(25) So this to the Shia's would mean, that the Companions Abu Bakr (R.A) Omar ibn Khataab (R.A) and Usmaan (R.A) neglected
the teachings of Allah and the Sunnah of the Holy Prophet?
As regards the teachings of Allah, they went against the
clear commands of Allah, by leaving the most knowledgeable amongst them, and accepting the power of Caliphate by votes of
majority, disregarding the appointment of Imam Ali at Ghadeer Khum.
As regarding to the Sunnah of the Holy Prophet,
not only did they disregard it but also bent it to suit their desires.
The following are a few examples of their conduct
towards the teachings of Islam, and the Sunnah of the Holy Prophet (S.A.W)
In Sahih Al Bukhari: 2 .190
'Abdur Rahman bin Yazid:
"We offered a four Rakat prayer at Mina behind Ibn 'Affan . 'Abdullah bin Masud was informed
about it. He said sadly, "Truly to Allah we belong and truly to Him we shall return." And added, "I prayed two Rakat with
Allah's Apostle at Mina and similarly with Abu Bakr and with 'Umar (during their caliphates)." He further said, "May I be
lucky enough to have two of the four Rakat accepted (by Allah)."
Sahih Al Bukhari: 2.188:
"I offered the prayer with the Prophet, Abu Bakr and 'Umar at Mina and it was of two Rakat. 'Uthman in the
early days of his caliphate did the same, but later on he started praying the full prayer."
A sincere Muslim would
always ask himself, if the Holy Prophet, Hasrat Abu Bakrand Hasrat Omar, prayed 2 rakats at Mina, then why did Hasrat Usmaan
innovated it to 4 rakats?
Sahih Al Bukhari: 2.633:
We set out with Allah's Apostles
(to Mecca) in the year of the Prophet's Last Hajj. Some of us had assumed Ihram for 'Umra only, some for both Hajj and 'Umra,
and others for Hajj only. Allah's Apostle assumed Ihram for Hajj. So whoever had assumed Ihram for Hajj or for both Hajj and
'Umra did not finish the Ihram till the day of sacrifice. (See HadithNo.631, 636, and 639).
The above saying shows
that at the Holy Prophets time Hajj and Umrah were combined, but Hasrat Usmaan was'nt happy with this tradition, the following
quote from Sahih Al Bukahri shows the real character of Hasrat Usmaan(R.A):
Narrated Marwan bin al-Hakam:
saw 'Uthman and 'Ali. 'Uthman used to forbid people to perform Hajj-at-Tamattu' and Hajj-al-Qiran (Hajj and 'Umra together),
and when 'Ali saw (this act of 'Uthman), he assumed Ihram for Hajj and 'Umra together saying, "Lubbaik for 'Umra and Hajj,"
and said, "I will not leave the tradition of the Prophet on the saying of somebody."
Alas! Hasrat Usmaan forbids people
from acting upon the Sunnah of the Holy Prophet! Did he receive any revelations to do that? Or was it that he followed his
own opinions contrary to the Holy Sunnah of the beloved Messenger of Allah?
performed Hajj-at-Tamattu' in the lifetime of Allah's Apostle andthen the Quran was revealed (regarding Hajj-at-Tamattu')
and somebody said what he wished (regarding Hajj-at-Tamattu') according his own opinion.
Sahih al Bukhari: 4.343:
"..If Ali had spoken anything bad about 'Uthman then he would have mentioned the day when some persons
came to him and complained about the Zakat officials of 'Uthman. 'Ali then said to me, "Go to 'Uthman and say to him, 'This
document contains the regulations of spending the Sadaqa of Allah's Apostle so order your Zakat officials to act accordingly."
I took the document to 'Uthman. 'Uthman said, "Take it away, for we are not in need of it." I returned to 'Ali with it and
informed him of that. He said, "Put it whence you took it."
The great conduct of Uthmaan (R.A) shows again that he
was not much happy about the teachings of Islam, or the Sunnah of the Holy Prophet, otherwise he would not had used his own
opinions in preference to the Code of Islam.
In Sahih al-Bukhari Hadith: 3.227
Hasrat Omar (R.A) himself used
to act on his own opinions, contrary to the Code of Islam. He himself has admitted saying: " Husana Bida" (excellent innovation)
When he introduced the Taraweeh Prayers.
Hasrat Omar was also responsible for forbidding people from contracting
the 2 Muta's (Muta al Nika and Muta al Hajj)
Narrated 'Imran bin Husain:
"The Verse of Mut'a was revealed in
Allah's Book, so we did it at the time of Allah's Apostle, and nothing was revealed in Quran to make it illegal, nor did the
Prophet prohibit it till he died. But a man (who regarded it illegal) expressed what his own mind suggested."
For the above Hadith, the Saudi translator of Sahih al-Bukhari (Muhammad Muhsin Khan) has changed the word "Mut'a" to "Hajj-at-Tamatu".
This is while in the Arabic text of the Hadith of al-Bukhari which is beside the English text, the word "Mut'a" has been used
Sahih al-Bukhari, Arabic-English, v6, Hadith #43
Sahih al-Bukhari, Arabic,
v2, p375, v6, p34
It is interesting to know that in Sahih Muslim as well as in the commentaries of Sahih al-Bukhari
and Sahih Muslim it is mentioned that the "man" mentioned in the above tradition ("But a man expressed what he wished") is
"A person said according to his personal opinion, and it was Umar."
Muslim, English version, v2, chapter CDXLII, Tradition #2825
Sahih Muslim, Arabic version, 1980 Edition Pub. in Saudi
Arabia, v2, p898, Tradition #166.
"The man intended here is the Caliph Umar Ibn al-Khattab."
Fat'h al-Bari fi Sharh Sahih al-Bukhari, by Ibn Hajar Asqalani, v4, p177
Sharh al-Nawawi on Sahih
Muslim, v3, p364, Dar al-Sha'ab print
Narrated Abu Nadhra:
While I was in the company of Jabir Ibn Abdullah
(RA), a person came to him and said that Ibn Abbas (RA) and Ibn Zubair differed on the two types of Mut'a (Mut'a of Hajj and
Mut'a of women), whereupon Jabir said: We used to do these two during the life time of Allah's Messenger (PBUH&HF). Umar
then forbade us to do them, and so we did not revert to them.
Sahih Muslim, English version,
v2, chapter DXLI (titled: Temporary Marriage), Tradition #3250.
Sahih Muslim, Arabic version, 1980 Edition Pub. in Saudi
Arabia, v2, p1023, Tradition #17, also v2, p914, Tradition#1249.
Again the above tradition emphasizes that both Mut'a
were abolished by Umar, and some people did not return to it at least publicly, because Umar threatened people that he will
stone any one who does it.
Another companion who opposed this innovation of Umar, was his own son!! His name was Abdullah
Ibn Umar. He was in favor of both Mut'a of Hajj and Mut'a of women. I give two traditions expressing each Mut'a. It is narrated
"Someone asked Abdullah Ibn Umar about Mut'a (of Hajj), he said: It is permitted (Halaal).
So he was asked: your father forbade it. He said: Do you think that my father can forbid what the Prophet did? Should I follow
what my father said, or should I follow what the Prophet ordered? The man said: Of course the orders of the Prophet (PBUH&HF)."
Tafsir al-Kabir, by al-Tha'labi, under commentary of verse 4:24 of Quran;
by Fakhr al-Razi, v3, p200, commentary of verse 4:24;
Tafsir al-Kabir, by Ibn Jarir al-Tabari, under commentary of verse
4:24 with authentic chain of narrators, v8, p178,
Tafsir al-Durr al-Manthoor, by al-Suyuti, v2, p140,
from several chain of transmitters;
Tafsir al-Qurtubi, v5, p130, under commentary of verse 4:24 of Quran;
Hayyan, v3, p218, under commentary of verse 4:24 of Quran;
Tafsir Nisaboori, by al-Nisaboori (8th century);
al-Quran, by Jassas, v2, p179, under commentary of verse 4:24.
(26)Are there anymore incidents that show the character
of Companions not being in accordance with the commands of Allah or his Messenger?
There are so many incidents throwing
their light at the disobedience of some Companions, like Fadak and the Calamity of Thursday etc.
Sahih al Bukhari :"The Book of Military Campaigns" in "The Chapter of the Conquest of Khaybar", on the authority of 'Urwa,
from 'A'isha, al-Bukhari reports that Fatima (A.S.), the daughter of the Prophet (S.A.W.), sent someone to Abu Bakr asking
for her inheritance from what Allah's Apostle had left behind. the fay property bestowed on him by Allah, i.e., booty gained
without fighting in Medina and Fadak, and from what remained of the khumus booty from of] Khaybar. On that, Abu Bakr said:
"Allah's Apostle said: 'Our property is not inherited. Whatever we leave, is sadaqa, but the family of Muhammad can eat of
this property'. By Allah, I will not make any change in the state of the sadaqa of Allah's Apostle and will leave it as it
was during the lifetime of Allah's Apostle, and will dispose of it as he used to do". So Abu Bakr refused to give anything
of that to Fatima. So she became angry with Abu Bakr and kept away from him, and did not speak to him till she died. She remained
alive for six months after the death of the Prophet".
Hasrat Abu bakrs argument is that the Prophets do not leave inheritence,
whatever is lef behind goes to charity.
· The land fadak was not an inheritance, it was given to Hasrat Fatima as a
gift, by the Holy Prophet during his life time.
Ibn Hajar admitted this in his al-Sawaíiq al-Muhriqa when he reported
that Fatima claimed that the Prophet (S.A.W.) had given her Fadak as a gift but had no witness to her claim except 'Ali and
Umm Ayman. Yet their testimony did not meet the stipulated conditions to be considered as sufficient proof.
Bakr ignorant of the rules of Allah? Did he not know that the Holy Quran declares:
ALLAH SAYS ... then call witness
two witnesses from among your men and if there not be two men, then (take) a man and two women...
· If Hasrat fatima
a.s was wrong in claiming her right, then why did she become ANGRY with Abu bakr, did not forgive him till she died?
Were not six months long enough to inquire about the hadith ("We Prophets do not leave inheritance") if it was genuine or
not? Could a sane person really imagine that Hasrat Fatima's anger was based on assumption for the whole period of 6 months?
Was not Imam Ali there as her husband who could explain to her that Abu bakr was right in his argument and the hadith is authentic?
NAY! The results were opposite! Imam Ali himself went to Abu Bakr for the same claim.
· :....Hasat Omar said: "U HAVE
COME TO ME "WITH THE SAME CLAIM"...."U SAID ABU BAKR WAS SO AND SO..."(Sahih Bukhari Hadith: 5.367)
Why did Imam Ali and
Hasrat Abbas, to go Hasrat Omar with the same claim, when Abu bakr must have him them the same answer? And what this sentence
apply : "You said Abu Bakr was so and so" Does Hasrat Omar mean to say that Imam Ali and Hasrat Abbas disbelieved in his words?
Ofcourse they did, why would they go to the next Caliph for the same claim?
HASRAT 'A'ISHA (R.A) INHERITS THE PROPHET
In Sahih Al Bukhari :"The Book of Deputyship", in "The Chapter of Sharecropping by Division and the Like"
al-Bukhari reports on the authority of Nafi' from 'Abd Allah b. 'Umar (R), who informed him that the Prophet concluded a contract
with the people of Khaybar to utilize the land on the condition that half the products of fruits or vegetation would be their
share. The Prophet used to give his wives one hundred wasaq (share of the crops) each, eighty wasaq of dates and twenty wasaq
of barley. (When 'Umar became the Caliph)HE GAVE THE WIVES OF THE PROPHET THE OPTION OF EITHER HAVING THE LAND AND WATER AS
THEIR SHARE, OR CARRYING ON THE PREVIOUS PRACTICE. SOME OF THEM CHOSE THE LAND AND SOME CHOSE THE WASSAQ AND 'A'ISHA CHOSE
This narration clearly demonstrates that Khaybar, from which Fatima claimed her share, was like an inheritance
for her from her father. Abu Bakr disallowed her claim on the basis that the Prophet of Allah (S.A.W.) did not bequeath an
inheritance. The narration also clearly shows that 'Umar b. al-Khattab divided Khaybar in the days of his Caliphate among
the wives of the Prophet (S.A.W.) and gave them the option of owning the land or taking the wasaq (i.e. share of the crops),
with 'A'isha choosing the land. IF THE PROPHET (S.A.W) DID NOT BEQUEATH, HOW IS IT THAT 'A'ISHA THE WIFE, INHERITED? AND HOW
IS IT THAT THE FATIMA, THE DAUGHTER, DID NOT INHERIT?
THE CALAMITY OF THURSDAY:
It is narrated in Sahih Muslim
that Ibn Abbas said: "Thursday! And how tragic that Thursday was!" Then Ibn Abbas cried severely so that his tears flowed
to his cheeks. Then he added Prophet said: "Bring me a flat bone or a sheet and an ink so that I could write (order to write)
a statement that will prevent you people to go astray after me." They said: "Verily the messenger of Allah is talking no sense"
Sahih Muslim, Chapter of "Kitabul-Wasiyyah" in section "Babut- Tarkil-Wasiyyah", 1980 Edition,Arabic version (Saudi Arabia),
v3, P1259, Tradition (#1637/21).
Ubaydullah b. Abdullah b. 'Utbah relates Ibn Abbas to have said:
final moments of the life of the Messenger of God, peace and blessings be upon him and his family, a number of people were
present in this house, including 'Umar b. al-Khattab, The Prophet said: 'Come, let me write for you a document that will prevent
you from ever going astray after me.' 'Umar said: 'Sickness has overcome the Prophet; we have the Qur'an, which is enough
for us.' "Then disagreement arose among those present.They began to argue with each other, some saying, 'Quick, have the Prophet
write a document for you so that you will never go astray after him,' and others repeating the words of 'Umar.
the arguing and nonsensical talk reached its pitch, the Prophet, peace and blessings be upon him and his family, told them
all to leave."
Thus it was that, as Ibn Abbas says: "The great misfortune arose when their noisy disputing prevented
the Messenger of God from writing his testamentary document."
Ibn Sa'd, al-Tabaqat, Vol. II, p.242;
Vol. XI, p. 95; Ahmad b.
Hanbal, al-Musnad, Vol. I, p. 336.
* It seems that the Most Noble Messenger,
peace and blessings be upon him and his family, was unaware of the importance of the Book of God and they were better informed
than him on this point!
* Was it necessary to accuse him of mental derangement if he wished to draw up a written document
specifying who was to lead the ummah after his death?
* )If indeed the Prophet's decision could be attributed to the
failing of his mental powers as a result of illness, why did the second caliph not prevent Abu Bakr from drawing up a comparable
document during the last moments of his life, or accuse him of being deranged?
* If 'Umar truly thought the Book of
God to suffice for the solution of all problems, why did he immediately hasten to the Saqifah after the death of the Prophet,
together with Abu Bakr to ensure that the question of the caliphate should be resolved in accordance with their ideas?
Why did they not at that point refer exclusively to the Book of God and make no mention of the Qur'an, even though the Qur'an
had already settled the matter?
* )Was the Messenger of Allah suffering from DELIRIUM?
"Your fellow has neither
strayed, nor has he yielded to temptation; he utters nothing out of his own inclination; it is but what is revealed unto him
of the Revelation; he is taught by One mighty in powers (Qur'an, 53:2-5),"
In addition to many such verses laden with
divine wisdom, all testifying to his being divinely protected from delirium.
* Was Hasrat Omars, disobedience legal?
a believing man nor a believing woman has any right, when Allah and His Messenger decree a matter, to follow their own views,
and whoever disobeys Allah and His Messenger is surely in manifest misguidance (Qur'an,33:36)."
* Was the the calamity
of THUSDAY, a (seed) for FOR DISUNITY, CORRUPTION AND DISORDER?
IBN ABBAS REPORTS: "The tribulations of the Muslims
began on that very day."
bn Kathir, al-Bidayah, Vol. V, pp. 227-28;
al-Dhahabi, Tarikh al-Islam, Vol. I, p. 311;
Bakri, Tarikh al-Khamis, Vol. I, p. 182;
al-Bid'wa al-Tarikh, Vol. V, p. 95; Taysir
al-Wusul, Vol. IV, p. 194.
Did the Holy Prophet ever mention that his Companions will also be amongst the wrong doers?
Yes the Holy Prophet was
informed that some of his Companions will be taken to the Hell fire due to introducing new things to Islam. However the names
are not given, Allah knows best.
Sahih al-Bukhari Hadith: 8.584
The Prophet said, "Some of my companions
will come to me at my Lake Fount, and after I recognize them, they will then be taken away from me, whereupon I will say,
'My companions!' Then it will be said, 'You do not know what they innovated (new things) in the religion after you." (also
Sahih Muslim, part 15, pp 53-54)
BROTHERS AND SISTERS USE THE WEAPONS AGAINST WAHABISM (THE MODERN