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SHIA CONFUSION IN CALIPHATE

Written By

SHAIKH MIR ASEDULLAH QUADRI

Sahih Iman Publication

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Copyright © SAHIH IMAN 2019

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted, in any form or by any means without the prior written permission of the publisher,

nor be otherwise circulated in any form of binding or cover other than that in which it is published and without a similar condition being imposed on the subsequent purchaser.

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PREFACE

الرحيم الرحمن الله بسم

أجمعين وصحبه آله وعلى محمد سيدنا على والسلام والصلاة ،العالمين رب لله الحمد

The misunderstanding about the issue of Caliphate resulted in the first division in Muslims ranks. History records that it was the beginning of the emergence of two extreme Groups among Muslims, (i) Shia, and (ii) Kharijis (present day Salafis).

Shia groups claim excessive love of Hadhrat Ali ( عنہ تعالی الله رضئ ) and members of Ahle Bait and in the process use abusive language for the majority of Sahabah.

Kharijis / Salafis hide their hate for Hadhrat Ali ( عنہ تعالی الله رضئ ) and other members of Ahle Bait, but openly hold them responsible for the early tribulations in Islamic State. They show a lot of respect towards the enemies of Ahle Bait and try to degrade the respect of members of Ahle Bait in the eyes of the people.

The issue of Caliphate is very important in Islam because a slight misunderstanding will have profound affect on your Sahih Iman. It is important that Ahle Sunnah safeguard their Iman from extreme opinions of Shias, Salafis and their like minded groups.

We have described facts in this book as contained in authentic Islamic literature. The book is aimed at clearing the misunderstanding on historical issues. We hope our readers will greatly benefit from this effort.

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CONTENTS

SHIA'S WRONGFUL CLAIMS IN CALIPHATE 1

THE ISSUE OF FADAK (فدك) 3

THE ISSUE OF PEN AND PAPER 7

THE ISSUE OF GHADIR KHUMM ( الخم غدیر ) 11

SALAFI MISREPRESENTATION OF FACTS ABOUT GHADIR KUMM 17

KHULAFA-E-RASHIDEEN ( الراشدین الخلفاء ) 20

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SHIA'S WRONGFUL CLAIMS IN CALIPHATE

As we have described, the first groups who alienated themselves from the mainstream Islam and formed separate sects were Shias and Kharijites (currently Salafis/Deobandis and their like minded groups). Shias regard Hadhrat Ali ( عنہ تعالی الله رضئ ) as divinely appointed legitimate successor of Prophet Mohammad ( وسلم آله و عليه الله صلى ) and disregard and denounce the first three rightly guided Caliphs (Khulfa-e-Rashideen) (رضئ اللہ تعالی عنہم اجمعين) as usurpers of power. For them the first three Kulfa-e-Rashideen (رضئ اللہ تعالی عنہم اجمعين) were politically motivated and denied Hadhrat Ali ( عنہ تعالی الله رضئ ) his rightful position in Islamic Government (Astaghfiruallah).

As against the Shia's claims, authentic accounts from Islamic History have recorded that Hadhrat Ali ( عنہ تعالی الله رضئ ) was never an eager contestant for the Caliphate. As a matter of fact, no one from among the Khulafa-e-Rashideen was an eager contestant for the Caliphate. The Caliphate was entrusted to them by the people as they were best suited to shoulder this responsibility. Thus, it is wrong to say that Hadhrat Ali's ( الله رضئ

عنہ تعالی ) right of Caliphate was usurped.

It is in Hadith - Narrated by Sa'eed Ibn Amr ( عنہ تعالی الله رضئ ) - On the day of the battle of the Camel Hadhrat Ali( عنہ تعالی الله رضئ ) said : “In truth, Allah’s Apostle ( وسلم آله و عليه الله صلى ) did not give us a covenant concerning leadership (after him), but we did see something on our own (concerning his preference). Then Hadhrat Abu Bakr ( عنہ تعالی الله رضئ ) was made to follow him, and he kept to a righteous path, then Hadhrat Umar, ( الله رضئ

عنہ تعالی ) and he kept to a righteous path, then the Religion was stabbed in the throat (with the killing of Hadhrat Uthman - عنہ تعالی الله رضئ ).' (Ahmed)

Several accounts of Islamic history and literature have documented that Hadhrat Ali ( عنہ تعالی الله رضئ ) resisted to take up the responsibility of Caliphate for a long time. He eventually accepted it after Hadhrat Uthman's ( عنہ تعالی الله رضئ ) martyrdom when he was forced by the people under compulsive circumstances.

It is in Hadith - Allegiance was pledged to Hadhrat Ali ( تعالی الله رضئ) just after the assassination of Hadhrat Uthman (عنہ عنہ تعالی الله رضئ ). Hadhrat Ali ( عنہ تعالی الله رضئ ) did not like to be the successor of Hadhrat Uthman ( عنہ تعالی الله رضئ ). Thus, he refused this responsibility, but he was pressured and urged by the Companions to accept it. Hadhrat Ali ( الله رضئ

عنہ تعالی ) said " I nearly lost my senses when I heard of the murder of Hadhrat Uthman ( عنہ تعالی الله رضئ ) and I denied myself. When they came to

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me to pledge allegiance, I said, 'By Allah! I feel ashamed in front of Allah to accept the allegiance of people who killed a man of whom the Prophet ( وسلم آله و عليه الله صلى ) said : "Shouldn't I be shy of a man before whom even the angels are ashamed?" and while Hadhrat Uthman ( الله رضئ

عنہ تعالی ) is murdered and is still lying on the ground and has not yet been buried." At this, they left until after the burial.

"They came to me again and asked me to accept their allegiance. I said, 'O Allah! Indeed I am anxious and afraid of what I am about to undertake. Then a group came and pledged allegiance. When they said, 'O Leader of the Believers!' it was as if my heart was stricken. Then I said, 'O Allah! Take from me and give to Hadhrat Uthman ( عنہ تعالی الله رضئ ) until you are pleased".

(Narrated by Al-Hakim, who said it was sound and that it fits the conditions set by Bukhari and Muslim. ad-Dahabi agreed with Al-

Hakim).

Shias have cooked up stories about the fact that Hadhrat Ali ( عنہ تعالی الله رضئ ) pledged allegiance on the hands of Hadhrat Abu Bakr ( عنہ تعالی الله رضئ ) was delayed a little.

Shias also claim that the Prophet ( وسلم آله و عليه الله صلى ) was prevented by Hadhrat Umar ( عنہ تعالی الله رضئ ) to write a will appointing Hadhrat Ali ( عنہ تعالی الله رضئ ) as his successor.

They also claim that the Prophet ( وسلم آله و عليه الله صلى ) proclaimed Hadhrat Ali ( الله رضئعنہ تعالی ) as his successor in Ghadir Khumm.

We have discussed these claims in the following and have provided conclusive evidence that all these are cooked up stories to create misgivings in peoples' minds about the conduct of Khulafa-e-Rashideen, Sahabah and Ahle Bait-e-At haar.

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THE ISSUE OF FADAK ( فدك)

During the lifetime of the Prophet ( وسلم آله و عليه الله صلى ), there were two types of earnings as a result of the war. One is, which is earned after fighting the battle. This is known as War booty (Ghaneemah - غنيمة). The other is, which is earned, without fighting the battle when the opposing side surrenders without any resistance. This is known as ‘fay’ (the spoils of war). There are different rules for the distribution of these two earnings.

(i) The war booty is divided into 5 parts, 4 of which are distributed among the members of the army who fought the war. The 5th part is used as per the following commandment.

It is in Quran فأن شيء من غنمتم أنما واعلموا سول خمسه لل والمساكين واليتامى القربى ولذي وللرالسبيل وابن [And know that whatever of war-booty that you may gain, verily,

one-fifth (1/5th) of it is assigned to Allah, and to the Apostle ( و عليه الله صلىوسلم آله ), and to the near relatives (of the Apostle صلى الله عليه وسلم, and also) the orphans,

the poor and the wayfarer.] (al-Anfaal -41).

(ii) The fay (spoils of war) is also divided into 5 parts, the distribution of which is described in the following verse.

It is in Quran - أفاء ما القرى أهل من رسوله على الل سول فل واليتامى القربى ولذي وللر منكم الغنياء بين دولة یكون ل كي السبيل وابن والمساكين سول آتاكم وما عنه نهاكم وما فخذوه الر

فانتهوا واتقوا إن الل العقاب شدید الل [ Whatever spoils from the dwellers of the township Allah has bestowed on His Apostle ( وسلم آله و عليه الله صلى ), shall belong to Allah, His Apostle ( وسلم آله و عليه الله صلى ), Apostle's ( آله و عليه الله صلى relatives, and to the orphans, the needy and the travelers in need; so (وسلمthat it may not become the property of the rich among you. Whatever the Apostle ( وسلم آله و عليه الله صلى ) gives you, take it and from whatever he forbids you, refrain from it. Fear Allah; for Allah is stern in retribution.](Al-Hashr - 7).

In war booty, all recipients become owners of their share. However, in case of Fay, the physical assets (like orchards, etc.,) became the property of the state; from the income of which, all beneficiaries were supported on a long or short term basis. The Head of the State was the Custodian of the Fay (spoils of war).

During the lifetime of Prophet Mohammad ( وسلم آله و عليه الله صلى ), he personally distributed from the income of fay properties, including the orchards of Fadak, to all assigned beneficiaries. After his death, the distribution was continued in the same way by Khulafa-e-Rashideen, Abu Bakr, Umar, Othman and Ali ( اجمعين عنہم تعالی الله رضئ ).

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Shias claim that after the death of the Prophet ( وسلم آله و عليه الله صلى ), Sayyida Fatima ( رضئعنہا تعالی الله ) claimed the ownership of the Orchard at Fadak which was kept for the

contribution for Prophet's ( وسلم آله و عليه الله صلى ) family. It is reported that the Prophet ( وسلم آله و عليه الله صلى ) had bequeathed this property to Sayyida Fatima ( الله رضئ

عنہا تعالی ) during his lifetime.

The difference of opinion among Sahabah occurred after the death of Prophet Mohammad ( وسلم آله و عليه الله صلى ) when all his belongings were treated as public property by Caliph Abu Bakr ( عنہ تعالی الله رضئ ).

It is in Hadith - Abu Bakr ( عنہ تعالی الله رضئ ) said, "Verily, the Apostle of Allah ( وسلم آله و عليه الله صلى ) said, 'We do not leave inheritance, what we leave goes into sadaqah.' Verily, the members of Prophet’s ( آله و عليه الله صلى family will get provision from this money. By Allah! I shall not (وسلمchange the distribution of the sadaqah of the Apostle of Allah ( و عليه الله صلى

وسلم آله ) from what it was in the time of Apostle of Allah ( آله و عليه الله صلى I shall continue to spend them under the same heads as the Apostle .(وسلمof Allah ( وسلم آله و عليه الله صلى ) was spending." (Muslim)

It is in Hadith - Narrated by Urwah Ibn Zubayr ( عنہ تعالی الله رضئ ) from Ummul Momineen Aisha ( عنہا تعالی الله رضئ ), She said "... So far as the charitable endowments at Medina were concerned, 'Umar ( تعالی الله رضئ) handed them over to Hadhrat Ali (عنہ عنہ تعالی الله رضئ ) and Hadhrat Abbas ( عنہ تعالی الله رضئ ), but Hadhrat Ali ( عنہ تعالی الله رضئ ) (naturally) got the better of him. And as far as Khaibar and Fadak were concerned, Hadhrat Umar ( عنہ تعالی الله رضئ ) kept them under him (under the Caliphate), and said : These are the endowments of the Apostle of Allah ( وسلم آله و عليه الله صلى ) (to the Ummah). Their income was spent on the discharge of the responsibilities that devolved upon him on the emergencies he had to meet. And their management was to be in the hands of one who managed the affairs (of the Islamic State). The narrator said: They have been managed as such up to this day. (Muslim).

There are more Ahadith in this context. When we study all these Ahadith, it is very much clear that the dispute was only limited to the title of certain properties as public

or private. However, the usage of those properties was never disputed by any one. The income from those properties was continued to be handed over to the same recipients as was done during the Prophet's ( وسلم آله و عليه الله صلى ) time. This policy was continued under all the three Caliphs before Hadhrat Ali ( عنہ تعالی الله رضئ ).

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When Hadhrat Ali ( عنہ تعالی الله رضئ ) became the Caliph, he continued the policy of Hadhrat Abu Bakr ( عنہ تعالی الله رضئ ), Hadhrat Umar ( عنہ تعالی الله رضئ ) and Hadhrat Uthman ( عنہ تعالی الله رضئ ) and these properties remained titled as "Public". So where is

the dispute and why it should be treated as a dispute between Hadhrat Ali ( تعالی الله رضئ) and Hadhrat Abu Bakr (عنہ عنہ تعالی الله رضئ ).

These are historical facts sufficient to establish that the Shia claim ofHadhrat Ali ( الله رضئعنہ تعالی ) holding up his pledge of allegiance to the Caliph Abu Bakr ( عنہ تعالی الله رضئ ) in

view of his dispute over a property is absurd and malicious.

There were three pressing reasons why Hadhrat Ali ( عنہ تعالی الله رضئ ) kept aloof from the worldly issues for a few months, after the death of Prophet Mohammad ( آله و عليه الله صلى .(وسلم

(i) The death of Prophet Mohammad ( وسلم آله و عليه الله صلى ) was a great shock for Hadhrat Ali ( عنہ تعالی الله رضئ ), particularly as he was responsible for the last rights of the Prophet ( وسلم آله و عليه الله صلى ).

(ii) The shock of the Prophet's ( وسلم آله و عليه الله صلى ) death also shattered Sayyida Fatima ( عنہا تعالی الله رضئ ) to an extent that she fell seriously ill and never recovered from it. Hadhrat Ali's ( عنہ تعالی الله رضئ ) entire household was in a state of shock and the fast deteriorating condition of Sayyida Fatima ( عنہا تعالی الله رضئ ) was another serious blow to Hadhrat Ali ( الله رضئ

عنہ تعالی ). He did not want to loose her so soon after the Prophet ( عليه الله صلىوسلم آله و ). The Prophet ( وسلم آله و عليه الله صلى ) and Sayyida Fatimah ( الله رضئ

عنہا تعالی ) were very dear to Hadhrat Ali ( عنہ تعالی الله رضئ ) and their loss, one after the other, was unbearable and unmanageable for him. He was unable to focus on anything except to care for his ailing beloved wife and praying for her recovery. This fact was known to everyone in Madina, therefore Hadhrat Abu Bakr ( عنہ تعالی الله رضئ ) and other dignitaries did not bother him for the Caliphate issues and waited until the situation at his home comes back to normal. In spite of Hadhrat Ali's ( عنہ تعالی الله رضئ ) personal care and full time attention, Sayyida Fatima ( عنہا تعالی الله رضئ ) died of her ailment within months.

(iii) In addition to the care and attention Sayyid Fatima ( تعالی الله رضئ) needed during her ailment, Hadhrat Ali (عنہا عنہ تعالی الله رضئ ) was also busy in collecting all parts of Quran for preservation. He realized the importance of this task and had taken a woe at the time of Prophet's ( صلى

وسلم آله و عليه الله ) death that he will not do anything else until he collects all parts of Quran and preserves it for future generations.

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The above issues were more important and urgent for Hadhrat Ali( تعالی الله رضئ ,which required his full time attention. These facts are recorded in Tabaqat Ibn Sa'd (عنہthe famous book on History of Islam, as follows:

"When Hadrat Abu Bakr ( عنہ تعالی الله رضئ ) inquired of Hadhrat Ali ( الله رضئعنہ تعالی ) why he was so late in taking public pledge of Caliphate? Did he

dislike his (Hadhrat Abu Bakr - عنہ تعالی الله رضئ ) Caliphate? Hadhrat Ali ( عنہ تعالی الله رضئ ) replied "I do not dislike your Caliphate but the fact is that I had taken an oath after the death of the Prophet ( آله و عليه الله صلى not to put on my sheet (meaning get engaged in any work) except for (وسلمperforming Salah until I have collected all the parts of Qur'an." Then Hadrat Ali ( عنہ تعالی الله رضئ ) publicly took pledge on the hand of Abu Bakr ( عنہ تعالی الله رضئ ) and helped him throughout his Caliphate. He was very active during the time of Hadrat Umar ( عنہ تعالی الله رضئ ) and married his daughter, Umm-e-Kulthum ( عنہا تعالی الله رضئ ) to him. In the matter of Hadrat Uthman's ( عنہ تعالی الله رضئ ) election he voted in Hadhrat Uthman's ( عنہ تعالی الله رضئ ) favor." (Tabaqat Ibn Sa'd)

Hadrat Ali ( عنہ تعالی الله رضئ ) was member of the core Group 'Majlis-e-Shura' (Advisory Council) and also Jurist of Madina during the time of all his predecessor Caliphs. He was also among the panel of six Sahabah who were responsible to select a Caliph after Hadhrat Umar's( عنہ تعالی الله رضئ ) death. Hadrat Uthman ( عنہ تعالی الله رضئ ) had great regard for him and consulted him in all issues related to the Caliphate. He sent his sons; Hadhrat Hassan ( عنہ تعالی الله رضئ ) and Hadhrat Hussain ( عنہ تعالی الله رضئ ), to guard Hadhrat Uthman's ( عنہ تعالی الله رضئ ) residence when the rebels laid siege to his house.

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THE ISSUE OF PEN AND PAPER

Prophet Mohammad ( وسلم آله و عليه الله صلى ) was not well for about 15 days before his death. During this time his condition gradually deteriorated. He had high fever, severe headache and some fainting spells. The incident of 'Pen and Paper' occurred during this period.

On Thursday, June 8, 632; 4 days before his death, the Prophet ( وسلم آله و عليه الله صلى ) asked for a pen and paper in order to write down some religious advice for Muslims. However, immediately after asking for the pen and paper, the Prophet ( آله و عليه الله صلى) fainted and became unconscious. While the Prophet (وسلم وسلم آله و عليه الله صلى ) lay unconscious, a person among the people in attendance, got up to get the pen and paper. Hadhrat Umar ( عنہ تعالی الله رضئ ) asked him to wait and prevented him from bothering the Prophet ( وسلم آله و عليه الله صلى ) as he had fainted. On this, the people attending the Prophet ( وسلم آله و عليه الله صلى ) got divided. Some said they should obey the Prophet's ( صلى

وسلم آله و عليه الله ) instructions, some others said, looking at the condition of the Prophet ( وسلم آله و عليه الله صلى ), they should wait till the Prophet ( آله و عليه الله صلى) recovers a little and is able to write/dictate something. Hadhrat Umar (وسلم یتعال الله رضئ) said "the Prophet (عنہ وسلم آله و عليه الله صلى ) is seriously ill and you have Quran (from which we should be able to deduce what the Prophet - وسلم آله و عليه الله صلى is intending to say now). In Hadhrat Umar's ( عنہ تعالی الله رضئ ) opinion, "the Book of Allah (and Prophet's وسلم آله و عليه الله صلى Sunnah throughout his life) is enough for us, and we should avoid bothering the Prophet ( وسلم آله و عليه الله صلى ) in this critical condition". However, the view of Hadhrat Umar ( عنہ تعالی الله رضئ ) was disputed by some Sahabah who felt that they should get the pen and paper and that they should implore the Prophet ( وسلم آله و عليه الله صلى ) to write for them so that "Allah’s Apostle ( آله و عليه الله صلى may write a document for you and you would never go astray after him". The (وسلمdifference of opinion became a subject of debate between the Sahabah which resulted in loud arguments and counter arguments and a cause of disturbance to the Prophet ( صلى

وسلم آله و عليه الله ). Among this disturbance, the Prophet ( وسلم آله و عليه الله صلى ) regained consciousness and the voices of Sahabah were painful for him as he had severe headache. He asked all of them to go away from the room.

This episode is described in many Ahadith books. We are providing below some Ahadith from Bukhari and Muslim for our readers.

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(1) It is in Hadith - Narrated Sa'eed bin Jubair ( عنہ تعالی الله رضئ ): Ibn Abbas ( عنہ تعالی الله رضئ ) said, “Thursday! What (an un-forgetable thing) took place on Thursday!” Then he started weeping till his tears wet the gravel of the ground. Then he said, “On Thursday the illness of Allah’s Apostle ( وسلم آله و عليه الله صلى ) was aggravated and he said, “Fetch me writing materials so that I may have something written to you after which you will never go astray.” The people (present there) differed in this matter and people should not differ before a Prophet. They said, “Allah’s Apostle ( وسلم آله و عليه الله صلى ) is seriously sick.” The Prophet ( آله و عليه الله صلى said, “Let me be alone, as the state in which I am now, is better than (وسلمwhat you are calling me for.” The Prophet ( وسلم آله و عليه الله صلى ) on his death-bed, gave three orders saying, “Expel the pagans from the Arabian Peninsula, respect and give gifts to the foreign delegates as you have seen me dealing with them.” I forgot the third (order)” (Bukhari, Volume 4, Book 52, Number 288)

(2) It is in Hadith - Narrated Ibn Abbas ( عنہ تعالی الله رضئ ): When Allah’s Apostle ( وسلم آله و عليه الله صلى ) was on his death-bed and in the house there were some people among whom was Umar bin Al-Khattab ( تعالی الله رضئ)the Prophet ,(عنہ وسلم آله و عليه الله صلى ) said, “Come, let me write for you a statement after which you will not go astray.” Umar ( عنہ تعالی الله رضئ ) said, “The Prophet ( وسلم آله و عليه الله صلى ) is seriously ill and you have the Quran; so the Book of Allah is enough for us.” The people present in the house differed and quarreled. Some said “Go near so that the Prophet ( عليه الله صلى

وسلم آله و ) may write for you a statement after which you will not go astray,” while the others said as Umar ( عنہ تعالی الله رضئ ) said. When they caused a hue and cry before the Prophet ( وسلم آله و عليه الله صلى ), Allah’s Apostle said, “Go away!” Narrated Ubaidullah ( عنہ تعالی الله رضئ ): Ibn Abbas ( عنہ تعالی الله رضئ ) used to say, “It was very unfortunate that Allah’s Apostle ( وسلم آله و عليه الله صلى ) was prevented from writing that statement for them because of their disagreement and noise.” (Bukhari, Volume 7,

Book 70, Number 573)

(3) It is in Hadith - Ibn Abbas ( عنہ تعالی الله رضئ ) said: The illness of Allah’s Apostle ( وسلم آله و عليه الله صلى ) took a serious turn (on Thursday), and he said: “Come to me, so that I should write for you a document that you may not go astray after me.” They (the Companions around him) disputed, and it is not right to dispute in the presence of the Apostle ( صلى

وسلم آله و عليه الله ). They said: “How is (Allah’s Apostle - وسلم آله و عليه الله صلى )? Has he lost his consciousness? Try to learn from him (the condition).” He (the Prophet - وسلم آله و عليه الله صلى ) said: “Leave me. I am better in the state (than the one in which you are engaged). I make a will about three things: Turn out the polytheists from the territory of Arabia; show hospitality to

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the (foreign) delegations as I used to show them hospitality. He (the narrator) said: He (Ibn Abbas - عنہ تعالی الله رضئ ) kept silent on the third point, or he (the narrator) said: But I forgot that. (Muslim, Book 013,

Number 4014.

(4) It is in Hadith - Narrated Anas ( عنہ تعالی الله رضئ ). When the ailment of the Prophet ( وسلم آله و عليه الله صلى ) got aggravated, he became unconscious whereupon Fatima ( عنہا تعالی الله رضئ ) said, "Oh, how distressed my father is! He (the Prophet - وسلم آله و عليه الله صلى ) said, "Your father will have no more distress after today. (Part of the Hadith) (Bukhari, Book 5, Hadith # 739)

When we read the above Ahadith, we realize that the opinion of Hadhrat Umar ( الله رضئعنہ تعالی ) was very much natural and an act of utmost concern for the Prophet ( عليه الله صلى

وسلم آله و ). It was not appropriate to bother the Prophet ( وسلم آله و عليه الله صلى ) in that critical condition. It was important to let the Prophet ( وسلم آله و عليه الله صلى ) recuperate a little, be able to write something, then the pen and paper is brought to him.

The Shias try to create a storm in a tea cup, make 'the Mount Everest' out of a mustard seed. They claim that Hadhrat Umar ( عنہ تعالی الله رضئ ) rebelled (Astaghfirullah) against the Prophet ( وسلم آله و عليه الله صلى ) and prevented him from writing his 'will' in which he was going to appoint Hadhrat Ali ( عنہ تعالی الله رضئ ) as his successor. They write books on this episode adding all cooked up material to mislead masses. If the Prophet ( عليه الله صلى

لموس آله و ) really wanted to write a will appointing Hadhrat Ali ( عنہ تعالی الله رضئ ) as his successor, then he had 4 full days to do so. After 'Thursday', he never asked people to bring him the pen and paper again. Also, he gave three specific instructions anyway, which are described in the above Ahadith.

Look at a similar episode. Hadhrat Ali ( عنہ تعالی الله رضئ ) was assigned to write the Treaty of Hudaibiya. When the Prophet ( وسلم آله و عليه الله صلى )asked Hadhrat Ali ( تعالی الله رضئ) to erase the words "Mohammad Rasulullah (عنہ وسلم آله و عليه الله صلى )" and replace them with Mohammad Ibn Abdullah ( وسلم آله و عليه الله صلى )" as per the unreasonable demand of Makkan Pagans headed by Abu Sufyan (who later became Muslim after the conquest of Makka), Hadhrat Ali ( عنہ تعالی الله رضئ ) refused to do so out of his love and commitment to the Prophet ( وسلم آله و عليه الله صلى ) and his mission. When Hadhrat Ali ( تعالی الله رضئ) was not willing to erase those words, the Prophet (عنہ وسلم لهآ و عليه الله صلى ) took the paper from his hands and erased it himself and wrote Mohammad Ibn Abdullah ( و عليه الله صلى

وسلم آله ) and signed the treaty (Bukhari, Vol 3, Book 49, # 862). In this episode, not adhering to the instructions of the Prophet ( وسلم آله و عليه الله صلى ) was a show of love and concern for the Prophet ( وسلم آله و عليه الله صلى ) and his mission.

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There is another incident when Hadhrat Abu Bakr ( عنہ تعالی الله رضئ ) acted against the specific command of the Prophet ( وسلم آله و عليه الله صلى ), but it was an act of utmost respect of the Prophet ( وسلم آله و عليه الله صلى ).

It is in Hadith - Narrated Sahl bin Sad ( عنہ تعالی الله رضئ ) :There was a dispute among the people of the tribe of Bani Amr bin Awf. The Prophet ( وسلم آله و عليه الله صلى ) went to them along with some of his companions in order to make peace between them. The time for the prayer became due but the Prophet ( وسلم آله و عليه الله صلى ) did not turn up; Bilal( رضئ

عنہ تعالی الله ) pronounced the Adhan for the prayer but the Prophet ( الله صلىوسلم آله و عليه ) did not turn up, so Bilal ( عنہ تعالی الله رضئ ) went to Abu

Bakr ( عنہ تعالی الله رضئ ) and said, "The time for the prayer is due and the Prophet ( وسلم آله و عليه الله صلى ) is detained, would you lead the people in the prayer?" Abu Bakr ( عنہ تعالی الله رضئ ) replied, "Yes, you wish." So, Bilal ( رضئ

عنہ تعالی الله ) pronounced the Iqama of the prayer and Abu Bakr ( تعالی الله رضئ) went ahead (to lead the prayer), but the Prophet (عنہ آله و عليه الله صلى came walking among the rows till he joined the first row. The people (وسلمstarted clapping and they clapped too much, and Abu Bakr ( تعالی الله رضئ used not to look hither and thither in the prayer, but he turned round (عنہand saw the Prophet ( وسلم آله و عليه الله صلى ) standing behind him. The Prophet ( وسلم آله و عليه الله صلى ) beckoned him with his hand to keep on praying where he was. Abu Bakr ( عنہ تعالی الله رضئ ) raised his hand and praised Allah and then retreated till he came in the (first) row, and the Prophet ( وسلم آله و عليه الله صلى ) went ahead and lead the people in the prayer. When the Prophet ( وسلم آله و عليه الله صلى ) finished the prayer, he turned towards the people and said, "O people! When something happens to you during the prayer, you start clapping. Really clapping is (permissible) for women only. If something happens to one of you in his prayer, he should say: 'Subhan Allah', (Glorified be Allah), for whoever hears him (saying so) will direct his attention towards him.O'Abu Bakr ( عنہ تعالی الله رضئ )! What prevented you from leading the people in the prayer when I beckoned to you (to continue)?" Abu Bakr ( عنہ تعالی الله رضئ ) replied, "It did not befit the son of Abu Quhafa ( عنہ تعالی الله رضئ ) to lead the prayer in front of the Prophet ( وسلم آله و عليه الله صلى ). (Bukhari, Vol 3, Book 49, # 855)

Also, during the illness of the Prophet ( وسلم آله و عليه الله صلى ), he asked his attendants not to administer him medicines. He hated those medicines and asked people to avoid them. In spite of that his attendants mixed these medicines in water, in food and sometimes administered him orally without his consent. These acts are not treated as a defiance. These are show of concern and love of the Prophet ( وسلم آله و عليه الله صلى ).

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Let our Shia brothers consider this example. Ayatollah Khomeini’s illness before his death lasted eleven days during which he was hospitalized. His followers emptied out his hospital room and did not trouble him with the concerns of the State. No man was allowed to disturb him or pester him, even though the political situation at that time very much demanded his advise and instructions. How is it then that our Shia brothers would like Ayatollah Khomeini to be treated with more courtesy than the Apostle of Allah ( وسلم آله و عليه الله صلى )? We hope this issue is clear to everyone now.

There is another version of the above episode.

It is in Hadith - Reported by Hadhrat Ali ( عنہ تعالی الله رضئ ) that the Prophet ( و عليه الله صلىوسلم آله ) asked for a paper and pen to write something very important before his death.

Hadhrat Ali ( عنہ تعالی الله رضئ ) was not sure if the Prophet ( وسلم آله و عليه الله صلى ) will be alive before he brings the pen and paper. Therefore, he asked the Prophet ( و عليه الله صلى

وسلم آله ) to tell him about it verbally so that he can convey it to people.

Then the Prophet ( وسلم آله و عليه الله صلى ) said, I ask you all to take care of Salah and Zakat and treat your slaves kindly. (Ahmed)

THE ISSUE OF GHADIR KHUMM ( الخم غدیر )

(a) Shia misrepresentation of Facts

Shias claim that Hadhrat Ali ( عنہ تعالی الله رضئ ) was divinely appointed as Caliph and Successor to Prophet Mohammad ( وسلم آله و عليه الله صلى ) at Ghadir khumm, therefore, the caliphate of three Khulafa-e-Rashideen, before Hadhrat Ali ( عنہ تعالی الله رضئ ) was illegal and usurped. The following is the Shia version of Ghadir Khumm.

SHIA CLAIM : After completing his last pilgrimage (Hajjatul-Wada), Prophet ( وسلم آله و عليه الله صلى ) was leaving Makka toward Madina, where he and the crowd of people reached a place called Ghadir Khumm. It was a place where people from different provinces used to greet each other before taking different routes for their homes. In this place, the following verse of the Quran was revealed:

بك وإن لم تفعل فما بلغت رسالته والل سول بلغ ما أنزل إليك من ر لناس يعصمك من ايا أيها الر (O Apostle! Deliver what has been sent down to you from your Lord; and if

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you don’t do it, you have not delivered His message (at all); and Allah will protect you from the people)” (Al-Ma'ida - 67)

The last sentence in the above verse indicates that the Prophet ( و عليه الله صلىوسلم آله ) was mindful of the reaction of his people in delivering that

message but Allah informs him not to worry, for He will protect His Apostle from people. Then followed the key sentence denoting the clear designation of Hadhrat Ali ( عنہ تعالی الله رضئ ) as the leader of the Muslim Ummah. The Prophet ( وسلم آله و عليه الله صلى ) held up the hand of Hadhrat Ali ( عنہ تعالی الله رضئ ) and said:

موله علي فهذا موله كنت من " [For whoever I am his Leader (Mawla), ‘Ali is his Leader (Mawla)]."

Immediately after the Prophet ( وسلم آله و عليه الله صلى ) finished his speech, the following verse of Quran was revealed:

سلام لكم ورضيت نعمتي عليكم وأتممت دینكم لكم أكملت اليوم “ دین ا ال (Today I have perfected your religion and completed my favor upon you, and I was satisfied that Islam be your religion).” (Al-Maeda - 3)

The above verse clearly indicates that Islam without clearing up matter of leadership after Prophet ( وسلم آله و عليه الله صلى ) was not complete, and completion of religion was due to announcement of the Prophet’s ( الله صلى

وسلم آله و عليه ) immediate successor.

There are four points in the above Shia claim, as follows.

(1) After completing his last pilgrimage (Hajjatul-Wada), Prophet ( الله صلىوسلم آله و عليه ) was leaving Makka towards Madina, where he and the crowd

of people reached a place called Ghadir Khumm. Ghadir Khumm was a place where people from different provinces used to greet each other before taking different routes for their homes. Meaning everyone who performed Hajj with the Prophet ( وسلم آله و عليه الله صلى ) accompanied him till Ghadir Khumm.

(2) At Ghadir Khumm, a Quranic verse was revealed asking asking the Prophet ( وسلم آله و عليه الله صلى ) to announce the Leadership/Caliphate of Hadhrat Ali ( عنہ تعالی الله رضئ ) after him. In the Quranic verse, Allah assured the Prophet ( وسلم آله و عليه الله صلى ) not to worry about his people, how they will react after the announcement, as He will protect him from them after the announcement.

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(3) The Prophet ( وسلم آله و عليه الله صلى ) announced the leadership of Hadhrat Ali ( عنہ تعالی الله رضئ ) on this place after the verse was revealed.

(4) After the Prophet's ( وسلم آله و عليه الله صلى ) announcement, another Quranic verse was revealed announcing the completion of religion.

We have discussed these points below to see if Shia are truthful in their claims.

(1) The place Ghadir Khumm is located in Rabigh Vally, Hejaz, Arabian Peninsula. During Prophet's ( وسلم آله و عليه الله صلى ) time there was a pond formed by a spring at this place.

Ghadir Khumm was located roughly 180 kilometers from both Makka and Madina on the route between Syria and Yemen where travelers used to replenish their drinking water supplies in order to survive in the desert. Shias claim that the Prophet ( عليه الله صلى

وسلم آله و ) announced Hadhrat Ali ( عنہ تعالی الله رضئ ) to be his successor at this place in front of the huge crowd who had performed Hajj with him.

The claim of Shias that the Prophet ( وسلم آله و عليه الله صلى ) announced in front of the all the people who performed Hajj is not correct, because he did not instruct people to accompany him to Ghadhir Khumm. Hajj was performed in Makka and after the Hajj, a large number of people went back to their homes in Makka, Taif and other areas south of Makka. Madina is in the north of Makka. The people who were the residents of Madina or probably Syria, accompanied the Prophet ( وسلم آله و عليه الله صلى ) till Ghadir Khumm. Thus, not everyone who performed Hajj was with the Prophet ( آله و عليه الله صلى at Ghadir Khumm. The announcement was made in front the people who were (وسلمtravelling to Madina or Syria.

(2) Shias claim that when the Prophet ( وسلم آله و عليه الله صلى ) reached Ghadir Khumm, the following Quranic verse was revealed.

بك وإن لم تفعل فما بلغت رسالته والل سول بلغ ما أنزل إليك من ر O) يعصمك من الناس يا أيها الرApostle! Deliver what has been sent down to you from your Lord; and if you don’t do it, you have not delivered His message (at all); and Allah will protect you from the people)” (Al-Maeda - 67)

Above claim is not based on facts. Shias do not write the full verse which would make the whole issue clear. The following is the full text of the verse.

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بك وإن لم تفعل فما بلغت رسالته والل سول بلغ ما أنزل إليك من ر ل يا أيها الر يعصمك من الناس إن الل

O'Apostle! Deliver what has been sent down to you from) يهدي القوم الكافرين your Lord; and if you don’t do it, you have not delivered His message (at all); and Allah will protect you from the people. Verily, Allah guides not the people who are kuffar.)” (Al-Maeda - 67).

Shias write only three parts of the above Quranic verse, and claim that in the Quranic verse, Allah assured the Prophet ( وسلم آله و عليه الله صلى ) not to worry about his people (Muslim Ummah), as to how they will take the announcement as He (Allah) will protect him from them after the announcement.

When we read the fourth part of that verse, it says : إن الكافرین القوم یهدي ل الل (Allah does not guide the people who are unbelievers). When we read the whole verse, we know that this verse was not meant for Muslims. It was meant for Kuffar. Shia hide the last part of the verse, and impose it on Muslims and relate it to the announcement of Prophet Mohammad ( وسلم آله و عليه الله صلى ) in Ghadir Khumm.

If you read a verse in Quran before the above verse, you will know for whom this verse was revealed. We have provided below both these verses together.

بهم لكلوا من فوقهم ومن ن ر نجيل وما أنزل إليهم م ة تحت أرجلهم م ولو أنهم أقاموا التوراة وال نهم أم

نهم ساء ما يعملون قتصدة وكثير م And if they had kept up the Taurat and the) مInjeel and that which was revealed to them from their Lord, they would certainly have eaten from above them and from beneath their feet, there is a party of them keeping to the moderate course, and (as for) most of them, evil is that which they do) (Al-Maeda - 66)

بك وإن لم تفعل فما بلغت رسالته والل سول بلغ ما أنزل إليك من ر ل ي يا أيها الر عصمك من الناس إن الل

O'Apostle! Deliver what has been sent down to you from) يهدي القوم الكافرين your Lord; and if you don’t do it, you have not delivered His message (at all); and Allah will protect you from the people. Verily, Allah guides not the people who are kuffar.)” (Al-Maeda - 67).

When you read both the verses together, you will know the reference to context of these verses. These verses were revealed with reference to Jews and Christians of Prophet's ( وسلم آله و ليهع الله صلى ) time, and were not meant for Muslims, as claimed by Shias. Allah is commanding the Prophet ( وسلم آله و عليه الله صلى ) to proclaim Islamic faith fearlessly; assuring him divine protection against the conspiracies of Jews and Christians. Since the episode of Ghadir Khumm is completely unrelated with the subject matter of these verses, there is strong likelihood that these verses were revealed at another place, in another context.

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(3) Shias also claim that one more verse was revealed at Ghadir Khumm after the announcement of Prophet Mohammad ( وسلم آله و عليه الله صلى ) appointing Hadhrat Ali ( عنہ تعالی الله رضئ ) as leader of Ummah.

سلام لكم ورضيت نعمتي عليكم وأتممت دینكم لكم أكملت اليوم “ دین ا ال (Today I have perfected your religion and completed my favour upon you, and I was satisfied that Islam be your religion).” (Al-Maeda - 3)

Shias say: 'the above verse clearly indicates that Islam without clearing up matter of leadership after Prophet ( وسلم آله و عليه الله صلى ) was not complete, and completion of religion was due to announcement of the Prophet’s ( وسلم آله و عليه الله صلى ) immediate successor'.

However, authentic Ahadith narrated in trusted Ahadith books like Bukhari, Muslim,

Ahmad, Tirmidhi, Nasai, etc., confirm the fact that this verse was revealed at Arafa, during Hajj when Prophet Mohammad ( وسلم آله و عليه الله صلى ) had finished his farewell sermon.

It is in Hadith - Narrated Tariq bin Shihab, "A Jewish man said to Hadhrat Umar, `O Leader of the Believers! There is a verse in your Book, which is read by all of you (Muslims), and had it been revealed to us, we would have taken that day (on which it was revealed) as a day of celebration.' `Umar bin Al-Khattab ( عنہ تعالی الله رضئ ) asked, `Which is that verse' The Jew replied;

سلام لكم ورضيت نعمتي عليكم وأتممت دینكم لكم أكملت اليوم دین ا ال (Today I have perfected your religion and completed my favour upon you, and I was satisfied that Islam be your religion).” (Al-Maeda - 3)

Umar replied, 'By Allah! I know when and where this verse was revealed to Allah's Apostle ( وسلم آله و عليه الله صلى ) . It was the evening on the Day of `Arafah on a Friday.' (Bukhari, Muslim, Ahmad, Tirmidhi, Nasai). Bukhari recorded this Hadith through Hassan bin Sabbah from Ja'far bin Awn - عنہم تعالی الله رضئ ).

Thus, it is clear that, the Shia claim, that the verse was revealed in Ghadir Khumm after Prophet's ( وسلم آله و عليه الله صلى ) announcement, is not based on facts. They try to mislead people and sow the seeds of misgiving and hatred in people's minds about Sahabah.

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(4) We have provided below, Ahadith related to Ghadir Khumm.

(i) It is in Hadith - Narrated by Ali Ibn Abi Talib, Zayd Ibn Arqam, S’ad bin Abi Waqqas, Buraida bin Husaib, Abu Ayyub al Ansari, Bara bin Azib, Abdullah Ibn Abbas, Anas bin Malik, Abu Sa’eed and Abu Hurraira ( م اجمعينرضئ اللہ تعالی عنہ ) - The Prophet ( وسلم آله و عليه الله صلى ) said : For whosoever I am Mawla then Ali ( عنہ تعالی الله رضئ ) is his Mawla. O' Allah befriend those who befriend Ali ( عنہ تعالی الله رضئ ) and be enemy of those who are enemy to Ali ( عنہ تعالی الله رضئ ).

[Ahmed (4-370), Ibn Hibban (2205), Ibn Abi Asim (1367, 1368) Haythami (9/104) Tirmidhi (2/298)]

(ii) It is in Hadith - Narrated Buraidah ( عنہ تعالی الله رضئ ) - "I invaded Yemen with Hadhrat Ali ( عنہ تعالی الله رضئ ) and I saw coldness from his part; so when I came (back) to the Apostle of Allah ( آله و عليه الله صلى) and mentioned Hadhrat Ali (وسلم عنہ تعالی الله رضئ ) and criticized him, I saw the face of the Apostle of Allah ( وسلم آله و عليه الله صلى ) change (in anger) and he said : 'O'Buraida ( عنہ یتعال الله رضئ ), am I not closer to the believers than they are to themselves?' I said 'Yes O'Apostle of Allah ( وسلم آله و عليه الله صلى )'. He (then) said 'Whomsoever's Mawla I am, this Ali ( عنہ تعالی الله رضئ )is also his Mawla'.

(Musnad Ahmad - v5, p347, #22995 with a Sahih chain of transmission and all trustworthy [thiqa] narrators relied upon by Bukhari and Muslim; an-Nasa'i in Sunan al-Kubra - v5, p45, #8145; al-Hakim in al-Mustadrak - v3, p119, # 4578; Abu Nu'aym; Ibn Jarir and others)

Shia claim that the meaning of 'Mawla' in the above Ahadith is 'Leader and Master' and therefore, Hadhrat Ali ( عنہ تعالی الله رضئ ) was divinely appointed as Prophet's ( و عليه الله صلى

وسلم آله ) successor.

Imam Shafi’i said with regards to Mawla in Hadith of Ghadir Khumm, it is meant 'the

bond of Islam'.

Al-Jazari said in an-Nihaayah - The word Mawla is frequently mentioned in Ahadith and it is applied in various meanings, like (1) Lord, (2) Owner, (3) Master, (4) Benefactor, (5) Who frees a slave, (6) Supporter, (7) Who loves another, (8) Follower, (9) Neighbor, (10) Cousin (son of paternal uncle), (11) Ally, (12) In-law, (13) Slave, (14) Freed slave, (15) To whom one has done a favor, etc. Therefore, the word Mawla should

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be understood in the manner implied by the context of the Hadith in which it is mentioned.

We are Ahle Sunnah wal Jama'a and we proclaim our unwavering faith in whatever meaning the Prophet ( وسلم آله و عليه الله صلى ) implied while declaring Hadhrat Ali ( الله رضئ

عنہ تعالی ) as our Mawla.

Yes, Hadhrat Ali ( عنہ تعالی الله رضئ ) is our Mawla, our Master, our Leader, our Benefactor, our Supporter and our Guide in both the worlds. Yes, indeed, he is one of the successors (Khulafa-e-Rashideen) of Prophet Mohammad ( وسلم آله و عليه الله صلى ), there is no doubt about it. We believe in all Khulafa e Rashideen; Hadhrat Abu Bakr, Hadhrat Umar, Hadhrat Uthman, Hadhrat Ali, Hadhrat Hassan and Hadhrat Hussain ( رضئ اللہ تعالی عنہم

.All of them are our masters, leaders and guides in both the worlds .(اجمعين

Hadhrat Hussain ( عنہ تعالی الله رضئ ) sacrificed his life and life of his family and friends in protecting الراشده الخلافه Khilafat-e-Rashida. He showed us the highest standard of Islam; performed Salah while he had uncountable deep bleeding wounds on his body and asked his assassin to wait a few seconds until he finishes his Salah. His head was severed while he was in prostration in front of Allah.

We salute our Khulafa-e-Rashideen. Following the footsteps of the Prophet ( و عليه الله صلىوسلم آله ), you all have shown us the straight path of Islam.

SALAFI MISREPRESENTATION OF FACTS ABOUT GHADIR KUMM

Salafis, Deobandis and their likeminded groups are famous for undermining the respect of Prophet Mohammad ( وسلم آله و عليه الله صلى ) and Ahle Bait in every way possible. They associate all human weakness with the Prophet ( وسلم آله و عليه الله صلى ) and members of Ahle Bait in a glaring way and spend their lifetimes in equating them with sinful human beings. But they refrain to do so with Ibn Taymiyyah, Abdul Wahhab, Gangohi, Maulvi Ismail, Ashraf Ali Thanvi and other scholars. They portray their scholars as saviors of Islam.

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Like Shias; Salafis/Deobandis have also cooked up stories about Ghadir Khumm. They claim that Prophet's ( وسلم آله و عليه الله صلى ) praise of Hadhart Ali ( عنہ تعالی الله رضئ ) at Ghadir Khumm was an attempt by the Prophet ( وسلم آله و عليه الله صلى ) to console Hadhrat Ali ( رضئ

عنہ تعالی الله ).

Read the following Hadith which is generally presented by Salafis in order to portray a bad picture of Hadhrat Ali ( عنہ تعالی الله رضئ ) and relate it with Ghadir Khumm.

(i) It is in Hadith -Narrated Buraida ( عنہ تعالی الله رضئ ) - The Prophet ( الله صلىوسلم آله و هعلي ) sent Hadhrat Ali ( عنہ تعالی الله رضئ ) to Khalid ( عنہ تعالی الله رضئ ) to

bring the Khumus (1/5th of the war booty from Yemen expedition) and I hated Ali( عنہ تعالی الله رضئ ), and Hadhrat Ali ( عنہ تعالی الله رضئ ) had taken a bath. I said to Khalid ( عنہ تعالی الله رضئ ), "Don’t you see this (Ali - تعالی الله رضئ taking a slave girl from the khumus)?" When we reached the عنہProphet ( وسلم آله و عليه الله صلى ), I mentioned that to him. He (the Prophet -

وسلم آله و عليه الله صلى ) said, “O Buraida ( عنہ تعالی الله رضئ )! Do you hate Hadhrat Ali ( عنہ تعالی الله رضئ )?” I said, “Yes.” He said, “Do you hate him, for he deserves more than that (more than a slave girl) from the khumus." (Bukhari, Vol 5, Book 59, # 637)

The subject matter of the above Hadith has no relation with the exclusive praise of Hadhrat Ali ( عنہ تعالی الله رضئ ) at Ghadir Khumm.

The issue of Khumus

Some members of the Army who had taken part in Yemen expedition under Hadhrat Ali's ( عنہ تعالی الله رضئ ) command wanted to have a share of the Khumus (1/5th of war booty) before it was handed over to the Prophet ( وسلم آله و عليه الله صلى ). They demanded bracelets, cloths and Camels. Hadhrat Ali ( عنہ تعالی الله رضئ ) rejected these demands and cautioned the Army personnel about indiscipline in Army ranks. He instructed them not to touch the khumus till it reaches the Prophet ( وسلم آله و عليه الله صلى ). Hadhrat Ali ( عنہ تعالی الله رضئ ) then travelled to Makkah to join the Prophet ( وسلم آله و عليه الله صلى ) for Hajj. The Army command was assigned to his deputy Abu Saeed ( عنہ تعالی الله رضئ ). The Army was scheduled to follow Hadhrat Ali ( عنہ تعالی الله رضئ ) later and perform Hajj with the Apostle ( وسلم آله و عليه الله صلى ). When the Army arrived, Hadhrat Ali ( تعالی الله رضئ went to receive them before they enter Makka. When he saw Army men riding the (عنہcamels of the booty and using cloths and bracelets against his specific orders, he was furious and asked them to return back everything so that it can be presented to the Prophet ( وسلم آله و عليه الله صلى ).

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After the Army reached Makkah, Buraida ( عنہ تعالی الله رضئ ) complained to the Prophet ( وسلم آله و عليه الله صلى ) about Hadhrat Ali ( عنہ تعالی الله رضئ ) saying he stopped everyone from using the khumus, but he chose to take a slave girl from it.

As detailed in the Hadith we mentioned earlier in this book, the Prophet ( آله و عليه الله صلى) showed a lot of unhappiness on Buraidah (وسلم عنہ تعالی الله رضئ ) on this kind of complaint. The Prophet ( وسلم آله و عليه الله صلى ) said, Hadhrat Ali ( عنہ تعالی الله رضئ ) deserved much more than a slave girl from the Khumus. Seeing the Prophet ( وسلم آله و عليه الله صلى ) unhappy, Buraidah ( عنہ تعالی الله رضئ ) is reported to have said : "I wanted the Earth to split open for me so that I could be swallowed into it. Then I said, I seek refuge in Allah and I pleaded for Prophet's ( وسلم آله و عليه الله صلى ) pardon". The Prophet ( و عليه الله صلى

وسلم آله ) forgave him.

It is clear that the issue of khumus is totally unrelated from the issue of Prophet's ( صلىوسلم آله و عليه الله ) praise of Hadhrat Ali ( عنہ تعالی الله رضئ ). In Ghadir Khumm, the

Prophet ( وسلم آله و عليه الله صلى ) delivered a speech in front of a large audience. During the entire speech he did not say a word about the war in Yemen or the distribution of its khumus. At the end of his speech, he took Hadhrat Ali's ( عنہ تعالی الله رضئ ) hand into his hand and raised it and said - مولاه علي فهذا مولاه كنت من (For whoever I am his Mawla, Ali -عنہ تعالی الله رضئ is his Mawla). [Ahmed (4-370), Ibn Hibban (2205), Ibn Abi Asim (1367, 1368) Haythami (9/104) Tirmidhi (2/298), etc.]

The Prophet ( وسلم آله و عليه الله صلى ) was never complacent in any issue whatsoever during his entire life. But Salafis claim that the Prophet ( وسلم آله و عليه الله صلى ) meant to scare Hadhrat Ali's ( عنہ تعالی الله رضئ ) detractors and showed his support to Hadhrat Ali ( رضئ

عنہ تعالی الله ) in an attempt to console him against his detractors. Astaghfirullahal Azeem.

We all know that this kind of talk is a slander on the Prophet ( وسلم آله و عليه الله صلى ). And indeed it is one of the many attempts of Salafis / Deobandis to demonize Hadhrat Ali ( عنہ تعالی الله رضئ ) and other members of Ahle Bait.

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KHULAFA-E-RASHIDEEN ( الراشدین الخلفاء )

The Prophet ( وسلم آله و عليه الله صلى ) indicated during his life time about the roles of Khulafa e Rashideen after him. Ahadith books are full of praises of Khulafa e Rashideen. There are specific Ahadith in which the Prophet ( وسلم آله و عليه الله صلى ) indicated their roles as Caliphs after him. Some of these Ahadith are given below.

(1) It is in Hadith - Narrated by Hudaifa and Ibn Mas'ud ( تعالی الله رضئ) The Prophet :(عنہم وسلم آله و عليه الله صلى ) said : "I don't know up till when I remain with you, so follow the ones (who will become Caliphs) after me. [Prophet Muhammad ( وسلم آله و عليه الله صلى ) pointed towards Abu Bakr ( رضئ

عنہ تعالی الله ) and Umar ( عنہ تعالی الله رضئ )]. (Tirmidhi, Ahmad, Ibn Maja)

(2) It is in Hadith - Hadhrat Ali ( عنہ تعالی الله رضئ ) spoke from the pulpit in Kufa : "The best of this Community after its Prophet ( آله و عليه الله صلى) are Hadhrat Abu Bakr (وسلم عنہ تعالی الله رضئ ) and Hadhrat Umar ( الله رضئ

عنہ تعالی ).

(Narrated by Muhammad Ibn al-Hanafiyya - Bukhari, Abu Dawud; Narrated by Abd Khayr - Ahmad; Narrated by Abdullah Ibn Salama - Ibn

Majah; Narrated by Shurayh -Ibn Shadhan, al-Khatib, Ibn Abi Shayba,

al-Lalika'i, Ibn Mandha, Ibn Asakir and others). Ad-Dhahabi said it is a mass narrated Hadith.

(3) It is in Hadith - Narrated by Ummul Momineen Aisha ( تعالی الله رضئ) The Prophet :(عنہا وسلم آله و عليه الله صلى ) said : "O `Uthman ( عنہ تعالی الله رضئ )! It may be that Allah ( وجل عز ) shall vest you with a shirt. If they demand that you remove it, do not remove it. (Ibn Hibban, Ahmad, Tirmidhi, Ibn

Majah, al-Hakim, all with sound chains).

Tirmidhi narration adds, "The Prophet ( وسلم آله و عليه الله صلى ) repeated it three times." Another sound version in Ahmad states: "If the hypocrites ask that you remove it, do not ...."

(4) It is in Hadith - Narrated by Sa'd Ibn Abi Waqqas ( تعالی الله رضئ) The Prophet . (عنہ وسلم آله و عليه الله صلى ) left Hadhrat Ali ( تعالی الله رضئ behind, in the campaign of Tabuk. The latter said: “O Apostle of (عنہAllah ( وسلم آله و عليه الله صلى )! Are you leaving me behind with the women and children?” The Apostle ( وسلم آله و عليه الله صلى ) replied: “Are you not happy to stand next to me like Hadhrat Harun ( م السلا عليه ) next to

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Hadhrat Musa ( م السلا عليه ), save that there is no Prophet after me. (Bukhari, Muslim).

(5) It is in Hadith - Narrated Anas ( عنہ تعالی الله رضئ ) (part of a long Hadith) The Prophet ( وسلم آله و عليه الله صلى ) said: “The most compassionate of my Community towards my Community is Hadhrat Abu Bakr ( تعالی الله رضئ) Religion is Hadhrat Umar (عز وجل )the staunchest in Allah’s ;(عنہ الله رضئ

عنہ تعالی ); the most truthful in his modesty is Hadhrat Uthman ( تعالی الله رضئ) and the best in judgment is Hadhrat Ali ,(عنہ عنہ تعالی الله رضئ ). (Ibn Majah)

(6) It is in Hadith - Narrated Abu Huraira ( عنہ تعالی الله رضئ )- On the eve of the campaign of Khaybar, the Prophet ( وسلم آله و عليه الله صلى ) said: "I shall give the standard to a person who loves Allah ( عز وجل) and His Apostle ( وسلم آله و عليه الله صلى ), and whom Allah ( عز وجل) loves and also His Apostle ( وسلم آله و عليه الله صلى )." Umar ( عنہ تعالی الله رضئ ) said: "I never liked to

be entrusted leadership before that day."The next day the Prophet ( الله صلىوسلم آله و عليه ) summoned Ali ( نہع تعالی الله رضئ ) and gave him the

flag. (Bukhari, Muslim)

(7) It is in Hadith - Narrated by Ali Ibn Abi Talib, Zayd Ibn Arqam, S’ad bin Abi Waqqas, Buraida bin Husaib, Abu Ayyub al Ansari, Bara bin Azib, Abdullah Ibn Abbas, Anas bin Malik, Abu Sa’eed and Abu Hurraira (رضئ اللہ تعالی عنہم اجمعين) - The Prophet ( وسلم آله و عليه الله صلى ) said : For whosoever I am Mawla then Ali ( عنہ تعالی الله رضئ ) is his Mawla. O' Allah befriend those who befriend Ali ( عنہ تعالی الله رضئ ) and be enemy of those who are enemy to Ali ( عنہ تعالی الله رضئ ). [Ahmed (4-370), Ibn

Hibban (2205), Ibn Abi Asim (1367, 1368) Haythami (9/104) Tirmidhi (2/298)]

(8) It is in Hadith - Hasan al-Basri ( عنہ تعالی الله رضئ ) narrated, "I heard Abu Bakra ( عنہ تعالی الله رضئ ) say, 'I saw the Prophet, ( وسلم آله و عليه الله صلى ) on the pulpit while Hadhrat Hasan Ibn Ali ( عنہ تعالی الله رضئ ) was beside him. He would face the people one moment, and him the other. He said - هذا ابني إن

المسلمين من عظيمتين فئتين بين به یصلح أن تعالى الله ولعل سيد (This son of mine is a leader/master. Perhaps Allah وجل عز will make peace between two great parties of Muslims through him) (Part of the Hadith). (Bukhari)

(9) It is in Hadith - The Prophet ( وسلم آله و عليه الله صلى ) declared "these two sons of mine (Hadhrat Hassan - عنہ تعالی الله رضئ and Hadhrat Hussain -عنہ تعالی الله رضئ ) are the leaders of the youth in Paradise. (Tirmidhi, Vol 5,

page 426).