What is Shia Page 5
Majalis 2003
Islamic Calendar
The Qur'an and its Translators
What is SHIA ?

What is Shia ?

(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

Narrated '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:

Narrated 'Abdullah bin 'Umar:

"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:

Narrated 'Aisha:

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:

I 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?


Narrated 'Imran:

We 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:

Narrated Ibn al-Hanafiya:

"..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."

[ Note: 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 alone: ]

Sunni references:

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 Umar:

"A person said according to his personal opinion, and it was Umar."

Sunni references:

Sahih 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."

Sunni references:

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.

Sunni references:

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 in Sahih
al-Tirmidhi that:

"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)."

Sunni references:

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Sunni references:

Tafsir al-Kabir, by al-Tha'labi, under commentary of verse 4:24 of Quran;
Tafsir al-Kabir, 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,
Tradition #9042;
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;
Tafsir Ibn Hayyan, v3, p218, under commentary of verse 4:24 of Quran;
Tafsir Nisaboori, by al-Nisaboori (8th century);
Ahkam 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.


In 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.

Was Abu 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?


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 THE LAND"

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?


It is narrated in Sahih Muslim that Ibn Abbas said: "Thursday! And how tragic that Thursday was!" Then Ibn Abbas cried severely so that his tears flowed to his cheeks. Then he added Prophet said: "Bring me a flat bone or a sheet and an ink so that I could write (order to write) a statement that will prevent you people to go astray after me." They said: "Verily the messenger of Allah is talking no sense"

Reference: Sahih Muslim, Chapter of "Kitabul-Wasiyyah" in section "Babut- Tarkil-Wasiyyah", 1980 Edition,Arabic version (Saudi Arabia), v3, P1259, Tradition (#1637/21).

Ubaydullah b. Abdullah b. 'Utbah relates Ibn Abbas to have said:

"During the 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.

"When 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;
Muslim, al-Sahih, 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?

Neither 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;
al-Diyar Bakri, Tarikh al-Khamis, Vol. I, p. 182;
al-Bid'wa al-Tarikh, Vol. V, p. 95; Taysir
al-Wusul, Vol. IV, p. 194.

(27) 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
Narrated Anas:
The Prophet said, "Some of my companions will come to me at my Lake Fount, and after I recognize them, they will then be taken away from me, whereupon I will say, 'My companions!' Then it will be said, 'You do not know what they innovated (new things) in the religion after you." (also Sahih Muslim, part 15, pp 53-54)

SAASK reserved Shia Organaisation