rATHER I AM EVEN READY TO MEET YOU AND UR FRIEND FOR A MUNAZARA. AND I THINK SOMEONE SHOULD SHOOT THE VIDEO AND PUT IT ON YOUTUBE. THAT WOULD BE GOOD TOO.
www.google.com/talk/ download the video or audio.
rATHER I AM EVEN READY TO MEET YOU AND UR FRIEND FOR A MUNAZARA. AND I THINK SOMEONE SHOULD SHOOT THE VIDEO AND PUT IT ON YOUTUBE. THAT WOULD BE GOOD TOO.
www.google.com/talk/ download the video or audio.
What about those lies which you attributed to us continuously......Ali Asghar Shah brother, don't take this man along with you.............I just can't answer this idiot anymore.
Surah Fath 18. Indeed, Allah was pleased with the believers when they gave their Bai'a (pledge) to you (O Muhammad ) under the tree, He knew what was in their hearts, and He sent down As-Sakinah (calmness and tranquillity) upon them, and He rewarded them with a near victory,
When Allahu ta'ala was pleased with the people who made a promise under the tree, He knew (what was in) their hearts, their intentions. He infused firmness and serenity into their hearts. The final part of the ayat al-karima points out this fact. Rasulullah 'sall-allahu alaihi wa sallam' gave the good news that the three Khalifas would go to Paradise. He declared plainly that they would pass away in iman (die as believers). He informed that they would abide by their promises, that they would not renege on their promises. If we admit that Allahu ta'ala stated that He liked their promises and not their persons, (we will have to admit also the fact that), when Allahu ta'ala likes their promises they must pass away in iman. For Allahu ta'ala will not like any deeds of disbelievers. Supposing a group of people were doomed to die as unbelievers, Allahu ta'ala would not be pleased with any of their good deed, however pleasing, charitable and pious their deeds might seem to be. Their good deeds are depicted as follows in the thirty-ninth ayat of Nur sura, which purports, "The deeds performed by disbelievers are like a mirage perceived in a desert. Thirsty people will fancy it to be water when they see it from the distance. When they go near it, they will not find anything. They will realize their disillusionment." Also, the fifty-seventh ayat of Maida sura purports, "If one of you parts with iman and dies as a disbeliever, all the good deeds he has performed shall perish. They will do him no good, neither in the world, nor in the Hereafter." To say that a deed that would do no good in the Hereafter might please Allahu ta'ala, would be an inane assertion. To be pleased with something means to like it, to accept it to the last degree. Our Prophet 'sall-allahu alaihi wa sallam' did not advise that hadrat Ali 'radi-allahu anh' should be the first Khalifa. If he had advised so, it would have spread through tawatur and become known widely. If there had been such a command, be it by implication, the Amir 'radi-allahu anh' would have stated it, insisted on his due, and lodged an objection to Abu Bakr's caliphate. As a matter of fact, Abu Bakr 'radi-allahu anh' quoted the hadith ash-Sharif, "Khalifas are from the Quraish tribe," and said that he would not assent to the caliphate of a person from the Ansar. And the Ansar, on their turn, agreed with him and forfeited their claim for caliphate. It is stated as follows in a commentary of the book Tajrid by Nasir-ed-din Tusi, [Allama Muhammad bin Muhammad Nasir-ed-din Tusi, 672 [C.E. 1273)]: "Rasulullah's 'sall-allahu alaihi wa sallam' Ashab fought against their own relatives and tribes for the sake of his way. They carried out all his commands with their utmost energy. They endured all sorts of difficulty in making progress in his way. They would not hesitate to sacrifice whatever they had for his sake. Now, what kind of mentality or understanding should a person have to admit the assertion that such faithful people as these disobeyed his open commandment and held an arbitrary election for caliphate even before his funeral. If there had been, let alone a commandment, a slight implication, a flimsy allusion (on the part of the Prophet) denoting that hadrat Ali 'radi-allahu anh' were to be the first Khalifa, all of them would have raced to do it. Indeed, none of the scholars of Hadith has reported any commandment, or any implication, showing that hadrat Ali 'radi-allahu anh' should be made the first Khalifa; and those scholars who are known for their excessive fondness for hadrat Ali and who have always reported the hadith ash-Sharifs commending his high virtues and heroic accomplishments and his services to Islam, are no exception. Ali 'radi-allahu anh' did not utter a single word to allude that he deserved to be the (first) Khalifa, neither in his conversations or khutbas, nor during any of his struggles, nor on the occasions when he had to make talks, such as when there was some delay in the election of Abu Bakr as the Khalifa or when he was nominated to be one of the six candidates to succeed 'Umar in the office of caliphate. During the meeting held for the six nominees for caliphate, Abbas held his hand out to Ali 'radi-allahu anhuma' and said: Give me your hand! Let everybody see that the (paternal) uncle of the Messenger of Allah 'sall-allahu alaihi wa sallam' has made you Khalifa and obey you! He refused this."
Do note that It is disbelief to curse the Shaikhayn (Abu Bakr and 'Umar) 'radi-allahu ta'ala anhuma'. The hadith ash-Sharifs show that it is disbelief. It is declared as follows in a hadith ash-Sharif reported by Tabarani [Sulaiman bin Ahmad, 260-360 (C.E. 971), in Isfehan] and by Hakim [Muhammad bin Abdullah, 321-405 (C.E. 1014), in Nishapur]: "Allahu ta'ala has chosen me. And He has chosen the best ones of mankind as my Ashab [Companions]. From among my Ashab, He has selected viziers, assistants, relatives for me. If a person curses them, may Allahu ta'ala and angels and human beings curse him! Allahu ta'ala will not accept the fard or sunnat worships of those people who curse them." A hadith ash-Sharif reported by the Hadith scholar Ali bin 'Umar Daraqutni declares: "After me, some people will appear. If you meet them, kill them! For they are polytheists [disbelievers]." Ali 'radi-allahu anh' asked, "What is their sign?" He (Rasulullah) declared, "They will make an excessive display of attachment to you. They will say about you what you do not have. They will censure the religious superiors coming before them." [Daraqutn is a village in Baghdad. 306-385, in Baghdad]. In the same book, he (Rasulullah) declared, "These people censure Abu Bakr and 'Umar. They swear at them. May Allahu ta'ala and angels and all human beings curse those who swear at my Ashab." There are very many similar hadith ash-Sharifs, and since most of them are well- known, it is unnecessary to quote them here.
Cursing the Shaikhayn means enmity towards them. And enmity towards them, in its turn, is disbelief. For it is declared in a hadith ash- Sharif, "Enmity towards them is enmity towards me. To hurt them means to hurt me. And to hurt me means to torment Allahu ta'ala." It is declared in a hadith ash-Sharif reported by Ali bin Hasan ibni Asakir [499-571, in Damascus], "It is iman to love Abu Bakr and 'Umar 'radi-allahu anhuma'. Enmity towards them is kufr (disbelief)." It is declared in a hadith ash-Sharif, "If a person says to a believer something which states that he is a disbeliever, [if he says, for instance, 'O you the enemy of Allahu ta'ala!'], he himself becomes a disbeliever." Then, a person who calls the Shaikhayn disbelievers or considers them to be disbelievers will become a disbeliever himself. We know for certain that Abu Bakr and 'Umar 'radi-allahu anhuma' are believers. They are not enemies of Allahu ta'ala. They have been blessed with the good news (that they shall attain) Paradise. Then, a person who calls them disbelievers will become a disbeliever. It is true that the hadith ash-Sharif quoted above is reported by only one person. Yet it shows that a person who calls a believer a disbeliever will become a disbeliever. Nevertheless, a person who denies this will not become a disbeliever. Abu Zur'a Razi, a great contemporary scholar, states, "If a person vituperates one of Rasulullah's 'sall-allahu alaihi wa sallam' Ashab, he is a zindiq. For Qur'an al-karim is certainly true. Rasulullah certainly tells the truth. The information we have been receiving from them is certainly true. All this information praise, laud the Ashab al-kiram. To speak ill of them means to deny Qur'an al-karim and hadith ash-Sharifs. And this, in its turn, is blasphemy, heresy, and aberration." Sehl bin Abdullah Tusturi [200-283 (C.E. 896), in Basra] states, "A person who does not esteem the Ashab al-kiram has not had iman in Rasulullah." Abdullah bin Mubarak [116-181 (C.E. 797), in Iraq] was asked, "Which person is higher; Muawiya, or 'Umar bin Abd-ul-'aziz?" He replied, "The dust that entered the nose of Muawiya's [d. 60 (C.E. 680), when he was seventy-nine years old] horse as he escorted Rasulullah, is many times higher than 'Umar bin Abd-ul-'aziz." Thus he informed that no degree of highness could reach the level attained by being in Rasulullah's sohbat and seeing his blessed face. ['Umar bin Abd-ul-'aziz, the eighth Emewee (Umayyad) Khalifa, was a profoundly learned, extremely pious person. He was martyred in the year 101, when he was forty-one years old. He bought Malatya from the Byzantine Greeks in return for a hundred thousand slaves]. This kind of superiority, which is the sheer result of sohbat with the exclusion of all other personal virtues is common in all the Ashab al-kiram. When the other types of virtues are added to this superiority; for instance, a Sahabi who made jihad with Rasulullah and who taught the believers coming after him what he had learned from him and who devoted his property for his sake, must be even more superior, higher. There is no doubt that the (first) two Khalifas were among the higher ones of the Ashab al-kiram. They were even the highest ones. Then, it would be disbelief to attribute the slightest inferiority to the Shaikhayn, nonetheless for calling them disbelievers. It would mean blasphemy, aberration. It is stated as follows in the book Muhit, written by Shams-ul-aimma Muhammad bin Ahmad Serahsee [483 (C.E. 1090), in Turkistan]: "It is not permissible to perform namaz behind an imam (who is notorious for his) vituperating the Shaikhayn. For that person denies the fact that Abu Bakr 'radi-allahu anh' was the Khalifa. On the other hand, the fact that he (Abu Bakr) was rightfully elected the Khalifa has been acknowledged unanimously by all the Ashab al-kiram." It is stated as follows in the book of fatwa named Hulasa, written by Tahir bin Ahmad Bukhari: "If a person denies the caliphate of Abu Bakr, he becomes a disbeliever. It is makruh (not liked by Rasulullah, though not forbidden) to perform the namaz conducted by a bidat ( Bidat is any act, any behavior, any belief, any prayer or worship that did not exist in Islam originally and which was fabricated later in the name of religion. All kinds of bidat are somehow harmful to Islam.) holder. If the bidat he holds is so bad as to cause disbelief, the namaz conducted by him will not be sahih (accepted). If it is not so bad as disbelief the namaz will be sahih but makruh. It is almost equally true that a person who denies the caliphate of hadrat 'Umar 'radi-allahu anh' will become a disbeliever." In light of the fact that a person who denies their caliphates will become a disbeliever, one should imagine the destiny awaiting those people who vilify and curse them. As it is seen, to call such eccentricities disbelief is exactly concordant with hadith ash-Sharifs and the statements made by the Islamic 'Ulama. When some of the Ahl as-sunnat scholars 'rahmatullahi ta'ala alaihim ajmain' said that these people should not be called disbelievers, they meant those who were not excessive in their eccentricities. Their statements are therefore in agreement with the hadith ash-Sharifs and the statements of the (other Islamic) 'Ulama.
Imam Al-sajjad (as) said: If you see people of suspicion and innovation – other than shias or new shia – then show disownment from them and abuse them much, backbit them, make false accusations on them – that is, backbite them by attributing lies on them and make false accusations on them (‘Buhtaan’) …(tanbiah al-khawatir v.2 p.162 – wasael al-shia v.11 p. 508 – Nahj al-intisaar p.152)
lol, the religious liar seems to be scared.Ali Asghar Shah brother, don't take this man along with you.............I just can't answer this idiot anymore.
Brother this liar said that, Shia Imamiyah, doesn't take reports from Waqifiyah. But the fact is that shias do take reports from Waqifiyah. Now if this isn't a lie then, nothing in this world could be a lie.
The following is the translation of a book called QurratuAinain of Shah Waliyullah dehlwi r.a;
The Shaikhayn, i.e. Hadrat Abū Bakr and Hadrat Umar radiy-Allāhu anhumā, are the highest ones of the Ashāb-i-kirām. Concomitant to a recent increase in the number of holders of bidat, i.e. heretics, doubts have been being voiced concerning their superiority. So dreadful is the decaying trend that the correct tenets of belief taught by the Salaf as-sālihīn (the early Islamic scholars) are being forgotten gradually. Indeed, it is an open fact based both on narrations and on logic that the Shaikhayn are the highest. Narrations come to us through three different courses. Allāhu taālā promised to His beloved Prophet in the fifty-fifth āyat of Nūr sūra that He would give him believing and pious Khalīfas and reinforce the Islamic religion through those Khalīfas. This fact is confirmed by the dreams which the Messenger of Allah had as well as by the dreams that the Ashāb-i-kirām had and which the Messenger of Allah explained. Rasūlullah sall-Allāhu alaihi wa sallam stated several times both directly and indirectly that the Shaikhayn would succeed him as his Khalīfas after him. His statements, which are documentary sources, have been conveyed to us through (an authentic chain of narrations and reports termed) tawātur. Then, the Shaikhayn are the highest Muslims. It is stated in a hadīth-i-sherīf reported by Tirmuzī and Hākim: After me, follow Abū Bakr and Umar! This hadīth-i-sherīf was reported by Huzayfa and ibn Masūd. Hākims book quotes Enes bin Mālik as having related: The tribe of Benī Mustalāq sent me to the Messenger of Allah to ask him to name the person to whom we were to pay our zakāts after him. When I came to Rasūlullah sall-Allāhu alaihi wa sallam and asked him, he said, Give them to Abū Bakr! They sent me again. When I reported their question who would be the person to receive our zakāts after Abū Bakr, he said, Umar! I came to him once again with the message asking for the name of the person to take our zakāts. The Prophets answer was: (You will be giving them to) Uthmān! As the Messenger of Allah had to repair to bed during his last fatal illness, he appointed Hadrat Abū Bakr radiy-Allāhu taālā anh as the imām (to conduct the public prayers called salāt, [or namāz,] in jamāat). He explicitly rejected the question if someone else could be the imām. This was the event from which the notables of the Sahāba such as Hadrat Umar and Hadrat Alī inferred that Abū Bakr was to be (the first) Khalīfa. None of the Sahāba was opposed to their inference. According to a narration in Bukhārī, Abū Bakr as-Siddīq was conducting the morning prayer in jamāat with the command of Rasūlullah, when the blessed Messenger slightly raised the curtain hanging in the doorway and, seeing his Sahāba performing the namāz, he gave a happy smile. Thinking that the Messenger of Allah intended to come in and conduct the namāz, Abū Bakr as-Siddīq moved aside, which made the Sahāba rejoice with the same expectation. Motioning with his blessed hand, the most beautiful human being commanded, Complete your namāz! Then he let the curtain go down. He passed away that day. According to a narration unanimously reported by the scholars of Hadīth, one day a woman asked Rasūlullah a question. Come back later and ask (the same question), was the blessed Prophets reply. The woman asked again, O Messenger of Allah! What do I do if I cant find you here? Rasūlullah stated, If you cant find me when you come here, ask Abū Bakr!
Question: Hadrat Umar and Hadrat Alī radiy-Allāhu taālā anhumā said that the Messenger of Allah had not stated who would be Khalīfa after him? What would you say about that?
Answer: The two imāms, (i.e. Hadrat Umar and Hadrat Alī,) said that the Messenger of Allah had not convened his Sahāba to tell them to pay homage to Abū Bakr after him. For, according to both of them, the Prophets having commanded Abū Bakr to conduct the namāz in jamāat was an implication that he would be Khalīfa. Abū Wāīl reasons as follows: When Hadrat Alī lay down with the fatal wound he was asked whom he was going to appoint Khalīfa after him. If Allāhu taālā foreordained goodness for you, you will elect the best of you as your president, replied the blessed imām. This statement of Hadrat Alīs shows that Hadrat Abū Bakr was the highest. A hadīth-i-sherīf which is quoted on the authority of Hadrat Alī radiy-Allāhu taālā anh in Hākims book reads as follows: May Allāhu taālā lavish His Compassion on Abū Bakr! He gave me his daughter. He took me to Medīna in the Hijrat. Nizāl bin Sabra radiy-Allāhu anh relates: One day I saw Hadrat Alī radiy-Allāhu anh cheerful and asked him who were the people that he had chosen for friends. All the Sahāba of the Messenger of Allah are my friends, he replied. And when I asked him what he would say about Abū Bakr, he said, He is such a person whom Allāhu taālā has honoured with the name Siddīq through (His Archangel) Jebrāīl alaihis-salām and through His Prophet Muhammad alaihis-salām. Saīd bin Musayyab rahimahullāhu taālā relates: Abū Bakr as-Siddīq radiy-Allāhu taālā anh was Rasūlullahs vizier. Rasūlullah sall-Allāhu alaihi wa sallam always consulted with him before doing something. In Islam he was the second (highest) person after the Messenger of Allah. In the cave he was the second person after the Messenger of Allah. During the Holy War of Badr, he was the second person after the Messenger of Allah under the wooden sunshade. He was the second person to be put in a grave, i.e. next after the Messenger of Allah. Rasūlullah would never put anyone before him. In a hadīth-i-sherīf reported by Abdurrahmān bin Ghanam, Rasūlullah sall-Allāhu alaihi wa sallam said to Hadrat Abū Bakr and Hadrat Umar: I shall never disagree with anything on which you two agree.
Allāhu taālā reinforced the Islamic religion with Hadrat Umar. It is stated as follows in a hadīth-i-sherīf reported by Tirmuzī and Abū Dāwūd and Hākim: Allāhu taālā has placed the haqq (truth, right) into Umars tongue and heart. It is stated in a hadīth-i-sherīf reported by Bukhārī and Muslim: The Satan will run away from Umars shadow? Rasūlullah sall-Allāhu alaihi wa sallam states in a hadīth-i-sherīf reported by Bukhārī and Muslim: During Mirāj I saw the palace that will be given to Umar. Allāhu taālā sent down āyat-i-kerīmas confirming Hadrat Umars words concerning the Maqām-i-Ibrāhīm and womens covering themselves and the captives taken during the Holy War of Badr. It is stated in a hadīth-i-sherīf reported by Hākim: On the Rising Day, Allāhu taālā will greet Umar first. In a hadīth-i-sherīf reported by Abū Saīd-i-Hudrī, the Prophet pointed to Umar and stated: Of my Ummat, this person will occupy the highest grade in Paradise? When Hadrat Umar asked Rasūlullah for permission to make Umra, the blessed Prophet gave him permission and said, O my brother, do not forget about us as you say your prayers! Rasūlullah states in a hadīth-i-sherīf reported by Abdullah ibn Abbās: On the day when Umar embraced Islam Jebrāīl alaihis-salām came to me and angels gave one another the glad tidings that Umar had become a Muslim. It is stated in a hadīth-i-sherīf written in Tirmuzī and reported by Aqaba bin Āmir: If another prophet were to come after me Umar bin Khattāb would be a prophet. In another hadīth-i-sherīf written in Tirmuzī on the authority of Imām Zaynal Ābidīn, who quotes it from his grandfather Hadrat Alī on the authority of his father Hadrat Husayn: Rasūlullah sall-Allāhu alaihi wa sallam and I were sitting together, when Abū Bakr and Umar came over. The Best of Mankind said, These two are the highest inhabitants of Paradise after prophets. Enes bin Mālik is quoted, in ibn Māja, as having related: One day he was asked, Whom do you love most, O Messenger of Allah? Āisha, he replied. And who is the man you love most? Āishas father. It is stated in a hadīth-i-sherīf written in Tirmuzī and reported by Huzayfa and Abdullah ibn Mesūd: After me pay homage to Abū Bakr and Umar! Tirmuzī quotes Enes bin Mālik as having related: As the Sahāba were seated together, Rasūlullah would just come and sit among them, stopping them from standing up. No one, with the exception of Abū Bakr and Umar, could look at him in the face. The two closest companions of the Prophet would look at him, and he at them, three of them smiling at one another. In a hadīth-i-sherīf written in Hākims book and reported by Huzayfa Yemānī, Rasūlullah states: I want to send my Sahāba to all countries so that my sunnats and the (tenets called) farz be taught far and near. Likewise, Īsā alaihis-salām (Jesus) sent out his Hawārīs. When he was asked if he would send Hadrat Abū Bakr and Hadrat Umar as well, he replied, These two I will not part from. They are like my ears and eyes. In a hadīth-i-sherīf written in Tirmuzī and in Hākim: One day Rasūlullah sall-Allāhu alaihi wa sallam entered the mosque, with Abū Bakr on his right and Umar on his left. He was holding their hands. On the Rising Day, we shall rise from our graves together, like this. Abī Arwā relates in a hadīth-i-sherīf reported by Hākim: We were sitting with Rasūlullah sall-Allāhu alaihi wa sallam, when Abū Bakr and Umar came over. May gratitude and praise be to Allāhu taālā because He gave us strength with these two. It is stated in a hadīth-i-sherīf written in Tirmuzī and in ibn Māja and reported by Abū Saīd Hudrī: Those who will occupy high positions in Paradise will be seen like stars when looked from below. Abū Bakr and Umar will be (two) of them.
According to a narration reported unanimously by scholars of Hadīth, Abū Mūsa-l-ash arī radiy-Allāhu anh relates: Rasūlullah sall-Allāhu alaihi wa sallam and I were sitting in a garden, when someone knocked on the door. The Messenger of Allah ordered, Open the door and give the newcomer the glad tidings that he will go to Paradise (after death)! I opened the door. Abū Bakr came in. I told him Rasūlullahs sall-Allāhu taālā alaihi wa sallam glad tidings. There was another knock on the door. Open the door and give the newcomer the glad tidings that he will go to Paradise, ordered the blessed Prophet again. I opened the door and Umar came in. I gave him the glad tidings. Another knock came from the door. The Best of Mankind ordered, Open the door! Give the newcomer the glad tidings that he will go to Paradise, and tell him that disasters will befall him! Uthmān came in when I opened the door. I told him about the glad tidings and about the qadar (fate, destiny) which Allāhu taālā foreordained for him. May hamd (praise and gratitude) be to Allāhu taālā, who is the only asylum to seek against accidents and disasters, was his reaction.
It is stated in a hadīth-i-sherīf written in Hākim and in the (book of hadīths entitled) Musnad by Imām Ahmad, and which is reported by Hadrat Alī: When Abū Bakr comes to power and presides over you, you will find him zāhid in the world and rāghib in the Hereafter. When Umar presides over you, you will find him powerful, trustworthy, and undaunted in the way of Allah. When Alī gains the presidency over you, you will find him hādi and muhdī. He will guide you to the right path.
Saīd bin Zayd radiy-Allāhu taālā anh quoted the following hadīth-i-sherīf, which is written in Tirmuzī and in ibn Māja: Ten people are in Paradise, (that is, that they will go to Paradise is certain by now). (They are Abū Bakr and Umar and Uthmān and Talha and Zubayr and Abdurrahmān bin Awf and Alī bin Abī Tālib and Sad bin Abī Waqqās and Abū Ubayda bin Jerrāh. Naming nine of the blessed Sahābīs, Saīd bin Zayd kept back the tenth name. When they asked who he was, he said, Abu-l-Awar, implying himself.
Irbāt bin Sāriya narrates the following event, which is written in ibn Māja and in Tirmuzī: We, the Sahāba, had assembled (on an occasion). Rasūlullah sall-Allāhu alaihi wa sallam stated, Fear Allāhu taālā. Obey your Amīr, who will be presiding over you, even if he is an Abyssinian slave! After me, there will happen differences among Muslims. During those disturbances hold fast to my Sunnat and to the sunnats of the Khulafā-ar-Rāshidīn. My Khalīfas will show you the right path. Follow the path that they will show you! Avoid the later inventions! All bidats are aberration and heresy. Hadrat Safīna, who served the Messenger of Allah for years, relates: I heard Rasūlullah say, After me, my Khalīfas will make my path live on for thirty years. Thereafter meliks (emperors, sultans) will preside over my Ummat. The caliphate of Abū Bakr lasted for two years; that of Umar lasted for ten years; Uthmāns tenure of office lasted for twelve years; and Alī held office for six years radiy-Allāhu taālā anhum ajmaīn.
There is many another similar hadīth-i-sherīf citing the superiorities of Abū Bakr and Umar radiy-Allāhu taālā anhumā and stating that they are people of Paradise. Also, hundreds of other hadīth-i-sherīfs, which state the superiorities of the Ashāb-i-kirām, of the Muhājirīn, and of those blessed people who were present at a number of vitally important events such as Badr, Uhud, Bīat-ur-ridwān and other Holy Wars, are, at the same time, laudatory of the two Khalīfas.
That Abū Bakr is the highest member of this Ummat (Muslims) and that Umar is the second highest are two firsthand facts on which the Ashāb-i-kirām and the Tābiīn-i-izām were unanimous. When Hadrat Abū Bakr was elected Khalīfa, none of the Ashāb-i-kirām said a single word to renounce his authority. Nor were any protests voiced on the part of the Ashāb-i-kirām when Hadrat Abū Bakr advised that Hadrat Umar should succeed him in caliphate after him. As Abdurrahmān bin Awf nominated Hadrat Uthmān as Khalīfa (after Hadrat Umars martyrdom), he stipulated that he should adhere to the course followed by the Shaikhayn. None of the audience raised an objection. Nor did Alī demur at all, although he was opposed to Uthmāns being held superior to him radiy-Allāhu taālā anhumā.
As long as Alī radiy-Allāhu taālā anh held office as Khalīfa, he acknowledged on various occasions that the Shaikayn were superior to him. He would scold anyone who expressed doubts about that fact. The greater ones of the Sahāba would hear him do so, and yet they would not even imply dissuasion. Enes bin Mālik is quoted, in Bukhārī, as having said, Abū Bakr is the closest person to the Messenger of Allah. On many occasions he proved to be the second person after the Messenger of Allah. He must take the lead as our Amīr. Stand up and pay homage to him! According to another narration reported on the authority of Enes bin Mālik in Bukhārī: When someone asked Rasūlullah sall-Allāhu alaihi wa sallam about the portents of Doomsday, the Sultān of Universe questioned, What have you prepared for Doomsday? I have done nothing. However, I love Allāhu taālā and His Messenger sall-Allāhu alaihi wa sallam very much, replied the man. Upon this, the Habībullah (Darling of Allah) declared, On Doomsday, (and so on the Rising Day,) you will be with your beloved ones! I was very happy when I heard that declaration of the blessed Messenger. I, also, love the Messenger of Allah sall-Allāhu alaihi wa sallam, Abū Bakr and Umar. I hope that this love of mine will make me be with them, though I have failed to imitate them, I said.
The following is a reply on the matter of Hadith e kirtas(pen and papaer). this is answer to the shiite by Imam Rabbani Mujaddid alf thani r.a in his Radd e Rawafidh;
With the help of Allahu ta'ala, here is our answer to this booklet: Not everything Rasulullah 'sall-allahu alaihi wa sallam' said or did was by wahy. The author of the booklet erroneously introduces this ayat al-karima as an evidence. For the ayat informs that Qur'an al-karim is wahy. Baidawi [Abdullah bin 'Umar; passed away in Tabriz in 691 (C.E. 1291)], the paramount guide of Mufassirs (Scholars dealing with the meanings of ayat al-karimas), explains this ayat as follows: "Whatever he says of Qur'an al-karim is not of himself. It is by wahy." If all his words and actions had been by wahy, Allahu ta'ala would never have contradicted or reproved him. For instance, the first ayat of Tahrim sura purports, "O my Prophet 'sall-allahu alaihi wa sallam'! Why are you prohibiting yourself from something which Allahu ta'ala has made halal for you?" The forty-fourth ayat of Tawba sura purports, "Why did you give them the permission? Allahu ta'ala has forgiven you this deed of yours." The sixty-seventh ayat of Anfal sura purports, "It would not be worthy of any Prophet to set free in return for property the captives in war. Killing most of them on the earth will cause them to become weaker. You are after worldly property. Yet Allahu ta'ala wishes you to earn thawab and attain Paradise and (its) blessings." Rasulullah 'sall-allahu wa sallam' was about to conduct the namaz of janaza ( When a Muslim dies, other Muslims come together and perform a certain prayer of namaz, which is called namaz of janaza.) for a (dead) munafiq (A person who disbelieves ayats of Qur'an al-karim and conceals his disbelief is called a munafiq. He is the basest type of unbeliever.), when the eighty-fifth ayat of Tawba sura was revealed, which purports, "Do not perform namaz for any of those disbelievers who are dead eternally!" Qur'an al-karim contains many such ayat al-karimas. This means to say that some of his words and actions reflected his personal choice and ijtihad. The tafsir of Baidawi provides the following explanation on the ayat al-karima concerning the setting free of the slaves: "This ayat al-karima shows that Prophets make ijtihad, and their ijtihad may be wrong. However, it shows at the same time that they are instantaneously informed that they are wrong, and their error is corrected."
In worldly matters pertaining to mentality, it is permissible for the Ashab al-kiram to disagree with Rasulullah 'sall-allahu alaihi wa sallam'. Sometimes the wahy that was revealed tallied with the inference of the Ashab. For instance, in the question of how the captives in (the holy war of) Badr should be treated, hadrat 'Umar's 'radi-allahu anh' ijtihad did not conform with Rasulullah's 'sall-allahu alaihi wa sallam' ijtihad. The wahy (the ayat al-karima that was revealed to inform with the divine decree) commanded that hadrat 'Umar's ijtihad should be executed. For Rasulullah 'sall-allahu alaihi wa sallam' would not busy his blessed heart with matters that could be solved with mind. Baidawi states, "Seventy slaves were captured in the holy war of Badr. Among them were Rasulullah's paternal uncle Abbas, and Ali's elder brother Uqayl, [who became a Muslim in the second year of the Hijrat]. He consulted with his Ashab (Companions) about what they should do with the captives. Abu Bakr 'radi-allahu anh' said, 'These people are your fellow citizens and relatives. Do not inflict punishment on them! Perhaps, Allahu ta'ala will grant them the lucky chance to repent (for having been disbelievers). Set them free in return for money. This will add to the (financial) power your Ashab has.' 'Umar, on the other hand, said, 'These people are the leaders of Islam's enemies. Allahu ta'ala has not put us in a situation to need their money. They came here to kill you and us. Order me and I shall kill so and so. Order Ali and Hamza and they will kill their own brothers.' Rasulullah 'sall-allahu alaihi wa sallam' stated, 'Allahu ta'ala creates some hearts soft. So much so that they are softer than milk. And He creates some hearts hard, so that they are harder than stone. O Abu Bakr! You are like Ibrahim 'alaihis- salam'. He would say: He who goes by my side will be with me. And he who does not follow me; Allahu ta'ala is ghafur (all-forgiving) and rahim (compassionate)... O 'Umar! You are like Nuh (Noah) 'alaihis-salam'. He said: Ya Rabbi (O my Allah)! Do not leave any disbeliever on the earth!' Most of the Ashab al-kiram were of the opinion that they should be set free in return for property. They set the slaves free. Upon this the ayat al-karima cited above was revealed. When 'Umar 'radi-allahu anh' visited Rasulullah, he saw him and Abu Bakr weeping together. He said, 'O the Messenger of Allah! Why are you (two) weeping? Tell me, so that I shall weep with you.' He (the Prophet) said, 'I am weeping for my Ashab. I have been shown the torment that was to befall them on account of their having set the slaves free in return for property. It (the torment) was closer than that tree,' and he pointed to a tree opposite them." Baidawi goes on as follows: Rasulullah 'sall-allahu alaihi wa sallam' stated, "If the torment had not been turned back, no one except 'Umar and Sad bin Muaz would have escaped it." For Sad had agreed with 'Umar and said that the slaves should be killed. 'Radi-allahu ta'ala anhuma'. [Sad belonged to the Evs (or Aws) tribe and came to iman (became a Muslim) one year before the Hijrat). He also brought the people under his command to iman (caused them to become Muslims). He joined the ghazas (holy wars), and died of the wound he had received in (the holy war of) Handak (Trench). Rasulullah conducted the namaz of janaza for him and wept bitterly].
Rasulullah's 'sall-allahu alaihi wa sallam' asking for paper or ordering the preparation of an army under Usama's command or deporting Marwan out of Medina may not have been by wahy. Each of these decisions was out of his own thought and ijtihad. Those who did not carry out these (orders) cannot be called disbelievers. For we know other examples as well in which the Ashab al-kiram did not agree (with Rasulullah). We have already cited one of them above. At that time the wahy would be revealed and right and wrong would be distinguished from each other; those who disobeyed such commandments would not be blamed or reproached. Otherwise, if there had been the slightest disrespect towards Rasulullah, Allahu ta'ala would have immediately cautioned and dissuaded from it, warning that such acts would incur punishment. An example of this is the command in the second ayat of Hujurat sura, which purports, "O those who have had the honor of having iman! Do not raise thine voice louder than the voice of the Messenger of Allah. Do not call to him as you shout at one another! If a person shows disrespect to him, his worships will become null and void." Sayyid Sharif Ali bin Muhammad Jurjani [740-816 (C.E. 1413)], who has explained the book Mawaqif, quotes Amidi as having said, "All the Ashab al-kiram, with the exception of munafiqs, that is, those who concealed the impiousness of their hearts and pretended to believe, were in unity on the day when Rasulullah 'sall-allahu alaihi wa sallam' passed away. Later on, there were some differences in their ijtihads. These differences were not in principles of belief. None of them became a disbeliever on account of these differences. All such differences were based on the intention of upholding Islam and maintaining its correctitude. For instance, Rasulullah's 'sall-allahu alaihi wa sallam' asking for paper brought about (the first) difference. Then another difference of ijtihad occurred in the matter of preparing an army for Usama, whereby some of the Ashab al-kiram said that Rasulullah's 'sall-allahu alaihi wa sallam' order should be executed, while others, seeing that his illness was getting worse, were of the opinion that they should wait instead of wearying him." If a person asserted something impossible, e.g. if he said, "Every ijtihad of Rasulullah's was by wahy. Therefore, all his words and behaviors were by wahy," we would answer him as follows: His words and behaviors that were not based on ijtihad were by wahy. Examples of these are the hadith ash-Sharifs praising the three Khalifas. These (hadith ash-Sharifs) gave information about the unknown, which is possible only by wahy. He could not have said them out of ijtihad. The fifty-ninth ayat al-karima of En'am sura purports, "Allahu ta'ala, alone, knows the ghayb, [that is, things that are not known mentally, found out by calculation, or taught by Islam]. No one except Him knows them." And the twenty-sixth ayat of Jinn sura purports, "He, alone, knows secrets. Of the secret things He knows, He intimates the ones He chooses only to the one He likes (best) of Prophets, [that is, to Muhammad 'alaihis-salam']." The ayat al-karima that purports, "He does not talk from himself," signifies the Qur'an al-karim and the (pieces of) wahy revealed to him. Certainly, it would be kufr (disbelief) to deny such words and behaviors of his. There are many other hadiths explaining that the hadith ash-Sharifs praising the three Khalifas 'radi-allahu ta'ala anhum' were revealed through wahy by Allahu ta'ala. So many (scholars) narrated these hadith ash-Sharifs that they have become mesh-hur, and even mutawatir (Kinds of hadith ash-Sharifs are explained in detail in the (Turkish) book Se'adet-i-Ebediyye.), hadiths. We will quote some of them:
I. He stated to Abu Bakr: "You are my companion in the cave. You are my companion by the Kawthar (Kevser) Pond (in Paradise)." (Tirmuzi).
II. "Jabrail 'alaihis-salam' came to me. He held me by the hand. He showed me one of my ummat entering through the gate of Paradise." Abu Bakr 'radi-allahu anh' said, "O Rasulullah! I want to be with you there." He (Rasulullah) stated, "O Abu Bakr! Among my Ummat, you will be the first to enter Paradise." (Tirmuzi).
III. When he (the Prophet) stated, "I entered Paradise. I saw a villa. I saw a houri [maiden of Paradise] in it. I asked her: Who are you for? She said: I have been created for 'Umar ibni Hattab. I wanted to go in and see her. But, O 'Umar, I thought it might hurt you!", 'Umar 'radi-allahu anh' said, "I would sacrifice my mother, my father, and everything I have for your sake, O Rasulullah!" (Bukhari and Muslim).
IV. He (Rasulullah) pointed to 'Umar 'radi-allahu anh' and said, "This (high) person's rank in Paradise is higher than that of any of the rest of my Ummat." (Ibni Maja).
V. "I have not brought Abu Bakr and 'Umar (into a position) ahead of you all. Allahu ta'ala has brought them ahead of you all." (Abu Yala).
VI. "I asked Jabrail 'alaihis-salam' about the virtues of 'Umar. Were I to tell about the values he has as long as the period of Nuh's 'alaihis-salam' prophethood [nine hundred and fifty years], I still would not be able to finish. All the values 'Umar has, on the other hand, are (equal to) only one of Abu Bakr's values." (Abu Yala).
VII. "In Paradise, after Prophets 'alaihimus-salam', the highest ones of all mankind are Abu Bakr and 'Umar." (Tirmuzi and Ibni Maja).
VIII. Abu Musa-l-Ashari narrates: We were sitting in the yard (of a house) in Medina, when someone knocked on the door. The Messenger of Allah ordered, "Open the door and give the visitor the good news that he shall go to Paradise!" When I opened the door, Abu Bakr Siddiq came in. I gave him the good news. He made hamd, (that is, he thanked, praised and lauded Allahu ta'ala. The Arabic word is "Al-hamd-u-lillah", which means, "May thanks, praise and laud be to Allahu ta'ala.") Then there was another knock on the door. "Open the door and give the good news!", said the Prophet again. I opened it, and 'Umar Faruq came in. When I gave him the good news, he made hamd to Allahu ta'ala. The door was knocked once more. The Messenger of Allah said, "Open it and give him the good news and tell him that he will suffer a catastrophe!" I opened (the door). It was 'Uthman Zinnureyn 'radi-allahu anh'. I gave him the good news, and he made hamd. (Bukhari and Muslim).
Supposing we were to acknowledge that Marwan's deportation from Medina had been by wahy, this would not mean a lifelong deportation. Why should it not be possible that he might have been deported for a certain period of time? 'Uthman 'radi-allahu anh' knew the duration of deportation, and took him back to Medina when the time was over.
The ayat al-karima that purports, "A person with iman will not love the enemies of Allahu ta'ala and His Messenger," prohibits from loving disbelievers. Marwan was not a disbeliever; why should it be forbidden to love him.
It is stated as follows in the booklet: "The hadiths praising the three Khalifas do not exist in our books. On the other hand, the hadiths about (Rasulullah's asking for) paper and (his order for preparation of) Usama's army, which reprove the three Khalifas, are recorded in your books, too. Furthermore, some of the scholars of Ahl as-sunnat have said that it would be permissible to call a useful statement a hadith. Therefore, hadiths that do not exist in the Shiite books are not dependable."
With the help of Allahu ta'ala, we give the following answer: Those who are too excessive in injustice, malign the three Khalifas. So much so that they call them disbelievers. They consider that saying so is Islam and worship. Consequently, they do not believe the sahih hadiths praising the three Khalifas. They discard or change these hadiths. They even interpolate and slander Qur'an al-karim, which is Islam's basic document and which has been authenticated by all people throughout centuries and remained intact until the present time, and make changes in ayat al-karimas. For instance, they have defiled the twenty- sixth ayat of Qiyamat sura, which reads, "Alaina jam'a hu wa Qur- 'ana," and changed it to, "Aliyan jamaat Qur'ana," which means, "Ali compiled the Qur'an." Mad with inordinate bigotry, they attempt to allege that 'Uthman 'radi-allahu anh' expunged the ayats praising the Ahl al-bayt from Qur'an al-karim. As we have explained above, in our discourse on their various groups, some of their groups say that it is permissible to bear false witness when and where it is considered useful. For this reason, any term of reproach would fall short of giving them their deserts. It would be sheer credulity to take them on trust, or to think they are right. Their books cannot be trusted. They are like the changed, defiled copies of the Torah and the Bible. The books of the Ahl as-sunnat, on the other hand, are as secure as steel. For instance, Bukhari is the second most correct book after Qur'an al- karim. There are many hadith ash-Sharifs praising the three Khalifas in this book, as well as in the book Muslim and many other valuable books. These books do not contain any statement vilifying or reproving the three Khalifas. Inferring such meanings as belittle the three Khalifas from ayat al-karimas and hadith ash-Sharifs is a sign of malevolence. What they infer is wrong, and what they suppose is out of place and illusory. This misconception of theirs is like the case with a person with deranged bile; this person will not enjoy the real taste of sugar because something sweet will taste bitter to him. Allahu ta'ala defines these people as follows in the seventh ayat of 'Imran sura, which purports: "People with deranged hearts, in order to cover the truth and instigate mischief, will infer wrong meanings from Qur'an al-karim, thus deviating into aberration." Among the Ahl as- sunnat people, there have been those saying that it would be permissible to call a useful statement a hadith; yet the scholars of Hadith have rejected this and explained in their books that such hadiths are false and slanderous. No one has valued them or adhered to them as hadiths. Therefore, it is an altogether irrelevant and nonsensical argumentation to introduce the so-called statement as an evidence. It is out of place also to say, "It is not disbelief not to obey a hadith reported by only one person. For some of the mujtahids of Ahl as-sunnat have not obeyed such hadiths." A few of the hadith ash-Sharifs praising and exalting the three Khalifas were reported by one Sahabi, yet they have been narrated through various ways by many people and they have thus reached the degree of tawatur. It is certainly disbelief to deny them. None of the mujtahids has disobeyed such hadiths. In fact, Imam Azam Abu Hanifa 'radi-allahu anh', who is the leader of the Ahl as-sunnat, would hold a hadith ash-Sharif reported by one person, and even the statements of the Ashab al-kiram, higher than his own inferences (from Qur'an al-karim), and would say that it would not be permissible to disregard them.
Seeing that there are many hadiths praising the three Khalifas, and thus realizing that they will not be able to withstand them, they take another turn and say, "The three Khalifas were praised, but that was before their unbecoming deeds were seen. Such praises do not necessarily show that they would remain pious believers till death. For it would have been unfair to blame a malefactor before he had committed the malefaction. By the same token, the Amir-ul-Muminin Ali 'radi-allahu anh' knew that Ibni Muljam ( Person who martyred hadrat Ali.) would commit a murder. Yet he did not punish him before he committed the murder." However, various hadith ash-Sharifs declare clearly that the three Khalifas 'radi-allahu ta'ala anhum' would remain good and virtuous till death and they would pass away as believers. We have already quoted a few of them. Sahih (authenticated) books contain many other such hadith ash-Sharifs. We agree that a person will not be punished for some guilt he has not committed yet, even if it is known that he will commit that guilt. Nor would it have been correct, however, to praise a person if it had been known that he would turn out to be a wicked person, a person who would deserve punishment. Then, a person praised through hadith ash-Sharif must always be good and virtuous, earlier and later alike. Likewise, the Amir 'radi-allahu anh' did not punish Ibni Muljam, yet he did not praise him, either. He neither castigated nor valued him. We shall expand this answer of ours in the explanation of the eighteenth ayat of Fat-h sura.
Common you Idiot, don't spread lie all around