they saw that his companions (radhiyAllaahu anhum) acted so wisely that at the time of his demise, his companions so swiftly marched forth that in few countable years the flag of Islaam was flying over Rome, Iran, Yemen, Egypt and Syria. This success, in actual fact, was the success of Rasulullaah (sallAllaahu alayhi wa sallam). The flag, which was flying actually belonged to Rasulullaah (sallAllaahu alayhi wa sallam), and those who were hoisting it were doing so as his servants and flag bearers. The success was of Rasulullaah (sallAllaahu alayhi wa sallam).

THE JEWS CONSPIRACY AGAINST THE COMPANIONS (R.A) TO CAUSE THEM TO FIGHT WITH EACH OTHER.

The Jews again conspired and this time the conspiracy was to cause the companions (R. A) of Rasulullaah (sallAllaahu alayhi wa sallam) to fight with each other and allege that Hadhrat Abu Bakr Siddiq (radhiyAllaahu anhu), who became caliph after Rasulullaah (sallAllaahu alayhi wa sallam), had usurped caliphate forcibly and as such he was not caliph, because Rasulullaah (sallAllaahu alayhi wa sallam) had nominated Hadhrat Ali (radhiyAllaahu anhu) as caliph. Whenever, we ask them as to when did Rasulullaah (sallAllaahu alayhi wa sallam) nominate Hadhrat Ali (radhiyAllaahu anhu), they say "on 18th Dhul Hajj". In their authentic books of Hadeeth, it has been written whilst attributing it to Imam Baqir (RA) that when Rasulullaah (sallAllaahu alayhi wa sallam), after performing pilgrimage, undertook the journey to Madinah, all companions left for their places and Rasulullaah (sallAllaahu alayhi wa sallam) and the residents of Madinah had to go to Madinah. Rasulullaah (sallAllaahu alayhi wa sallam), Hadhrat Abu Bakr, Hadhrat Umar, Hadhrat Uthmaan and Hadhrat Ali (radhiyAllaahu anhum), all of them, were residents of Madinah and were also going to Madinah. On the way, a place came, which is called "Gadeer I Khum" (2), where the travellers stopped, as the travellers stop somewhere for a brief rest. They were Bani (3).


THE DECLARATION ON THE BANK OF GADEER I KHUM


At the bank of this lake the pilgrim travellers stopped and Rasulullaah (sallAllaahu alayhi wa sallam) is supposed to have made a declaration, "whose moula I am, his moula is Ali". In Arabic "Moula" means 'friend'. Rasulullaah (sallAllaahu alayhi wa sallam) said, "whose friend I am, his friend is Ali. Oh Allaah! Keep friendship with that person who keeps friendship with Ali and be enemy to him, who keeps enmity with Ali". What actually happened here was that a person quarreled with Hadhrat Ali (radhiyAllaahu anhu). Rasulullaah (sallAllaahu alayhi wa sallam) therefore explained to him and in order to teach everyone else by way of a lesson, said, "whose friend I am, his friend is Ali." This had no bearing at all with the caliphate or the administration or the government. The Jews turned this into a basis of falsehood and said that Rasulullaah (sallAllaahu alayhi wa sallam) had declared Hadhrat Ali (radhiyAllaahu anhu) as his successor at 'Gadeer I Khum' and had said, "See, Ali is my caliph" and keeping hand on his shoulder, said "Whose moula I am, his moula is Ali ". The Shias worked extremely hard on this and to prove the meaning of this hadeeth which they rephrased and wrote books propagating that this contains the declaration of caliphate.

It is to be re iterated with sorrow that the Shiah youth as well as the common public of the Shiah sect remember their history so well that they repeat it all the time and it is always on their tongues, whereas the Sunni public is totally unaware of their back ground even though it contains the truth.

Sadly, even the elders who are asked about these incidents, do not remember. The result is that whenever a Shiah person narrates this fabricated incident, the people run towards the Masjids to inform what they have heard. It is the duty of our youth to take interest in these religious matters and to keep in mind the basic historic information? There should not be so much ignorance about these incidents . The result of such ignorance is that whenever an opponent attacks, so many people are deprived of belief and faith and they join a deviated community.

POLITICAL SUCCESSION AFTER THE LAST PROPHET Rasulullaah (SALLAllaahU ALAYHI WA SALLAM).



This matter is included in the "principle matters" of Shias. It is a basic matter for them. When Deen was completed.? How was the issue of Rasulullaah (sallAllaahu alayhi wa sallam's) succession was decided? How was the issue of caliphate decided? One fact is regularly repeated so that it may be remembered is that Rasulullaah (sallAllaahu alayhi wa sallam), during his last moments, due to acute weakness because of illness, had nominated Hadhrat Abu Bakr (radhiyAllaahu anhu) to lead the prayers in Rasulullaah (sallAllaahu alayhi wa sallam's) absence (4). Hadhrat Abu Bakr (radhiyAllaahu anhu) continued leading the prayers upto the demise of Rasulullaah (sallAllaahu alayhi wa sallam). Rasulullaah (sallAllaahu alayhi wa sallam) had not nominated anyone for political succession, but only for leading prayers. This gave an indication and hinted that Rasulullaah (sallAllaahu alayhi wa sallam) nominated the best of Muslims to lead them in prayer, but it made no political nomination. The reason was that the Ummah itself was left with the choice. Allaah Almighty had, however, informed Rasulullaah (sallAllaahu alayhi wa sallam), through Divine revelation, that the Ummah shall not be willing to choose any person, other than Hadhrat Abu Bakr (radhiyAllaahu anhu) (5). That is why Rasulullaah (sallAllaahu alayhi wa sallam), on his own, had not taken any step. After the demise of Rasulullaah (sallAllaahu alayhi wa sallam), Hadhrat Ali (radhiyAllaahu anhu) said, "Look, prayer (salaat) is the basis of our Deen. For worldly direction, whom do we choose, for our country whom do we choose and for government, whom do we choose"?.After that Hadhrat Ali (radhiyAllaahu anhu) said that for our world we chose him whom Rasulullaah (sallAllaahu alayhi wa sallam) chose for our Deen (6). Prayer relates to Deen and caliphate deals with administrative matters. So, Hadhrat Ali (radhiyAllaahu anhu) said, "We, for our world, agreed on him, whom Rasulullaah (sallAllaahu alayhi wa sallam) had agreed for our Deen, and the companions (radhiyAllaahu anhum) unanimously chose Hadhrat Abu Bakr Siddiq (radhiyAllaahu anhu) as their caliph. Rasulullaah (sallAllaahu alayhi wa sallam) had not appointed anyone as caliph. The reason for this was that if Rasulullaah (sallAllaahu alayhi wa sallam) had appointed the caliph, no one would have had the courage to object to any matter relating to his caliphate and his administration, if the appointment was made by Rasulullaah (sallAllaahu alayhi wa sallam) it would seem as if they were questioning his wisdom. The intention of Rasulullaah (sallAllaahu alayhi wa sallam) was that if anyone had any objection on any issue, the caliph could be questioned and obliged to answer to the satisfaction of the questioner. You might have heard about the famous incident about Hadhrat Umar (radhiyAllaahu anhu). Once, while wearing a long shirt he was questioned thus "Everyone has only one Yamani sheet, so how did you get two, because this long shirt is made of cloth from more than one sheet." Hadhrat Umar (radhiyAllaahu anhu) pointed towards his son, Hadhrat Abdullah (radhiyAllaahu anhu), who explained that he had given the sheet received by him to his father. Hadhrat Umar (radhiyAllaahu anhu) therefore presented his defence. Why did the occasion arise for defence? Because the appointment of caliph was made by the Ummah and the Ummah had taken the oath of allegiance and therefore had the right to question whom they had chosen. Rasulullaah (sallAllaahu alayhi wa sallam) desired that the caliph should be answerable to the Ummah. If Rasulullaah (sallAllaahu alayhi wa sallam) had appointed the caliph, then the Ummah would not feel comfortable to question him. This was the far sighted philosophy, wisdom and intelligence of Rasulullaah (sallAllaahu alayhi wa sallam). He left the Ummah in a condition that whoever becomes caliph, has to be answerable to the Ummah.

THE LAST PROPHET Rasulullaah (SALLAllaahU ALAYHI WA SALLAM) DID NOT NOMINATE ANYONE FOR MATTERS OF GOVERNMENT.

Rasulullaah (sallAllaahu alayhi wa sallam) did not nominate anyone for the matters relating to government, but he nominated one for prayer, because it could not be delayed. Remember, Rasulullaah (sallAllaahu alayhi wa sallam) had NOT appointed anyone for government, for caliphate, for lordship, for chieftainship. The Jews fabricated a story that Rasulullaah had appointed Hadhrat Ali (radhiyAllaahu anhu) as Rasulullaah (sallAllaahu alayhi wa sallam's) successor at Gadheer I Khum. This is false. The Shias propagate, with great emphasis, that Rasulullaah (sallAllaahu alayhi wa sallam) had appointed his successor at Gadeer I Khum. Let us look at this from a logical point of view.

Commonsense demands that if Rasulullaah (sallAllaahu alayhi wa sallam) had to appoint and declare a successor, then the plains of Arafat was most suitable for it and not the bank of a pond where only 13 people were present. When there is a huge congregation, an annual congregation and Muslims from every area are present, then that was where the declaration should have been made and not at the bank of a pond.

WHEN WAS THE VERSE OF COMPLETION OF DEEN REVEALED?


Another bone of contention for the Shias is that our Deen was completed on the 9th of Zil Hajj. On this day, Rasulullaah (sallAllaahu alayhi wa sallam) said, in the name of Allaah Almighty, that "our Deen is complete". This means that henceforth, no verse can be revealed explaining any matter or principle relating to Deen. Shias have a belief that after prophethood, Allaah Almighty has established the chain of 'Imaamat' of the twelve Imams, who are appointed by Allaah Almighty, and who came turn by turn. They may be questioned about whether this issue of Imaamat is a basic one and based on principle or an administrative one? For us, caliphate is an administrative matter and not a Divine heavenly one. Muslims may adopt any procedure for control and administration of the country. They may choose the ruler, choose the caliph, choose the head. This is an administrative matter and not a Divine one. The Divine issues ended with the end of prophethood. When Jibrael (A.S.) came on earth, brought the message of Allaah and said, "this is my last visit to earth (7). I am, after this, not to come to earth with any message@. For this particular purpose, he was not to come again. Yes, for bringing the blessing of Allaah, to come on Laila tul Qadr, to come during the nights of Ramadhaan, is a different matter. But, to descend with the message of Almighty Allaah, this was his last descendance and none was to come after it. The instructions / directions received from Allaah, are divine instructions. As far as government and caliphate is concerned, these are administrative matters and not Divine ones. Rasulullaah (sallAllaahu alayhi wa sallam), in his capacity as Rasulullaah (sallAllaahu alayhi wa sallam), was standard bearer of Divine instructions. As head of the state, administratively the worldly affairs were done under Divine Guidance.

After the demise of Rasulullaah (sallAllaahu alayhi wa sallam) there was no need for further Divine instructions, as these were available in the form of the Quraan and Sunnah. The matter remained of administration, for which the Shias themselves have proposed the 18th Zil Haj (i.e. after pilgrimage). According to them, the caravan of Muslims of Madinah was returning and on the way at Gadeer I Khum, the declaration was made. According to the statement of Imam Baqir, the date was 18 and they say that the Deen was completed with the caliphate, on the 18th. We, Ahle Sunnat Wal Jamaat say that our Deen was completed on the 9th. Almighty Allaah said on 9th Atoday I have completed your Deen@. So Deen was completed on 9th and if the matter of caliphate or government was a basic matter, it would have been done before the 9th and not related to Deen. They will not accept that it was a casual matter, which happened on the way and Rasulullaah (sallAllaahu alayhi wa sallam) made reconciliation between both parties, with the words, "who is not friend of Ali, I am not his friend" (provided the hadeeth is true).


THE COUNTER ACTIVITY OF SHIAS:

The Shias have concocted (8) that this verse, " today I have completed your Deen " was revealed twice. Once on the 9th and again on the 18th. Some verses were revealed twice. "Surah Fateha" was revealed twice. Shias say that this verse was revealed on the 9th and again on the 18th. We say that in the word 'today' or Athis day@occurring in it, time is specified. When there is no time limit or fixation of time in 'Surah Fateha' who is the authority to do so. It may be said ten times or twenty times, it is proper as no time limit is involved in it. So in a verse in which time is not specified even if it is revealed ten times it does not matter. But in the verse in which time is specified, Allaah Almighty completed Deen on the 9th and afterwards Allaah Almighty says, "completed on the 18th." In this case one of them will be incorrect, either the first or the second. Any news specifying 'time' can be said once only. You have received a letter. You say you received it on Tuesday. After that you say that it was received by you on Thursday. Would the listener pardon you? No!. An issue specifying time has no change. The statement 'I received a letter on Thursday' involves time. To then say that you received it on Friday would be wrong unless you negate your earlier statement. Both cannot be true. In human terms a person may make an error and correct it later. To say Allaah did such a thing is outrageous. If Allaah Almighty says AToday I have completed Deen@ and the date was the 9th, how is it possible that Allaah may say again on the 18th, A no, I have completed it today@. Either the first statement shall be incorrect or the later one. The Shias have laid their claim on the allegation that the appointment of Hadhrat Ali (radhiyAllaahu anhu) was made at Gadeer I Khum and it was said, "Ali shall be my successor after me.@

WHY DID HADHRAT ALI (RADHIYAllaahU ANHU) HIMSELF NOT SAY SO?


A question of great importance arises that when Rasulullaah (sallAllaahu alayhi wa sallam) passed away, why did Hadhrat Ali (radhiyAllaahu anhu) himself not say that Rasulullaah (sallAllaahu alayhi wa sallam) had appointed him caliph or that Allaah had appointed him Imam. He used to offer prayers under the leadership of Hadhrat Umar (radhiyAllaahu anhu) and during the caliphate period of Hadhrat Umar (radhiyAllaahu anhu) under his leadership, and after that and during the caliphate of Hadhrat Uthmaan (radhiyAllaahu anhu), he always co operated and never claimed to be the successor and caliph of Rasulullaah (sallAllaahu alayhi wa sallam). Take note that Hadhrat Ali (radhiyAllaahu anhu) does not declare this calim. Yet these people say that he was appointed as caliph. The claimant is silent, he says nothing, but the witness is so active that he is saying time and again that Rasulullaah (sallAllaahu alayhi wa sallam) had appointed Hadhrat Ali (radhiyAllaahu anhu) as his caliph. This does not appeal to wisdom and intelligence. Had Rasulullaah (sallAllaahu alayhi wa sallam) or Allaah appointed Hadhrat Ali (radhiyAllaahu anhu) as caliph, he could have at least once, in his life, declared that he was Allaah's appointee. He used to offer prayers under the leadership of all the three caliphs (9) and fully co operated with them, but these people deny this saying that Rasulullaah (sallAllaahu alayhi wa sallam) had appointed Hadhrat Ali (radhiyAllaahu anhu) as caliph and his caliphate is lawful and justified. Some allege that he was afraid to do so. This argument degrades the status of so brave a soldier of Islaam as Hadhrat Ali(R.A.)

ONE MORE OCCASION FOR PROPOSING CALIPHATE:


The Shias made up another story. They claim that when the Beloved Prophet (SallAllaahu alayhi wa sallam) came to Madinah after Gadeer I Khum, he fell ill, and requested them to bring a pen and paper to write something "you bring a pen and paper for me, so that I may write something for you and you will not go astray after me". it was a narrative that the Beloved Prophet (SallAllaahu alayhi wa sallam) had asked for a pen and a paper in his last moments. In fact, the Beloved Prophet (SallAllaahu alayhi wa sallam) had intended to bequeath three things, which are all mentioned in the hadeeth. The first thing Rasulullaah (sallAllaahu alayhi wa sallam) had intended to inform the companions (radhiyAllaahu anhum) was to permit foreign deputations to come and to provide an opportunity for them to talk on international matters. After my death, the ambassadors of foreign countries, representatives of foreign countries will come to you. So keep and maintain international relations with them. You should grant them permission to come, as I was doing (10). Islaam does not want you to stagnate to stay at one place only. No. Islaam says that you should spread over the earth as much as you can so that the voice of Allaah may spread over the wide land. This was the first advice. The second advice was not to depend on the Jews and that the whole island of Arabia should be evacuated of Jews. This was the order of Rasulullaah (sallAllaahu alayhi wa sallam) for at the time of his demise, the Jews were living even in Madinah. They were evacuated by Hadhrat Umar (radhiyAllaahu anhu) during his period of caliphate, saying that Amy Master (sallAllaahu alayhi wa sallam) had bequeathed that the infidels and Jews should not live here.@ (11). All Jews, who were living in Madinah, were asked to pack their bags and baggage and were assured to be given full compensation for what they left behind. Islaam does not educate to oppress or to take possession of belongings of others. What could not be taken was compensated for. The Jews left from Khyber and they were compensated for each and every thing.

These were the advises of Rasulullaah (sallAllaahu alayhi wa sallam). To entertain the foreign deputations and not to send them back and the second advice was to evacuate the Jews from the Island of the Arabs. The third advice was Not to worship his grave as the people coming with love and affection may do. Rasulullaah (sallAllaahu alayhi wa sallam), who spent his whole life in propagating Tauheed and the Oneness of Allaah, stated that his grave may not be worshipped for the purpose of prayer (12). These were three matters about which bequeath was made. In some narratives, the bequeath was for the second matter, i.e. about the evacuation of the Jews.


THE SHIAS REFUSAL TO ACCEPT THIS BEQUEATH:


The Shias do not except all this and say that the purpose of requesting pen and paper was to dictate Ali (radhiyAllaahu anhu's) caliphate. If, the purpose was to dictate Ali (radhiyAllaahu anhu's) caliphate, then they should at least admit that there was no declaration made at Gadeer I Khum concerning caliphate, due to which now the necessity of bequeath arose. If declaration had been made there in the presence of 13 people, then there was no need of bequeath here. If Rasulullaah (sallAllaahu alayhi wa sallam) had to bequeath here, no declaration was made there. If declaration was made there, then there was no bequeath here and this was not the bequeath of caliphate, but for some other matter. But, these Shiah ayatullahs are strange people, who on one side say that declaration was made at Gadeer I Khum and at the same time claim that Rasulullaah was requesting for pen and paper to nominate the caliph.

WHOSE RESPONSIBILITY IS IT TO WRITE?

The matter of Apen and paper@ is called Hadeeth I Qirtas. For most of the people, this has become a very sensitive matter. Whenever the Shiahs have to propagate concerning this belief , they quote this incident of the Apen and paper.@ Then people come to us to enquire about it, saying Awhy was pen and paper requested@. Now please think over this carefully.....

In governmental affairs, who is usually responsible to write? At the state level, someone acts as Chief secretary, so on whose shoulders does the responsibility of writing lie? The responsibility lies with the chief secretary.


If Rasulullaah (SallAllaahu alayhi wa sallam) had asked for pen and paper, then who was responsible to provide these things? The answer is the Chief Secretary. The Muslims, especially the young ones, should know as to who the Chief Secretary of Rasulullaah (SallAllaahu alayhi wa sallam) was. In the Writing Department, the Chief Secretary was Hadhrat Ali (radhiyAllaahu anhu) . Because it was the habit of the Arabs that the father's open declarations were seconded by sons. So, Hadhrat Ali (radhiyAllaahu anhu) was the Secretary for Rasulullaah (SallAllaahu alayhi wa sallam) , as he was a member of Banu Hashim Family and his (SallAllaahu alayhi wa sallam) real cousin. At the time of the Treaty of Hudaibia, Rasulullaah (SallAllaahu alayhi wa sallam) was the Head and Hadhrat Ali (radhiyAllaahu anhu) was his (SallAllaahu alayhi wa sallam) Secretary. Who had written the treaty? Hadhrat Ali (radhiyAllaahu anhu) was in charge of the Writing Department and related matters, (i.e. pen, paper, etc.). The Chief Secretary to Hadhrat Abu Bakr was Hadhrat Uthmaan (radhiyAllaahu anhu) and after that Hadhrat Umar had kept Hadhrat Ali (radhiyAllaahu anhu) as his Chief Secretary, so it was not possible that Rasulullaah (SallAllaahu alayhi wa sallam) had nominated Hadhrat Ali (radhiyAllaahu anhu) as Caliph and Hadhrat Umar (radhiyAllaahu anhu) had forcibly taken possession of a government portfolio. Is it logical, for him whose right is forfeited, to be appointed and officiate? Moreover, on many occasions, when Hadhrat Umar (radhiyAllaahu anhu) went out, he appointed Hadhrat Ali (radhiyAllaahu anhu) to act as his successor. From this, it is clear that neither was Hadhrat Ali (radhiyAllaahu anhu) aware that it was his right, nor was this in the mind of Hadhrat Umar (radhiyAllaahu anhu). The Secretary of Rasulullaah (SallAllaahu alayhi wa sallam) was Hadhrat Ali (radhiyAllaahu anhu) . Secretary of Hadhrat Siddiq-e-Akbar was Hadhrat Uthmaan (radhiyAllaahu anhu), and Secretary of Hadhrat Umar was again Hadhrat Ali (radhiyAllaahu anhu). So, when Hadhrat Ali (radhiyAllaahu anhu) was Secretary of Rasulullaah (SallAllaahu alayhi wa sallam) and when Rasulullaah (SallAllaahu alayhi wa sallam) had requested the pen and paper, who was responsible to provide these things?

Definitely, Hadhrat Ali (radhiyAllaahu anhu) , the Chief Secretary. The Shias propagate that the pen and paper were not provided to Rasulullaah (SallAllaahu alayhi wa sallam) . We tell them that it was the responsibility of Hadhrat Ali (radhiyAllaahu anhu). Why then did they not hold him responsible for it? The answer is simple.

ONE MORE NARRATION WITH REGARD TO THE REQUEST FOR PEN AND PAPER:

Imam Jafar (radhiyAllaahu anhu) narrates that Hadhrat Ali said, "Rasulullaah (SallAllaahu alayhi wa sallam) had ordered me to come to him with paper so that he Rasulullaah (SallAllaahu alayhi wa sallam) might write something thereon, but I did not do so, as I was afraid that he (SallAllaahu alayhi wa sallam) might not take his (SallAllaahu alayhi wa sallam) last breath in my absence and as such I did not go to bring the pen and paper". (13). Who said these words? Hadhrat Ali (radhiyAllaahu anhu) had clearly said it, but the Shias say no, the decision of caliphate had to be written out, which was to be given to Hadhrat Ali (radhiyAllaahu anhu) . We ask them as to how they came to believe that the decision with regard to caliphate was to be written? And if it was to be written out, then they should at least admit that there was no declaration made at Gadeer I Khum. Furthermore, Who was responsible for it? Another point follows....


After this incident, Rasulullaah (SallAllaahu alayhi wa sallam) remained alive for two more days. The question arises as to why Rasulullaah (SallAllaahu alayhi wa sallam) had not made the request again? If he (SallAllaahu alayhi wa sallam) was divinely deputed to nominate a successor, why had he (SallAllaahu alayhi wa sallam) not again said: "Bring pen and paper".

This proves that it is a concocted story that Rasulullaah (SallAllaahu alayhi wa sallam) had to nominate or had previously nominated his successor.

PROOF FROM THE TRADITIONAL WAY OF Rasulullaah (SALLAllaahU ALAYHI WA SALLAM) :
One more thing you should remember is that at the time of this objection the Shias usually say that it was the tradition of Rasulullaah (SallAllaahu alayhi wa sallam) that whenever Rasulullaah (sallAllaahu alayhi wa sallam) went out for a few days (two/four days) from Madinah to Makkah or any other place, he used to nominate his successor. They raise the question that when he went on his last unreturnable journey, why did Rasulullaah (sallAllaahu alayhi wa sallam) not nominate his successor? When Rasulullaah (sallAllaahu alayhi wa sallam) went on the biggest and greatest journey, he should have had appointed the successor with great diligence. But, Rasulullaah (sallAllaahu alayhi wa sallam) did not do so. The answer to this is simple. The reason is that whenever Rasulullaah (sallAllaahu alayhi wa sallam) went out for a short period, during his lifetime, he knew that he had to come back and if anything wrong had been done, he would set the matter right. When Rasulullaah was sure that he would get the things set right after his return, he used to appoint a successor in his absence, for one or two days. There was no fear that if the successor did anything what would happen? Because, Rasulullaah (sallAllaahu alayhi wa sallam) was coming back.
For the final journey after which there is no return, how is it possible that Rasulullaah (sallAllaahu alayhi wa sallam) may nominate a successor? For the reason that if he appoints a successor who may behave erroneously on an issue it would impose or destroy the rights of many because of their fear to question it.

AN INCIDENT OF APPOINTING AN AMEER


Rasulullaah (SallAllaahu alayhi wa sallam) once appointed an Ameer. The Ameer went out with the caravan and upon reaching a jungle, he said to his companions (radhiyAllaahu anhum), "Look, I am your Ameer and Rasulullaah (sallAllaahu alayhi wa sallam) has said, "who obeyed my Ameer, he obeyed me, and he who obeyed me, obeyed Allaah". After narrating this hadeeth, he said, "Look I am your Ameer". They replied that there was no doubt. Then the Ameer ordered them to cut the wood from the trees. All the companions (radhiyAllaahu anhum) cut the wood. Then he instructed them further that after keeping them in proper order, put grass on them and set fire to the grass and wood. When the fire blazed and the flames went high, the Ameer again said, "I am your Ameer appointed by Rasulullaah (sallAllaahu alayhi wa sallam), now I order you to jump into the fire". What was the result of jumping into the fire? It was death. Some of the companions (radhiyAllaahu anhum) pondered that they believed Rasulullaah (sallAllaahu alayhi wa sallam) for saving themselves from fire but inspite of it, here was an order to enter the fire. They decided to enquire from Rasulullaah (sallAllaahu alayhi wa sallam). So they came to Rasulullaah (sallAllaahu alayhi wa sallam) and explained the whole situation. Then Rasulullaah (sallAllaahu alayhi wa sallam) said, "had you been entered into the fire, you could have never come out of it. You have done well in asking from me. if the Ameer, my appointee, says the same things which are proven from my hadeeth, then it is valid and if he speaks against it, then you should not obey him.@ Appointing someone as an Ameer is like making someone an Imaam in salaat. If the Imaam (leader of the prayer) makes a mistake while leading the prayer,the followers should correct him. So, if the Ameer commits a mistake, correct him." And said, "had you been entered into fire, you could have never come out, and as a result your place would have been in Hell forever (14).

AMEER IS NOT TOTALLY INNOCENT


This brings another important point to light. Any Ameer, even the one appointed by the Prophet, is not under the shadow of innocence. He is NOT innocent. Innocent ones are ONLY the prophets. As such, the Ameers sayings shall be examined in the light of the sayings of the prophet. When enquiry was made from Rasulullaah (sallAllaahu alayhi wa sallam), he said, "Your jumping into the fire should have been wrong". If the Prophet (sallAllaahu alayhi wa sallam) had nominated any caliph, and after his demise, if the caliph is questioned in connection with any of his actions, he might say that he is Rasulullaah (sallAllaahu alayhi wa sallam's) appointee and therefore he should be followed. This was the foresighted wisdom and philosophy of Rasulullaah (sallAllaahu alayhi wa sallam) displayed in not appointing a successor after him.

The beauty of this wisdom was further illustrated when Hadhrat Abu Bakr (radhiyAllaahu anhu) was made Imam of prayer. Rasulullaah (sallAllaahu alayhi wa sallam) did not instruct him directly to lead the prayers. No! He asked the Muslims to ask Abu Bakr (radhiyAllaahu anhu) to lead the prayers. It was a hint that even tomorrow, decisions are to be taken by yourselves. Indication was being given to them that they may ask him to lead the prayers and then when he would be the appointee of theirs, tomorrow they will be able to make correct decisions.


THE CALIPH IN ISLAAM IS NOT DIVINELY APPOINTED

Rasulullaah (sallAllaahu alayhi wa sallam) had not nominated his successor. All the beliefs of Shias depend on the belief that Hadhrat Ali (radhiyAllaahu anhu) was divinely nominated. One thing must be remembered that if he was nominated, why had Hadhrat Ali (radhiyAllaahu anhu) not claimed and declared that he was the nominee. It is said that he had done so under fear. It is not sufficient to say that Hadhrat Ali (radhiyAllaahu anhu) had not made a declaration. Not only had he (radhiyAllaahu anhu) not made a declaration of his caliphate, but he had , time and again recognized all the three caliphates and even offered prayers under their leadership. Furthermore he had not declared, even once, that he was the appointee of Rasulullaah (sallAllaahu alayhi wa sallam).


The reason was the fact that this is all part of the conspiracy of the Jews. Jews were not in favour of Muslim unity. They were bent upon sewing dissension among Muslims and it was their need and necessity. Abdullah bin Saba had joined the Muslims under pretext of need and necessity. He started propaganda against Hadhrat Uthmaan (radhiyAllaahu anhu) "As in Indo Pak sub continent, Hari Chand son of Dew Chand, Caste Khatri, resident of Alipur Chattha, District Gujranwalla had joined Muslims under some need and necessity, and started allegations of opposing hadeeth against Hadhrat Imaam Abu Hanifa (RA)". Following Ibne Saba, a fully fledged movement is continuously running on the same lines, following Hari Chand who was running against Hadhrat Imaam Abu Hanifa (RA). However, Hadhrat Ali (radhiyAllaahu anhu) during his era of caliphate, burned Ibne Saba alive (15).

Muslims should know that after Rasulullaah (sallAllaahu alayhi wa sallam), the system of government of Muslims, should be to form a government and to run an administration, and it will not be a law making body which seeks guidance from anywhere else or add to the Deen.

HOW TO FORM A GOVERNMENT IN ISLAAM:


As to how the government should be formed, Allaah Almighty had informed us how to decide on the matters of Muslims and how to construct the system of government i.e. in consultation with each other. If bodies are appointed, it is called "Mansoons". If they are not appointed, then these are "Elected" in consultation. There are only two systems by which a government can be formed in Islaam. Rasulullaah (sallAllaahu alayhi wa sallam) had set an example of this during his lifetime. During his last days Rasulullaah (sallAllaahu alayhi wa sallam) had sent an expedition towards Ghazwa Hota and said, "I am sending this expedition and the head of the Muslims would be Zaid. If Zaid is martyred, the head would be Jafar (brother of Hadhrat Ali (radhiyAllaahu anhu) and if Jafar is martyred then Abdullah bin Rawaha would be the Head or Ameer. I have appointed three Ameers for this expedition. Zaid bin Harsa, Jafar bin Abu Talib and Abdullah bin Rawah (radhiyAllaahu anhu). Rasulullaah then sent the expedition. Rasulullaah (sallAllaahu alayhi wa sallam) was in Masjid I Nabawi, perplexed and informed the companions (radhiyAllaahu anhum) with tears in eyes, that Zaid had been martyred and then he informed them that Jafar is also martyred and then he informed them about the martyrdom of Abdullah. Three commanders were nominated by Rasulullaah (sallAllaahu alayhi wa sallam) and all three had been martyred. Rasulullaah (sallAllaahu alayhi wa sallam), after revelation from Allaah, informed about the circumstances, thereafter stated that Khalid bin Walid had taken the command into his hands, and about the victory of the Muslims through his command. Khalid was in fourth position, before the martyrdom of the first three commanders. (16). From this, two things came to light. Firstly, Rasulullaah nominated three, we came to know that in Islaam one method is nomination and if this is not the case, then one should elect someone in consultation with each other. From this we learn about the two methods. One is nomination and the other consultation.

METHOD OF ARRIVING AT A DECISION AMONGST MUSLIMS.

The students of history may themselves decide from any Islaamic source of knowledge, whether from the Noble Quraan, from the Ahaadeeth, from any other strong method or source if Rasulullaah (sallAllaahu alayhi wa sallam) had nominated anyone by name as his successor. In the Noble Quraan Allaah Almighty had promised the Muslims of the era of Rasulullaah (sallAllaahu alayhi wa sallam) that he would grant them caliphate with strong possession of land and would replace their 'fears' with 'peace'. On the other hand, has Allaah Almighty anywhere said that after Rasulullaah (sallAllaahu alayhi wa sallam), his first caliph would be Hadhrat Ali (radhiyAllaahu anhu)?

THE GATHERING AT SAQEEFA BANI SA'ADAH:

In Saqeefa Bani Sa'adah, when the Ansaar intended to appoint a caliph from among themselves, had anybody raised the matter that it was incorrect to make a decision when Rasulullaah (sallAllaahu alayhi wa sallam) has already appointed Hadhrat Ali (radhiyAllaahu anhu) as caliph? Laters, when a few migrated companions (radhiyAllaahu anhum) reached there and said that the caliph should be from among the muhaajireen (migratees) and the Ansars kept silent, nobody stood up and said that none from the new comers should be the caliph because Rasulullaah (sallAllaahu alayhi wa sallam) had already given the caliphate to Hadhrat Ali (radhiyAllaahu anhu). If this was true. This would have been the best place to say so. Even at this golden opportunity, no one did so.

With these facts a researching student is forced to come to the correct conclusion that Rasulullaah (sallAllaahu alayhi wa sallam) had not nominated his successor.

The Islaamic system of government is the system of Shura (consultation). The issue of appointing Hadhrat Ali (radhiyAllaahu anhu) at Gadeer I Khum is no more than a fabrication. The wish concerning the bequeath of his caliphate also shows that no declaration with regard to anybody's caliphate was made at the bank of the pond at Khum.

If no document, as a result of research, is available with regard to Hadhrat Ali's (radhiyAllaahu anhu) caliphate and when any injunction concerning appointment of caliph is also not available in the Noble Quraan, which is also not on the subject of caliphate and the authenticity of hadeeth e Qirtas( i.e. also weak) where Rasulullaah (sallAllaahu alayhi wa sallam) was to appoint Hadhrat Ali (radhiyAllaahu anhu) as caliph, is only presumtion and conjecture. In the light of these facts, the claim concerning nomination of Hadhrat Ali (radhiyAllaahu anhu) as caliph, holds no weight at all.

Furthermore Hadhrat Ali (radhiyAllaahu anhu) himself is not a claimant of caliphate. In fact his open acceptance of all the three caliphates, offering of regular prayers under their leadership and his congenial relationship with all these three caliphs and his friendly participation regarding the opinion of these three caliphs concerning religious as well as other matters, prove that the claim of his nomination is absurd and has no weight whatsoever.

THE WAY TO FOLLOW IS GAZWA MOTA:

In Gaswah Mota, Rasulullaah (sallAllaahu alayhi wa sallam) has showed both ways:-
If the nominated is present, he would be the head and if there is no nominee, then selection would be made with consultation. The three were appointees and after them the turn of Khalid bin Waleed came. Allaah Almighty granted victory and showed the scenario via revelation. Revelation (Kashf) means, "removing veil from in between". As the miracles of a prophet are truth, the revelation he receives is also always true. Rasulullaah (sallAllaahu alayhi wa sallam) provided full information concerning the incidents transpiring there and this was on the basis of revelation (Kashf).

It is therefore clear that if an Ameer is to be appointed for any role, what should be done first and if there is no nominee, then there would be consultation with Shura. When Rasulullaah (sallAllaahu alayhi wa sallam) passed away, there was no nomination concerning anybody. No order was given concerning anyone and when there was no mandate concerning anyone, then only one course is left, the method of Shura( i.e. to decide in consultation with each other.)

HOW THE GOVERNMENT WAS FORMED AFTER Rasulullaah (SALLAllaahU ALAYHI WA SALLAM):

After Rasulullaah (sallAllaahu alayhi wa sallam), the companions (radhiyAllaahu anhum), in consultation with each other, elected Hadhrat Abu Bakr (radhiyAllaahu anhu) as Ameer. Since Hadhrat Abu Bakr (radhiyAllaahu anhu) was elected through consultation, it transpires that caliphate is merely an administrative matter and not a Divine one. The caliph would neither be a direct appointee of Allaah nor of the Prophet (sallAllaahu alayhi wa sallam). This is merely an administrative issue. Any administrative matter is not included in 'Fundamentals of Deen'.

The basic issues are called 'Fundamentals'. Then comes the application to show the methods of working. How to act upon the requirements of beliefs of these essentials. According to the belief of Ahle Sunnit Wal Jamaat, the administration of a country or caliphate or Head of State are administrative issues, which are among 'Branches' and not included in 'Fundamentals'. The principles of Deen are only those which were completed on the 9th. When Almighty Allaah said, "Today, I have completed your Deen," it means that all principles had been formulated and completed on that day, and no issue of principle has been left out. Therefore what came after this, are from the 'Branches' it would relate to 'application' 'working' and 'administrative'. The caliph is an administrator. If decisions have to be taken for caliphates, they are administrative issues. The appointment of Qazis for courts is an administrative issue. The appointment of a leader (Imam) for prayers is the administrative issue. All such matters shall fall in this category i.e. 'Branches'. However, there will be no basic matter of principle for decision after 9th (i.e. after the revelation of the verse "Today I have completed your deen". The difference between Shias and Ahle Sunnat on the subject of caliphate is a matter of valid application Islaam Law as to who should be appointed successor of Rasulullaah (sallAllaahu alayhi wa sallam)?

THE METHOD OF APPOINTING A SUCCESSOR:

The answer to the above according to the Ahle Sunnat, is not a matter of principle or basics but an administrative one. Shias consider it a matter of principle. The second difference is that the Ahle Sunnat say that Rasulullaah (sallAllaahu alayhi wa sallam) made no nomination, while the Shias say Hadhrat Ali (radhiyAllaahu anhu) was nominated. Now the question arises, as to who had appointed Hadhrat Abu Bakr (radhiyAllaahu anhu) from those who were engaged in a meeting to choose a caliph.

To understand this question, know how many classes of people there were at Madinah amongst the Arabs at the demise of Rasulullaah (sallAllaahu alayhi wa sallam). There were two major classes. Migratees and Ansars. Ansars, the residents of Madinah, were very gentle and pious people. It occured to them that Rasulullaah (sallAllaahu alayhi wa sallam) was from among the migratees and had migrated from Makkah to Madinah. They had no choice in this matter as it was an issue relating to Allaah, who had selected him. Moreover Rasulullaah (sallAllaahu alayhi wa sallam) was from among the migratees and this also was not their choice. Now the caliph should be from among them as successor.

The burial of Rasulullaah (sallAllaahu alayhi wa sallam) had not yet taken place, when a meeting was held at the residence of Sa'ad bin Ibadah.

Know that the new head of state is always appointed before the burial of the first. This is so because in case of any kind of emergency, a head of state should be present.


This is the rule in western countries as well. In Britain, when the head of state, King or Queen dies, the crown is put near the head of the dead body and it remains there until the new one is selected, who puts it on his / her head, after which the burial of the dead body takes place. The companions were fully aware of their responsibilities. Rasulullaah (sallAllaahu alayhi wa sallam) had passed away at such a time that if Qaisar I Rome or any other foreign power attacked, there had to be someone among the Muslims who would be responsible to defend. Therefore the election had to be made before the burial of Rasulullaah (sallAllaahu alayhi wa sallam). This was a matter of politics, wisdom and a necessary requirement of the time, The Shias however, have resorted to emotional excitement as their means of achieving credibility by claiming that the Sahabah (radhiyAllaahu anhum) were desirous of the world and were deciding caliphate while the burial of Rasulullaah (sallAllaahu alayhi wa sallam) had not yet taken place.

They narrate it before people in such a frightful and emotional way that it arouses much sympathy especially of those whose heart rules their heads. With this tool of focussing on the emotional side of things, they bury the strenghth of the illustrious Sahaabh(R.A.). For indeed to control your love for someone with whom you spent your life with and in fact sacrificed your luxuries for, requires discipline foresight and courage.

Imagine if someone burgles into a home and kills one=s wife or husband. Would it be wise for the surviving spouse to start wailing and mourning immediately, or to maintain silence and to assist in the safety of the other members of the family first. Should a spouse who saved his/her family because he was emotionally disciplined be rewarded as unfeeling towards them? Shaitaan has always used the misplacement of priorities to conquer peoples lives. This is why we have many so called religious people paying much more heed to death and birth ceremonies, where they cry over the past and waste their time and energy in such persuits while the main work of Deen gets left behind.

Furthermore a head of state is not buried unless the new one is elected or selected. Certain laws are universal because they are so obviously common sense. History of all the huge countries read the same thing. The companions were so well trained in politics that they, before the burial of Rasulullaah (sallAllaahu alayhi wa sallam), decided to select an Ameer.


So beware that you also do not get caught in the trap of those who live off your emotions. Whenever Shias convene meetings in Muharram in commemoration of the martyrdom of Imam Hussain (radhiyAllaahu anhu), they instigate the crowds emotionally saying that decisions were being taken before burial. People of weak belief become impressed due to this. One Zakir (speaker) cries out bitterly "The dead body of Rasulullaah (sallAllaahu alayhi wa sallam) was lying in Madinah whilst a decision was being made about the throne of caliphate. What would the sacrifices of such caliphates be?@ This is when the Sunni youngster who is unaware of his own history, starts asking what actually had happened? Books have been written on every topic and are available everywhere. If one had some love for one's belief, then one will not be affected by emotional statements such as "Say, what sacrifices of such caliphates, who were making decisions of the throne of caliphate whilst the blessed body lay.@ They will learn to get hard facts and wisdom of such actions.

The fact remains there that the companions were correct in electing the successor first.

Some of the Ansars did claim that the successor should be from among themselves as they belonged to Rasulullaah (sallAllaahu alayhi wa sallam), but they overlooked who were most respectable among the Arabs? Amongst the Arabs, the most respectable people were the Quraish. Moreso they were the Trustees of the Kabah. Such was the fear of the dacoits and thieves for them in Arabia that when they undertook journeys whether in the seasons of summer or winter no dacoit had ever attacked their caravans.

THE RESPECT AND INFLUENCE OF QURAISH OVER THE WHOLE OF ARABIA.

Allaah Almighty has mentioned two journeys of the Quraish in the Noble Quraan. A journey in the winter season. A journey in the summer season. The Quraish were motivated in these two journeys and their trading caravans used to go towards Yeman and Syria. No dacoit had the courage to attack the caravan. Allaah Almighty said in the Noble Quraan, "Oh Quraish, remember the beneficence of Allaah, when Allaah gave you honour when any other trade caravan was not so safe in journeys, as yours, and as such what should you to do? Remember your Rabb (Allaah).@


The Quraish therefore worshipped their Rabb who kept them in peace during these two journeys. These Quraish worshipped their Rabb with more eagerness. Whom did they worship? That Rabb who gave them food at that time when Arab Nations used to sleep hungry, Allaah Almighty had given them honour. This was that period, when every trade caravan had been under fear that dacoits might loot them. But, Allaah Almighty gave peace to the Quraish. This tribe and family amongst the Arabs had more awe and influence over any other.

CALIPH SHOULD BE FROM QURAISH:

The object is that if the head of the Muslims is from that nation who is the trustee of the Kabah, all nations shall surrender and shall not raise heads or objections before them. The Ansars were also good people. They were very gentle they had helped Rasulullaah (sallAllaahu alayhi wa sallam) and the Companions (radhiyAllaahu anhum). There is no doubt at all in it, but there was no person of such respect amongst them to whom all the people of Arabia might surrender before. Therefore to make a decision concerning the election of the caliph, they gathered in the house of Sa'ad bin Ibadah under a thatched roof.

THE TRUTH ABOUT THE MUHAAJIREEN WHOM THE SHIAHS CURSE REGULARLY.

One must be informed that those who gathered, were Ansars. Where were the two migratees at that time? Those migratees, who had come from Makkah, were in Masjid e Nabawi. The blessed body of Rasulullaah (sallAllaahu alayhi wa sallam) was also there and all migratees were sitting there, whose greatest wealth, the most precious, had gone away from the world. All the migratees, in grief, were sitting there as their master, Rasulullaah (sallAllaahu alayhi wa sallam) had set out for the last journey. While they were sitting there, the Ansars were thinking as to how Madinah was to be protected from invaders. Both parties cannot be insulted for their actions. Remember this. The Ansaar were wise to worry about the protection of Madinah. We do not and no one should ever curse them for this.


Nauman bin Bashir (R.A), who was a companion of Rasulullaah and also from Ansars, went to Masjid I Nabawi and informed them that a meeting was being held there. The Muhaajireen who were sitting there were in the hundreds. When they came to know about that meeting, with a view to helping in the decision process, three persons stood up, Hadhrat Abu Obaidah bin Jarah, Hadhrat Umar and Hadhrat Abu Bakr (radhiyAllaahu anhum). All three stood up and went to join the meeting of the Ansars. The Ansars were saying that the caliph should be from among them, when these three migratees reached. Hadhrat Abu Bakr (radhiyAllaahu anhu) upon reaching there narrated the hadeeth where Rasulullaah (sallAllaahu alayhi wa sallam) had said Athat caliphs shall be chosen from the Quraish,@ who were Trustees of the Kabah.

This was the saying of Rasulullaah (sallAllaahu alayhi wa sallam) and this was the hadeeth of Rasulullaah (sallAllaahu alayhi wa sallam) . What was the reaction of the Ansaar. They were very gentle and pious people. They recollected and confirmed the hadeeth, that the caliphs should be from among migratees and the ministers from the Ansars. There was total agreement in principle on the subject of caliphate. When they agreed, Hadhrat Abu Bakr (radhiyAllaahu anhu) stood up and proposed the name of Hadhrat Umar (radhiyAllaahu anhu) saying that he was a very intelligent person fully capable of fulfilling the responsibilities of caliphate. Then Hadhrat Umar (radhiyAllaahu anhu) stood up and said that the Quraan had spoken in favour of Abu Bakr (radhiyAllaahu anhu) "Sani Asnain", those two were in the cave. He asked, "in that cave was I or you with Rasulullaah (sallAllaahu alayhi wa sallam) to whom Allaah Almighty refers as being with Rasulullaah (sallAllaahu alayhi wa sallam), "Sani Asnain", is that you or I"? This was a clear verse of Quraan and it was known to all the Muslims that it referred to Hadhrat Abu Bakr (radhiyAllaahu anhu). What was his reaction? Hadhrat Abu Bakr remained silent and Hadhrat Umar (radhiyAllaahu anhu) caught the hand of Hadhrat Abu Bakr and raising it up he said "First of all, I take the oath of allegiance". Then all of them also took the oath of allegiance and then proceeded to the Masjid where the migratees took the oath of allegiance.


Now any reasonable person may question?. History interrogates as to whether the choice of Hadhrat Abu Bakr (radhiyAllaahu anhu) was done from those of his own camp or by the others. What was the question at that time?. The question was should the caliph, the successor of Rasulullaah (sallAllaahu alayhi wa sallam) be from among the migratees or the Ansars? Now had there been any declaration at Gadeer I Khum in favour of Hadhrat Ali (radhiyAllaahu anhu), someone from the crowd, would or could have stated that why is there a decision being taken when that decision had already been stipulated by Rasulullaah (sallAllaahu alayhi wa sallam) himself. When among the Ansars, the name of Hadhrat Umar (radhiyAllaahu anhu) was proposed, it was apparently the defeat of the Ansars, as it was against their wish and against their programme. At that time, the Ansars could have said that if theirs was not nominated, Hadhrat Umar (R.A) might also be dropped. They could have said that Rasulullaah (sallAllaahu alayhi wa sallam) had already made a declaration in favour of Hadhrat Ali (radhiyAllaahu anhu) and as such he should be the Caliph. But, they did not take the name of Hadhrat Ali (radhiyAllaahu anhu). In fact, the story of so called nomination and declaration in favour of Hadhrat Ali (radhiyAllaahu anhu) was concocted later on. Had there been any minute truth regarding this declaration - any small ray of truth, then yet another occasion had presented itself for someone to speak out. When Hadhrat Abu Bakr (radhiyAllaahu anhu) was elected as caliph, he took the oath thereafter from Migratees in Masjid I Nabawi.

THE BURIAL OF RASULULLAAH (SALLAllaahU ALAYHI WA SALLAM):

When the declaration with regard to caliphate had been done, then Rasulullaah (sallAllaahu alayhi wa sallam) was buried. When Rasulullaah (sallAllaahu alayhi wa sallam) was buried, Hadhrat Ali (radhiyAllaahu anhu) was not under any pressure at all to speak out. In the room (the room of the respectable mother of Muslims), where the body of Rasulullaah (sallAllaahu alayhi wa sallam) was laid what did Hadhrat Ali (radhiyAllaahu anhu) do? Standing at the door of the room he said, "O people! In his life time as well as after death, Rasulullaah (sallAllaahu alayhi wa sallam) was our Imam (17) and as such there would be no Imam in the funeral prayer (18).

[zaidf]

jazakallah