ةعدتبملا نم ذوذش اإ كلذ يف فلاخي ملو لودع ... · 2020-04-29 ·...

Undoubtly, the companions have supported the prophet in executing his mission. They have supported him financially, they havedefended his honorable cause, they have fought along his side in all battles, they have risked their lives and the lives of their lovedones for the sake of Allah and his messenger, they have abandonned their homes and belongings to the sake of the divine message,they have helped conveyed his message to remote areas. All in all, they have certainly been a great contribution to the realization ofthis divine mission.

But does this mean that each one of these companions was righteous? Was each one of them flawless? Does this mean we have tohonor the good ones and the bad ones among them? Does this mean we have to follow their ways? Does this mean they can't becriticized for their misdeeds and mistakes?

Here are the two predominant views:View #1: The Sunnis believe that all the companions are just and it is impermissible to criticize them.

View #2: The Twelver Shia believe that some of the companions are just and trustworthy while others are not, and their criticism ispermissible.

Ibn Hajjar al-A'asqalani (in his book al-Isabat) said:

Ahlul Sunnah unanimously agree that all the companions are righteous and a few of the innovators desagree withthis view.

اتفق أهل السنة على أن الجميع عدول ولم يخالف في ذلك إا شذوذ من المبتدعةal-Hafidh ibn Hazm said (in his book al-Isabat):

all the companions will absolutely be in paradise

الصحابة كلهم من أهل الجنة قطعاibn Atheer said (in his book Asadul Ghabah):

كلهم عدول ا يتطرق إليهم الجرحYes, this is what both schools have decided to believe and they have each clung to it until today. The question is: what is the mostlogical view and the challenge is to come to reality with our bloody, selfish and corrupted history?

Historical records clearly show that the companions split in 2 groups after the demise of the prophet. One group decided to follow AbuBakr and Umar after their devastating plot at al-Saqifa which led to the usurpation of the caliphate from its rightul owner while anothergroup decided to cling to Ahlul Bayt and fight for their rights. We also know that the prophet clearly said that the only way not to strayoff the right path is to adhere to the Quran and Ahlul Bayt. Therefore, the group of companions who diverged from the path of AhlulBayt has strayed. Then, how can both groups be just and righteous?

Historical records also show that a group of the companions, those who followed the path of Abu Bakr and Umar, violated the rightsand sanctity of Ahlul Bayt and denied them of their rightful inheritance, the second of the thaqalayn, when one knows well that theprophet warned the companions about such despicable actions. Then, how can both groups be just and righteous?

Historical records also show that a group of the companions turned their back to the message of the prophet, they fought each othersand cut the throats of one another, they introduced innovations into Islam and fabricated narrations against Ahlul Bayt. Simply put, thisgroup followed the path of the nations before them: the christians and the Jews. They did not remain loyal to the message of theprophet. Then, how can both groups be just and righteous?

Given these historical records, detailed in the subsequent pages, the claim that all the companions are impartial and righteous issimply baseless and ludicrous. One can speculate about the origins of such claim, but it is unecessary and wasteful. What is importantis to understand why such claim is a falsehood. Such is the truth, not from me but from the books of history according to both schoolsof thoughts. Whether you find it difficult to digest it or accept it, it does not change the facts.

Yet, despite all these historical records, the proponents of the first view justify their claim with Quranic verses and Hadith. There isreally no point going this far. These historical records and a little bit or rational are enough to reject their proof. Hadith al-Thaqalayn isclear and not controversial: anyone who does not adhere to Ahlul Bayt and the Quran has strayed and anyone who adhered to bothhave followed the right path. The multitude of Hadith that warned the companions about how to treat Ahlul Bayt are also clear and notcontroversial. So, the conclusion is also clear.

COMPANIONS PART 0: INTRODUCTION

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One of the Quranic verses used to justify view #1 is:

Quran 3:110"You are the best of the nations raised up for (the benefit of) men; you enjoin what is right and forbid the wrong and believe in Allah; andif the followers of the Book had believed it would have been better for them; of them (some) are believers and most of them aretransgressors. "

كنتم خير أمة أخرجت للناس تأمرون بالمعروف وتنهون عن المنكر وتؤمنون باه ولو آمن أهل الكتاب لكان خيرا لهم منهم

المؤمنون وأكثرهم الفاسقون }110{Who is the best of nations? Are those refused to follow Ahlul Bayt and denied them their rights (caliphate, inheritance, virtues) part ofthis best of nations?? Are those who sold their religion by following Mua'awiya to enjoy his wealth and follow his orders part of thisbest of nations? Are those who fought Ahlul Bayt in the battle of the Camel, Nahrawan and Siffin also part of this best of nations? Is itpossible for them to be part of this best of nations when the prophet clearly said:

Abu Huraira narrated: The Prophet (PBUH) looked toward Ali, Hasan, Husain, and Fatimah (AS), and then said: "I am in war with thosewho will fight you, and in peace with those who are peaceful to you."

نظر النبي -صلى اه عليه وسلم- إلى علي، وفاطمة، والحسن، والحسين، فقال: )أنا حرب لمن حاربكم، وسلم لمن سالمكم(.

My Ahlul-Bayt are like the Ark of Noah. Whoever embarked in it was SAVED, and whoever turned away from it was PERISHED.

مثل أهل بيتي مثل سفينة نوح من ركبها نجا ومن تخلف عنها هلك.

The Prophet said about Ahlul-Bayt: "Do not be ahead of them for you will perish, do not turn away from them for you will perish, and donot try to teach them since they know more than you do!"

فا تقدموهما فتهلكوا وا تقصروا عنهما. فتهلكوا وا تعلوهم فإنهم أعلم منكم

Whoever hurts me through my progeny is as if he has hurt Allah.

من آذاني في أهلي فقد آذى اه

No one will hate us, Ahlul Bayt, but will enter the hell-fire.

ا يبغضنا أهل البيت أحد إا أدخله اه النار

Um Salama narrated that she heard the prophet say to Ali: "None will love you but a believer and none will hate you but a hypocrite."

عن مساور الحميري عن أمه عن أم سلمة قالت: سمعت رسول اه صلى اه عليه وسلم يقول لعلي: ا يحبك إا مؤمن، وا

يبغضك إا منافقWere these people, through their disobedience to the Sunnah of the prophet, enjoining what is right and forbidding the wrong??Clearly, these people who have committed these atrocities cannot be part of that best of nations. Those who are part of that best ofnations are those who remained loyal to the prophet and his Ahlul Bayt, and did not sell their religion for the worldly things, or as theQuran puts it, they continues to enjoin what is right and forbid the wrong. This is just commonsense.

One of the Hadith they use to justify their position is the following:

...whoever loves them loves me and whoever hates them hates me and whoever hurts them hurts me and whoever hurts me has hurtAllah

اه اه في أصحابي ا تتخذوهم غرض، فمن أحبهم فبحبي أحبهم ومن أبغضهم فببغضي أبغضهم، ومن آذاهم فقد آذاني، ومن

آذاني فقد آذى اه فيوشك أن يأخذهThis hadith is similar to one in honor of Ahlul Bayt. Anyways, would this apply to the companion who commited the atrocities

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mentioned below? Is it possible that it applies to the one who disrespected Ahlul Bayt, hurt them, denied them their rights, fought themand deviated from them, while the prophet warned about it??? Commonsense says this is impossible. If this hadith is true, it will applyto the believer who followed the Thaqalayn, who enjoined what is right and forbade the wrong.

Another Hadith they use to support their view is:

Verily, my Companions are like the stars (nujum) in the sky; whichever of them you follow, you shall be guided rightly. The disagreementof my Companions is a blessing for you.

أصحابي كالنجوم بأيهم اقتديتم اهتديتمThis hadith was discussed in detail and is proven to be a fabrication. Even if it were true, it can definitely not apply to those whodeviated!

Besides, how many of the companions of Moses turned to idol-worshipping when he left them for 40 nights to meet with his Lord? Didnot the twelth disciple of Jesus betray his Master? What makes the companions of the prophet exempt from such deviation? Theanswer is nothing.

So historical records found in the books of both schools of thoughts in conjunction with Hadith and logical reasoning are sufficient toprove that not all the companions were impartial and righteous.

A second way to prove the same point is to look at some Quranic verses to understand the kind of people the prophet was surroundedwith.

One of these groups were the hypocrites. These people pretended to believe in the prophet's message but did not believe with theirheart. Even the prophet himself did not know all the hypocrites who lived around him, as Allah stated in the Quran:

Quran 9:101"And among those around you of the wandering Arabs there are hypocrites, and among the townspeople of Al-Madinah (there are somewho) persist in hypocrisy whom thou (O Muhammad) knowest not. We, We know them, and We shall chastise them twice; then they willbe relegated to a painful doom."

وممن حولكم من اأعراب منافقون ومن أهل المدينة مردوا على النفاق ا تعلمهم نحن نعلمهم سنعذبهم مرتين ثم يردون إلى

عذاب عظيمDid not these people belong to the realm of companions? So how could all the companions be righteous when a group of them arehypocrites?? And how many were they?

Allah also affirmed in the Quran that the dwellers of the desert are very hard in hypocrisy. Who are these hypocrites? Are they notthose who claim to believe in the message of the prophet while their hearts are full of disbelief? Were they not among thecompanions?

Quran 9:97The dwellers of the desert are very hard in unbelief and hypocrisy, and more disposed not to know the limits of what Allah has revealed toHis Messenger; and Allah is Knowing, Wise.

اأعراب أشد كفرا ونفاقا وأجدر أا يعلموا حدود ما أنزل اه على رسوله واه عليم حكيم

Quran 48:11Those of the dwellers of the desert who were left behind will say to you: Our property and our families kept us busy, so ask forgivenessfor us. They say with their tongues what is not in their hearts. Say: Then who can control anything for you from Allah if He intends to doyou harm or if He intends to do you good; nay, Allah is Aware of what you do

سيقول لك المخلفون من اأعراب شغلتنا أموالنا وأهلونا فاستغفر لنا يقولون بألسنتهم ما ليس في قلوبهم قل فمن يملك لكم من

اه شيئا إن أراد بكم ضرا أو أراد بكم نفعا بل كان اه بما تعملون خبيراCertainly, these verses show that among the companions, there were several hypocrites. Some of these hypocrites were known to theprophet while others were not known to him. Therefore, one cannot claim that all the companions were just, righteous and trustworthy.This is absurd.

Another group who surround the prophet consisted of the believers and Allah also affirms it:

Quran 9:99And of the dwellers of the desert are those who believe in Allah and the latter day and take what they spend to be (means of) thenearness of Allah and the Messenger's prayers; surely it shall be means of nearness for them; Allah will make them enter into His mercy;

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surely Allah is Forgiving, Merciful.

ومن اأعراب من يؤمن باه واليوم اآخر ويتخذ ما ينفق قربات عند اه وصلوات الرسول أا إنها قربة لهم سيدخلهم اه في

رحمته إن اه غفور رحيمOther groups consisted of the people of the Book, the pagans and the unbelievers. So clearly, a group of the companions consisted ofhypocrites, some of the which were known while the others were unknown, and another group consisted of the believers, who werethe companions worth praising and following, and were the true part of the best of nations.

A third way to prove view #2 is Hadith. The following is a taste of these narrations:

Narrated Abu Sa'id Al-Khudri: The Prophet said, "You will follow the ways of those nations who were before you, span by span and cubitby cubit (i.e., inch by inch) so much so that even if they entered a hole of a mastigure, you would follow them." We said, "O Allah'sApostle! (Do you mean) the Jews and the Christians?" He said, "Whom else?"

حدثنا سعيد بن أبي مريم: حدثنا أبو غسان قال: حدثني زيد بن أسلم، عن عطاء بن يسار، عن أبي سعيد رضي اه عنه: أن

النبي صلى اه عليه وسلم قال: لتتبعن سنن من قبلكم شبرا بشبر، وذراعا بذراع، حتى لو سلكوا جحر ضب لسلكتموه. قلنا:

يا رسول اه، اليهود والنصارى؟ قال: فمنReferences: • Sahih Bukhari, Volume 9, Book 92, Number 422 - Holding Fast to the Quran and Sunnah; Page 1539, Number 7320 (Arabicversion)

Narrated 'Abdullah: The Prophet said, "I am your predecessor at the Lake-Fount." 'Abdullah added: The Prophet said, "I am yourpredecessor at the Lake-Fount, and some of you will be brought in front of me till I will see them and then they will be taken away fromme and I will say, 'O Lord, my companions!' It will be said, 'You do not know what they did after you had left.'

حدثنا موسى بن إسماعيل: حدثنا أبو عوانة، عن مغيرة، عن أبي وائل قال: قال عبد اه: قال النبي صلى اه عليه وسلم: )أنا

فرطكم على الحوض، فليرفعن إلي رجال منكم، حتى إذا أهويت أناولهم اختلجوا دوني، فأقول: أي رب أصحابي، يقول: ا

تدري ما أحدثوا بعدك(.References: • Sahih Bukhari, Volume 8, Book 76, Number 578 - To make the Heart Tender (Ar-Riqaq); Page 1395, Number 6576 (Arabicversion)

The Prophet said, Some of those who befriended me and saw me will be brought in front of me at the Fountain. I will see them and theywill be taken away from me. I will say: 'O Lord, my companions!' It will be said, 'You do not know what they innovated after you hadleft.'

ليردن علي الحوض رجال ممن صحبني ورآني، حتى إذا رفعوا إلي رأيتهم اختلجوا دوني، فاقولن: يا رب أصحابي

أصحابي، فيقال: إنك ا تدري ما أحدثوا بعدك«.

You will all be gathered in front of Allah, then a group of you will be taken to the left. I will say: "O Lord, my companions." And it will besaid: "You do not know what they have innovated after you. They turned their back to religion."

إنكم تحشرون إلى اه تعالى، ثم يؤخذ بقوم منكم ذات الشمال، فأقول: يا رب أصحابي، فيقال لي: إنك ا تدري ما أحدثوا

بعدك، لم يزالوا مرتدين على أعقابهم منذ فارقتهم

قال رسول اه: »بينما أنا قائم إذا زمرة، حتى إذا عرفتهم خرج رجل من بيني وبينهم فقال: هلم، فقلت: أين ؟ قال: إلى النار

واه، قلت: ما شأنهم ؟ قال: إنهم ارتدوا بعدك على أدبارهم القهقرى، ثم إذا زمرة، حتى إذا عرفتهم قال: إنهم ارتدوا بعدك

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http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/bukhari/092.sbt.html

http://hadith.al-islam.com/Display/Display.asp?Doc=0&Rec=10877



على أدبارهم القهقرى، فا أراهم يخلص منهم إا مثل همل النعم، فأقول: أصحابي أصحابي، فقيل: إنك ا تدري ما أحدثوا

بعدك، فأقول: بعد بعد، أو سحق سحق لمن بدل بعدي«

Narrated 'Uqba bin 'Amr: The Prophet once came out and offered the funeral prayer for the martyrs of Uhud, and proceeded to the pulpitand said, "I shall be your predecessor and a witness on you, and I am really looking at my sacred Fount now, and no doubt, I have beengiven the keys of the treasures of the world. By Allah, I am not afraid that you will worship others along with Allah, but I amafraid that you will envy and fight one another for worldly fortunes."

Reference: • Sahih Bukhari, Volume 4, Book 56, Number 795 - Virtues and Merits of the Prophet and his Companions - (English version)

Narrated Ibn 'Umar: I heard the Prophet saying, "Do not revert to disbelief after me by striking (cutting) the necks of one another."

Reference: • Sahih Bukhari, Volume 9, Book 88, #198, Book: al-Fitan; Page 1493, #7077 (Arabic version)

All these narrations are specific to the companions who strayed after the prophet. Therefore, claiming that the all the companions arerighteous is simply absurd and a lie. The facts are clear.

There is a belief among the Sunnis that the prophet said the following hadith regarding the companions:

Adhere to my sunnah and the sunnah of the rightly-guided successors after me. Hold on to it and cling on to it stubbornly.

Follow those who will come after me, Abu Bakr and `Umar.

Verily, my Companions are like the stars (nujum) in the sky; whichever of them you follow, you shall be guided rightly. The disagreementof my Companions is a blessing for you.

If there comes to you a hadith from my companion, accept it, for, by Allah, even if you were to spend to the extent of Uhud in gold, youwould not reach the standing of even a one tenth of them.

Based on the fact that many companions abandonned their faith, became disloyal to the prophet after his demise, cut the throats ofone another for the worldly things (e.g. battles of the Camel, Siffin, Nahrawan), how can they be like the stars in the sky, whicheverwe follow will rightly guide us??

How could we adhere to the Sunnah of Abu Bakr, Umar and Uthman, when several reports show that they themselves introducedinnovations to the Sunnah of the prophet and even desagreed on several matters (read the chapter on Hadith history)? Now I canunderstand why we are divided into so many sects, each following a different path, which they describe as the right path according totheir Jurisprudence and understanding of the Sunnah and the Quran.

So clearly, the companions to take as role models and take pride in and glorify are those that were true believers and remained loyalto the message of the prophet until their demise.

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http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/bukhari/056.sbt.html#004.056.795



The twelvers Shiaa strongly believe that not all the companions were righteous. There are those who were indeed righteous todifferent degrees and there were those who pretended to be believers but had no faith. These were the hypocrites. However, Ahlulsunnah wal jamaa', strongly believe that all the companions were righteous and they should not be criticized at all.

As you will soon discover in the chapters of this book, after the demise of the prophet, many of the companions differed on manyaspects of the religion. They cut the throats of one another for the worldly things and became apostates. Based on these hard factsfound in the Sihah and Musnads, a muslim cannot blindly equate between all the companions. This is misguidance. Being acompanion does not imply being faithful or righteous. It is the right of every Muslim to research the truth about each companion. Manyhadiths and Quranic verses reveal this truth. Many scholars attribute the following hadith to the prophet:

If there comes to you a hadith from my companion, accept it, for, by Allah, even if you were to spend to the extent of Uhud in gold, youwould not reach the standing of even a one tenth of them.

For the enlightened brother, it will be obvious that this hadith is a fabrication. How could it be true when history books, Sihah andMusnads testify that many of the companions used to insult each others. They disagreed on many Islamic rulings, that used to beunanimous at the time of the prophet. Some would beat others up for being truthful to Islam. They fought and killed each others. Someintroduced innovations to religion and many became apostates. How would a decent individual accept a hadith from such acompanion?

The Quran is sufficient to show how Allah has reprimanded some of the companions:

Quran 2:8-10"And there are some people who say: We believe in Allah and the last day; and they are not at all believers. They desire to deceive Allahand those who believe, and they deceive only themselves and they do not perceive. There is a disease in their hearts, so Allah added totheir disease and they shall have a painful chastisement because they lied."

ومن الناس من يقول آمنا باه وباليوم اآخر وما هم بمؤمنين - يخادعون اه والذين آمنوا وما يخدعون إا أنفسهم وما

يشعرون - في قلوبهم مرض فزادهم اه مرض ولهم عذاب أليم بما كانوا يكذبون

Quran 3:144And Muhammad is no more than a messenger; the messengers have already passed away before him; if then he dies or is killed will youturn back upon your heels? And whoever turns back upon his heels, he will by no means do harm to Allah in the least and Allah willreward the grateful.

وما محمد إا رسول قد خلت من قبله الرسل أفإن مات أو قتل انقلبتم على أعقابكم ومن ينقلب على عقبيه فلن يضر اه شيئا

وسيجزي اه الشاكرينThere is no excuse for anyone to turn his back to religion when the prophet dies. It is reported that the above verse was revealed toreprimand those who fled the battlefield when they heard that the prophet was killed during the battle of Uhud. It is obvious that thesecompanions had weak faith. Otherwise, they would have stayed in the battlefield to do Jihad to defend the cause of Allah and continueto spread His message.

Quran 4:60-62"Have you not seen those who assert that they believe in what has been revealed to you and what was revealed before you? They desireto summon one another to the judgment of the Shaitan, though they were commanded to deny him, and the Shaitan desires to lead themastray into a remote error. And when it is said to them: Come to what Allah has revealed and to the Messenger, you will see thehypocrites turning away from you with (utter) aversion. But how will it be when misfortune befalls them on account of what their handshave sent before? Then they will come to you swearing by Allah: We did not desire (anything) but good and concord."

ألم تر إلى الذين يزعمون أنهم آمنوا بما أنزل إليك وما أنزل من قبلك يريدون أن يتحاكموا إلى الطاغوت وقد أمروا أن

يكفروا به ويريد الشيطان أن يضلهم ضاا بعيدا - وإذا قيل لهم تعالوا إلى ما أنزل اه وإلى الرسول رأيت المنافقين يصدون

عنك صدودا - فكيف إذا أصابتهم مصيبة بما قدمت أيديهم ثم جآؤوك يحلفون باه إن أردنا إا إحسانا وتوفيقا

Quran 4:81And they say: Obedience. But when they go out from your presence, a party of them decide by night upon doing otherwise than what yousay; and Allah writes down what they decide by night, therefore turn aside from them and trust in Allah, and Allah is sufficient as a

COMPANIONS PART 1: THE COMPANIONS IN THE QURAN

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protector.

ويقولون طاعة فإذا برزوا من عندك بيت طآئفة منهم غير الذي تقول واه يكتب ما يبيتون فأعرض عنهم وتوكل على اه

وكفى باه وكيا

Quran 4:142"Surely the hypocrites strive to deceive Allah, and He shall requite their deceit to them, and when they stand up to prayer they stand upsluggishly; they do it only to be seen of men and do not remember Allah save a little."

إن المنافقين يخادعون اه وهو خادعهم وإذا قاموا إلى الصاة قاموا كسالى يرآؤون الناس وا يذكرون اه إا قليا

Quran 5:54"O you who believe! whoever from among you turns back from his religion, then Allah will bring a people, He shall love them and theyshall love Him, lowly before the believers, mighty against the unbelievers, they shall strive hard in Allah's way and shall not fear thecensure of any censurer; this is Allah's Face, He gives it to whom He pleases, and Allah is Ample-giving, Knowing."

يا أيها الذين آمنوا من يرتد منكم عن دينه فسوف يأتي اه بقوم يحبهم ويحبونه أذلة على المؤمنين أعزة على الكافرين

يجاهدون في سبيل اه وا يخافون لومة آئم ذلك فضل اه يؤتيه من يشاء واه واسع عليم

Quran 8:5-6"Just as thy Lord ordered thee out of thy house in truth, even though a party among the Believers disliked it, Disputing with theeconcerning the truth after it was made manifest, as if they were being driven to death and they (actually) saw it."

كما أخرجك ربك من بيتك بالحق وإن فريق من المؤمنين لكارهون - يجادلونك في الحق بعد ما تبين كأنما يساقون إلى الموت

وهم ينظرون

Quran 8:24-25"O ye who believe! give your response to Allah and His Messenger, when He calleth you to that which will give you life; and know thatAllah cometh in between a man and his heart, and that it is He to Whom ye shall (all) be gathered. And fear tumult or oppression, whichaffecteth not in particular (only) those of you who do wrong: and know that Allah is strict in punishment."

يا أيها الذين آمنوا استجيبوا ه وللرسول إذا دعاكم لما يحييكم واعلموا أن اه يحول بين المرء وقلبه وأنه إليه تحشرون -

واتقوا فتنة ا تصيبن الذين ظلموا منكم خآصة واعلموا أن اه شديد العقاب

Quran 8:27-28"O ye who believe! Betray not Allah and His messenger, nor knowingly betray your trusts. And know that your possessions and yourchildren are a test, and that with Allah is immense reward."

يا أيها الذين آمنوا ا تخونوا اه والرسول وتخونوا أماناتكم وأنتم تعلمون - واعلموا أنما أموالكم وأوادكم فتنة وأن اه عنده

أجر عظيم

Quran 9:38-39"O you who believe! What (excuse) have you that when it is said to you: Go forth in Allah's way, you should incline heavily to earth; areyou contented with this world's life instead of the hereafter? But the provision of this world's life compared with the hereafter is but little.If you do not go forth, He will chastise you with a painful chastisement and bring in your place a people other than you, and you will doHim no harm; and Allah has power over all things."

يا أيها الذين آمنوا ما لكم إذا قيل لكم انفروا في سبيل اه اثاقلتم إلى اأرض أرضيتم بالحياة الدنيا من اآخرة فما متاع الحياة

الدنيا في اآخرة إا قليل - إا تنفروا يعذبكم عذابا أليما ويستبدل قوما غيركم وا تضروه شيئا واه على كل شيء قدير

Quran 9:47"If they had come out with you, they would not have added to your (strength) but only (made for) disorder, hurrying to and fro in yourmidst and sowing sedition among you, and there would have been some among you who would have listened to them. But Allah knowethwell those who do wrong."

لو خرجوا فيكم ما زادوكم إا خباا وأوضعوا خالكم يبغونكم الفتنة وفيكم سماعون لهم واه عليم بالظالمين

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Quran 9:53-54Say: Spend willingly or unwillingly, it shall not be accepted from you; surely you are a transgressing people - And nothing hinders theirspendings being accepted from them, except that they disbelieve in Allah and in His Messenger and they do not come to prayer but whilethey are sluggish, and they do not spend but while they are unwilling.

قل أنفقوا طوعا أو كرها لن يتقبل منكم إنكم كنتم قوما فاسقين - وما منعهم أن تقبل منهم نفقاتهم إا أنهم كفروا باه وبرسوله

وا يأتون الصاة إا وهم كسالى وا ينفقون إا وهم كارهون

Quran 9:58"And of them there are those who blame you with respect to the alms; so if they are given from it they are pleased, and if they are notgiven from it, lo! they are full of rage."

ومنهم من يلمزك في الصدقات فإن أعطوا منها رضوا وإن لم يعطوا منها إذا هم يسخطون

Quran 9:61"And there are some of them who molest the Prophet and say: He is one who believes every thing that he hears; say: A hearer of goodfor you (who) believes in Allah and believes the faithful and a mercy for those of you who believe; and (as for) those who molest theMessenger of Allah, they shall have a painful punishment."

ومنهم الذين يؤذون النبي ويقولون هو أذن قل أذن خير لكم يؤمن باه ويؤمن للمؤمنين ورحمة للذين آمنوا منكم والذين يؤذون

رسول اه لهم عذاب أليم

Quran 9:73O Prophet! strive hard against the unbelievers and the hypocrites and be unyielding to them; and their abode is hell, and evil is thedestination.

يا أيها النبي جاهد الكفار والمنافقين واغلظ عليهم ومأواهم جهنم وبئس المصير

Quran 9:74-75They swear by Allah that they said nothing (wrong), yet they did say the word of disbelief, and did disbelieve after their Surrender (toAllah). And they purposed that which they could not attain, and they sought revenge only that Allah by His messenger should enrich themof His bounty. If they repent it will be better for them; and if they turn away, Allah will afflict them with a painful doom in the world andthe Hereafter, and they have no protecting friend nor helper in the earth. - And there are those of them who made a covenant with Allah:If He give us out of His grace, we will certainly give alms and we will certainly be of the good.

يحلفون باه ما قالوا ولقد قالوا كلمة الكفر وكفروا بعد إسامهم وهموا بما لم ينالوا وما نقموا إا أن أغناهم اه ورسوله من

فضله فإن يتوبوا يك خيرا لهم وإن يتولوا يعذبهم اه عذابا أليما في الدنيا واآخرة وما لهم في اأرض من ولي وا نصير -

ومنهم من عاهد اه لئن آتانا من فضله لنصدقن ولنكونن من الصالحين

Quran 9:76-77"But when He gave them out of His grace, they became niggardly of it and they turned back and they withdrew. So He made hypocrisy tofollow as a consequence into their hearts till the day when they shall meet Him because they failed to perform towards Allah what theyhad promised with Him and because they told lies."

فلما آتاهم من فضله بخلوا به وتولوا وهم معرضون - فأعقبهم نفاقا في قلوبهم إلى يوم يلقونه بما أخلفوا اه ما وعدوه وبما

كانوا يكذبون

Quran 9:81"Those who were left behind (in the Tabuk expedition) rejoiced in their inaction behind the back of the Messenger of Allah: they hated tostrive and fight, with their goods and their persons, in the cause of Allah: they said, "Go not forth in the heat." Say, "The fire of Hell isfiercer in heat." If only they could understand!"

فرح المخلفون بمقعدهم خاف رسول اه وكرهوا أن يجاهدوا بأموالهم وأنفسهم في سبيل اه وقالوا ا تنفروا في الحر قل نار

جهنم أشد حرا لو كانوا يفقهون

Quran 9:97"The dwellers of the desert are very hard in unbelief and hypocrisy, and more disposed not to know the limits of what Allah has revealedto His Messenger; and Allah is Knowing, Wise."

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اأعراب أشد كفرا ونفاقا وأجدر أا يعلموا حدود ما أنزل اه على رسوله واه عليم حكيم

Quran 9:101"And among those around you of the wandering Arabs there are hypocrites, and among the townspeople of Al-Madinah (there are somewho) persist in hypocrisy whom thou (O Muhammad) knowest not. We, We know them, and We shall chastise them twice; then they willbe relegated to a painful doom."


عذاب عظيم

Quran 33:12-13And when the hypocrites and those in whose hearts was a disease began to say: Allah and His Messenger did not promise us (victory) butonly to deceive. - And when a party of them said: O people of Yasrib! there IS no place to stand for you (here), therefore go back; and aparty of them asked permission of the prophet, saying. Surely our houses are exposed; and they were not exposed; they only desired tofly away.

وإذ يقول المنافقون والذين في قلوبهم مرض ما وعدنا اه ورسوله إا غرورا - وإذ قالت طائفة منهم يا أهل يثرب ا مقام

لكم فارجعوا ويستأذن فريق منهم النبي يقولون إن بيوتنا عورة وما هي بعورة إن يريدون إا فرارا

Quran 43:78"Certainly We have brought you the truth, but most of you are averse to the truth."

لقد جئناكم بالحق ولكن أكثركم للحق كارهون

Quran 47:38"Behold! you are those who are called upon to spend in Allah's way, but among you are those who are niggardly, and whoever is niggardlyis niggardly against his own soul; and Allah is Self-sufficient and you have need (of Him), and if you turn back He will bring in your placeanother people, then they will not be like you."

هاأنتم هؤاء تدعون لتنفقوا في سبيل اه فمنكم من يبخل ومن يبخل فإنما يبخل عن نفسه واه الغني وأنتم الفقراء وإن تتولوا

يستبدل قوما غيركم ثم ا يكونوا أمثالكم

Quran 48:11"Those of the dwellers of the desert who were left behind will say to you: Our property and our families kept us busy, so ask forgivenessfor us. They say with their tongues what is not in their hearts. Say: Then who can control anything for you from Allah if He intends to doyou harm or if He intends to do you good; nay, Allah is Aware of what you do."

سيقول لك المخلفون من اأعراب شغلتنا أموالنا وأهلونا فاستغفر لنا يقولون بألسنتهم ما ليس في قلوبهم قل فمن يملك لكم من

اه شيئا إن أراد بكم ضرا أو أراد بكم نفعا بل كان اه بما تعملون خبيرا

Quran 49:2"O you who believe! do not raise your voices above the voice of the Prophet, and do not speak loud to him as you speak loud to oneanother, lest your deeds became null while you do not perceive."

يا أيها الذين آمنوا ا ترفعوا أصواتكم فوق صوت النبي وا تجهروا له بالقول كجهر بعضكم لبعض أن تحبط أعمالكم وأنتم ا

تشعرون

Quran 49:14"The desert Arabs say, "We believe." Say, "Ye have no faith; but ye (only)say, 'We have submitted our wills to Allah,' For not yet hasFaith entered your hearts. But if ye obey Allah and His Messenger, He will not belittle aught of your deeds: for Allah is Oft-Forgiving, MostMerciful."

قالت اأعراب آمنا قل لم تؤمنوا ولكن قولوا أسلمنا ولما يدخل اإيمان في قلوبكم وإن تطيعوا اه ورسوله ا يلتكم من أعمالكم

شيئا إن اه غفور رحيم

Quran 49:17

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"They impress on thee as a favour that they have embraced Islam. Say, "Count not your Islam as a favour upon me: Nay, Allah hasconferred a favour upon you that He has guided you to the faith, if ye be true and sincere."

يمنون عليك أن أسلموا قل ا تمنوا علي إسامكم بل اه يمن عليكم أن هداكم لإيمان إن كنتم صادقين

Quran 61:3"O you who believe! why do you say that which you do not do? It is most hateful to Allah that you should say that which you do not do."

كبر مقتا عند اه أن تقولوا ما ا تفعلون

Quran 63:1-3"When the hypocrites come to you, they say: We bear witness that you are most surely Allah's Messenger; and Allah knows that you aremost surely His Messenger, and Allah bears witness that the hypocrites are surely liars. They make their oaths a shelter, and thus turnaway from Allah's way; surely evil is that which they do. That is because they believe, then disbelieve, so a seal is set upon their hearts sothat they do not understand."

بسم اه الرحمن الرحيم

إذا جاءك المنافقون قالوا نشهد إنك لرسول اه واه يعلم إنك لرسوله واه يشهد إن المنافقين لكاذبون - اتخذوا أيمانهم جنة

فصدوا عن سبيل اه إنهم ساء ما كانوا يعملون - ذلك بأنهم آمنوا ثم كفروا فطبع على قلوبهم فهم ا يفقهون

Quran 63:4"And when you see them, their persons will please you, and If they speak, you will listen to their speech; (they are) as if they were bigpieces of wood clad with garments; they think every cry to be against them. They are the enemy, therefore beware of them; may Allahdestroy them, whence are they turned back?"

وإذا رأيتهم تعجبك أجسامهم وإن يقولوا تسمع لقولهم كأنهم خشب مسندة يحسبون كل صيحة عليهم هم العدو فاحذرهم قاتلهم

اه أنى يؤفكونAnd some of them were truthful to Allah:

Quran 48:29"Muhammad is the Messenger of Allah, and those with him are firm of heart against the unbelievers, compassionate among themselves;you will see them bowing down, prostrating themselves, seeking grace from Allah and pleasure; their marks are in their faces because ofthe effect of prostration; that is their description in the Taurat and their description in the Injeel; like as seed-produce that puts forth itssprout, then strengthens it, so it becomes stout and stands firmly on its stem, delighting the sowers that He may enrage the unbelieverson account of them; Allah has promised those among them who believe and do good, forgiveness and a great reward."

محمد رسول اه والذين معه أشداء على الكفار رحماء بينهم تراهم ركعا سجدا يبتغون فضا من اه ورضوانا سيماهم في

وجوههم من أثر السجود ذلك مثلهم في التوراة ومثلهم في اإنجيل كزرع أخرج شطأه فآزره فاستغلظ فاستوى على سوقه

يعجب الزراع ليغيظ بهم الكفار وعد اه الذين آمنوا وعملوا الصالحات منهم مغفرة وأجرا عظيما

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The prophet warned how the a group of companions would turn their back to religion. The Quran also gave the same warning:Quran 3:144"And Muhammad is no more than a messenger, the messengers have already passed away before him, if then he dies or is killed, will youturn back upon your heels? And whoever turns back upon his heels, he will by no means do harm to Allah in the least, and Allah willreward the grateful." Allah, the Great, has told the truth.

وما محمد إا رسول قد خلت من قبله الرسل أفإن مات أو قتل انقلبتم على أعقابكم ومن ينقلب على عقبيه فلن يضر اه شيئا

وسيجزي اه الشاكرين

Here are some authentic narrations that confirm the turning back of the companions. These traditions are also known as hadith al-Hawdd:

Narrated Ibn Abbas: The Prophet said, "You will be gathered (on the Day of Judgment), bare-footed, naked and not circumcised." He thenrecited: 'As We began the first creation, We, shall repeat it: A Promise We have undertaken: Truly we shall do it.' (21.104) He added,"The first to be dressed on the Day of Resurrection, will be Abraham, and some of my companions will be taken towards the left side (i.e.to the (Hell) Fire), and I will say: 'My companions! My companions!' It will be said: 'They renegaded from Islam after you left them.' ThenI will say as the Pious slave of Allah (i.e. Jesus) said. 'And I was a witness Over them while I dwelt amongst them. When You took me upYou were the Watcher over them, And You are a witness to all things. If You punish them. They are Your slaves And if You forgive them,Verily you, only You are the All-Mighty, the All-Wise." (5.117-118)

حدثنا محمد بن كثير: أخبرنا سفيان: حدثنا المغيرة بن النعمان قال: حدثني سعيد بن جبير، عن ابن عباس رضي اه عنهما،

عن النبي صلى اه عليه وسلم قال: )إنكم محشورون حفاة عراة غرا، ثم قرأ: }كما بدأنا أول خلق نعيده وعدا علينا إنا كنا

فاعلين{. وأول من يكسى يوم القيامة إبراهيم، وإن إناسا من أصحابي يؤخذ بهم ذات الشمال، فأقول: أصحابي أصحابي،

فيقول: إنهم لم يزالوا مرتدين على أعقابهم منذ فارقتهم، فأقول كما قال العبد الصالح: }وكنت عليهم شهيدا ما دمت فيهم - إلى

قوله - الحكيم{(.References: • Sahih Bukhari, Volume 4, Book 55, Number 568, Book: Ahadith al-Anbiya'

Narrted Ibn Abbas: Allah's Apostle said, "You will be resurrected (and assembled) bare-footed, naked and uncircumcised." The Prophetthen recited the Divine Verse:-- "As We began the first creation, We shall repeat it: A promise We have undertaken. Truly we shall do it."(21.104) He added, "The first to be dressed will be Abraham. Then some of my companions will take to the right and to the left. I will say: 'Mycompanions! 'It will be said, 'They had been renegades since you left them.' I will then say what the Pious Slave Jesus, the son of Marysaid: 'And I was a witness over them while I dwelt amongst them; when You did take me up, You were the Watcher over them, and Youare a Witness to all things. If You punish them, they are Your slaves, and if you forgive them, You, only You are the All-Mighty the All-Wise.' " (5.117-118) Narrated Qubayssa, "Those were the apostates who renegaded from Islam during the Caliphate of Abu Bakr whofought them".

حدثنا محمد بن يوسف: حدثنا سفيان، عن المغيرة بن النعمان، عن سعيد بن جبير، عن ابن عباس رضي اه عنهما قال: قال

رسول اه صلى اه عليه وسلم: )تحشرون حفاة عراة غرا، ثم قرأ: }كما بدأنا أول خلق نعيده وعدا علينا إنا كنا فاعلين{.

فأول من يكسى إبراهيم، ثم يؤخذ برجال من أصحابي ذات اليمين وذات الشمال، فأقول: أصحابي، فيقال: إنهم لم يزالوا

مرتدين على أعقابهم منذ فارقتهم، فأقول كما قال العبد الصالح عيسى بن مريم: }وكنت عليهم شهيدا ما دمت فيهم فلما توفيتني

كنت أنت الرقيب عليهم وأنت على كل شيء شهيد. إن تعذبهم فإنهم عبادك وإن تغفر لهم فإنك أنت العزيز الحكيم{(. قال

محمد بن يوسف: ذكر عن أبي عبد اه، عن قبيصة قال: هم المرتدون الذين ارتدوا على عهد أبي بكر، فقاتلهم أبي بكر

رضي اه عنه

COMPANIONS PART 2: MANY RENEGADED AFTER THE PROPHET LEFT

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References: • Sahih Bukhari, Volume 4, Book 55, Number 656, Book: Ahadith al-Anbiya'

Narrated Ibn Abbas: Allah's Apostle delivered a sermon and said, "O people! You will be gathered before Allah bare-footed, naked and notcircumcised." Then (quoting Quran) he said: "As We began the first creation, We shall repeat it. A promise We have undertaken: Truly weshall do it.." (21.104) The Prophet then said, "The first of the human beings to be dressed on the Day of Resurrection, will be Abraham. Lo! Some men from myfollowers will be brought and then will drive them to the left side (Hell-Fire). I will say. 'O my Lord! (They are) my companions!' Then areply will come (from Almighty), 'You do not know what they did after you.' I will say as the pious slave (the Prophet Jesus) said: And Iwas a witness over them while I dwelt amongst them. When You took me up. You were the Watcher over them and You are a Witness toall things.' (5.117) Then it will be said, "These people have continued to be apostates since you left them."

حدثنا أبو الوليد: حدثنا شعبة: أخبرنا المغيرة بن النعمان قال: سمعت سعيد بن جبير، عن ابن عباس رضي اه عنهما قال:

خطب رسول اه صلى اه عليه وسلم فقال: )يا أيها الناس، إنكم محشورون إلى اه حفاة عراة غرا، ثم قال: }كما بدأنا أول

خلق نعيده وعدا علينا إنا كنا فاعلين{. إلى آخر اآية، ثم قال: أا وإن أول الخائق يكسى يوم القيامة إبراهيم، أا وإنه يجاء

برجال من أمتي فيؤخذ بهم ذات الشمال، فأقول: يا رب أصيحابي، فيقال: إنك ا تدري ما أحدثوا بعدك، فأقول كما قال العبد

الصالح: }وكنت عليهم شهيدا ما دمت فيهم فلما توفيتني كنت أنت الرقيب عليهم وأنت على كل شيء شهيد{. فيقال: إن هؤاء

لم يزالوا مرتدين على أعقابهم منذ فارقتهم(References: • Sahih Bukhari, Volume 6, Book 60, Number 149, Book: Tafseer of The Prophet (#4349 in online book); • #6161 Online Arabic book in Kitab al-Riqaq • Sahih Bukhari, Volume 6, Book 60, Number 264, Book: Tafseer of The Prophet ();

Narrated Ibn Abbas: The Prophet said, "You will be gathered (on the Day of Resurrection) and some people will be driven to the left side(and taken to Hell) whereupon I will say as the pious slave (Jesus) said:-- "And I was a witness over them while I dwelt amongstthem...the ALMIGHTY, the All Wise." (5.117-118)

حدثنا محمد بن كثير: حدثنا سفيان: حدثنا المغيرة بن النعمان قال: حدثني سعيد بن جبير، عن ابن عباس، عن النبي صلى اه

عليه وسلم قال: إنكم محشورون، وإن ناسا يؤخذ بهم ذات الشمال، فأقول كما قال العبد الصالح: }وكنت عليهم شهيدا ما دمت

فيهم - إلى قوله -العزيز الحكيمReferences: • Sahih Bukhari, Volume 6, Book 60, Number 150, Book: Tafseer of The Prophet;

Narrated Abu Huraira: The Prophet said, "While I was sleeping, a group (of my followers were brought close to me), and when Irecognized them, a man came out from amongst (us) me and them, he said (to them), 'Come along.' I asked, 'Where?' He said, 'To the(Hell) Fire, by Allah' I asked, 'what is wrong with them' He said, 'They turned apostates after you left.' Then behold! (Another) group (ofmy followers) were brought close to me, and when I recognized them, a man came out from (me and them) he said (to them); Comealong.' I asked, "Where?' He said, 'To the (Hell) Fire, by Allah.' I asked, What is wrong with them?' He said, 'They turned apostate asrenegades after you left. So I did not see anyone of them escaping except a few who were like camels without a shepherd."

حدثنا إبراهيم بن المنذر الحزامي حدثنا محمد بن فليح حدثنا أبي قال حدثني هال بن علي عن عطاء بن يسار عن أبي هريرة

عن النبي صلى اه عليه وسلم قال بينا أنا قائم إذا زمرة حتى إذا عرفتهم خرج رجل من بيني وبينهم فقال هلم فقلت أين قال

إلى النار واه قلت وما شأنهم قال إنهم ارتدوا بعدك على أدبارهم القهقرى ثم إذا زمرة حتى إذا عرفتهم خرج رجل من بيني

وبينهم فقال هلم قلت أين قال إلى النار واه قلت ما شأنهم قال إنهم ارتدوا بعدك على أدبارهم القهقرى فا أراه يخلص منهم

إا مثل همل النعم

References: • Sahih Bukhari, Volume 8, Book 76, Number 587, Book: ar-Riqaq;

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Narrated Asma 'bint Abu Bakr: The Prophet said, "I will be standing at the Lake-Fount so that I will see whom among you will come tome; and some people will be taken away from me, and I will say, 'O Lord, (they are) from me and from my followers.' Then it will besaid, 'Did you notice what they did after you? By Allah, they kept on turning on their heels (turned as renegades).' " The sub-narrator,Ibn Abi Mulaika said, "O Allah, we seek refuge with You from turning on our heels, or being put to trial in our religion."

References: • Sahih Bukhari, Volume 8, Book 76, Number 592, Book: Ar-Riqaq; 97, Number 6593 (Arabic version)

Narrated Asma': The Prophet said, "I will be at my Lake-Fount (Kauthar) waiting for whoever will come to me. Then some people will betaken away from me whereupon I will say, 'My followers!' It will be said, 'You do not know they turned Apostates as renegades (desertedtheir religion).'" (Ibn Abi Mulaika said, "Allah, we seek refuge with You from turning on our heels from the (Islamic) religion and frombeing put to trial").

References: • Sahih Bukhari, Volume 9, Book 88, Number 172, Book: al-Fitan; Page 1489, Number 7048 (Arabic version)

Abdullah b. 'Amr al-'As, reported Allah's Messenger (may peace be upon him) as saying: My Cistern (is as wide and broad that itrequires) a motith's journey (to go round it) all, and its sides are equal and its water is whiter than silver, and its odour is more fragrantthan the fragrance of musk, and its jugs (placed round it) are like stars in the sky; and he who would drink from it would never feelthirsty after that. Asma', daughter of Abu Bakr said: Allah's Messenger (may peace be upon him) said: I would be on the Cistern and sothat I would be seeing those who would be coming to me from you, but some people would be detained (before reaching me). I wouldsay: My Lord, they are my followers and belong to my Umma, and it would be said to me: Do you know what they did after you? ByAllah, they did not do good after you, and they turned back upon their heels. He (the narrator) said: lbn Abu Mulaika used to say (insupplication): O Allah, I seek refuge with Thee that we should turn back upon our heels or put to any trial about our religion.

References: • Sahih Muslim, Book 030, Number 5684, Chapter 9, Book: Kitab al-Fada'il; Page 902, Number 2293 (Arabic version)

'A'isha reported: I heard Allah's Messenger (may peace be upon him) say in the company of his Companions: I would be on the Cisternwaiting for those who would be coming to me from amongst you. By Allah, some persons would be prevented from coming to me, and Iwould say: My Lord, they are my followers and people of my Umma. And He would say,: You don't know what they did after you; theyhad been constantly turning back on their heels (from their religion).

References: • Sahih Muslim, Book 030, Number 5685, Chapter 9, Book: Kitab al-Fada'il; Page 902, Number 2294-28 (Arabic version)

These traditions show that the prophet was surprised to see these companions taken away from him. His surprise proves that thesecompanions were not the hypocrites known to the prophet. Otherwise, the prophet would not have been so surprised. Moreover, whatfurther proves this point is what the Lord told the prophet: You don't know what they did after you...You do not know they turnedApostates as renegades...They renegaded from Islam after you left them... They were companions who had embraced Islam and wentastray after the demise of the prophet.

Knowing that, how can all companions be righteous, just and trustworthy? As for the number of companions who deviated, let'sremember those who fought imam Ali (a member of the purified Ahlul Bayt) in the battles of Nahrawan, Jamal and Siffin, and let'sremember the repercussions of fighting Ahlul Bayt. There is really no need to say more.

Al-Bayhaqi reported the following narration:

أخرج البيهقي بسنده عن أبي عبد اه اأشعري عن أبي الدرداء قال : قلت يا رسول اه بلغني أنك تقول : ليرتدن أقوام بعد

إيمانهم قال ) صلى اه عليه وآله وسلم ( : أجل ولست منهمBased on the above narration, those companions that renegaded are quite a few, as I have already stated above.

Yahya related to me from Malik from Abu'n-Nadr, the mawla of Umar ibn Ubaydullah that he had heard that the Messenger of Allah, mayAllah bless him and grant him peace, said over the martyrs of Uhud, "I testify for them." Abu Bakr as-Siddiq said, "Messenger of Allah!Are we not their brothers? We entered Islam as they entered Islam and we did jihad as they did jihad." The Messenger of Allah, mayAllah bless him and grant him peace, said, "Yes, but I do not know what you will do after me." Abu Bakr wept profusely and said, "Arewe really going to out-live you!"

و حدثني عن مالك عن أبي النضر مولى عمر بن عبيد اه أنه بلغه أن رسول اه صلى اه عليه وسلم قال لشهداء أحد هؤاء

أشهد عليهم فقال أبو بكر الصديق ألسنا يا رسول اه بإخوانهم أسلمنا كما أسلموا وجاهدنا كما جاهدوا فقال رسول اه صلى

اه عليه وسلم بلى ولكن ا أدري ما تحدثون بعدي فبكى أبو بكر ثم بكى ثم قال أئنا لكائنون بعدكReference: • Muwatta Malik, Book 21, Number 21.14.32, Book of Jihad; English version, Arabic version

Narrated Al-Musaiyab: I met Al-Bara bin 'Azib and said (to him). "May you live prosperously! You enjoyed the company of the Prophet

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and gave him the Pledge of allegiance (of Al-Hudaibiya) under the Tree." On that, Al-Bara' said, "O my nephew! You do not know whatwe have done after him (i.e. his death)."

References: • Sahih Bukhari, Volume 5, Book 59, Number 488, Book: al-Maghaazi; Page 873, Number 4170 (Arabic version)

As you will also discover, these companions we are talking about introduced innovations into Islam. They have changed and distortedthe Sunnah of the prophet! They have even changed the prayers! Yes, you will be surprised and heart-broken. Here are some of thesenarrations from Sahih al-Bukhari:

وقال أنس بن مالك: ما أعرف شيئا مماكان على عهد النبي )صلى اه عليه وآله وسلم(! قيل: الصاة، قال: أليس ضيعتم ما

ضيعتم فيها

عن الزهري قال: " دخلت على أنس بن مالك بدمشق وهو يبكي فقلت: ما يبكيك؟ فقال: اأعرف شيئا مما أدركت إا هذه

الصاة وهذه الصاة قد ضيعتThere are more of these narrations here...

Furthermore, read the following narrations:


References: • Sahih Bukhari, Volume 9, Book 92, Number 422, Book: Holding Fast to the Quran and Sunnah; Page 1539, Number 7320 (Arabicversion)

Abu Sa'id al-Khudri reported Allah's Messenger (may peace be upon him) as saying: You would tread the same path as was trodden bythose before you inch by inch and step by step so much so that if they had entered into the hole of the lizard, you would follow them inthis also. We said: Allah's Messenger, do you mean Jews and Christians (by your words)" those before you"? He said: Who else (thanthose two religious groups)?

References: • Sahih Muslim, Book 34, Number 6448, Chapter 3, The Book of Knowledge (Kitab Al-`Ilm); Page 1029, Number 2669 (Arabicversion)

What does this mean? The Ummah will follow the path of the Jews and Christians. The path of fabrications, distortions, innovationsand discension! Such were the sayings of the prophet who speaks but the truth. Not only has the prophet foretold the future path ofthe companions, but the companions testified to their misdeeds.

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In the The turning back of the companions section, we have seen the traditions of the prophet about how the companions will turntheir backs from Islam after his demise. Haven't they indeed turned back on their heels by attacking the house of the prophet'shousehold? Haven't they denied the prophet's household inheritance? Haven't they stolen the right of caliphate from Imam Ali? Haven'tthey made changes to the traditions of the prophet? Haven't they raised wars against Imam Ali and ahlul bayt (one example is thebattle of the camel led by the mother of believers, Aisha)? As hard as it is to believe, the first two caliphs ordered the burning everywritten prophetic sunnah! Aren't these enough to state that the companions did not remain faithful neither to their religion nor to theirprophet. They have plainly deviated from the right path. They have indeed cut the throats of one another.

The next few hadiths show that the prophet warned his companions not to fight with one another for the wordly things, thus forgettingthe teachings of their prophet.

Narrated 'Uqba bin 'Amir: One day the Prophet went out and offered the funeral prayers of the martyrs of Uhud and then went up thepulpit and said, "I will pave the way for you as your predecessor and will be a witness on you. By Allah! I see my Fount (Kauthar) justnow and I have been given the keys of all the treasures of the earth (or the keys of the earth). By Allah! I am not afraid that youwill worship others along with Allah after my death, but I am afraid that you will fight with one another for the worldlythings."

حدثنا عبد اه بن يوسف: حدثنا الليث: حدثني يزيد بن أبي حبيب، عن أبي الخير، عن عقبة بن عامر: أن النبي صلى اه

عليه وسلم خرج يوما، فصلى على أهل أحد صاته على الميت، ثم انصرف إلى المنبر فقال: )إني فرط لكم، وأنا شهيد

عليكم، وإني واه أنظر إلى حوضي اآن، وإني أعطيت مفاتيح خزائن اأرض، أو مفاتيح اأرض، وإني واه ما أخاف

عليكم أن تشركوا بعدي، ولكن أخاف عليكم أن تنافسوا فيها(Reference: • Sahih Bukhari, Volume 2, Book 23, Number 428 - Funerals (al-Janaa'iz); Page 282, Number 1344 (Arabic version) • Sahih Bukhari, Page 757, Number 3596, Book: al-Manaqib - (Arabic version)

Narrated 'Uqba bin 'Amr: The Prophet once came out and offered the funeral prayer for the martyrs of Uhud, and proceeded to the pulpitand said, "I shall be your predecessor and a witness on you, and I am really looking at my sacred Fount now, and no doubt, I have beengiven the keys of the treasures of the world. By Allah, I am not afraid that you will worship others along with Allah, but I amafraid that you will envy and fight one another for worldly fortunes."

Reference: • Sahih Bukhari, Volume 4, Book 56, Number 795 - Virtues and Merits of the Prophet and his Companions - (English version)

Narrated Uqba bin Amir:Allah's Apostle offered the funeral prayers of the martyrs of Uhud eight years after (their death), as if bidding farewell to the living andthe dead, then he ascended the pulpit and said, "I am your predecessor before you, and I am a witness on you, and your promised placeto meet me will be Al-Haud (i.e. the Tank) (on the Day of Resurrection), and I am (now) looking at it from this place of mine. I am notafraid that you will worship others besides Allah, but I am afraid that worldly life will tempt you and cause you to competewith each other for it." That was the last look which I cast on Allah's Apostle.

Reference: • Sahih Bukhari, Volume 5, Book 59, Number 374, Book: al-Maghaazi; Page 847, Number 4042 (Arabic version)

Narrated Uqba: One day the Prophet went out and offered the (funeral) prayer for the people (i.e. martyrs) of Uhud as he used to offer afuneral prayer for any dead person, and then (after returning) he ascended the pulpit and said, "I am your predecessor before you, and Iam a witness upon you, and I am looking at my Tank just now, and I have been given the keys of the treasures of the world (or the keysof the world). By Allah, I am not afraid that you will worship others besides Allah after me, but I am afraid that you willcompete with each other for (the pleasures of) this world."

Reference: • Sahih Bukhari, Volume 5, Book 59, Number 411, Book: al-Maghaazi; Page 855, Number 4085 (Arabic version)

Narrated 'Uqba bin 'Amir: The Prophet went out and offered the funeral prayer for the martyrs of the (battle of) Uhud and then ascendedthe pulpit and said, "I am your predecessor and I am a witness against you. By Allah, I am now looking at my Tank-lake (Al-Kauthar)and I have been given the keys of the treasures of the earth (or the keys of the earth). By Allah! I am not afraid that after me youwill worship others besides Allah, but I am afraid that you will start competing for (the pleasures of) this world."

References: • Sahih Bukhari, Volume 8, Book 76, Number 434, Book: al-Riqaq; Page 1369, Number 6426 (Arabic version) • Sahih Bukhari, Page 1397, Number 6590, Book: al-Riqaq (Arabic version)

COMPANIONS PART 3: COMPETING FOR THE PLEASURES OF THIS WORLD

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Uqba b. 'Amir reported that Allah's Messenger (may peace be upon him) one day went out and he offered prayer over the martyrs ofUhud just as prayer is offered over the dead. He then came back and sat on pulpit and said: I shall be present there (at the Cistern)before you. I shall be your witness and, by Allah, I perceive as if I am seeing with my own eyes my Cistern at this very state and I havebeen given the keys of the treasures of the earth or the keys of the earth and, by Allah, I am not afraid concerning you that youwould associate anything (with Allah after me), but I am afraid that you would be vying with one another (for thepossession of) the treasures of the earth.

References: • Sahih Muslim, Book 030, Number 5688, Chapter 9, Kitab al-Fada'il; Page 903, Number 2296-30 (Arabic version)

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The prophet had warned the companions about "cutting the throats of one another". Hasn't that indeed happened? And most of thewars were against the household of the prophet. Instead of protecting and respecting them, they tried to exterminate them. But Allah IsMore Powerful. They survived and their teachings and wisdom and knowlegde have reached us. Remember that the last imam, theawaited al-Madi is yet to come and save us from this injustice.

They raised wars against Ali and his family because they adhered to the Sunnah of prophet, Muhammad (PBUH&HF), which did notagree with the sunnah of the first three caliphs. Examples of wars are the battle of the camel (al-jamal) against Aisha and her blindfollowers and the battle of Siffin against Muaawiyah. And the traditions were against their evil desires, which were to collect gold, silver,lands which lilled many Muslims from poverty and starvation. Is this the behavior of a true believer? The truth is that our leadersfollow exactly their steps and many scholars still defend them to preserve their integrity! What integrity is left from men assuch?!

The hadiths below illustrate this fact.

Narrated Ibn Umar: We were talking about Hajjat-ul-Wada, while the Prophet was amongst us. We did not know what Hajjat-ul-Wada'signified. The Prophet praised Allah and then mentioned Al-Masih Ad-Dajjal and described him extensively, saying, "Allah did not sendany prophet but that prophet warned his nation of Al-Masih Ad-Dajjal. Noah and the prophets following him warned (their people) of him.He will appear amongst you (O Muhammad's followers), and if it happens that some of his qualities may be hidden from you, but yourLord's State is clear to you and not hidden from you. The Prophet said it thrice. Verily, your Lord is not blind in one eye, while he (i.e.Ad-Dajjal) is blind in the right eye which looks like a grape bulging out (of its cluster). No doubt,! Allah has made your blood and yourproperties sacred to one another like the sanctity of this day of yours, in this town of yours, in this month of yours." The Prophetadded: No doubt! Haven't I conveyed Allah's Message to you? " They replied, "Yes," The Prophet said thrice, "O Allah! Bewitness for it." The Prophet added, "Woe to you!" (or said), "May Allah be merciful to you! Do not become infidels after me(i.e. my death) by cutting the necks (throats) of one another."

Reference: • Sahih Bukhari, Volume 5, Book 59, #685, Book: al-Maghaazi; Page 915, #4402 & 4403 (Arabic version)

Narrated Jarir: The Prophet ordered me during Hajjatul-Wada'. "Ask the people to listen." He then said, "Do not become infidels after me by cuttingthe necks (throats) of one another."

Reference: • Sahih Bukhari, Volume 5, Book 59, #687, Book: al-Maghaazi; Page 915, #4405 (Arabic version) • Musnad ibn Hanbal, v4,p366 [Entire book:(p1409,#19472)]; v4,p366 [Entire book:(p1409,#19473)]; v4,p358 [Entirebook:(p1403,#19381)]

Narrated Abu Bakra:The Prophet said, "Time has taken its original shape which it had when Allah created the Heavens and the Earth. The year is of twelvemonths, four of which are sacred, and out of these (four) three are in succession, i.e. Dhul-Qa'da, Dhul-Hijja and Al-Muharram, and thefourth is Rajab which is named after the Mudar tribe, between (the month of) Jumaida (ath-thania) and Sha'ban." Then the Prophetasked, "Which is this month?" We said, "Allah and His Apostle know better." On that the Prophet kept quiet so long that we thought thathe might name it with another name. Then the Prophet said, "Isn't it the month of Dhul-Hijja?" We replied, "Yes." Then he said, "Whichtown is this?" "We replied, "Allah and His Apostle know better." On that he kept quiet so long that we thought that he might name it withanother name. Then he said, "Isn't it the town of Mecca?" We replied, "Yes, " Then he said, "Which day is today?" We replied, "Allah andHis Apostle know better." He kept quiet so long that we thought that he might name it with another name. Then he said, "Isn't it the dayof An-Nahr (i.e. sacrifice)?" We replied, "Yes." He said, "So your blood, your properties, (The sub-narrator Muhammad said, 'I think theProphet also said: And your honor..) are sacred to one another like the sanctity of this day of yours, in this city of yours, in this month ofyours; and surely, you will meet your Lord, and He will ask you about your deeds. Beware! Do not become infidels after me, cuttingthe throats of one another. It is incumbent on those who are present to convey this message (of mine) to those who areabsent. Maybe that some of those to whom it will be conveyed will understand it better than those who have actually heardit." (The sub-narrator, Muhammad, on remembering that narration, used to say, "Muhammad spoke the truth!") He (i.e. Prophet) thenadded twice, "No doubt! Haven't I conveyed (Allah's Message) to you?"

Reference: • Sahih Bukhari, Volume 5, Book 59, #688, Book: al-Maghaazi; Page 915, #4406 (Arabic version)

Narrated Abu Bakra:The Prophet said, "Time has come back to its original state which it had on the day Allah created the Heavens and the Earth. The year istwelve months, four of which are sacred, three of them are in succession, namely Dhul-Qa'da, Dhul Hijja and Muharram, (the fourthbeing) Rajab Mudar which is between Juma'da (ath-thamj and Sha'ban. The Prophet then asked, "Which month is this?" We said, "Allahand his Apostle know better." He kept silent so long that we thought that he would call it by a name other than its real name. He said,"Isn't it the month of Dhul-Hijja?" We said, "Yes." He said, "Which town is this?" We said, "Allah and His Apostle know better." He keptsilent so long that we thought that he would call it t,y a name other than its real name. He said, "isn't it the town (of Mecca)?" Wereplied, "Yes." He said, "What day is today?" We replied, "Allah and His Apostle know better." He kept silent so long that we thought thathe would call it by a name other than its real name. He said, "Isn't it the day of Nahr?" We replied, "Yes." He then said, "Your blood,properties and honor are as sacred to one another as this day of yours in this town of yours in this month of yours. You will meet your

COMPANIONS PART 4: DO NOT BECOME INFIDELS AFTER ME BY CUTTINGTHE THROATS OF ONE ANOTHER

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Lord, and He will ask you about your deeds. Beware! Do not go astray after me by cutting the necks of each other. It isincumbent upon those who are present to convey this message to those who are absent, for some of those to whom it isconveyed may comprehend it better than some of those who have heard it directly." (Muhammad, the sub-narrator, onmentioning this used to say: The Prophet then said, "No doubt! Haven't I delivered (Allah's) Message (to you)? Haven't I delivered Allah'smessage (to you)?"

Reference: • Sahih Bukhari, Volume 7, Book 68, #458, Book: al-Adaahi; Page 1212, #5550 (Arabic version)

Narrated Ibn 'Umar: I heard the Prophet saying, "Do not revert to disbelief after me by striking (cutting) the necks of one another."


Narrated Abu Bakra: Allah's Apostle addressed the people saying, "Don't you know what is the day today?" They replied, "Allah and HisApostle know better." We thought that he might give that day another name. The Prophet said, "Isn't it the day of An-Nahr?" We replied,"Yes. O Allah's Apostle." He then said, "What town is this? Isn't it the forbidden (Sacred) Town (Mecca)?" We replied, "Yes, O Allah'sApostle." He then said, "Your blood, your properties, your honors and your skins (i.e., bodies) are as sacred to one another like thesanctity of this day of yours in this month of yours in this town of yours. (Listen) Haven't I conveyed Allah's message to you?" Wereplied, "Yes" He said, "O Allah! Be witness (for it). So it is incumbent upon those who are present to convey it (this message of mine) tothose who are absent because the informed one might comprehend what I have said better than the present audience who will convey itto him.)" The narrator added: In fact, it was like that. The Prophet added, "Beware! Do not renegade as disbelievers after me bystriking (cutting) the necks of one another."


Narrated Ibn Abbas: The Prophet said, "Beware! Do not renegade as (disbelievers) after me by striking (cutting) the necks of oneanother."


Narrated Jarir: The Prophet said to me during Hajjat-al-Wada', "Let the people keep quiet and listen." Then he said (addressing thepeople), "Beware! Do not renegade as disbelievers after me by striking (cutting) the necks of one another."


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Islam is a perfect religion and there is no need for innovations. The Most Gracious say:Quran 5:3"...Today I have perfected your religion and completed my bounty upon you, and I was satisfied that Islam be your religion..."

حرمت عليكم الميتة والدم ولحم الخنزير وما أهل لغير اه به والمنخنقة والموقوذة والمتردية والنطيحة وما أكل السبع إا ما

ذكيتم وما ذبح على النصب وأن تستقسموا باأزام ذلكم فسق اليوم يئس الذين كفروا من دينكم فا تخشوهم واخشون اليوم

أكملت لكم دينكم وأتممت عليكم نعمتي ورضيت لكم اإسام دينا فمن اضطر في مخمصة غير متجانف إثم فإن اه غفور

رحيمThese innovators are no better than the messenger of Allah:

Quran 2:151"We have sent among you a messenger from among you who recites to you Our communications and purifes you and teaches you theBook and the wisdom and teaches you that which you did not know."

كما أرسلنا فيكم رسوا منكم يتلو عليكم آياتنا ويزكيكم ويعلمكم الكتاب والحكمة ويعلمكم ما لم تكونوا تعلمون

Quran 48:28He it is Who sent His messenger with guidance and a true religion that He may make it prevail over all the religions; and Allah is enoughfor a witness".

هو الذي أرسل رسوله بالهدى ودين الحق ليظهره على الدين كله وكفى باه شهيداAs impossible or improbable as it may sound, the hadiths listed below show that a group of companions introduced innovations intothe religion of Muhammad (Islam) after his demise. In other words, they have altered the Sunnah of the prophet, they have forbiddenwhat he allowed and allowed what he forbade, they introduced new things. What authority do they have to innovate when we alreadyhave a complete and perfect religion? Were not the teachings of the prophet complete or good enough for them? If innovations areallowed, what is the purpose of the messenger and his Sunnah? Why change what was already established!

Convince yourself about their actions. The truth is below. These hadith are not ambiguous. They are clear and straight to the point.

Narrated 'Abdullah: The Prophet said, "I am your predecessor at the Lake-Fount." 'Abdullah added: The Prophet said, "I am yourpredecessor at the Lake-Fount, and some of you will be brought in front of me till I will see them and then they will be taken away fromme and I will say, 'O Lord, my companions!' It will be said, 'You do not know what they innovated after you had left.'

حدثني يحيى بن حماد: حدثنا أبو عوانة، عن سليمان، عن شقيق، عن عبد اه، عن النبي صلى اه عليه وسلم: أنا فرطكم على

الحوض.

وحدثني عمرو بن علي: حدثنا محمد بن جعفر: حدثنا شعبة، عن المغيرة قال: سمعت أبا وائل، عن عبد اه رضي اه عنه،

عن النبي صلى اه عليه وسلم قال: <أنا فرطكم على الحوض، وليرفعن رجال منكم ثم ليختلجن دوني، فأقول: يا رب

أصحابي؟ فيقال: إنك ا تدري ما أحدثوا بعدك.References: • Sahih Bukhari, Volume 8, Book 76, Number 578, Book: To make the Heart Tender (Ar-Riqaq); Online Arabic book #6205

Narrated Anas ibn Malik: The Prophet said, "Some of my companions will come to me at my Lake Fount, and after I recognize them, theywill 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." Muslim recorded the narration as well in al-Fada'il...#2304.My companions means those who befriended me, Khtalahu means taken away. Their innovations prohibit them from drinking from theFountain.

COMPANIONS PART 5: THE COMPANIONS AND INNOVATIONS

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حدثنا مسلم بن إبراهيم: حدثنا وهيب: حدثنا عبد العزيز، عن أنس، عن النبي صلى اه عليه وسلم قال: )ليردن علي ناس من

أصحابي الحوض، حتى عرفتهم اختلجوا دوني، فأقول: أصيحابي؟ فيقول: ا تدري ما أحدثوا بعدك

أخرجه مسلم في الفضائل، باب: إثبات حوض نبينا صلى اه عليه وسلم وصفاته، رقم: 2304. )أصحابي( أي ممن كان

يصاحبني. )اختلجوا( جذبوا وأبعدوا. )ما أحدثوا( من معصية توجب توجب حرمانهم الشرب من الحوضReferences: • Sahih Bukhari, Volume 8, Book 76, Number 584 - To make the Heart Tender (ar-Riqaq) - (English version); Online Arabic book#6211;

Narrated Ibn 'Abbas: The Prophet stood up among us and addressed (saying) "You will be gathered, barefooted, naked, anduncircumcised (as Allah says): 'As We began the first creation, We shall repeat it..' (21.104) And the first human being to be dressed onthe Day of Resurrection will be (the Prophet) Abraham Al-Khalil. Then will be brought some men of my followers who will be takentowards the left (i.e., to the Fire), and I will say: 'O Lord! My companions whereupon Allah will say: You do not know what they did afteryou left them. I will then say as the pious slave, Jesus said, And I was witness over them while I dwelt amongst them..........(up to)...the All-Wise.' (5.117-118). The narrator added: Then it will be said that those people (relegated from Islam, that is) kept on turning ontheir heels (deserted Islam).

References: • Sahih Bukhari, Volume 8, Book 76, Number 533, Book: al-Riqaq;

Narrated Abu Hazim from Sahl bin Sa'd: The Prophet said, "I am your predecessor (forerunner) at the Lake-Fount, and whoever will passby there, he will drink from it and whoever will drink from it, he will never be thirsty. There will come to me some people whom I willrecognize, and they will recognize me, but a barrier will be placed between me and them." Abu Hazim added: An-Nu'man bin Abi 'Aiyash,on hearing me, said. "Did you hear this from Sahl?" I said, "Yes." He said, " I bear witness that I heard Abu Said Al-Khudri saying thesame, adding that the Prophet said: 'I will say: They are of me (i.e. my followers). It will be said, 'You do not know what they innovated(new things) in the religion after you left'. I will say, 'Far removed, far removed (from mercy), those who changed (their religion) afterme." Abu Huraira narrated that the Prophet said, "On the Day of Resurrection a group of companions will come to me, but will be drivenaway from the Lake-Fount, and I will say, 'O Lord (those are) my companions!' It will be said, 'You have no knowledge as to whatthey innovated after you left; they turned apostate as renegades (reverted from Islam)."

عن سهل بن سعد قال: قال رسول اه: إني فرطكم على الحوض، من مر علي شرب، ومن شرب لم يظمأ أبد، ليردن علي

أقوام أعرفهم ويعرفوني، ثم يحال بيني وبينهم.

قال أبو حازم: فسمعني النعمان بن أبي عياش، فقال: هكذا سمعت من سهل ؟ فقلت: نعم. فقال: أشهد على أبي سعيد الخدري

لسمعته وهو يزيد فيها: فأقول: إنهم مني. فيقال: إنك ا تدري ما أحدثوا بعدك. فأقول: سحق سحق لمن غير بعدي

وقال أحمد بن شبيب بن سعيد الحبطي: حدثنا أبي، عن يونس، عن ابن شهاب، عن سعيد بن المسيب، عن أبي هريرة: أنه

كان يحدث: أن رسول اه صلى اه عليه وسلم قال: )يرد علي يوم القيامة رهط من أصحابي، فيحلؤون عن الحوض، فأقول:

يا رب أصحابي؟ فيقول: إنك ا علم لك بما أحدثوا بعدك، إنهم ارتدوا على أدبارهم القهقرىReferences: • Sahih Bukhari, Volume 8, Book 76, Number 585 - To make the Heart Tender (Ar-Riqaq) - (English version); Online Arabic book,#6212;

Here is a similar narration from Sahih al-Bukhari, Kitab al-Fitan, #6643 (Volume 9, Book 88, Number 174):Narrated Sahl bin Sa'd: I heard the Prophet saying, "I am your predecessor at the Lake-Fount (Kauthar), and whoever will come to it, willdrink from it, and whoever will drink from it, will never become thirsty after that. There will come to me many (AQWAM in Arabic) peoplewhom I know and they know me, and then a barrier will be set up between me and them." Abu Azim said: al-Nu'uman ibn Abi A'ayyash heard me while I was telling them about the hadith, then he said: Is this what you heardfrom Sahl? I responded: Yes. And I testify that I also heard Abu Sa'id Al-Khudri adding that the Prophet further said: "I will say thosepeople are from me. It will be said, 'You do not know what changes and new things they did after you.' Then I will say, 'Far removed(from mercy), far removed (from mercy), those who changed (the religion) after me! "

حدثنا يحيى بن بكير: حدثنا يعقوب بن عبد الرحمن، عن أبي حازم قال: سمعت سهل بن سعد يقول: سمعت النبي صلى اه

عليه وسلم يقول: )أنا فرطكم على الحوض، من ورده شرب منه، ومن شرب منه لم يظمأ بعده أبد، ليردن علي أقوام أعرفهم

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ويعرفونني، ثم يحال بيني وبينهم(.

قال أبو حازم: فسمعني النعمان بن أبي عياش وأنا أحدثهم هذا، فقال: هكذا سمعت سها؟ فقلت: نعم، قال: وأنا أشهد على أبي

سعيد الخدري لسمعته يزيد فيه قال: )إنهم مني، فيقال: إنك ا تدري ما بدلوا بعدك، فأقول: سحق سحق لمن بدل بعدي

Narrated Ibn Al-Musaiyab: The companions of the Prophet said, "Some men from my companions will come to my Lake-Fount and theywill be driven away from it, and I will say, 'O Lord, my companions!' It will be said, 'You have no knowledge of what theyinnovated after you left: they turned apostate as renegades (reverted from Islam).

6213/6214 - وقال أحمد بن شبيب بن سعيد الحبطي: حدثنا أبي، عن يونس، عن ابن شهاب، عن سعيد بن المسيب، عن

أبي هريرة: أنه كان يحدث: أن رسول اه صلى اه عليه وسلم قال: )يرد علي يوم القيامة رهط من أصحابي، فيجلون عن

الحوض، فأقول: يا رب أصحابي؟ فيقول: إنك ا علم لك بما أحدثوا بعدك، إنهم ارتدوا على أدبارهم القهقرى.

]ش )رهط( ما دون العشرة من الرجال، وقيل اأربعين. )فيجلون( يصرفون، ويروى: )فيحلؤون( يمنعون ويطردون. )ارتدوا

على أدبارهم( رجعوا عن الهداية والحق، واأدبار جمع دبر وهو الظهر، وواه دبره انهزم أمامه. )القهقرى( الرجوع إلى

الخلف، وهي تأكيد للجملة قبلها.

)6214( - حدثنا أحمد بن صالح: حدثنا ابن وهب قال: أخبرني يونس، عن ابن شهاب، عن ابن المسيب أنه كان يحدث، عن

أصحاب النبي صلى اه عليه وسلم: أن النبي صلى اه عليه وسلم قال: )يرد علي الحوض رجال من أصحابي، فيحلؤون

عنه، فأقول: يا رب أصحابي؟ فيقول: إنك ا علم لك بما أحدثوا بعدك، إنهم ارتدوا على أدبارهم القهقرى.

وقال شعيب: عن الزهري: كان أبو هريرة يحدث عن النبي صلى اه عليه وسلم: )فيجلون(. وقال عقيل: )فيحلؤون(. وقال

الزبيدي، عن الزهري، عن محمد بن علي، عن عبيد اه بن أبي رافع، عن أبي هريرة، عن النبي صلى اه عليه وسلم.References: • Sahih Bukhari, Volume 8, Book 76, Number 586 - To make the Heart Tender (Ar-Riqaq) - (English version) • Sahih Bukhari, Page 1396, Number 6586, Book: ar-Riqaq - (Arabic version)

Narrated 'Abdullah: The Prophet said, "I am your predecessor at the Lake-Fount (Kauthar) and some men amongst you will be brought tome, and when I will try to hand them some water, they will be pulled away from me by force whereupon I will say, 'O Lord, mycompanions!' Then the Almighty will say, 'You do not know what they did after you left, they introduced new things into thereligion after you.'"


فرطكم على الحوض ، فليرفعن إلي رجال منكم، حتى إذا أهويت أناولهم اختلجوا دوني، ، فأقول: أي رب أصحابي يقول: ا

تدري ما أحدثوا بعدكReferences: • Sahih Bukhari, Volume 9, Book 88, Number 173 - Afflictions and the End of the World - (English version) • Sahih Bukhari, Page 1489, Number 7049, Book: al-Fitan - (Arabic version)

Narrated Sahl bin Sa'd: I heard the Prophet saying, "I am your predecessor at the Lake-Fount (Kauthar), and whoever will come to it, willdrink from it, and whoever will drink from it, will never become thirsty after that. There will come to me some people whom I know andthey know me, and then a barrier will be set up between me and them." Abu Sa'id Al-Khudri added that the Prophet further said: "I willsay those people are from me. It will be said, 'You do not know what changes and new things they did after you.' Then I willsay, 'Far removed (from mercy), far removed (from mercy), those who changed (the religion) after me!"

عن سهل بن سعد رضي اه عنه قال: سمعت النبي صلى اه عليه وسلم يقول أنا فرطكم على الحوض فمن ورده شرب منه

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ومن شرب منه لم يظمأ بعده أبدا ليرد علي أقوام أعرفهم ويعرفوني ثم يحال بيني وبينهم قال أبو حازم فسمعني النعمان بن

أبي عياش وأنا أحدثهم هذا فقال هكذا سمعت سها فقلت نعم قال وأنا أشهد على أبي سعيد الخدري لسمعته يزيد فيه قال إنهم

مني فيقال إنك ا تدري ما بدلوا بعدك فأقول سحقا سحقا لمن بدل بعديReferences: • Sahih Bukhari, Volume 9, Book 88, Number 174 - Afflictions and the End of the World - (English version) • Sahih Bukhari, Page 1489, Number 7050, Book: al-Fitan - (Arabic version)

Umm Salama, the wife of Allah's Apostle (may peace be upon him), said I used to hear from people making a mention of the Cistern, butI did not hear about it from Allah's Messenger (may peace be upon him). One day while a girl was combing me I heard Allah's Messenger(may peace be upon him) say:" O people." I said to that girl: Keep away from me. She said: He (the Holy Prophet) has addressed themen only and he has not invited the attention of the women. I said: I am amongst the people also (and have thus every right to listen tothe things pertaining to religion). Allah's Messenger (may peace be upon him) said: I shall be your harbinger on the Cistern; therefore, becautious lest one of you should come (to me) and may be driven away like a stray camel. I would ask the reasons, and it would be saidto me: You don't know what innovations they made after you. And I would then also say: Be away.

References: • Sahih Muslim, Book 030, Number 5686, Chapter 9 - Kitab al-Fada'il - (English version) • Sahih Muslim, Page 903, Number 2295-29, Book: Kitab al-Fada'il - (Arabic version)

Abdullah reported Allah's Messenger (may peace be upon him) as saying; I shall be there at the Cistern before you, and I shall have tocontend for some people, but I shall have to yield. I would be saying: My Lord, they are my friends, they are my friends, and it wouldbe said: You don't know what innovations they made after you.


Anas b. Malik reported Allah's Apostle (may peace be upon him) as saying: Some persons from amongst my associates would turn to myCistern; when I would see them and they would be presented to me, they would be detained in the way while coming to me. I wouldsay: My Lord, they are my companions, they are my companions, and it would be said to me: You don't know whatinnovations they made after you.


Yes, they have done as the prophet foretold. He even foretold that they will follow the paths of the nations before them: the Jews andthe Christians:


حدثنا محمد بن عبد العزيز حدثنا أبو عمر الصنعاني من اليمن عن زيد بن أسلم عن عطاء بن يسار عن أبي سعيد الخدري

عن النبي صلى اه عليه وسلم قال لتتبعن سنن من كان قبلكم شبرا شبرا وذراعا بذراع حتى لو دخلوا جحر ضب تبعتموهم

قلنا يا رسول اه اليهود والنصارى قال فمنReferences: • Sahih Bukhari, Volume 9, Book 92, Number 422, Book: Holding Fast to the Quran and Sunnah; Page 1539, Number 7320 (Arabicversion)

Abu Sa'id al-Khudri reported Allah's Messenger (may peace be upon him) as saying: You would tread the same path as was trodden bythose before you inch by inch and step by step so much so that if they had entered into the hole of the lizard, you would follow them inthis also. We said: Allah's Messenger, do you mean Jews and Christians (by your words)" those before you"? He said: Who else (thanthose two religious groups)?

References: • Sahih Muslim, Book 34, Number 6448, Chapter 3, The Book of Knowledge (Kitab Al-`Ilm);

So these are companions who introduced innovations into Islam. What is the position of the Islamic Law towards such action? Pleaseread the section titled innovations. This was also discussed in detail in the chapter of al-Taraweeh, the great innovation of Umar ibnal-Khattab!

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Let me start with the following verse:Quran 2:14And when they meet those who believe, they say: We believe; and when they are alone with their Shaitans, they say: Surely we are withyou, we were only mocking.

وإذا لقوا الذين آمنوا قالوا آمنا وإذا خلوا إلى شياطينهم قالوا إنا معكم إنما نحن مستهزئونWho are those hypocrites described in the above verses? Are they not among the companions? This verse by itself is enough torefute the claim that the companions are just and trustworthy. Can these hypocrites be trusted to spread the message of the prophet?

Below are the many narrations that unveil the truth about many of the companions of the prophet. This is not to denigrate or dishonoror judge any companion. These are true facts about the companions that some Muslims highly respect and consider unanimouslyrighteous. This is another sign, which shows that not all the companions were righteous. Some of these narrations show how some ofthe companions did not hesitate to raise their voices in the presence of the prophet, a sign of disrespect, about which Allah (SWT)says:

Quran 49:2O you who believe! do not raise your voices above the voice of the Prophet, and do not speak loud to him as you speak loud to oneanother, lest your deeds became null while you do not perceive.

يا أيها الذين آمنوا ا ترفعوا أصواتكم فوق صوت النبي وا تجهروا له بالقول كجهر بعضكم لبعض أن تحبط أعمالكم وأنتم ا

تشعرونOther narrations show how some of the companions mistrusted the decisions and actions of the prophet Muhammad. They arguiedthat his decisions were unfair and biaised (He favored a group of muslims to another). Is this not a sign of hypocrisy? How cansomeone say to the prophet of Allah: 'Fear Allah'??? Others refused to do what the prophet ordered because of their ignorance! Don'tthey know that the prophet is more knowledgeable then they are??

This book will also prove that Abdullah ibn Ubay and his companions were not the only hypocrites among the companions, and this issupported by the following verse:

Quran 9:101And from among those who are round about you of the dwellers of the desert there are hypocrites, and from among the people of Medina(also); they are stubborn in hypocrisy; you do not know them; We know them; We will chastise them twice then shall they be turned backto a grievous chastisement.


عذاب عظيم

Narrated Al-Musaiyab: I met Al-Bara bin 'Azib and said (to him). "May you live prosperously! You enjoyed the company of the Prophetand gave him the Pledge of allegiance (of Al-Hudaibiya) under the Tree." On that, Al-Bara' said, "O my nephew! You do not knowwhat we have done after him (i.e. his death)."

References: • Sahih Bukhari, Volume 5, Book 59, #488 - Military Expeditions led by the Prophet (Al-Maghaazi) - (English version) • Sahih Bukhari, Page 873, #4170, Book: al-Maghaazi - (Arabic version)

Content:Hatib ibn Abi Balta betraying the prophetAbdullah bin Ubai and his companionsA companion says to the prophet: "O Muhammad! Be afraid of Allah!"There are those who accused the prophet of injustice in his judgements and decisionsThere are those who disobeyed the Islamic orders of the prophetThere are those who left the friday khutba/prayer for the worldly thingsThere are those who disobeyed the prophet in the battle of UhudThere are those who fled from the battle of HunainThose who only collect the worldly things and do not spend it in the way of AllahThe mosque built by the hypocrites

COMPANIONS PART 6: MORE OF THEIR MISDEEDS

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The twelve hypocritesThose who will never see the prophet after his demise

Hatib ibn Abi Balta betraying the prophet

Narrated 'Ubaidullah bin Abi Rafi: I heard 'Ali saying, "Allah's Apostle sent me, Az-Zubair and Al-Miqdad somewhere saying, 'Proceed tillyou reach Rawdat Khakh. There you will find a lady with a letter. Take the letter from her.' " So, we set out and our horses ran at fullpace till we got at Ar-Rawda where we found the lady and said (to her). "Take out the letter." She replied, "I have no letter with me." Wesaid, "Either you take out the letter or else we will take off your clothes." So, she took it out of her braid. We brought the letter toAllah's Apostle and it contained a statement from Hatib bin Abi Balta to some of the Meccan pagans informing them ofsome of the intentions of Allah's Apostle. Then Allah's Apostle said, "O Hatib! What is this?" Hatib replied, "O Allah's Apostle! Don'thasten to give your judgment about me. I was a man closely connected with the Quraish, but I did not belong to this tribe, while theother emigrants with you, had their relatives in Mecca who would protect their dependents and property . So, I wanted to recompensefor my lacking blood relation to them by doing them a favor so that they might protect my dependents. I did this neither because ofdisbelief not apostasy nor out of preferring Kufr (disbelief) to Islam." Allah's Apostle, said, "Hatib has told you the truth." Umar said, OAllah's Apostle! Allow me to chop off the head of this hypocrite." Allah's Apostle said, "Hatib participated in the battle of Badr, andwho knows, perhaps Allah has already looked at the Badr warriors and said, 'Do whatever you like, for I have forgiven you."

Reference: • Sahih Bukhari, Volume 4, Book 52, #251 : al-Jihaad - (English version) • Sahih Bukhari, Page 632, #3007, Book: al-Jihaad - (Arabic version)

Abdullah bin Ubai and his companionsAbdullah bin Ubai and his companions were hypocrites among the companions. They refused to spend on the followers of the prophetand they spread some false accusations on the mother of the believers, Aisha, which had reached the prophet. The innocence ofAisha was then revealed by Allah by the following verse:

Quran 24:11Surely they who spread the lie are a party from among you. Do not regard it an evil to you; nay, it is good for you. Every man of themshall have what he has earned of sin; and (as for) him who took upon himself the main part thereof, he shall have a grievouschastisement.

إن الذين جاؤوا باإفك عصبة منكم ا تحسبوه شرا لكم بل هو خير لكم لكل امرئ منهم ما اكتسب من اإثم والذي تولى كبره

منهم له عذاب عظيم

Narrated Zaid bin Arqam: While I was taking part in a Ghazwa. I heard 'Abdullah bin Ubai (bin Abi Salul) saying. "Don't spend onthose who are with Allah's Apostle, that they may disperse and go away from him. If we return (to Medina), surely, themore honorable will expel the meaner amongst them." I reported that (saying) to my uncle or to 'Umar who, in his turn, informedthe Prophet of it. The Prophet called me and I narrated to him the whole story. Then Allah's Apostle sent for 'Abdullah bin Ubai and hiscompanions, and they took an oath that they did not say that. So Allah's Apostle disbelieved my saying and believed his. I was distressedas I never was before. I stayed at home and my uncle said to me. "You just wanted Allah's Apostle to disbelieve your statement and hateyou." So Allah revealed (the Sura beginning with) 'When the hypocrites come to you.' (63.1) The Prophet then sent for me and recited itand said, "O Zaid! Allah confirmed your statement."

Reference: • Sahih Bukhari, Volume 6, Book 60, #423 : al-Tafseer - (English version) • Sahih Bukhari, Page 1068, #4900, Book: al-Tafseer - (Arabic version)

Narrated Zaid bin Arqam: I was with my uncle and I heard 'Abdullah bin Ubai bin Salul, saying, "Don't spend on those who arewith Allah's Apostle that they may disperse and go away from him." He also said, "If we return to Medina, surely, the morehonorable will expel the meaner." So I informed my uncle of that and then my uncle informed Allah's Apostle thereof. Allah's Apostlesent for 'Abdullah bin Ubai and his companions. They swore that they did not say anything of that sort Allah's Apostle deemed theirstatement true and rejected mine. Thereof I became as distressed as I have never been before, and stayed at home. Then Allah revealed(Surat Al-Munafiqin):

'When the hypocrites come to you.....(63.1) They are the ones who say: Spend nothing on those who are with Allah's Apostle ..(63.7)Verily the more honorable will expel therefrom the meaner..' (63.7-8)

Allah's Apostle sent for me and recited that Sura for me and said, "Allah has confirmed your statement." 'That is because they believed,then disbelieved, so a seal was set on their hearts, therefore they understand not.' (63.3)

Reference: • Sahih Bukhari, Volume 6, Book 60, #424-425 : al-Tafseer - (English version) • Sahih Bukhari, Page 1068-1069, #4901-4902, Book: al-Tafseer - (Arabic version)

Narrated Zaid bin Arqam: We went out with the Prophet on a journey and the people suffered from lack of provisions. So'Abdullah bin Ubai said to his companions, "Don't spend on those who are with Allah's Apostle, that they may disperse andgo away from him." He also said, "If we return to Medina, surely, the more honorable will expel therefrom the meaner. SoI went to the Prophet and informed him of that. He sent for 'Abdullah bin Ubai and asked him, but 'Abdullah bin Ubai swore that he didnot say so. The people said, "Zaid told a lie to 'Allah's Apostle." What they said distressed me very much. Later Allah revealed the

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confirmation of my statement in his saying: '(When the hypocrites come to you.' (63.1) So the Prophet called them that they might askAllah to forgive them, but they turned their heads aside. (Concerning Allah's saying: 'Pieces of wood propped up,' Zaid said; They werethe most handsome men.)

Reference: • Sahih Bukhari, Volume 6, Book 60, #426-427 : al-Tafseer - (English version) • Sahih Bukhari, Page 1069, #4903-4904, Book: al-Tafseer - (Arabic version)

Narrated Jabir bin 'Abdullah: We were in a Ghazwa (Sufyan once said, in an army) and a man from the emigrants kicked an Ansari man(on the buttocks with his foot). The Ansari man said, "O the Ansar! (Help!)" and the emigrant said. "O the emigrants! (Help!) Allah'sApostle heard that and said, "What is this call for, which is characteristic of the period of ignorance?" They said, "O Allah's Apostle! Aman from the emigrants kicked one of the Ansar (on the buttocks with his foot)." Allah's Apostle said, "Leave it (that call) as it is adetestable thing." 'Abdullah bin Ubai heard that and said, 'Have the (the emigrants) done so? By Allah, if we return Medina, surely, themore honorable will expel therefrom the meaner." When this statement reached the Prophet. 'Umar got up an, said, "O Allah'sApostle! Let me chop off the head of this hypocrite ('Abdullah bin Ubai)!" The Prophet said "Leave him, lest the people saythat Muhammad kills his companions." The Ansar were then more in #than the emigrants when the latter came to Medina, but lateron the emigrant increased.

Reference: • Sahih Bukhari, Volume 6, Book 60, #428, 430 : al-Tafseer - (English version) • Sahih Bukhari, Page 1070, #4905, Book: al-Tafseer - (Arabic version)

Narrated Aisha: (the wife of the Prophet) "Whenever Allah's Apostle intended to go on a journey, he would draw lots amongst his wivesand would take with him the one upon whom the lot fell. During a Ghazwa of his, he drew lots amongst us and the lot fell upon me, andI proceeded with him after Allah had decreed the use of the veil by women. I was carried in a Howdah (on the camel) and dismountedwhile still in it. When Allah's Apostle was through with his Ghazwa and returned home, and we approached the city of Medina, Allah'sApostle ordered us to proceed at night. When the order of setting off was given, I walked till I was past the army to answer the call ofnature. After finishing I returned (to the camp) to depart (with the others) and suddenly realized that my necklace over my chest wasmissing. So, I returned to look for it and was delayed because of that. The people who used to carry me on the camel, came to myHowdah and put it on the back of the camel, thinking that I was in it, as, at that time, women were light in weight, and thin and lean,and did not use to eat much. So, those people did not feel the difference in the heaviness of the Howdah while lifting it, and they put itover the camel. At that time I was a young lady. They set the camel moving and proceeded on. I found my necklace after the army hadgone, and came to their camp to find nobody. So, I went to the place where I used to stay, thinking that they would discover myabsence and come back in my search. While in that state, I felt sleepy and slept.

Safwan bin Mu'attal As-Sulami Adh-Dhakwani was behind the army and reached my abode in the morning. When he saw a sleepingperson, he came to me, and he used to see me before veiling. So, I got up when I heard him saying, "Inna lil-lah-wa inn a ilaihi rajiun(We are for Allah, and we will return to Him)." He made his camel knell down. He got down from his camel, and put his leg on the frontlegs of the camel and then I rode and sat over it. Safwan set out walking, leading the camel by the rope till we reached the army whohad halted to take rest at midday. Then whoever was meant for destruction, fell into destruction, (some people accused me falsely) andthe leader of the false accusers was 'Abdullah bin Ubai bin Salul. After that we returned to Medina, and I became ill for one month whilethe people were spreading the forged statements of the false accusers. I was feeling during my ailment as if I were not receiving theusual kindness from the Prophet which I used to receive from him when I got sick. But he would come, greet and say, 'How is that (girl)?'I did not know anything of what was going on till I recovered from my ailment and went out with Um Mistah to the Manasi where weused to answer the call of nature, and we used not to go to answer the call of nature except from night to night and that was before wehad lavatories near to our houses. And this habit of ours was similar to the habit of the old 'Arabs in the open country (or away fromhouses). So I and Um Mistah bint Ruhm went out walking. Um Mistah stumbled because of her long dress and on that shesaid, 'Let Mistah be ruined.' I said, 'You are saying a bad word. Why are you abusing a man who took part in (the battleof) Badr?' She said, 'O Hanata (you there) didn't you hear what they said?' Then she told me the rumors of the falseaccusers.

My sickness was aggravated, and when I returned home, Allah's Apostle came to me, and after greeting he said, 'How is that (girl)?' Irequested him to allow me to go to my parents. I wanted then to be sure of the news through them I Allah's Apostle allowed me, and Iwent to my parents and asked my mother, 'What are the people talking about?' She said, 'O my daughter! Don't worry much about thismatter. By Allah, never is there a charming woman loved by her husband who has other wives, but the women would forge false newsabout her.' I said, 'Glorified be Allah! Are the people really taking of this matter?' That night I kept on weeping and could not sleep tillmorning. In the morning Allah's Apostle called Ali bin Abu Talib and Usama bin Zaid when he saw the Divine Inspiration delayed, to consulthem about divorcing his wife (i.e. 'Aisha). Usama bin Zaid said what he knew of the good reputation of his wives and added, 'O Allah'sApostle! Keep you wife, for, by Allah, we know nothing about her but good.' 'Ali bin Abu Talib said, 'O Allah's Apostle! Allah has noimposed restrictions on you, and there are many women other than she, yet you may ask the woman-servant who will tell you the truth.'On that Allah's Apostle called Buraira and said, 'O Burair. Did you ever see anything which roused your suspicions about her?' Burairasaid, 'No, by Allah Who has sent you with the Truth, I have never seen in her anything faulty except that she is a girl of immature age,who sometimes sleeps and leaves the dough for the goats to eat.'On that day Allah's Apostle ascended the pulpit and requestedthat somebody support him in punishing 'Abdullah bin Ubai bin Salul. Allah's Apostle said 'Who will support me to punishthat person ('Abdullah bin Ubai bin Salul) who has hurt me by slandering the reputation of my family? By Allah, I knownothing about my family but good, and they have accused a person about whom I know nothing except good, and he never entered myhouse except in my company.' Sad bin Mu'adh got up and said, 'O Allah's Apostle! by Allah, I will relieve you from him. If that man isfrom the tribe of the Aus, then we will chop his head off, and if he is from our brothers, the Khazraj, then order us, and we will fulfill yourorder.' On that Sad bin 'Ubada, the chief of the Khazraj and before this incident, he had been a pious man, got up,motivated by his zeal for his tribe and said, 'By Allah, you have told a lie; you cannot kill him, and you will never be able to kill him.'On that Usaid bin Al-Hadir got up and said (to Sad bin 'Ubada), 'By Allah! you are a liar. By Allah, we will kill him; and you are ahypocrite, defending the hypocrites.' On this the two tribes of Aus and Khazraj got excited and were about to fight each other, whileAllah's Apostle was standing on the pulpit. He got down and quietened them till they became silent and he kept quiet. On that day I kepton weeping so much so that neither did my tears stop, nor could I sleep.

In the morning my parents were with me and I had wept for two nights and a day, till I thought my liver would burst from weeping.While they were sitting with me and I was weeping, an Ansari woman asked my permission to enter, and I allowed her to come in. Shesat down and started weeping with me. While we were in this state, Allah's Apostle came and sat down and he had never sat with mesince the day they forged the accusation. No revelation regarding my case came to him for a month. He recited Tashah-hud (i.e. Nonehas the right to be worshipped but Allah and Muhammad is His Apostle) and then said, 'O 'Aisha! I have been informed such-and-such

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about you; if you are innocent, then Allah will soon reveal your innocence, and if you have committed a sin, then repent to Allah and askHim to forgive you, for when a person confesses his sin and asks Allah for forgiveness, Allah accepts his repentance.' When Allah'sApostle finished his speech my tears ceased completely and there remained not even a single drop of it. I requested my father to reply toAllah's Apostle on my behalf. My father said, By Allah, I do not know what to say to Allah's Apostle.' I said to my mother, 'Talk to Allah'sApostle on my behalf.' She said, 'By Allah, I do not know what to say to Allah's Apostle.

I was a young girl and did not have much knowledge of the Quran. I said. 'I know, by Allah, that you have listened to what people aresaying and that has been planted in your minds and you have taken it as a truth. Now, if I told you that I am innocent and Allah knowsthat I am innocent, you would not believe me and if I confessed to you falsely that I am guilty, and Allah knows that I am innocent youwould believe me. By Allah, I don't compare my situation with you except to the situation of Joseph's father (i.e. Jacob) who said, 'So(for me) patience is most fitting against that which you assert and it is Allah (Alone) whose help can be sought.' Then I turned to theother side of my bed hoping that Allah would prove my innocence. By Allah I never thought that Allah would reveal Divine Inspiration inmy case, as I considered myself too inferior to be talked of in the Holy Qur'an. I had hoped that Allah's Apostle might have a dream inwhich Allah would prove my innocence. By Allah, Allah's Apostle had not got up and nobody had left the house before the DivineInspiration came to Allah's Apostle. So, there overtook him the same state which used to overtake him, (when he used to have, on beinginspired divinely). He was sweating so much so that the drops of the sweat were dropping like pearls though it was a (cold) wintry day.When that state of Allah's Apostle was over, he was smiling and the first word he said, 'Aisha! Thank Allah, for Allah has declared yourinnocence.' My mother told me to go to Allah's Apostle . I replied, 'By Allah I will not go to him and will not thank but Allah.' So Allahrevealed: "Verily! They who spread the slander are a gang among you . . ." (24.11)

When Allah gave the declaration of my Innocence, Abu Bakr, who used to provide for Mistah bin Uthatha for he was his relative, said, 'ByAllah, I will never provide Mistah with anything because of what he said about Aisha.' But Allah later revealed: "And let not those who aregood and wealthy among you swear not to help their kinsmen, those in need and those who left their homes in Allah's Cause. Let themforgive and overlook. Do you not wish that Allah should forgive you? Verily! Allah is Oft-forgiving, Most Merciful." (24.22) After that AbuBakr said, 'Yes ! By Allah! I like that Allah should forgive me,' and resumed helping Mistah whom he used to help before.

Allah's Apostle also asked Zainab bint Jahsh (i.e. the Prophet's wife about me saying, 'What do you know and what did you see?' Shereplied, 'O Allah's Apostle! I refrain to claim hearing or seeing what I have not heard or seen. By Allah, I know nothing except goodnessabout Aisha." Aisha further added "Zainab was competing with me (in her beauty and the Prophet's love), yet Allah protected her (frombeing malicious), for she had piety."

Reference: • Sahih Bukhari, Volume 3, Book 48, #829 : Witnesses - (English version) • Sahih Bukhari, Page 553, #2661, Book: al-Shahadaat - (Arabic version)

Narrated Aisha: ...Allah's Apostle, while on the pulpit, said, "O Muslims! Who will help me against a man who has hurt me byslandering my family? By Allah, I know nothing except good about my family, and people have blamed a man of whom Iknow nothing except good, and he never used to visit my family except with me," Sad bin Muadh Al-Ansari got up and said, "OAllah's Apostle! By Allah, I will relieve you from him. If he be from the tribe of (Bani) Al-Aus, then I will chop his head off; and if he befrom our brethren, the Khazraj, then you give us your order and we will obey it." On that, Sad bin 'Ubada got up, and he was thechief of the Khazraj, and before this incident he had been a pious man but he was incited by his zeal for his tribe. He said toSad (bin Muadh), "By Allah the Eternal, you have told a lie! You shall not kill him and you will never be able to kill him!" Onthat, Usaid bin Hudair, the cousin of Sad (bin Muadh) got up and said to Sad bin 'Ubada, "You are a liar! By Allah theEternal, we will surely kill him; and you are a hypocrite defending the hypocrites!" So the two tribes of Al-Aus and Al-Khazrajgot excited till they were on the point of fighting with each other while Allah's Apostle was standing on the pulpit. Allah's Apostlecontinued quietening them till they became silent whereupon he became silent too...

Reference: • Sahih Bukhari, Volume 6, Book 60, #274 : al-Tafseer - (English version) • Sahih Bukhari, Page 1017, #4750, Book: al-Tafseer - (Arabic version)

A companion says to the prophet: "O Muhammad! Be afraid of Allah!"

Quran 9:58And of them there are those who blame you with respect to the alms; so if they are given from it they are pleased, and if they are notgiven from it, lo! they are full of rage.

ومنهم من يلمزك في الصدقات فإن أعطوا منها رضوا وإن لم يعطوا منها إذا هم يسخطون

Narrated Abu Said Al-Khudri: When 'Ali was in Yemen, he sent some gold in its ore to the Prophet. The Prophet distributed it among Al-Aqra' bin Habis Al-Hanzali who belonged to Bani Mujashi, 'Uyaina bin Badr Al-Fazari, 'Alqama bin 'Ulatha Al-'Amiri, who belonged to theBani Kilab tribe and Zaid AI-Khail At-Ta'i who belonged to Bani Nabhan. So the Quraish and the Ansar became angry and said, "He givesto the chiefs of Najd and leaves us!" The Prophet said, "I just wanted to attract and unite their hearts (make them firm in Islam)." Thenthere came a man with sunken eyes, bulging forehead, thick beard, fat raised cheeks, and clean-shaven head, and said, "O Muhammad!Be afraid of Allah! " The Prophet said, "Who would obey Allah if I disobeyed Him? (Allah). He trusts me over the people ofthe earth, but you do not trust me?" A man from the people (present then), who, I think, was Khalid bin Al-Walid, asked forpermission to kill him, but the Prophet prevented him. When the man went away, the Prophet said, "Out of the offspring of thisman, there will be people who will recite the Quran but it will not go beyond their throats, and they will go out of Islam asan arrow goes out through the game, and they will kill the Muslims and leave the idolators. Should I live till they appear, Iwould kill them as the Killing of the nation of 'Ad."

Reference: • Sahih Bukhari, Volume 9, Book 93, #527 : al-Tawheed; Page 1560, #7432 - (Arabic version) • Sahih Bukhari, Volume 4, Book 55, #558 : al-Anbiya'; Page 703, #3344 - (Arabic version)

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Narrated Abu Said Al-Khudri: 'Ali bin Abi Talib sent a piece of gold not yet taken out of its ore, in a tanned leather container to Allah'sApostle . Allah's Apostle distributed that amongst four Persons: 'Uyaina bin Badr, Aqra bin Habis, Zaid Al-Khail and the fourth was eitherAlqama or Amir bin At Tufail. On that, one of his companions said, "We are more deserving of this (gold) than these (persons)." Whenthat news reached the Prophet , he said, "Don't you trust me though I am the truth worthy man of the One in the Heavens, and I receivethe news of Heaven (i.e. Divine Inspiration) both in the morning and in the evening?" There got up a man with sunken eyes, raised cheekbones, raised forehead, a thick beard, a shaven head and a waist sheet that was tucked up and he said, "O Allah's Apostle! Be afraid ofAllah." The Prophet said, "Woe to you! Am I not of all the people of the earth the most entitled to fear Allah?" Then that man went away.Khalid bin Al-Wahd said, "O Allah's Apostle! Shall I chop his neck off?" The Prophet said, "No, for he may offer prayers." Khalid said,"Numerous are those who offer prayers and say by their tongues (i.e. mouths) what is not in their hearts." Allah's Apostle said, "I havenot been ordered (by Allah) to search the hearts of the people or cut open their bellies." Then the Prophet looked at him (i.e. that man)while the latter was going away and said, "From the offspring of this (man there will come out (people) who will recite the Qur'ancontinuously and elegantly but it will not exceed their throats. (They will neither understand it nor act upon it). They would go out of thereligion (i.e. Islam) as an arrow goes through a game's body." I think he also said, "If I should be present at their time I would kill themas the nations a Thamud were killed."

Reference: • Sahih Bukhari: Volume 5, Book 59, #638 : al-Maghaazi; Page 904, #4351 (Arabic version) • Sahih Muslim: Book 005, #2318: al-Zakat; Page 381, #(1064)-143 (Arabic version) • Sahih Muslim: Book 005, #2319: al-Zakat; Page 381, #(1064)-144 (Arabic version)

There are those who accused the prophet of injustice in his judgements and decisions

Narrated Urwa bin Az-Zubair: Az-Zubair told me that he quarrelled with an Ansari man who had participated in (the battle of) Badr infront of Allah's Apostle about a water stream which both of them used for irrigation. Allah's Apostle said to Az-Zubair, "O Zubair!Irrigate (your garden) first, and then let the water flow to your neighbor." The Ansari became angry and said, "O Allah'sApostle! Is it because he is your cousin?" On that the complexion of Allah's Apostle changed (because of anger) and said (to Az-Zubair), "Irrigate (your garden) and then withhold the water till it reaches the walls (surrounding the palms)." So, Allah's Apostle gaveAz-Zubair his full right. Before that Allah's Apostle had given a generous judgment beneficial for Az-Zubair and the Ansari, but when theAnsari irritated Allah's Apostle he gave Az-Zubair his full right according to the evident law. Az-Zubair said, "By Allah ! I think thefollowing Verse was revealed concerning that case: "But no by your Lord They can have No faith Until they make you judge In alldisputes between them." (4.65)

Reference: • Sahih Bukhari, Volume 3, Book 49, #871 : Peacemaking or Treaties - (English version) • Sahih Bukhari, Page 566, #2708, Book: al-Soloh - (Arabic version)

Narrated 'Abdullah: On the day (of the battle) of Hunain, Allah's Apostle favored some people in the distribution of the booty (to theexclusion of others); he gave Al-Aqra' bin Habis one-hundred camels and he gave 'Uyaina the same amount, and also gave to some ofthe eminent Arabs, giving them preference in this regard. Then a person came and said, "By Allah, in this distribution justice hasnot been observed, nor has Allah's Pleasure been aimed at." I said (to him), "By Allah, I will inform the Prophet (of what you havesaid), "I went and informed him, and he said, "If Allah and His Apostle did not act justly, who else would act justly. May Allah be mercifulto Moses, for he was harmed with more than this, yet he kept patient."

Reference: • Sahih Bukhari, Volume 4, Book 53, #378, Book: al-Khumus; Page 665, #3150 (Arabic version) • Sahih Bukhari, Volume 4, Book 55, #617, Book: Ahadith al-Anbiya'; Page 720, #3405 (Arabic version) • Sahih Bukhari, Volume 5, Book 59, #624-625, Book: al-Maghaazi; Page 901, #4335-4336 (Arabic version) • Sahih Bukhari, Volume 8, Book 73, #85, Book: al-Adab; Page 1299, #6059 (Arabic version) • Sahih Bukhari, Volume 8, Book 73, #122, Book: al-Adab; Page 1306, #6100 (Arabic version) • Sahih Bukhari, Volume 8, Book 74, #306, Book: al-Isti'dhan (Permissions); Page 1343, #6291 (Arabic version) • Sahih Bukhari, Volume 8, Book 75, #348, Book: al-Daawat (Invocations); Page 1352, #6336 (Arabic version)

Narrated Abu Said Al-Khudri: While we were with Allah's Apostle who was distributing (i.e. some property), there came Dhu-l-Khuwaisira,a man from the tribe of Bani Tamim and said, "O Allah's Apostle! Do Justice." The Prophet said, "Woe to you! Who could dojustice if I did not? I would be a desperate loser if I did not do justice." 'Umar said, "O Allah's Apostle! Allow me to chophis head off." The Prophet said, "Leave him, for he has companions who pray and fast in such a way that you will consideryour fasting negligible in comparison to theirs. They recite Qur'an but it does not go beyond their throats (i.e. they do notact on it) and they will desert Islam as an arrow goes through a victim's body, so that the hunter, on looking at the arrow'sblade, would see nothing on it; he would look at its Risaf and see nothing: he would look at its Na,di and see nothing, and he would lookat its Qudhadh ( 1 ) and see nothing (neither meat nor blood), for the arrow has been too fast even for the blood and excretions tosmear. The sign by which they will be recognized is that among them there will be a black man, one of whose arms will resemble awoman's breast or a lump of meat moving loosely. Those people will appear when there will be differences amongst the people." I testifythat I heard this narration from Allah's Apostle and I testify that 'Ali bin Abi Talib fought with such people, and I was in his company. Heordered that the man (described by the Prophet ) should be looked for. The man was brought and I looked at him and noticed that helooked exactly as the Prophet had described him.

Reference: • Sahih Bukhari, Volume 4, Book 56, #807 : al-Manaqib - (English version) • Sahih Bukhari, Page 759, #3610, Book: al-Manaqib - (Arabic version)

Narrated Anas bin Malik: When Allah favored His Apostle with the properties of Hawazin tribe as Fai (booty), he started giving to someQuarraishi men even up to one-hundred camels each, whereupon some Ansari men said about Allah's Apostle, "May Allah forgiveHis Apostle! He is giving to (men of) Quraish and leaves us, in spite of the fact that our swords are still dropping blood (ofthe infidels)" When Allah's Apostle was informed of what they had said, he called the Ansar and gathered them in a leather tent and didnot call anybody else along, with them. When they gathered, Allah's Apostle came to them and said, "What is the statement which, I

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have been informed, and that which you have said?" The learned ones among them replied," O Allah's Apostle! The wise ones amongst usdid not say anything, but the youngsters amongst us said, 'May Allah forgive His Apostle; he gives the Quarish and leaves the Ansar, inspite of the fact that our swords are still dribbling (wet) with the blood of the infidels.' " Allah's Apostle replied, I give to such people asare still close to the period of Infidelity (i.e. they have recently embraced Islam and Faith is still weak in their hearts). Won't you bepleased to see people go with fortune, while you return with Allah's Apostle to your houses? By Allah, what you will return with, is betterthan what they are returning with." The Ansar replied, "Yes, O Allah's Apostle, we are satisfied' Then the Prophet said to them." You willfind after me, others being preferred to you. Then be patient till you meet Allah and meet His Apostle at Al-Kauthar (i.e. a fount inParadise)." (Anas added:) But we did not remain patient.

Reference: • Sahih Bukhari, Volume 4, Book 53, #375, Book: al-Khumus; Page 664, #3147 (Arabic version) • Sahih Bukhari, Volume 5, Book 58, #122, Book: al-Khumus; Page 791, #3778 (Arabic version) • Sahih Bukhari, Book: al-Maghaazi; Page 900, #4331 (Arabic version); The english version is incomplete (#620).

عن أبي برزة قال: أتي رسول اه صلى اه عليه وسلم بدنانير فجعل يقسمها وعنده رجل أسود مطموم الشعر عليه ثوبان

أبيضان بين عينيه أثر السجود وكان يتعرض لرسول اه صلى اه عليه وسلم فلم يعطه، فأتاه فعرض له من قبل وجهه فلم

يعطه شيئا، وأتاه من قبل يمينه فلم يعطه شيئا، ثم أتاه من قبل شماله فلم يعطه شيئا، ثم أتاه من خلفه فلم يعطه شيئا فقال: يا

محمد! ما عدلت منذ اليوم في القسمة، فغضب رسول اه صلى اه عليه وسلم غضبا شديدا ثم قال: واه! ا تجدون أحدا أعدل

عليكم مني ثاث مرات، ثم قال يخرج عليكم رجال من قبل المشرق كان هذا منهم، هديهم هكذا، يقرأون القرآن ا يجاوز

تراقيهم، يمرقون من الدين كما يمرق السهم من الرمية ثم يعودون إليه - ووضع يده على صدره - سيماهم التحليق، ا

يزالون يخرجون حتى يخرج آخرهم مع المسيح الدجال، فإذا رأيتموهم فاقتلوهم ثاثا! هم شر الخلق والخليقة - يقولها ثاثا.Reference: • Kanz al-U'ummal, by al-Muttaqi al-Hindi, #31584 (تتمة فتن الخوارج)

There are those who disobeyed the Islamic orders of the prophet

Quran 59:7Whatever Allah has restored to His Messenger from the people of the towns, it is for Allah and for the Messenger, and for the near of kinand the orphans and the needy and the wayfarer, so that it may not be a thing taken by turns among the rich of you, and whatever theMessenger gives you, accept it, and from whatever he forbids you, keep back, and be careful of (your duty to) Allah; surelyAllah is severe in retributing (evil).

ما أفاء اه على رسوله من أهل القرى فلله وللرسول ولذي القربى واليتامى والمساكين وابن السبيل كي ا يكون دولة بين

اأغنياء منكم وما آتاكم الرسول فخذوه وما نهاكم عنه فانتهوا واتقوا اه إن اه شديد العقاب

Narrated Al-Miswar bin Makhrama and Marwan: When the writing of the peace treaty was concluded, Allah's Apostle said to hiscompanions, "Get up and' slaughter your sacrifices and get your head shaved." By Allah none of them got up, and theProphet repeated his order thrice. When none of them got up, he left them and went to Um Salama and told her of the people'sattitudes towards him. Um Salama said, "O the Prophet of Allah! Do you want your order to be carried out? Go out and don't say a wordto anybody till you have slaughtered your sacrifice and call your barber to shave your head." So, the Prophet went out and did not talk toanyone of them till he did that, i.e. slaughtered the sacrifice and called his barber who shaved his head. Seeing that, the companions ofthe Prophet got up, slaughtered their sacrifices, and started shaving the heads of one another, and there was so much rush that therewas a danger of killing each other.

References: • Sahih Bukhari, Volume 3, Book 50, #891 - Conditions - (English version) • Sahih Bukhari, Page 571, #2731 & 2732, Book: al-Shuroot - (Arabic version)

Narrated 'Aisha: The Prophet did something and allowed his people to do it, but some people refrained from doing it. When the Prophetlearned of that, he delivered a sermon, and after having sent Praises to Allah, he said, "What is wrong with such people as refrain fromdoing a thing that I do? By Allah, I know Allah better than they, and I am more afraid of Him than they."

Reference: • Sahih Bukhari, Volume 8, Book 73, #123 : al-Adab - (English version) • Sahih Bukhari, Page 1306, #6101, Book: al-Adab - (Arabic version)

Narrated Ibn 'Abbas: The Prophet (along with his companions) reached Mecca in the morning of the fourth of Dhul-Hijja assuming Ihramfor Hajj only. So when we arrived at Mecca, the Prophet ordered us to change our intentions of the Ihram for 'Umra and that

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we could finish our Ihram after performing the 'Umra and could go to our wives (for sexual intercourse). The people begantalking about that. Jabir said surprisingly, "Shall we go to Mina while semen is dribbling from our male organs?" Jabir movedhis hand while saying so. When this news reached the Prophet he delivered a sermon and said, "I have been informed thatsome peoples were saying so and so; By Allah I fear Allah more than you do, and am more obedient to Him than you. If Ihad known what I know now, I would not have brought the Hadi (sacrifice) with me and had the Hadi not been with me, I would havefinished the Ihram." At that Suraqa bin Malik stood up and asked "O Allah's Apostle! Is this permission for us only or is it forever?" TheProphet replied, "It is forever." In the meantime 'Ali bin Abu Talib came from Yemen and was saying Labbaik for what the Prophet hasintended. (According to another man, 'Ali was saying Labbaik for Hajj similar to Allah's Apostle's). The Prophet told him to keep onthe Ihram and let him share the Hadi with him.

Reference: • Sahih Bukhari, Volume 3, Book 44, #683 : Partnership - (English version) • Sahih Bukhari, Page 520, #2505-2506, Book: al-Sharikah - (Arabic version)

'A'isha reported Allah's Messenger (may peace be upon him) did an act, and held it to be valid. This news reached some persons amongsthis Companions (and it was felt) that they did not approve of it and avoided (it). This reaction of theirs was conveyed to him. He stood todeliver an address; and said: What has happened to the people to whom there was conveyed on my behalf a matter for which I grantedpermission and they disapproved it and avoided it? By Allah, I have the best knowledge of Allah amongst them, and I fear Him mostamongst them.

Reference: • Sahih Muslim, Book 030, #5814 : Fada'il al-Sahabah; Page 919, #2356-126 (Arabic version) • Sahih Muslim, Book 030, #5816 : Fada'il al-Sahabah; Page 919, #2356-128 (Arabic version)

See also the calamity of thursday. While the prophet was on his death-bed, he ordered the companions present with him to bring himthe writing material on which he may may write for them something after which they will never go astray. The companions, headed byUmar ibn al-Khattab, opposed and rejected such request while others desired to obey. Umar said, "The Prophet is seriously ill and youhave the Quran; so the Book of Allah is enough for us". They said, "What is wrong with him? Do you think he is delirious? They said:Allah's Messenger (may peace upon him) is in the state of unconsciousness. These companions bluntly disobeyed the prophetrequest. How dare they disobey such request and how dare Umar say the Quran is sufficient for us when the prophet says adhere tothe Quran and my Ahlul Bayt in order not to ever go astray. Their voices intensified to the point where the prophet expelled them forthe house. Yes, the prophet was ill, but he certainly was not delirious! He certainly was no unconscious! He certainly knew what hewas saying! How many times does the Quran order us to obey to the prophet.

Does not the Quran say:

Quran 53:1-3I swear by the star when it goes down. Your companion does not err, nor does he go astray; Nor does he speak out of desire. It is naughtbut revelation that is revealed.

بسم اه الرحمن الرحيم والنجم إذا هوى ما ضل صاحبكم وما غوى وما ينطق عن الهوى إن هو إا وحي يوحىSee also the military detachement under Usamah ibn Zaid ibn Haritha. Allah's Apostle appointed Usama bin Zaid as the commanderof a military detachement that was to be sent to al-Sham (Syria) to fight the roman army. Most of His companions were ordered to jointhe expedition, except Ali Ibn Abi Talib and others from Banu Hashim. Abu Bakr, Umar Ibn Khattab, Abu Obaydah, Sa'ad bin AbiWaqqas, Talha, Zubayr, Khalid bin al-Walid, among many others were part of this expedition.

The prophet intended to send this army immediately, but he was faced with some resistance coming from the members of the army.The senior members of the army (veterans) refused to be under the command of a youngster, son of a freed slave who had littlemilitary experience. The companions were also reluctant of leaving Medinah to fight the Romans because of the unhealthy state of theprophet. They argued among themselves that it would be unsafe to leave the prophet in this situation, but it was okay for them todisobey his orders and criticize his decisions.

Narrated Salim's father: The Prophet sent Khalid bin Al-Walid to the tribe of Jadhima and Khalid invited them to Islam but they could notexpress themselves by saying, "Aslamna (i.e. we have embraced Islam)," but they started saying "Saba'na! Saba'na (i.e. we have comeout of one religion to another)." Khalid kept on killing (some of) them and taking (some of) them as captives and gave every one of ushis Captive. When there came the day then Khalid ordered that each man (i.e. Muslim soldier) should kill his captive, I said, "By Allah, Iwill not kill my captive, and none of my companions will kill his captive." When we reached the Prophet, we mentioned to him the wholestory. On that, the Prophet raised both his hands and said twice, "O Allah! I am free from what Khalid has done."

Reference: • Sahih Bukhari, Volume 5, Book 59, #628, Book: al-Maghaazi; Page 902, #4339 (Arabic version) • Sahih Bukhari, Volume 9, Book 89, #299, Book: al-Ahkaam; Page 1514, #7189 (Arabic version)

Here is the brief story of the event related to the hadith above: After the conquest of Mecca by the prophet and his companions, theprophet sent several groups of missionaries to different tribes around Mecca. The missionaries were to invite the tribes to Islam withoutany blood-shedding. The expedition of Khalid ibn Waleed was sent to the tribe of Banu Judhayma. His expedition consisted of severalhundreds immigrants and ansars and of Banu Sulaym.

When Banu Judhayma saw Khalid ibn Waleed and Banu Sulaym, they quickly armed themselves and were ready to fight. They fearedthat Khalid ibn Waleed and Banu Sulaym had come to seek revenge for their relatives that were killed by Banu Judhayma in the past(some men from Banu Jadhimah killed Al-Fakih Ibn Al-Mughirah Al-Makhzumi, uncle of Khalid, and Awf Ibn Abd-Awf, father of Abdul

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Rahman, before the conquest of Mecca). Khalid ibn Waleed asked the tribe: "Are you Muslims?" Some said "yes" and others said "wehave left idol worship! We have left idol worship!". Khalid ibn Waleed then asked them to drop their weapons since they had acceptedIslam. But a man called Judham objected and warned: "'Woe be unto you O Banu Judhayma! This is Khalid. By Allah, captivity willfollow your dropping of weapons. After captivity he will behead you. By Allah! I will never give up my weapons".

Their weapons (of Banu Judhayma tribe) were taken away from them, they were handcuffed and ordered to be killed under thecommand of Khalid. All complied except the Ansars and Muhajirun who refused to kill their assigned captives, because the prophetordered them to come in peace and not to fight. When the news reached the prophet, he raised both his hands and said twice, "OAllah! I am free from what Khalid has done." The prophet then sent Ali in Abi Talib to Banu Judhayma with property so as tocompensate for their material and blood losses. Ibn Hisham, in his Sirat of the Prophet, part 2, page 421, wrote that when the Prophetfound out about it, he said to Khalid: "...Khalid, leave my companions alone. By God, should you have a piece of gold the sizeof Uhud Mountain, and you spend it in the path of God, your charity would not compare to a morning or evening trip indefense of Islam by any one of my companions."

When the prophet raised his hands to the sky and asked Allah to dissociate him from the criminal actions of Khalid ibn Waleed, itcertainly shows the gravity of the event.

There are those who left the friday khutba/prayer for the worldly things

Quran 62:11And when they see merchandise or sport they break up for It, and leave you standing. Say: What is with Allah is better than sport and(better) than merchandise, and Allah is the best of Sustainers.

وإذا رأوا تجارة أو لهوا انفضوا إليها وتركوك قائما قل ما عند اه خير من اللهو ومن التجارة واه خير الرازقين

Narrated Jabir bin 'Abdullah: While we were praying (Jumua Khutba & prayer) with the Prophet (p.b.u.h), some camels loaded with food,arrived (from Sham). The people diverted their attention towards the camels (and left the mosque), and only twelve persons remainedwith the Prophet. So this verse was revealed: "But when they see Some bargain or some amusement, They disperse headlong to it, Andleave you standing." (62.11)

Reference: • Sahih Bukhari, Volume 2, Book 13, #58, Book: Friday Prayer; Page 202, #936 (Arabic version) • Sahih Bukhari, Volume 3, Book 34, #274, Book: Sale and Trade; Page 428, #2058 (Arabic version) • Sahih Bukhari, Volume 3, Book 34, #278, Book: Sale and Trade; Page 429, #2064 (Arabic version) • Sahih Bukhari, Volume 6, Book 60, #422, Book: al-Tafseer; Page 1068, #4899 (Arabic version)

This is an indication to how many true believers were among the companions. They all left the masjid for the worldly things instead ofobserving the friday Khutba/prayer offered by the prophet. Only twelve remained! Not only those who left the masjid did not haverespect to the friday prayer, they disrespected Allah and his messenger. They left the prophet - who is fighting to guide them - for theworldly things!

Read more about this incident...

There are those who disobeyed the prophet in the battle of UhudIn the battle of Uhud, the prophet gave clear orders to the group of companions headed by Abdullah bin Jubair. These companionsdisobeyed these orders despite the reminder of Abdullah bin Jubair. Instead of remaining firm in their post, they ran after the fleeingwomen to collect their share of the booty. They were only interested in the worldly things while the prophet and other companionswere fighting a holy war. And when the enemy caught the disobedient companions off guard, they were plunged into disorder andconfusion. They turned back defeated, ignoring the call of the prophet to fight. Aren't these companions hypocrites! Note what Allah(SWT) says:

Quran 8:15-16O you who believe! when you meet those who disbelieve marching for war, then turn not your backs to them. And whoever shall turn hisback to them on that day-- unless he turn aside for the sake of fighting or withdraws to a company-- then he, indeed, becomes deservingof Allah's wrath, and his abode is hell; and an evil destination shall it be

يا أيها الذين آمنوا إذا لقيتم الذين كفروا زحف فا تولوهم اأدبار ومن يولهم يومئذ دبره إا متحرف لقتال أو متحيز إلى فئة فقد

باء بغضب من اه ومأواه جهنم وبئس المصير

Quran 3:152-153And certainly Allah made good to you His promise when you slew them by His permission, until when you became weak-hearted anddisputed about the order and disobeyed after He had shown you that which you loved; of you were some who desired this world and ofyou were some who desired the hereafter; then He turned you away from them that He might try you; and He has certainly pardoned you,and Allah is Gracious to the believers. When you ran off precipitately and did not wait for any one, and the Messenger was calling you

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from your rear, so He gave you another sorrow instead of (your) sorrow, so that you might not grieve at what had escaped you, nor (at)what befell you; and Allah is aware of what you do.

ولقد صدقكم اه وعده إذ تحسونهم بإذنه حتى إذا فشلتم وتنازعتم في اأمر وعصيتم من بعد ما أراكم ما تحبون منكم من يريد

الدنيا ومنكم من يريد اآخرة ثم صرفكم عنهم ليبتليكم ولقد عفا عنكم واه ذو فضل على المؤمنين إذ تصعدون وا تلوون على

أحد والرسول يدعوكم في أخراكم فأثابكم غم بغم لكيا تحزنوا على ما فاتكم وا ما أصابكم واه خبير بما تعملون

Quran 3:122When two parties from among you had determined that they should show cowardice, and Allah was the guardian of them both, and inAllah should the believers trust.

إذ همت طآئفتان منكم أن تفشا واه وليهما وعلى اه فليتوكل المؤمنونThe first party is Abdullah bin Ubay and his 300 companions (about 1/3 of the Muslim army) who refused to fight alongside the prophetin the battle of Uhud. They headed back to Medina. The second party are the archers put under the command of Abdullah bin Jubair.When they noticed that the war was almost won, they deserted to catch the booty of war. Both groups of companions proved to behypocrites. If they were believers, they would not have acted so!

Narrated Al-Bara: We faced the pagans on that day (of the battle of Uhud) and the Prophet placed a batch of archers (at a special place)and appointed 'Abdullah (bin Jubair) as their commander and said, "Do not leave this place; and if you should see us conqueringthe enemy, do not leave this place, and if you should see them conquering us, do not (come to) help us," So, when we facedthe enemy, they took to their heel till I saw their women running towards the mountain, lifting up their clothes from their legs, revealingtheir leg-bangles. The Muslims started saying, "The booty, the booty!" 'Abdullah bin Jubair said, "The Prophet had taken afirm promise from me not to leave this place." But his companions refused (to stay). So when they refused (to stay there),(Allah) confused them so that they could not know where to go, and they suffered seventy casualties. Abu Sufyan ascended a high placeand said, "Is Muhammad present amongst the people?" The Prophet said, "Do not answer him." Abu Sufyan said, "Is the son of AbuQuhafa present among the people?" The Prophet said, "Do not answer him." Abu Sufyan said, "Is the son of Al-Khattab amongst thepeople?" He then added, "All these people have been killed, for, were they alive, they would have replied." On that, 'Umar could not helpsaying, "You are a liar, O enemy of Allah! Allah has kept what will make you unhappy." Abu Safyan said, "Superior may be Hubal!" Onthat the Prophet said (to his companions), "Reply to him." They asked, "What may we say?" He said, "Say: Allah is More Elevated andMore Majestic!" Abu Sufyan said, "We have (the idol) Al-'Uzza, whereas you have no 'Uzza!" The Prophet said (to his companions), "Replyto him." They said, "What may we say?" The Prophet said, "Say: Allah is our Helper and you have no helper." Abu Sufyan said, "(This)day compensates for our loss at Badr and (in) the battle (the victory) is always undecided and shared in turns by the belligerents. Youwill see some of your dead men mutilated, but neither did I urge this action, nor am I sorry for it." Narrated Jabir: Some people tookwine in the morning of the day of Uhud and were then killed as martyrs.


Narrated Al-Bara bin Azib: The Prophet appointed 'Abdullah bin Jubair as the commander of the infantry men (archers) who were fifty onthe day (of the battle) of Uhud. He instructed them, "Stick to your place, and don't leave it even if you see birds snatching us, till I sendfor you; and if you see that we have defeated the infidels and made them flee, even then you should not leave your place till I send foryou." Then the infidels were defeated. By Allah, I saw the women fleeing lifting up their clothes revealing their leg-bangles and their legs.So, the companions of 'Abdullah bin Jubair said, "The booty! O people, the booty ! Your companions have become victorious, what areyou waiting for now?" 'Abdullah bin Jubair said, "Have you forgotten what Allah's Apostle said to you?" They replied, "By Allah! We will goto the people (i.e. the enemy) and collect our share from the war booty." But when they went to them, they were forced to turnback defeated. At that time Allah's Apostle in their rear was calling them back. Only twelve men remained with the Prophetand the infidels martyred seventy men from us.

On the day (of the battle) of Badr, the Prophet and his companions had caused the 'Pagans to lose 140 men, seventy of whom werecaptured and seventy were killed. Then Abu Sufyan asked thrice, "Is Muhammad present amongst these people?" The Prophet ordered hiscompanions not to answer him. Then he asked thrice, "Is the son of Abu Quhafa present amongst these people?" He asked again thrice,"Is the son of Al-Khattab present amongst these people?" He then returned to his companions and said, "As for these (men), they havebeen killed." 'Umar could not control himself and said (to Abu Sufyan), "You told a lie, by Allah! O enemy of Allah! All those you havementioned are alive, and the thing which will make you unhappy is still there." Abu Sufyan said, "Our victory today is a counterbalance toyours in the battle of Badr, and in war (the victory) is always undecided and is shared in turns by the belligerents, and you will find someof your (killed) men mutilated, but I did not urge my men to do so, yet I do not feel sorry for their deed" After that he started recitingcheerfully, "O Hubal, be high! (1) On that the Prophet said (to his companions), "Why don't you answer him back?" They said, "O Allah'sApostle What shall we say?" He said, "Say, Allah is Higher and more Sublime." (Then) Abu Sufyan said, "We have the (idol) Al Uzza, andyou have no Uzza." The Prophet said (to his companions), "Why don't you answer him back?" They asked, "O Allah's Apostle! What shallwe say?" He said, "Says Allah is our Helper and you have no helper."

Reference: • Sahih Bukhari, Volume 4, Book 52, #276, Book: al-Jahaad; Page 639, #3039 (Arabic version)

They gave their promise to Allah not to turn their back to the battles again, but did they keep their promises? The prophet instructedthe 50 archers who were under the command of Abdullah ibn Jubayr not to leave their position for any reason. But when they noticedthat the enemy was defeated, they immediately left their position to grab the booty of war. They even ignored Abdullah's call when hereminded them of the prophet's instructions. It is at this point that Allah planted panick in their hearts. The enemy gained momentumand caused the companions to run for their lives, deserting the prophet. Only 12 companions remained in the battlefield to defend the

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prophet and his message.

Quran 33:15And certainly they had made a covenant with Allah before, that) they would not turn (their) backs; and Allah's covenant shall be inquiredof.

ولقد كانوا عاهدوا اه من قبل ا يولون اأدبار وكان عهد اه مسؤوا

There are those who fled from the battle of HunainHistorians report that these actions were repeated in the battle of Hunayn (8 A.H). The majority of them ran away during the battle andleft the prophet with very few companions known to be the true believers. The Quran testifies (see below) that the great numbers ofMuslims (12000 and three times larger than the enemy) fighting in the battle were of no use because they fled the battle, under thepressure of the enemy (4000). The only few (in the order of 10) that remained were the true believers and the majority proved to behypocrites.

Quran 9:25-26Certainly Allah helped you in many battlefields and on the day of Hunain, when your great numbers made you vain, but they availed younothing and the earth became strait to you notwithstanding its spaciousness, then you turned back retreating. Then Allah sent down Histranquillity upon His Messenger and upon the believers, and sent down hosts which you did not see, and chastised those who disbelieved,and that is the reward of the unbelievers.

لقد نصركم اه في مواطن كثيرة ويوم حنين إذ أعجبتكم كثرتكم فلم تغن عنكم شيئا وضاقت عليكم اأرض بما رحبت ثم وليتم

مدبرين ثم أنزل اه سكينته على رسوله وعلى المؤمنين وأنزل جنودا لم تروها وعذب الذين كفروا وذلك جزاء الكافرينNarrations from sahih al-Bukhari testify that the second caliph, Umar ibn al-Khattab was among the companions who fled thebattlefield. Is that how the bravest of the companions, as considered by many Muslims, behave when fighting a holy war with theprophet of Allah? Is that the behavior of a believer? Someone who flees such a war is certainly afraid to die. Being afraid to die in theway of Allah is definitely not the behavior of a believer. If it was really Allah's order to flee the battle (like Umar stated), then why didnot the prophet and the few remaining companions flee the battle? Would the prophet of Allah disobey Allah? Was Umar in need of anexcuse to stay alife? Should I repeat the verse about those who flee from a holy war?

Quran 8:15-16O you who believe! when you meet those who disbelieve marching for war, then turn not your backs to them. And whoever shall turn hisback to them on that day-- unless he turn aside for the sake of fighting or withdraws to a company-- then he, indeed, becomes deservingof Allah's wrath, and his abode is hell; and an evil destination shall it be

يا أيها الذين آمنوا إذا لقيتم الذين كفروا زحف فا تولوهم اأدبار ومن يولهم يومئذ دبره إا متحرف لقتال أو متحيز إلى فئة فقد

باء بغضب من اه ومأواه جهنم وبئس المصير

Narrated Abu Qatada: We set out along with the Prophet during the year of (the battle of) Hunain, and when we faced the enemy, theMuslims (with the exception of the Prophet and some of his companions) retreated (before the enemy). I saw one of thepagans over-powering one of the Muslims, so I struck the pagan from behind his neck causing his armor to be cut off. The pagan headedtowards me and pressed me so forcibly that I felt as if I was dying. Then death took him over and he released me. Afterwards Ifollowed 'Umar and said to him, "What is wrong with the people?" He said, "It is the Order of Allah." Then the Muslimsreturned (to the battle after the flight) and (after overcoming the enemy) the Prophet sat and said, "Whoever had killed an Infidel andhas an evidence to this issue, will have the Salb (i.e. the belonging of the deceased e.g. clothes, arms, horse, etc)." I (stood up) andsaid, "Who will be my witness?" and then sat down. Then the Prophet repeated his question. Then the Prophet said the same (for thethird time). I got up and said, "Who will be my witness?" and then sat down. The Prophet asked his former question again. So I got up.The Prophet said, What is the matter, O Abu Qatada?" So I narrated the whole story; A man said, "Abu Qatada has spoken the truth, andthe Salb of the deceased is with me, so please compensate Abu Qatada on my behalf." Abu Bakr said, "No! By Allah, it will never happenthat the Prophet will leave a Lion of Allah who fights for the Sake of Allah and His Apostle and give his spoils to you." The Prophet said,"Abu Bakr has spoken the truth. Give it (the spoils) back to him (O man)!" So he gave it to me and I bought a garden in (the land of)Banu Salama with it (i.e. the spoils) and that was the first property I got after embracing Islam.


Narrated Abu Qatada: When it was the day of (the battle of) Hunain, I saw a Muslim man fighting with one of the pagans and anotherpagan was hiding himself behind the Muslim in order to kill him. So I hurried towards the pagan who was hiding behind the Muslim to killhim, and he raised his hand to hit me but I hit his hand and cut it off. That man got hold of me and pressed me so hard that I wasafraid (that I would die), then he knelt down and his grip became loose and I pushed him and killed him. The Muslims (excepting theProphet and some of his companions) started fleeing and I too, fled with them. Suddenly I met 'Umar bin Al-Khattabamongst the people and I asked him, "What is wrong with the people?" He said, "It is the order of Allah" Then the peoplereturned to Allah's Apostle (after defeating the enemy). Allah's Apostle said, "Whoever produces a proof that he has killed an infidel, willhave the spoils of the killed man." So I got up to look for an evidence to prove that I had killed an infidel, but I could not find anyone tobear witness for me, so I sat down. Then it came to my mind (that I should speak of it) and I mentioned the case to Allah's Apostle. A

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man from the persons who were sitting with him (i.e. the Prophet), said, "The arms of the deceased one whom he ( i.e. Abu Qatada) hasmentioned, are with me, so please compensate him for it (i.e. the spoils)," Abu Bakr said, "No, Allah's Apostle will not give it (i.e. thespoils) to a weak humble person from Quraish and leave one of Allah's Lions who fights on behalf of Allah and His Apostle." Allah'sApostle then got up and gave that (spoils) to me, and I bought with it, a garden which was the first property I got after embracing Islam.


Those who only collect the worldly things and do not spend it in the way of AllahThe righteous companion Abu Dhar warns those whose only interest is to collect the worldly things, about their fate with Allah. Theseare the people who acted according to the misinterpretation of the following verse:

Quran 9:34-35O ye who believe! there are indeed many among the priests and anchorites, who in Falsehood devour the substance of men and hinder(them) from the way of Allah. And there are those who bury gold and silver and spend it not in the way of Allah: announce unto them amost grievous penalty. On the Day when heat will be produced out of that (wealth) in the fire of Hell, and with it will be branded theirforeheads, their flanks, and their backs. "This is the (treasure) which ye buried for yourselves: taste ye, then, the (treasures) ye buried!"

يا أيها الذين آمنوا إن كثير من اأحبار والرهبان ليأكلون أموال الناس بالباطل ويصدون عن سبيل اه والذين يكنزون الذهب

والفضة وا ينفقونها في سبيل اه فبشرهم بعذاب أليم يوم يحمى عليها في نار جهنم فتكوى بها جباههم وجنوبهم وظهورهم

هـذا ما كنزتم أنفسكم فذوقوا ما كنتم تكنزونAbu Dhar al Ghaffari used to remind the rulers of his time of this verse. That their accumulated wealth should be spent in the way ofAllah through zakat, sadaqa and khums. But some of the companions were more attached to their wealth than to religion. The secondhadith (#489) confirms that the prophet was aware of them and warned Abu Dhar about their actions. These were the people whowould give religious advice to the prophet. They appeared to be attached to the religion of Allah, but their hearts were after gold andsilver. These were the hypocrites!

Narrated Zaid bin Wahab: I passed by a place called Ar-Rabadha and by chance I met Abu Dhar and asked him, "What has brought youto this place?" He said, "I was in Sham and differed with Muawiya on the meaning of (the following verses of the Quran): 'They whohoard up gold and silver and spend them not in the way of Allah.' (9.34). Muawiya said, 'This verse is revealed regarding the people ofthe scriptures." I said, It was revealed regarding us and also the people of the scriptures." So we had a quarrel and Mu'awiya sent acomplaint against me to 'Uthman. 'Uthman wrote to me to come to Medina, and I came to Medina. Many people came to me as if theyhad not seen me before. So I told this to 'Uthman who said to me, "You may depart and live nearby if you wish." That was the reasonfor my being here for even if an Ethiopian had been nominated as my ruler, I would have obeyed him.

Reference: • Sahih Bukhari, Volume 2, Book 24, #488, Book: al-Zakat; Page 296, #1406 (Arabic version)

Narrated Al-Ahnaf bin Qais: While I was sitting with some people from Quraish, a man with very rough hair, clothes, and appearancecame and stood in front of us, greeted us and said, "Inform those who hoard wealth, that a stone will be heated in the Hell-fire and willbe put on the nipples of their breasts till it comes out from the bones of their shoulders and then put on the bones of their shoulders till itcomes through the nipples of their breasts the stone will be moving and hitting." After saying that, the person retreated and sat by theside of the pillar, I followed him and sat beside him, and I did not know who he was. I said to him, "I think the people disliked what youhad said." He said, "These people do not understand anything, although my friend told me." I asked, "Who is your friend?" He said, "TheProphet said (to me), 'O Abu Dhar! Do you see the mountain of Uhud?' And on that I (Abu Dhar) started looking towards the sun tojudge how much remained of the day as I thought that Allah's Apostle wanted to send me to do something for him and I said, 'Yes!' Hesaid, 'I do not love to have gold equal to the mountain of Uhud unless I spend it all (in Allah's cause) except three Dinars(pounds). These people do not understand and collect worldly wealth. No, by Allah, Neither I ask them for worldly benefitsnor am I in need of their religious advice till I meet Allah, The Honorable, The Majestic."'

Reference: • Sahih Bukhari, Volume 2, Book 24, #489, Book: al-Zakat; Page 296, #1407 (Arabic version)

The mosque built by the hypocrites

Quran 9:107-108And those who built a masjid to cause harm and for unbelief and to cause disunion among the believers and an ambush to him who madewar against Allah and His Messenger before; and they will certainly swear: We did not desire aught but good; and Allah bears witness thatthey are most surely liars.[108] Never stand in it; certainly a masjid founded on piety from the very first day is more deserving that you should stand in it; in it aremen who love that they should be purified; and Allah loves those who purify themselves.

والذين اتخذوا مسجدا ضرارا وكفرا وتفريقا بين المؤمنين وإرصادا لمن حارب اه ورسوله من قبل وليحلفن إن أردنا إا

الحسنى واه يشهد إنهم لكاذبون

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ا تقم فيه أبدا لمسجد أسس على التقوى من أول يوم أحق أن تقوم فيه فيه رجال يحبون أن يتطهروا واه يحب المطهرينClearly, this mosque was built to weaken and destroy the Muslim unity. It was built by those companions who said: "We did not desireaught but good; and Allah bears witness that they are most surely liars." These were some of the hypocrites from among thecompanions.

Quoting from Pooya/Ali commentary, the following is the story behind this verse:

Abu Amir was a Christian monk. Before the arrival of the Holy Prophet in Madina, he used to tell the people ofMadina that a promised prophet was about to appear, but when he came and conquered the hearts of the people,Abu Amir lost his position in the community and people completely forgot him. He went to Makka and encouragedand prepared the pagans to fight against the Holy Prophet. He took part in the battles of Uhad and Hunayn. Thenhe went to Hercules, the emperor of Byzantine empire, to raise an army to crush the Muslims. From there he wroteletters to his comrades (hypocrites in Madina) to build a masjid of their own, so that when he returned it couldserve as a centre from where they could operate their plans against the Holy Prophet. At once the hypocrites built amasjid in Quba, a suburb of Madina, about 3 miles to the south-east, known as masjid dhirar (mischief). This placewas selected because the Holy Prophet had rested in Quba for four days before entering the city on his emigrationfrom Makka, and had built the first masjid there to which he frequently came to pray salat. It is said that offeringof salat in this masjid is equal to one umrah.

By the time masjid dhirar was completed Abu Amir died in Syria. The hypocrites requested the Holy Prophet toconsecrate it by praying therein. He did not, and after his return from Tabuk it was demolished.

The story can be found in the Tafseer books of al-Qurtubi, al-Baghawi and ibn Katheer.

The twelve hypocritesIn Sahih Muslim, Kitab Sifatt al-Munafiqeen, Book 38, Hadith 6688:Qais reported: I said to 'Ammar: What is your opinion about that which you have done in case (of your siding with Hadrat 'Ali)? Is it yourpersonal opinion or something you got from Allah's Messenger (may peace be upon him)? 'Ammar said: We have got nothing from Allah'sMessenger (may peace be upon him) which people at large did not get, but Hudhaifa told me that Allah's Apostle (may peace be uponhim) had especially told him amongst his companions, that there would be twelve hypocrites out of whom eight would not get intoParadise, until a camel would be able to pass through the needle hole. The ulcer would be itself sufficient (to kill) eight. So far as fourare concerned, I do not remember what Shu'uba said about them.

حدثنا أبو بكر بن أبي شيبة، حدثنا أسود بن عامر، حدثنا شعبة بن الحجاج، عن قتادة، عن أبي نضرة، عن قيس، قال قلت

لعمار أرأيتم صنيعكم هذا الذي صنعتم في أمر علي أرأيا رأيتموه أو شيئا عهده إليكم رسول اه صلى اه عليه وسلم فقال ما

عهد إلينا رسول اه صلى اه عليه وسلم شيئا لم يعهده إلى الناس كافة ولكن حذيفة أخبرني عن النبي صلى اه عليه وسلم قال

قال النبي صلى اه عليه وسلم " في أصحابي اثنا عشر منافقا فيهم ثمانية ا يدخلون الجنة حتى يلج الجمل في سم الخياط

ثمانية منهم تكفيكهم الدبيلة وأربعة " . لم أحفظ ما قال شعبة فيهم .

al-Suyuti also recorded the narration al-Jami'i al-Sagheer (vol 4, #5944) and he authenticated it; al-I'iraqi in Takhreej Ahadeeth al-Ihya' (vol 4, Kitab al-Sabr wal Shukr, recorded from Muslim); Musnad Ahmad ibn Hanbal (vol 5, Musnad al-Ansar).

Those who will never see the prophet after his demiseMusnad ibn Ahmad ibn Hanbal:Um Salama said: Abdul Rahman ibn A'awf came to me and said: 'O mother, I am afraid that the abundance of my wealth will cause meto perish.' Um Salama responded: 'O son, go and give some away (to the needy). I heard the prophet say: 'There are those from amongmy companions who will never see me after I leave him (I died).' So Abdul Rahman went and told this to Umar, who then came to meand asked: 'Am I from among these companions (who will never see the prophet again?'. Um Salama responded: No, and I will not putto trial anyone else after you.

عن أم سلمة قالت: دخل عليها عبد الرحمن بن عوف قال فقال: يا أمه قد خفت أن يهلكني كثرة مالي، أنا أكثر قريش ماا

قالت: يا بني فأنفق فإني سمعت رسول اه يقول إن من أصحابي من ا يراني بعد أن أفارقه. فخرج فلقي عمر فأخبره. فجاء

عمر فدخل عليها فقال لها: باه منهم أنا؟ فقالت: ا، و لن أبلي أحدا بعدك.

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If these companions will never see the prophet after his demise, it means they will not see him on the Day of Resurrection, they willnot see him on the Day of Judgement, they will not see him in Barzakh, they will not see him when every we meet the prophet at theFountain and they will not see him in Paradise! So they will be on the other side of Paradise!

If Umar was one of those the prophet promised Paradise to, as it was alleged (and he certainly was not after all he had done!), thenwhy would he go to Um Salama and ask her?? Was he in doubt? Why would he be in doubt?? If you heard the prophet tell you thatyou were promised Paradise, would you go to Um Salama and ask her that question?? This narration is another prove that Umar wasnot one of the 10 companions whom the prophet promised Paradise.

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The khutba (sermon) of al-eid al fitr or al-adhaNeglecting the prayers

The khutba (sermon) of al-eid al fitr or al-adhaThe prophet used to give the prayers before the khutbat (sermon) of al-eid al fitr or al-adha. The companion Marwan decided to dothe opposite.

Giving the khutbat (sermon) after the prayers of al-eid al fitr or al-adha was part of the Sunnah:Narrated 'Abdullah bin Umar: Allah's Apostle used to offer the prayer of 'Id-ul-Adha and 'Id-ul-Fitr and then deliver the Khutba after theprayer.

Reference: • Sahih Bukhari, Volume 2, Book 15, Number 77 - The Two Festivals (Eids) - (English version) • Sahih Bukhari, Page 207, Number 957, Book: al-Eidayn - (Arabic version)

Narrated Ibn Juraij:'Ata' said, "Jabir bin 'Abdullah said, 'The Prophet went out on the Day of 'Id-ul-Fitr and offered the prayer before delivering the Khutba,Ata told me that during the early days of IbnAz-Zubair, Ibn Abbas had sent a message to him telling him that the Adhan for the 'IdPrayer was never pronounced (in the life time of Allah's Apostle) and the Khutba used to be delivered after the prayer. Ata told me thatIbn Abbas and Jabir bin 'Abdullah, had said, there was no Adhan for the prayer of 'Eid-ul-Fitr and 'Id-ul-Adha." 'At a' said, "I heard Jabirbin 'Abdullah saying, 'The Prophet stood up and started with the prayer, and after it he delivered the Khutba. When the Prophet of Allah(p.b.u.h) finished (the Khutba), he went to the women and preached to them, while he was leaning on Bilal's hand. Bilal was spreadinghis garment and the ladies were putting alms in it.' " I said to Ata, "Do you think it incumbent upon an Imam to go to the women andpreach to them after finishing the prayer and Khutba?" 'Ata' said, "No doubt it is incumbent on Imams to do so, and why should they notdo so?"


Narrated Ibn Abbas:I offered the 'Id prayer with Allah's Apostle, Abu Bakr, Umar and 'Uthman and all of them offered the prayer before delivering theKhutba.


Narrated Ibn Umar:Allah's Apostle, Abu Bakr and Umar! used to offer the two 'Id prayers before delivering the Khutba.


The Change of the Sunnah:

Narrated Abu Sa'id Al-Khudri:The Prophet used to proceed to the Musalla on the days of Id-ul-Fitr and Id-ul-Adha; the first thing to begin with was the prayer andafter that he would stand in front of the people and the people would keep sitting in their rows. Then he would preach to them, advisethem and give them orders, (i.e. Khutba). And after that if he wished to send an army for an expedition, he would do so; or if he wantedto give and order, he would do so, and then depart. The people followed this tradition till I went out with Marwan, the Governor ofMedina, for the prayer of Id-ul-Adha or Id-ul-Fitr.

When we reached the Musalla, there was a pulpit made by Kathir bin As-Salt. Marwan wanted to get up on that pulpit before theprayer. I got hold of his clothes but he pulled them and ascended the pulpit and delivered the Khutba before the prayer. I said to him,"By Allah, you have changed (the Prophet's tradition)." He replied, "O Abu Sa'id! Gone is that which you know." I said, "ByAllah! What I know is better than what I do not know." Marwan said, "People do not sit to listen to our Khutba after the prayer, so Idelivered the Khutba before the prayer."


History testifies that Banu Umayya, starting with Mua'awiya, initiated the practice of cursing Ali ibn Abi Talib and the Ahlul Bayt at

COMPANIONS PART 7: OTHER INNOVATIONS AND NEGLIGENCE OF THESUNNAH

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every khutab given in the mosque. Since the tradition of the prophet during the small and great eids (Id-ul-Fitr and Id-ul-Adha) was topray before the khutba, the Muslims would leave the mosque after the congregational prayers so as not to hear the imam cursing Aliibn Abu Talib.

As a result, this sunnah has been reversed: The khutba was given first at the two Eids, thus forcing the curses to be heard by themuslim community, then the prayers followed. This practice of cursing remained in effect for about 80 years.

When you tell some Muslims about the misdeeds of this tyrant which, make him a pure hypocrite, they rise against you! For Allah'ssake, him, his son and his successors have been cursing the progeny of the prophet, whom we are to love, follow and honor, and notto disgrace and kill! They have attacked the most beloved people of the prophet. This action by itself is enough to cast the curse ofAllah (SWT) on these tyrants, which some people find excuses to respect and say "May Allah be pleased with them"! And when youtell them Abu Bakr or Umar or Uthman or any other companion did such and such, they rise against you for disrespecting them!

How can you be pleased or can you ask Allah to be pleased with them when you know well that not only they disgraced the purifiedAhlul Bayt, but they also disgraced and polluted Islam. The irony is that he called his followers (the followers of Mua'awiyah) AhlulSunna wal Jama'ah! They were certainly the majority, but did they really follow the sunnah! A sunnah they have created! Wake up andseek the truth!!!

This verse serves its purpose:

Quran 7:179And certainly We have created for hell many of the jinn and the men; they have hearts with which they do not understand, and they haveeyes with which they do not see, and they have ears with which they do not hear; they are as cattle, nay, they are in worse errors; theseare the heedless ones.

ولقد ذرأنا لجهنم كثير من الجن واإنس لهم قلوب ا يفقهون بها ولهم أعين ا يبصرون بها ولهم آذان ا يسمعون بها

أولـئك كاأنعام بل هم أضل أولـئك هم الغافلون

Neglecting the prayersThey have even altered the regular prayers!

Neglecting the prayers:

Narrated Ghailan: Anas said, "I do not find (now-a-days) things as they were (practiced) at the time of the Prophet." Somebody said "Theprayer (is as it was.)" Anas said, "Have you not done in the prayer what you have done?

Narrated Az-Zuhri that he visited Anas bin Malik at Damascus and found him weeping and asked him why he was weeping. He replied, "Ido not know anything which I used to know during the life-time of Allah's Apostle except this prayer which is being lost (not offered as itshould be)."

Reference: • Sahih Bukhari, Volume 1, Book 10, Number 507 - Times of the Prayers - (English version) • Sahih Bukhari, Page 126, Number 529 & 530, Book: Mawaqueet al-Salat - (Arabic version)

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The majority of the Sunni claim that Abu Bakr is better than Ali, and that he is the best person after the prophet. They certainly havetheir reasons to believe so. One reason, according to them is that he was the first caliph. However, one must ask whether he deservedto be the first caliph in the first place. One must ask whether this matter was his to assume. Becoming the first caliph does notnecessarily make you the best person after the prophet. What makes someone the best person after the prophet is his entitlement tothis matter and his superior and unmatched qualifications to assume such responsiblity. The way Abu Bakr became the first caliphtestifies to the fact that it was illegitimate. Anyhow, This matter has already been detailed and it was determined that he usurped thecaliphate from its rightful owners, Ahlul Bayt.

A second reason, they claim, are a bunch of narrations they rely on, and some of which have been refuted. Many of these narrationsare only found in their sources and not in the sources of the Shia'a. Of course, they are free to adhere to them to justify their position.However, the history of Abu Bakr will prove these narrations to be fabrications and therefore garbage.

Another way to look at this absurd claim is to analyze the life of Abu Bakr during the lifetime of the prophet and after and determinewhether he lived up to be the best person after the prophet. This is the subject of this chapter.

Such a claim also becomes ludicrous when one learns about the members of Ahlul Bayt in terms of their character, courage, piety,knowledge, wisdom, heroism, purity, their status in the eyes of the prophet and Allah, their closeness to the prophet and ourobligations towards them. All of this was already covered in the chapter of Ahlul Bayt.

Accepting the truth can strenghten the faith of every Muslim and bring all of them back together as one powerful and united nationunder one faith and one creed. We have to go back in time and analyze the mistakes that were commited by the Muslim authorities,after the demise of the prophet. Acknowledging these mistakes with an open mind and learn from them can only bring us close to eachother because thoughts will be converging. We cannot reach this point if we don't educate ourselves. Knowledge is also a way ofworship. It leads to guidance. We may all have different opinions, but we can't all desagree and deny hard evidence. Just like we allagree on the Oneness of Allah and that Muhammad (s) is His prophet, we must accept the hard facts reported to us, especially whenthey are in the sources of the Sunni and Shia'a. May Allah strengthen our faith and guide us and bring us together again, as ourancestors were at the time of the Prophet Muhammad.

Quran 9:63Do they not know that whoever acts in opposition to Allah and His Messenger, he shall surely have the fire of hell to abide in it? That isthe grievous abasement.

ألم يعلموا أنه من يحادد اه ورسوله فأن له نار جهنم خالدا فيها ذلك الخزي العظيمIn my humble opinion, Abu Bakr would have been a much better person if Umar was not around him. Umar is the one who controlledeverything. He was the right hand. Umar is the one who controlled what happened at the Saqifa. Umar if the one who encouraged AbuBakr to attack the house of Fatima. Umar is the one who corrupted Abu Bakr anc caused him to do what he did. And unfortunately,Abu Bakr was too weak to fight back the corruption of Umar, and therefore succumbed to his suggestions and desires!

The following are the topics to be covered:How he became the caliphHis desobedience to to the order of the prophet to join the army of Usamah ibn Zayd ibn HarithaThe attack of the house of FatimaHe angered Fatimah al-Zahra by denying her inheritanceHis usurpation of the caliphate from AliThe obliteration of HadithAbu Bakr and Umar raised their voices in the presence of the prophetAbu Bakr kills the muslims who refuse to pay the zakatWhy didn't Allah send down His tranquillity on Abu Bakr while in the cave?

ABU BAKR: INTRO

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The meeting of al-Saqifa is discussed in detail in the chapter of the Caliphate -> Caliphate of Abu Bakr - al-Saqifa. Please refer to it tounderstand how Abu Bakr and Umar managed to steal the caliphate from its rightful owner, Imam Ali, while all the Muhajireen (exceptthe 3 at the Saqifa) were at the burial of the prophet.

ABU BAKR: HOW HE BECAME THE CALIPHATE

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This incident is discussed in detail in the chapter of the Events and Calamities -> The military detachment of Usama.

ABU BAKR: HIS DESOBEDIANCE TO JOIN THE ARMY OF USAMAH

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This deplorable incident is discussed in detail in the chapter of the Events and Calamities -> Attack of the house of Fatima.

ABU BAKR: THE ATTACK OF THE HOUSE OF FATIMA

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This deplorable incident is discussed in detail in the chapter of the Events and Calamities -> The inheritance of Fatima.

ABU BAKR: HE ANGERED FATIMA

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The usurpation of the caliphate is discussed in detail in the chapter of the Caliphate.

ABU BAKR: THE USURPATION OF THE CALIPHATE

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This deplorable incident is discussed in detail in the chapter of the Hadith History and Fabrications -> Hadith History -> Obliteration ofHadith.

ABU BAKR: THE OBLITERATION OF THE HADITH

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Allah warned those who raised their voices in the presence of the prophet and those who speak aloud to him. A well-behavedcompanion will not raise his voice in the presence of the prophet, he will not speak loud to the prophet and will ask the permission ofthe prophet before giving his point of view regarding a matter.

This event occured few months before the demise of the prophet. This means that the two caliphs knew well how they should behavein the presence of the prophet. With all their misdeeds, I still don't understand why Abu Bakr is known as al-Siddiq (the truthful) andUmar ibn al-Khattab as al-Farrouq (the distinguisher). It just does not make sense that it was the prophet's idea. Certainly, anUmayyad addition!

This sign of disrespect also occured 3 days before the demise of the prophet (s), an incident known as the Calamity of Thursday.Umar and his followers raised their voices in desagreement when the prophet asked them to bring him some writing tools so he canwrite them something that will never lead them astray. Their desagreement was so loud that the prophet expelled them from the room.

Quran 49:1-3O Ye who believe! Put not yourselves forward before Allah and His Messenger; but fear Allah: for Allah is He Who hears and knows allthings. O ye who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk, as ye may speak aloud toone another, lest your deeds become vain and ye perceive not. Those that lower their voices in the presence of Allah's Messenger,- theirhearts has Allah tested for piety: for them is Forgiveness and a great Reward.

بسم اه الرحمن الرحيم - يا أيها الذين آمنوا ا تقدموا بين يدي اه ورسوله واتقوا اه إن اه سميع عليم - يا أيها الذين

آمنوا ا ترفعوا أصواتكم فوق صوت النبي وا تجهروا له بالقول كجهر بعضكم لبعض أن تحبط أعمالكم وأنتم ا تشعرون -

إن الذين يغضون أصواتهم عند رسول اه أولئك الذين امتحن اه قلوبهم للتقوى لهم مغفرة وأجر عظيم

Narrated Ibn Abi Mulaika: The two righteous persons were about to be ruined. They were Abu Bakr and 'Umar who raised their voices inthe presence of the Prophet when a mission from Bani Tamim came to him. One of the two recommended Al-Aqra' bin Habeas, thebrother of Bani Mujashi (to be their governor) while the other recommended somebody else. (Nafi', the sub-narrator said, I do notremember his name). Abu Bakr said to Umar, "You wanted nothing but to oppose me!" 'Umar said, "I did not intend to oppose you."Their voices grew loud in that argument, so Allah revealed: 'O you who believe! Raise not your voices above the voice of the Prophet.'(49.2) Ibn Az-Zubair said, "Since the revelation of this Verse, 'Umar used to speak in such a low tone that the Prophet had to ask him torepeat his statements." But Ibn Az-Zubair did not mention the same about his (maternal) grandfather (i.e. Abu Bakr).

Reference: • Sahih Bukhari, Volume 6, Book 60, #368, Book: al-Tafseer; Page 1052, #4845 • Sahih Bukhari, Volume 9, Book 92, #405, Book: Holding Fast to The Quran and The Sunnah; Page 1534, #7302

Narrated Abdullah bin Az-Zubair: A group of Bani Tamim came to the Prophet (and requested him to appoint a governor for them). AbuBakr said, "Appoint Al-Qaqa bin Mabad." Umar said, "Appoint Al-Aqra' bin Habeas." On that Abu Bakr said (to 'Umar). "You did not wantbut to oppose me!" 'Umar replied "I did not intend to oppose you!" So both of them argued till their voices grew loud. So the followingVerse was revealed: 'O you who believe! Be not for ward......' (49.1)

Reference: • Sahih Bukhari, Volume 6, Book 60, #370, Book: al-Tafseer; Page 1053, #4847 • Sahih Bukhari, Volume 5, Book 59, #653, Book: al-Maghaazi; Page 908, #4367

ABU BAKR AND UMAR RAISED THEIR VOICES IN THE PRESENCE OF THEPROPHET

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Did the the prophet ever kill someone because he refused to pay zakat? Did not the prophet order not to kill anyone who says "Thereis not God but Allah"? Umar reminds Abu Bakr of this but then approves Abu Bakr's decision on shedding blood. It is clear that, onceagain, they both disobeyed the haddith of the prophet (s). Even if the zakat is a right to be taken from property, bloodshedding is notthe Islamic way to do it. This is called oppression and murder!

Since they attacked the house of Fatimah and Ali and the companions who were with them, I dont see what would have kept Abu Bakrand Umar from attacking those who refused to pay the zakat, for they had already done the worse!

History testifies that he sent Khalid ibn Waleed to the tribes of Banu Sulaym, to al-Yamama and to Banu Tamim to do the killings! Feelfree to look this over in the history books. Again, history testifies that those who refused to pay zakat to Abu Bakr were those whowere confused about the legality of Abu Bakr's caliphate.

Narrated Abu Huraira: When the Prophet died and Abu Bakr became his successor and some of the Arabs reverted to disbelief, 'Umarsaid, "O Abu Bakr! How can you fight these people although Allah's Apostle said, 'I have been ordered to fight the peopletill they say: 'None has the right to be worshipped but Allah, 'and whoever said, 'None has the right to be worshipped butAllah', Allah will save his property and his life from me, unless (he does something for which he receives legal punishment)justly, and his account will be with Allah?' "Abu Bakr said, "By Allah! I will fight whoever differentiates between prayers and Zakatas Zakat is the right to be taken from property (according to Allah's Orders). By Allah! If they refused to pay me even a kid they used topay to Allah's Apostle, I would fight with them for withholding it." 'Umar said, "By Allah: It was nothing, but I noticed that Allah openedAbu Bakr's chest towards the decision to fight, therefore I realized that his decision was right."

Reference: • Sahih Bukhari, Volume 9, Book 84, #59, Book: Dealing with Apostates ; Page 1461, #6924 (Arabic version) • Sahih Bukhari, Volume 2, Book 23, #483, Book: al-Zakat ; Page 294, #1399-1400 (Arabic version)

It is narrated on the authority of Abu Huraira that when the Messenger of Allah (may peace be upon him) breathed his last and Abu Bakrwas appointed as his successor (Caliph), those amongst the Arabs who wanted to become apostates became apostates. 'Umarb. Khattab said to Abu Bakr: Why would you fight against the people, when the Messenger of Allah declared: I have beendirected to fight against people so long as they do not say: There is no god but Allah, and he who professed it was grantedfull protection of his property and life on my behalf except for a right? His (other) affairs rest with Allah. Upon this Abu Bakrsaid: By Allah, I would definitely fight against him who severed prayer from Zakat, for it is the obligation upon the rich. By Allah, I wouldfight against them even to secure the cord (used for hobbling the feet of a camel) which they used to give to the Messenger of Allah (aszakat) but now they have withheld it. Umar b. Khattab remarked: By Allah, I found nothing but the fact that Allah had opened the heartof Abu Bakr for (perceiving the justification of) fighting (against those who refused to pay Zakat) and I fully recognized that the (stand ofAbu Bakr) was right.

Reference: • Sahih Muslim, Book 001 (al-Iman), #0029; Page 33, #20-32 (Arabic version)

Prohibition of the Killing of a Kafir after he says "la ilaha illa Allah.

It is reported on the authority of Abu Huraira that the Messenger of Allah said: I have been commanded to fight against people so longas they do not declare that there is no god but Allah, and he who professed it was guaranteed the protection of his property and life onmy behalf except for the right affairs rest with Allah.

Reference: • Sahih Muslim, Book 001 (al-Iman), #0030; Page 34, #21-33 (Arabic version) • Sahih Muslim, Book 001 (al-Iman), #0031; Page 34, #21-34 (Arabic version) • Sahih Muslim, Book 001 (al-Iman), #0032; Page 34, #21-35 (Arabic version) • Sahih Muslim, Book 001 (al-Iman), #0033; Page 34, #21-36 (Arabic version) • Sahih Muslim, Book 001 (al-Iman), #0034; Page 34, #21-37 (Arabic version)

Narrated Usama bin Zaid: Allah's Apostle sent us towards Al-Huruqa, and in the morning we attacked them and defeated them. I and anAnsari man followed a man from among them and when we took him over, he said, "La ilaha illal-Lah." On hearing that, the Ansari manstopped, but I killed him by stabbing him with my spear. When we returned, the Prophet came to know about that and he said, "OUsama! Did you kill him after he had said "La ilaha ilal-Lah?" I said, "But he said so only to save himself." The Prophet kept on repeatingthat so often that I wished I had not embraced Islam before that day.


ABU BAKR ORDERS THE KILLING OF THE MUSLIMS WHO REFUSE TO PAYTHE ZAKAT

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On the day of Hunayn, Allah sent down His tranquility (sakeenah) on the prophet Muhammad and on the believers among thecompanions (those who did not flee the battle). This is shown in the following verse of the chapter of al-Tawbah:

Quran 9:25-26Certainly Allah helped you in many battlefields and on the day of Hunain, when your great numbers made you vain, but they availed younothing and the earth became strait to you notwithstanding its spaciousness, then you turned back retreating. - Then Allah sent down Histranquillity upon His Messenger and upon the believers, and sent down hosts which you did not see, and chastised those who disbelieved,and that is the reward of the unbelievers.

لقد نصركم اه في مواطن كثيرة ويوم حنين إذ أعجبتكم كثرتكم فلم تغن عنكم شيئا وضاقت عليكم اأرض بما رحبت ثم وليتم

مدبرين - ثم أنزل اه سكينته على رسوله وعلى المؤمنين وأنزل جنودا لم تروها وعذب الذين كفروا وذلك جزاء الكافرينThe following verse shows that Allah sent down again, His tranquility on the prophet and the believers:

Quran 48:26When those who disbelieved harbored in their hearts (feelings of) disdain, the disdain of (the days of) ignorance, but Allah sent down Histranquillity on His Messenger and on the believers, and made them keep the word of guarding (against evil), and they were entitled to itand worthy of it; and Allah is Cognizant of all things.

إذ جعل الذين كفروا في قلوبهم الحمية حمية الجاهلية فأنزل اه سكينته على رسوله وعلى المؤمنين وألزمهم كلمة التقوى

وكانوا أحق بها وأهلها وكان اه بكل شيء عليماNow, when the prophet was in the cave with his companion Abu Bakr, why did Allah send down His tranquility on the prophet and noton Abu Bakr, like He did for the believers, as shown in the first two verses?

Quran 9:40If you will not aid him, Allah certainly aided him when those who disbelieved expelled him, he being the second of the two, when theywere both in the cave, when he said to his companion: Grieve not, surely Allah is with us. So Allah sent down His tranquillity upon himand strengthened him with hosts which you did not see, and made lowest the word of those who disbelieved; and the word of Allah, thatis the highest; and Allah is Mighty, Wise.

إا تنصروه فقد نصره اه إذ أخرجه الذين كفروا ثاني اثنين إذ هما في الغار إذ يقول لصاحبه ا تحزن إن اه معنا فأنزل اه

سكينته عليه وأيده بجنود لم تروها وجعل كلمة الذين كفروا السفلى وكلمة اه هي العليا واه عزيز حكيمContrary to what many firmly believe, Allah did not send his tranquillity on Abu Bakr. Many Muslims (Imams of Mosques) use themisinterpretation of this verse to confirm the superiority of Abu Bakr over all the companions, and in particular Ali who is from AhlulBayt. How can any one be superior to Ahlul Bayt, the people whom Allah personally chose to purify a perfect purification and to cleanfrom all uncleanness??? Please read the following chapters: Best of creations, virtues of Ahlul Bayt as a whole and individually.

In the verse Allah sent down His tranquillity upon him and strengthened him, Allah is addressing Muhammad and not Abu Bakr. Allahsent down his tranquillity upon Muhammad and Allah strengthened Muhammad with hosts (angels). This verse is far from beingpraiseworthy to Abu Bakr. On the contrary, one must wonder why Allah did not send his tranquillity on Abu Bakr as well??? In verses9:25-26 and 48:26, Allah sent down his tranquillity on the prophet and the believers, but why not on Abu Bakr while in the cave???We know that Abu Bakr was a Muslim, but was he not a believer (Mu'min)? Unless the person in the cave was not Abu Bakr butsomeone else who was a disbeliever!

Allah also said in the Quran:

Quran 10:62Now surely the friends of Allah-- they shall have no fear nor shall they grieve.

أا إن أولياء اه ا خوف عليهم وا هم يحزنونIt does not seem to me that Abu Bakr was a "friend" of Allah since he was grieving in the cave.

Moreover, prophet Muhhammad addresses Abu Bakr in the cave (9:40): Grieve not, surely Allah is with us. Was Abu Bakr scared?Was he grieving? Was he distressed? Was he frightened? Why would the prophet tell him not to grieve? Would a true believer feelthis way?? Let's compare the state of Ali to that of Abu Bakr, when Ali slept in the bed of prophet Muhammad as his enemies hadgathered to murder him. Ali's situation was far more dangerous than Abu Bakr's and yet, Ali was neither scared, nor in grieve, nor in

WHY DIDN'T ALLAH SEND DOWN HIS TRANQUILLITY ON ABU BAKR WHILEIN THE CAVE?

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panic. In fact, he calmly slept through with no worries. The following verse is however in praise of Ali's action:Quran 2:207And among men is he who sells himself to seek the pleasure of Allah; and Allah is Affectionate to the servants.

ومن الناس من يشري نفسه ابتغاء مرضات اه واه رؤوف بالعباد

This is a sign for those who consider Abu Bakr the most virtuous companions and the most deserving of praisings, along with Umarand Uthman. Could it be that Ahlul Bayt, and namely Ali, to whom we send our blessings in our daily prayers, has a lower status thanAbu Bakr or Umar? Most likely, none of the companions considered themselves more virtuous than the progeny of the prophet, but thepeople have created these illusions. All I wish is that we all attribute the best praisings to those who truly deserve them.

The fact that Abu Bakr (if it was really him) was in the cave with the prophet indicates nothing at all. The prophet has been aroundunbelievers and hypocrites during his entire preaching and that did not affect their status. Sourat al-Kahf gives an example of abeliever who had for companion an unbeliever:

Quran 18:36-37And I do not think the hour will come, and even if I am returned to my Lord I will most certainly find a returning place better than this. -His companion said to him while disputing with him: Do you disbelieve in Him Who created you from dust, then from a small seed, thenHe made you a perfect man?

وما أظن الساعة قائمة ولئن رددت إلى ربي أجدن خيرا منها منقلبا - قال له صاحبه وهو يحاوره أكفرت بالذي خلقك من

تراب ثم من نطفة ثم سواك رجاFor the record: According to many reports (there are contradictory ones as well), the prophet proceeded alone to the cave and AbuBakr was not even aware of it. When Abu Bakr came to Ali, he asked him about the prophet. Ali responded that the prophet had goneto the cave and if he (Abu Bakr) needed something, he should catch up with him. So Abu Bakr ran after the prophet and caught upwith him. This means that the prophet never intended to have Abu Bakr with him. I am bringing this up because some have said thatthe presence of Abu Bakr with the prophet in the cave proves his superiority over anyone from the Ummah and also proves hiscaliphate. I am not sure where such interpretation came from. I wonder why Abu Bakr himself did not use this argument to prove thelegitimacy of his caliphate when the companions rejected this caliphate. I also wonder why he did not use this argument at the Saqifahagainst the Ansars.

More on al-Saqifah...

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This chapter constains a list of authentic facts which, as a whole, depicts the true image of the second caliph before and after thedemise of the prophet. This list includes his deplorable deeds and innovations. Some Muslims will find these facts difficult to digestbecause of the spotless image they have of Umar, an image they have been fed from childhood to adulthood. The fact is that Muslimsaround the world, and specifically scholars, have been making excuses to justify (or deny) his innovations and misdeeds.

One of his deplorable act is the way he treated the pure members of Ahlul Bayt. He certainly did not do justice to them, as the prophetinstructed his followers to do. Allah said:Quran 4:135O ye who believe! stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whetherit be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest ye swerve, and if ye distort (justice)or decline to do justice, verily Allah is well-acquainted with all that ye do.

يا أيها الذين آمنوا كونوا قوامين بالقسط شهداء ه ولو على أنفسكم أو الوالدين واأقربين إن يكن غنيا أو فقيرا فاه أولى بهما

فا تتبعوا الهوى أن تعدلوا وإن تلووا أو تعرضوا فإن اه كان بما تعملون خبيراOnce Islamic laws are established by the prophet under the order of Allah, no one has the authority to change what Allah and Hismessenger have decreed. What authority did Umar have to change the laws of Allah? Changing the laws of Allah is disobeying Allah.And disobeying Allah is deviating from religion.

Quran 33:36It is not fitting for a Believer, man or woman, when a matter has been decided by Allah and His Messenger to have any option about theirdecision: if any one disobeys Allah and His Messenger, he is indeed on a clearly wrong Path.

وما كان لمؤمن وا مؤمنة إذا قضى اه ورسوله أمرا أن يكون لهم الخيرة من أمرهم ومن يعص اه ورسوله فقد ضل ضاا

مبيناThose who interprete the Quranic texts according to their personal views and judge people according to these views have deviatedfrom the path of the prophet and are wrongdoers. Allah said:

Quran 5:44,45,47... If any do fail to judge by (the light of) what Allah hath revealed, they are (no better than) Unbelievers. - ... And if any fail to judge by(the light of) what Allah hath revealed, they are (No better than) wrong-doers - Let the people of the Gospel judge by what Allah hathrevealed therein. If any do fail to judge by (the light of) what Allah hath revealed, they are (no better than) those who rebel.

... ومن لم يحكم بما أنزل اه فأولـئك هم الكافرون - ... ومن لم يحكم بما أنزل اه فأولـئك هم الظالمون - وليحكم أهل

اإنجيل بما أنزل اه فيه ومن لم يحكم بما أنزل اه فأولـئك هم الفاسقونDear reader, believe with logic and rationality. Do not believe in what people want you to believe. You ought to research these factsfor your own conviction. If your knowledge about Islam is polluted, then you will also pollute the knowledge of others you share yourlife with. The imam of your mosque wants you to believe in the collective righteousness of the companions. But he never told youabout the ahadith and narrations that condemn many of the companions for what they have innovated and done to others. Did anImam ever tell you to go open the books of hadith to start your own research. They want to be your only source of information. Thisway, they control what you get. Please, if you consider yourself Muslim and respect Allah and His prophet, start your own research andinchallah, you will discover that much of your beliefs are mere allegations and not hard facts.

The following are the topics covered in this chapter:

The role if Umar at the SaqifaHis desobediance at al-HudaybiyaHis desobediance to join the detachment of Usamah of Usamah ibn Zayd ibn HarithaThe attack of the house of Fatimah al-ZahraAngering Fatimah al-Zahra by denying her inheritanceUmar raising his voice in the presence of the prophet and disrespecting himHis prohibition to transmit HadithThe obliteration of the HadithHe (along with others) accused the prophet of talking nonsense when he wished to write his last willHe (along with others) prevented the prophet from writing his last willHis innovations

UMAR IBN AL-KHATTAB: INTRODUCTION

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His lack of knowledgeThe knowledge of Umar compared to that of Ali ibn Abi Talib

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The role of Umar at the meeting of al-Saqifa is discussed in detail in the chapter of the Caliphate -> Caliphate of Abu Bakr - al-Saqifa.Please refer to it to understand how he managed to steal the caliphate and give it to Abu Bakr, while all the Muhajireen (except the 3at the Saqifa) were at the burial of the prophet.

UMAR IBN AL-KHATTAB: THE ROLE OF UMAR AT AL-SAQIFA

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This event was discussed in the section titled The event of al-Hudaibiyah'. Simply put, Umar doubted the prophet and was one of thecompanions who refused to execute his instructions. The relevant portion of the event is shown below:...Umar bin Al-Khattab said, "I went to the Prophet and said, 'Aren't you truly the Apostle of Allah?' The Prophet said, 'Yes, indeed.' Isaid, 'Isn't our Cause just and the cause of the enemy unjust?' He said, 'Yes.' I said, 'Then why should we be humble in our religion?' Hesaid, 'I am Allah's Apostle and I do not disobey Him, and He will make me victorious.' I said, 'Didn't you tell us that we would go to theKa'ba and perform Tawaf around it?' He said, 'Yes, but did I tell you that we would visit the Ka'ba this year?' I said, 'No.' He said, 'Soyou will visit it and perform Tawaf around it?' " Umar further said, "I went to Abu Bakr and said, 'O Abu Bakr! Isn't he truly Allah'sProphet?' He replied, 'Yes.' I said, 'Then why should we be humble in our religion?' He said, 'Indeed, he is Allah's Apostle and he does notdisobey his Lord, and He will make him victorious. Adhere to him as, by Allah, he is on the right.' I said, 'Was he not telling us that wewould go to the Kaba and perform Tawaf around it?' He said, 'Yes, but did he tell you that you would go to the Ka'ba this year?' I said,'No.' He said, "You will go to Ka'ba and perform Tawaf around it." (Az-Zuhri said, " 'Umar said, 'I performed many good deeds asexpiation for the improper questions I asked them.' ")...

When the writing of the peace treaty was concluded, Allah's Apostle said to his companions, "Get up and' slaughter your sacrifices and getyour head shaved. "By Allah none of them got up, and the Prophet repeated his order thrice. When none of them got up, he leftthem and went to Um Salama and told her of the people's attitudes towards him. Um Salama said, "O the Prophet of Allah! Do you wantyour order to be carried out? Go out and don't say a word to anybody till you have slaughtered your sacrifice and call your barber toshave your head." So, the Prophet went out and did not talk to anyone of them till he did that, i.e. slaughtered the sacrifice and called hisbarber who shaved his head. Seeing that, the companions of the Prophet got up, slaughtered their sacrifices, and started shaving theheads of one another, and there was so much rush that there was a danger of killing each other...

...فقال عمر بن الخطاب فأتيت نبي اه صلى اه عليه وسلم فقلت ألست نبي اه حقا قال بلى قلت ألسنا على الحق وعدونا

على الباطل قال بلى قلت فلم نعطي الدنية في ديننا إذا قال إني رسول اه ولست أعصيه وهو ناصري قلت أوليس كنت تحدثنا

أنا سنأتي البيت فنطوف به قال بلى فأخبرتك أنا نأتيه العام قال قلت ا قال فإنك آتيه ومطوف به قال فأتيت أبا بكر فقلت يا أبا

بكر أليس هذا نبي اه حقا قال بلى قلت ألسنا على الحق وعدونا على الباطل قال بلى قلت فلم نعطي الدنية في ديننا إذا قال

أيها الرجل إنه لرسول اه صلى اه عليه وسلم وليس يعصي ربه وهو ناصره فاستمسك بغرزه فواه إنه على الحق قلت أليس

كان يحدثنا أنا سنأتي البيت ونطوف به قال بلى أفأخبرك أنك تأتيه العام قلت ا قال فإنك آتيه ومطوف به قال الزهري قال

عمر فعملت لذلك أعماا

قال فلما فرغ من قضية الكتاب قال رسول اه صلى اه عليه وسلم أصحابه قوموا فانحروا ثم احلقوا قال فواه ما قام منهم

رجل حتى قال ذلك ثاث مرات فلما لم يقم منهم أحد دخل على أم سلمة فذكر لها ما لقي من الناس فقالت أم سلمة يا نبي اه

أتحب ذلك اخرج ثم ا تكلم أحدا منهم كلمة حتى تنحر بدنك وتدعو حالقك فيحلقك فخرج فلم يكلم أحدا منهم حتى فعل ذلك

نحر بدنه ودعا حالقه فحلقه فلما رأوا ذلك قاموا فنحروا وجعل بعضهم يحلق بعضا حتى كاد بعضهم يقتل بعضا غما

References: • Sahih Bukhari, Volume 3, Book 50, #891 - Conditions - (English version)

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This incident is discussed in detail in the chapter of the Events and Calamities -> The military detachment of Usama.

UMAR IBN AL-KHATTAB: HIS DESOBEDIANCE TO JOIN THE ARMY OFUSAMAH

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This deplorable incident is discussed in detail in the chapter of the Events and Calamities -> Attack of the house of Fatima.

UMAR IBN AL-KHATTAB: THE ATTACK OF THE HOUSE OF FATIMA

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This deplorable incident is discussed in detail in the chapter of the Events and Calamities -> The inheritance of Fatima.

UMAR IBN AL-KHATTAB: HE ANGERED FATIMA

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Allah warned those who raised their voices in the presence of the prophet and those who speak aloud to him. A well-behavedcompanion will not raise his voice in the presence of the prophet, he will not speak loud to the prophet and will ask the permission ofthe prophet before giving his point of view regarding a matter.

This event occured few months before the demise of the prophet. This means that the two caliphs knew well how they should behavein the presence of the prophet. With all their misdeeds, I still don't understand why Abu Bakr is known as al-Siddiq (the truthful) andUmar ibn al-Khattab as al-Farrouq (the distinguisher). It just does not make sense that it was the prophet's idea. Certainly, anUmayyad addition!

This sign of disrespect also occured 3 days before the demise of the prophet (s), an incident known as the Calamity of Thursday.Umar and his followers raised their voices in desagreement when the prophet asked them to bring him some writing tools so he canwrite them something that will never lead them astray. Their desagreement was so loud that the prophet expelled them from the room.

Quran 49:1-3O Ye who believe! Put not yourselves forward before Allah and His Messenger; but fear Allah: for Allah is He Who hears and knows allthings. O ye who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk, as ye may speak aloud toone another, lest your deeds become vain and ye perceive not. Those that lower their voices in the presence of Allah's Messenger,- theirhearts has Allah tested for piety: for them is Forgiveness and a great Reward.

بسم اه الرحمن الرحيم - يا أيها الذين آمنوا ا تقدموا بين يدي اه ورسوله واتقوا اه إن اه سميع عليم - يا أيها الذين

آمنوا ا ترفعوا أصواتكم فوق صوت النبي وا تجهروا له بالقول كجهر بعضكم لبعض أن تحبط أعمالكم وأنتم ا تشعرون -

إن الذين يغضون أصواتهم عند رسول اه أولئك الذين امتحن اه قلوبهم للتقوى لهم مغفرة وأجر عظيم

Narrated Ibn Abi Mulaika: The two righteous persons were about to be ruined. They were Abu Bakr and 'Umar who raised their voices inthe presence of the Prophet when a mission from Bani Tamim came to him. One of the two recommended Al-Aqra' bin Habeas, thebrother of Bani Mujashi (to be their governor) while the other recommended somebody else. (Nafi', the sub-narrator said, I do notremember his name). Abu Bakr said to Umar, "You wanted nothing but to oppose me!" 'Umar said, "I did not intend to oppose you."Their voices grew loud in that argument, so Allah revealed: 'O you who believe! Raise not your voices above the voice of the Prophet.'(49.2) Ibn Az-Zubair said, "Since the revelation of this Verse, 'Umar used to speak in such a low tone that the Prophet had to ask him torepeat his statements." But Ibn Az-Zubair did not mention the same about his (maternal) grandfather (i.e. Abu Bakr).

Reference: • Sahih Bukhari, Volume 6, Book 60, #368, Book: al-Tafseer; Page 1052, #4845 • Sahih Bukhari, Volume 9, Book 92, #405, Book: Holding Fast to The Quran and The Sunnah; Page 1534, #7302

Narrated Abdullah bin Az-Zubair: A group of Bani Tamim came to the Prophet (and requested him to appoint a governor for them). AbuBakr said, "Appoint Al-Qaqa bin Mabad." Umar said, "Appoint Al-Aqra' bin Habeas." On that Abu Bakr said (to 'Umar). "You did not wantbut to oppose me!" 'Umar replied "I did not intend to oppose you!" So both of them argued till their voices grew loud. So the followingVerse was revealed: 'O you who believe! Be not for ward......' (49.1)

Reference: • Sahih Bukhari, Volume 6, Book 60, #370, Book: al-Tafseer; Page 1053, #4847 • Sahih Bukhari, Volume 5, Book 59, #653, Book: al-Maghaazi; Page 908, #4367

If the next narration is authentic, it clearly shows how Umar admitted his disrespect to the prophet. However, this narration cannot beauthentic, because in this case, the prophet would have contradicted the Quran, which is impossible. Allah says:

Quran 9:84And never offer prayer for any one of them who dies and do not stand by his grave; surely they disbelieve in Allah and His Messenger andthey shall die in transgression.

وا تصل على أحد منهم مات أبدا وا تقم على قبره إنهم كفروا باه ورسوله وماتوا وهم فاسقونAllah clearly prohibits a believer to offer prayer for those who died hypocrites and unbelievers. It is also reported that this verse wasrevealed before this event (al Mizan vol. 9 page 385), which is contradicted by this report. The narration says that the prophet offeredhis prayers to the known hypocrite Abdullah ibn Ubay and Umar was trying to prevent him. Does Umar no better than the messenger?And would the prophet contradict the command of Allah? The other strange thing is that these verses belong to sourat al-tawba andnot al-Bara'a. I wonder if this narration is a fabrication.

Narrated Umar bin Al-Khattab: When 'Abdullah bin Ubai bin Salul died, Allah's Apostle was called in order to offer the funeral prayer forhim. When Allah's Apostle got up (to offer the prayer) I jumped towards him and said, "O Allah's Apostle! Do you offer the prayer for IbnUbai although he said so-and-so on such-and-such-a day?" I went on mentioning his sayings. Allah's Apostle smiled and said, "Keep

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away from me, O 'Umar!" But when I spoke too much to him, he said, "I have been given the choice, and I have chosen (this) ; and if Iknew that if I asked forgiveness for him more than seventy times, he would be forgiven, I would ask it for more times than that." SoAllah's Apostle offered the funeral prayer for him and then left, but he did not stay long before the two Verses of Surat-Bara'a wererevealed, i.e.:-- 'And never (O Muhammad) pray for anyone of them that dies.... and died in a state of rebellion.' (9.84) Later I wasastonished at my daring to speak like that to Allah's Apostle and Allah and His Apostle know best.

Reference: • Sahih Bukhari, Volume 6, Book 60, #193, Book: al-Tafseer; Page 1053, #4847

The disrespect of Umar and ill-mannered attitude of Umar did not stop there. He is the companion who accused the prophet of beingdelirious when the latter wanted to write them a document that will protect the nation of Muhammad from ever going astray. Readmore ...

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Abu Bakr gathered and burnt the traditions of the prophet, leaving the Muslims in the dark, ignorant of the authentic islamic rulings.Umar forbade and prevented the transmission of hadith, and sometimes threatened and beat those who did not comply to his rules.Many muslims were eager to learn more about the traditions of the prophet, but the companions were afraid to relate any because ofthe orders of Umar. Some of the narrations listed below show how the companions were traumatized by the violent actions of Umarand also show the extent of his ignorant regarding some basic rulings.

The sunnah is the second source for the Islamic laws that each believer should live by. Prohibitting the transmission and the writing ofthe Sunnah was a big mistake. Such actions had left many Muslims ignorant of their religion. These actions were not an excuse toprotect the authenticity of the Quran for it has always been protected by Allah. Human beings have already failed throughout history toprotect the previous Holy Books. They will certainly not succeed in saving the Quran. Allah is the one protecting the Quran. The fearof mixing the hadith with the Quran was a mere excuse to support the innovations of Umar, his predecessor and his successor. Thismistake, along with the innovations introduced, are the causes of our misfortune today: Many sects, many creed, enmity, hatred,misguidance, blindness, corruption and ignorance.

On the authority of Qarza b. Ka'b: 'Umar b. al-Khattab sent us to Kufa and accompanied us, walking with us to the mountain passes. Hesaid: "Do you know why I have walked with you?" Qarza said: We said: 'For the right of companionship of the Prophet of Allah (S.A.W.),and for the right of the Ansar'. 'Umar said: "Rather, I did so for something I wish to tell you, and I hope you will remember it as I havewalked with you. You will come upon people in whose hearts the Qur'an is vibrating like the vibration of a kettle. When they see you,they will stretch their necks in awe and say: '[These are] the companions of Muhammad'. So reduce the traditions from the Prophetof Allah (S.A.W.), and I will support you'". And when Qarza b. Ka'b [later] came to them they said: "Relate [hadith] to us".He said: "'Umar forbade us".

Reference: • Sunan Ibn Maja, Volume 1, Chapter: Being Honest to the Hadith

Abd Sa'id Khudri reported: We were in the company of Ubayy b. Ka'b that Abu Musa Ash'ari came there in a state of anger. He stood(before us) and said: I ask you to bear witness in the name of Allah whether anyone amongst you heard Allah's Messenger (may peacebe upon him) as saying: Permission (for entering the house) should be sought three times and if permission is granted to you (then getin). otherwise go back. Ubayy b. Ka'b said: What is the matter? He said: I sought permission yesterday from 'Umar b. Khattab threetimes but he did not permit me, so I came back; then I went to him today and visited him and informed him that I had come to himyesterday and greeted him thrice, then came back, whereupon he said: Yes, we did hear you but we were at that time busy, but why didyou not seek permission (further and you must have never gone back until you were permitted to do so). He said: I sought permission(in the manner) that I heard Allah's Messenger (may peace be upon him) having said (in connection 'With the seeking of permission forentering the house of a stranger). Thereupon he (Hadrat Umar) said: By Allah, I shall torture your back and your stomachunless you bring one who may bear witness to what you state. 'Ubayy b. Ka'b said: By Allah, none should stand with you(to bear testimony) but the youngest amongst us. And he therefore, said to Abu Sa'id: Stand up. So I stood up until I cameto Umar and said: I heard Allah's Messenger (may peace be upon him) say this.

حدثني أبو الطاهر أخبرني عبد اه بن وهب حدثني عمرو بن الحارث عن بكير بن اأشج أن بسر بن سعيد حدثه أنه سمع أبا

سعيد الخدري يقوا كنا في مجلس عند أبي بن كعب فأتى أبو موسى اأشعري مغضبا حتى وقف فقال أنشدكم اه هل سمع

أحد منكم رسول اه صلى اه عليه وسلم يقول ااستئذان ثاث فإن أذن لك وإا فارجع قال أبي وما ذاك قال استأذنت على

عمر بن الخطاب أمس ثاث مرات فلم يؤذن لي فرجعت ثم جئته اليوم فدخلت عليه فأخبرته أني جئت أمس فسلمت ثاثا ثم

انصرفت قال قد سمعناك ونحن حينئذ على شغل فلو ما استأذنت حتى يؤذن لك قال استأذنت كما سمعت رسول اه صلى اه

عليه وسلم قال فواه أوجعن ظهرك وبطنك أو لتأتين بمن يشهد لك على هذا فقال أبي بن كعب فواه ا يقوم معك إا أحدثنا

سنا قم يا أبا سعيد فقمت حتى أتيت عمر فقلت قد سمعت رسول اه صلى اه عليه وسلم يقول هذاReference: • Sahih Muslim, Book 025, #5356, Book: al-Adab; Page 853, #2153-34 (Arabic version) • Sahih Muslim, Book 025, #5357, Book: al-Adab; Page 853, #2153-35 (Arabic version)

Abu Salama who said to Abu Hurayra: "During the time of 'Umar, did you transmit this?" He replied: "Had I narrated in his time as Inarrate to you now, he would have whipped me with his whip".

Reference: • Al-Dhahabi, Tadhkira al-Huffaz in volume 1, page 4

Ibn 'Abd al-Barr related that 'Umar b. al- Khattab wanted to write down the sunna, then it seemed better to him not to do so. So hewrote to the cities ordering that anyone in possession of it must destroy it.

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Reference: • Jami' Bayan al-'ilm wa Fadlihi

This topic was discussed in detail in the chapter of Hadith History and this section in particular discusses Umar's role in the History ofwriting and preserving the Hadith of the prophet.

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This deplorable incident is discussed in detail in the chapter of the Hadith History and Fabrications -> Hadith History -> Obliteration ofHadith.

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This deplorable incident is discussed in detail in the chapter of the Events and Calamities -> The calamity of Thursday.

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The following are some of his innovations:

The addition of the line prayer is better than sleep to the adhan (Acts of Worship -> al-Adhan)The removal of the line hayaa a'ala khayr al-a'amal from the adhan (Acts of Worship -> al-Adhan)Prohibition of temporary marriage (Islamic Laws -> Temporary Marriage)Prohibition of muta'at al-hajj He started the practice of the wiping of the feet over al-Khuffayn (Acts of Worship -> Wudu')He started the practice of holding Taraweeh prayers (Acts of Worship -> Taraweeh)He changed the law of divorce (Exegesis -> 2 - al-Baqara -> Verse 229_230)

Let me remind what the prophet said about innovation (or Bida'a) and what is the fate of the companions who added Bida'a to Islam. Itis up to you to draw a conlusion.

In Sahih Sunan al-Nisa'i by Muhammad Nasser al-Albani, #1578 (he authenticated it):Jabir ibn Abdullah narrated that the prophet used to say in his sermon: "Whoever is guided by Allah cannot find deviation and whoeverAllah causes deviation to cannot find guidance. The best of Hadith is the Book of Allah and the best of guidance is the one fromMuhammad and the worst of matters is its innovation (Muhdatha, origination of something that has no roots in religious Law) and eachinnovation (Muhdatha) and every innovation is a Bida'at and every Bida'at is a deviation and every deviation leads to the Fire....

أخبرنا عتبة بن عبد اه قال أنبأنا بن المبارك عن سفيان عن جعفر بن محمد عن أبيه عن جابر بن عبد اه قال كان رسول اه

صلى اه عليه وسلم يقول : في خطبته يحمد اه ويثني عليه بما هو أهله ثم يقول من يهده اه فا مضل له ومن يضلله فا

هادي له إن أصدق الحديث كتاب اه وأحسن الهدى هدى محمد وشر اأمور محدثاتها وكل محدثة بدعة وكل بدعة ضالة

وكل ضالة في النار ثم يقول بعثت أنا والساعة كهاتين وكان إذا ذكر الساعة احمرت وجنتاه وعا صوته واشتد غضبه كأنه

نذير جيش يقول صبحكم مساكم ثم قال من ترك ماا فأهله ومن ترك دينا أو ضياعا فألي أو علي وأنا أولى بالمؤمنين

So according to the prophet, every innovation is a bida'a and every bida'a is a deviation and every deviation leads to the Fire. There isno exception here and if there was any, the prophet would have pointed it out. No matter how big or small the innovation is or howgood it may appear, it is a deviation. For more on this, please the following section.

Here is what will happen to the companions who innovated, according to a narration in Sahih Bukhari:Narrated 'Abdullah: The Prophet said, "I am your predecessor at the Lake-Fount (Kauthar) and some men amongst you will be brought tome, and when I will try to hand them some water, they will be pulled away from me by force whereupon I will say, 'O Lord, mycompanions!' Then the Almighty will say, 'You do not know what they did after you left, they introduced new things into the religion afteryou.'"


فرطكم على الحوض ، فليرفعن إلي رجال منكم، حتى إذا أهويت أناولهم اختلجوا دوني، ، فأقول: أي رب أصحابي يقول: ا

تدري ما أحدثوا بعدك

For more detail, please read the section titled Innovations.

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The following narrations will prove the following points:

1. Tamattu' (Hajj and U'umra combined together) was performed at the time of the prophet and was never abrogated.2. Umar prohibitted the practice based on his personal opinion, as he acted upon many other practices.3. Uthman also followed the way of Umar and continued the prohibition.4. Ali ibn Abi Talib opposed Umar and Uthman in their innovation and refused to follow their paths.

After presenting the proofs, it will be up to you to decide whether the Sunnah of the prophet was altered or not.

What does the Quran say?

Quran 2:196And accomplish the pilgrimage and the visit for Allah, but if, you are prevented, (send) whatever offering is easy to obtain, and do notshave your heads until the offering reaches its destination; but whoever among you is sick or has an ailment of the head, he (shouldeffect) a compensation by fasting or alms or sacrificing, then when you are secure, whoever profits by combining the visit with thepilgrimage (should take) what offering is easy to obtain; but he who cannot find (any offering) should fast for three days during thepilgrimage and for seven days when you return; these (make) ten (days) complete; this is for him whose family is not present in theSacred Mosque, and be careful (of your duty) to Allah, and know that Allah is severe in requiting (evil).

وأتموا الحج والعمرة ه فإن أحصرتم فما استيسر من الهدي وا تحلقوا رؤوسكم حتى يبلغ الهدي محله فمن كان منكم مريض

أو به أذى من رأسه ففدية من صيام أو صدقة أو نسك فإذا أمنتم فمن تمتع بالعمرة إلى الحج فما استيسر من الهدي فمن لم

يجد فصيام ثاثة أيام في الحج وسبعة إذا رجعتم تلك عشرة كاملة ذلك لمن لم يكن أهله حاضري المسجد الحرام واتقوا اه

واعلموا أن اه شديد العقابClearly, Allah has permitted the combining of Umrah and Hajj, starting with Umrah and connecting it with Hajj, and no one has everclaimed that this verse was abrogated! So why Umar forbade it when neither Allah nor his prophet did!

The practice of muta'attu al-hajj during the lifetime of the prophet and its forbidding by Umar ibn al-Khattab

The following narrations report that Muta'at al-Hajj was revealed in the Quran and practiced by the prophet during his lifetime, andnothing was revealed to make it illegal, nor did the prophet prohibit it.

In Seerat ibn Hisham (The biography of the prophet), we find the following report:

ان رسول اه خرج في العام العاشر من الهجرة إلى الحج لخمس ليال بقين من ذي القعدة، وقالت عائشة: ا يذكر وا يذكر

الناس إا الحج حتى إذا كان بسرف وقد ساق رسول اه )صلى اه عليه وآله( معه الهدي، وأشراف من أشراف الناس، أمر

الناس أن يحلوا بعمرة إا من ساق الهدي ـ إلى أن قالت: ـ ودخل رسول اه مكة فحل كل من كان ا هدي معه، وحلت

نساؤه بعمرة، ـ إلى أن قال: ـ لما أمر رسول اه نساءه أن يحللن بعمرة قلن: فما يمنعك يا رسول اه أن تحل معنا؟ فقال:

إني أهديت ولبوت فا أحل حتى أنحر هديي.

إن رسول اه كان بعث علي )رضي اه عنه( إلى نجران فلقيه بمكة وقد أحرم فدخل على فاطمة بنت رسول اه )صلى اه

عليه وآله( فوجدها قد حلت وتهيأت فقال: ما لك يا بنت رسول اه؟ قالت: أمرنا رسول اه )صلى اه عليه وآله( أن نحل

بعمرة فحللنا، ثم أتى رسول اه فلما فرغ من الخبر عن سفره قال له رسول اه )صلى اه عليه وآله( : إنطلق فطف بالبيت

وحل كما حل أصحابك، قال: يا رسول اه إني أهللت كما أهللت فقال: إرجع فاحلل كما حل أصحابك، قال: يا رسول اه إني

قلت حين أحرمت: اللهم إني أهل بما أهل به نبيك وعبدك ورسولك )صلى اه عليه وآله( قال: فهل، معك من هدي؟! قال: ا.

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فأشركه رسول اه في هديه وثبت على إحرامه مع رسول اه حتى فرغا من الحج، ونحر رسول اه الهدي عنهما.

The following narration from Sahih Muslim (Book of Hajj, Book 7, Hadith 2832) is a description of the prophet's Hajj al-Wada'a duringwhich he performed Muta'at al-Hajj:Abdullah b. 'Umar (Allah be pleased with them) reported: Allah's Messenger (may peace be upon him) observed Tamattu' in Hajjat-ul-Wada'. He first put on Ihram for 'Umra and then for Hajj. and then offered animal sacrifice. So he drove the sacrificial animals with himfrom Dhu'l-Hulaifa. Allah's Messenger (may peace be upon him) commenced Ihram of Umra and thus pronounced Talbiya for 'Umra. andthen (put on Ihram for Hajj) and pronounced Talbiya for Hajj. And the people performed Tamattu' in the company of Allah's Messenger(may peace be upon him). They put on Ihram for Umra (first) and then for Hajj. Some of them had sacrificial animals which they hadbrought with them, whereas some of them had none to sacrifice. So when Allah's Messenger (may peace be upon him) came to Mecca,he said to the people: He who amongst you has brought sacrificial animals along with him must not treat as lawful anything which hasbecome unlawful for him till he has completed the Hajj; and he, who amongst you has not brought the sacrificial animals shouldcircumambulate the House, and run between al-Safa' and al-Marwa and clip (his hair) and put off the Ihram, and then again put on theIhram for Hajj and offer sacrifice of animals. But he who does not find the sacrificial animal, he should observe fast for three days duringthe Hajj and for seven days when he returns to his family. Allah's Messenger (may peace be upon him) circumambulated (the House)when he came to Mecca: he first kissed the corner (of the Ka'ba containing the Black Stone), then ran in three circuits out of seven andwalked in four circuits. And then when he had finished the circumambulation of the House he observed two rak'ahs of prayer at theStation (of Ibrahim), and then pronounced Salaam (for concluding the rak'ahs), and departed and came to al-Safa' and ran seven timesbetween al-Safa' and al-Marwa. After that he did not treat anything as lawful which had become unlawful till he had completed his Hajjand sacrificed his animal on the day of sacrifice (10th of Dhu'l-Hijja). and then went back quickly (to Mecca) and performedcircumambulation of the House (known as tawaf ifada) after which all that was unlawful for him became lawful; and those who hadbrought the sacrificial animals along with them did as Allah's Messenger (may peace be upon him) had done.This hadith has been narrated on the authority of 'A'isha. Urwat ibn Zubayr said that the wife of Allah's Messenger, Aisha, told him aboutthe prophet's Tamattu' of Hajj and 'Umra and that of the people in his company, just as mentioned by Salim ibn Abdullah throughAbdullah from the prophet.

حدثنا عبد الملك بن شعيب بن الليث، حدثني أبي، عن جدي، حدثني عقيل بن، خالد عن ابن شهاب، عن سالم بن عبد اه، أن

عبد اه بن عمر، - رضى اه عنهما - قال تمتع رسول اه صلى اه عليه وسلم في حجة الوداع بالعمرة إلى الحج وأهدى

فساق معه الهدى من ذي الحليفة وبدأ رسول اه صلى اه عليه وسلم فأهل بالعمرة ثم أهل بالحج وتمتع الناس مع رسول اه

صلى اه عليه وسلم بالعمرة إلى الحج فكان من الناس من أهدى فساق الهدى ومنهم من لم يهد فلما قدم رسول اه صلى اه

عليه وسلم مكة قال للناس " من كان منكم أهدى فإنه ا يحل من شىء حرم منه حتى يقضي حجه ومن لم يكن منكم أهدى

فليطف بالبيت وبالصفا والمروة وليقصر وليحلل ثم ليهل بالحج وليهد فمن لم يجد هديا فليصم ثاثة أيام في الحج وسبعة إذا

رجع إلى أهله " . وطاف رسول اه صلى اه عليه وسلم حين قدم مكة فاستلم الركن أول شىء ثم خب ثاثة أطواف من

السبع ومشى أربعة أطواف ثم ركع - حين قضى طوافه بالبيت عند المقام - ركعتين ثم سلم فانصرف فأتى الصفا فطاف

بالصفا والمروة سبعة أطواف ثم لم يحلل من شىء حرم منه حتى قضى حجه ونحر هديه يوم النحر وأفاض فطاف بالبيت ثم

حل من كل شىء حرم منه وفعل مثل ما فعل رسول اه صلى اه عليه وسلم من أهدى وساق الهدى من الناس .

وحدثنيه عبد الملك بن شعيب، حدثني أبي، عن جدي، حدثني عقيل، عن ابن شهاب، عن عروة بن الزبير، أن عائشة، زوج

النبي صلى اه عليه وسلم أخبرته عن رسول اه صلى اه عليه وسلم في تمتعه بالحج إلى العمرة وتمتع الناس معه بمثل الذي

أخبرني سالم بن عبد اه عن عبد اه - رضى اه عنه - عن رسول اه صلى اه عليه وسلم.

Sahih Muslim (Book of Hajj, Book 7, Hadith 2854):Muslim al-Qurri reported: I asked Ibn Abbas (Allah be pleased with them) about Tamattu' in Hajj and he permitted it, whereas Ibn Zubairhad forbidden it. He (Ibn Abbas) said: This is the mother of Ibn Zubair who states that Allah's Messenger (may peace be upon him) hadpermitted it, so you better go to her and ask her about it. He (Muslim al-Qurri said): So we went to her and she was a bulky blind ladyand she said: Verily Allah's Messenger (may peace be upon him) permitted it.

حدثنا محمد بن حاتم، حدثنا روح بن عبادة، حدثنا شعبة، عن مسلم القري، قال سألت ابن عباس - رضى اه عنهما - عن

متعة الحج، فرخص فيها وكان ابن الزبير ينهى عنها فقال هذه أم ابن الزبير تحدث أن رسول اه صلى اه عليه وسلم رخص

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فيها فادخلوا عليها فاسألوها قال فدخلنا عليها فإذا امرأة ضخمة عمياء فقالت قد رخص رسول اه صلى اه عليه وسلم فيها .

Sahih Muslim (Book of Hajj, Book 7, Hadith 2864):Abu Jamra al-Dubae'e reported: I performed Tamattu' but the people discouraged me to do so. I came to Ibn Abbas and asked himabout it. He ordered me to do so. I came to the House and slept. I saw a visitant in the dream who said: 'Umra is acceptable and so isthe Hajj. I came to Ibn Abbas and informed him about that Which I saw in the dream whereupon he said: Allah is the Greatest, Allah isthe Greatest This is the Sunnah of Abu'l-Qasim (the Holy Pro- phet) (may peace be upon him).

حدثنا محمد بن المثنى، وابن، بشار قاا حدثنا محمد بن جعفر، حدثنا شعبة، قال سمعت أبا جمرة الضبعي، قال تمتعت فنهاني

ناس عن ذلك، فأتيت ابن عباس فسألته عن ذلك، فأمرني بها . - قال - ثم انطلقت إلى البيت فنمت فأتاني آت في منامي فقال

عمرة متقبلة وحج مبرور - قال - فأتيت ابن عباس فأخبرته بالذي رأيت فقال اه أكبر اه أكبر سنة أبي القاسم صلى اه

عليه وسلم .

Abu Nadra reported: While I was in the company of Jabir b. Abdullah, a person came to him and said that Ibn 'Abbas and Ibn Zubairdiffered on the two types of Mut'as (Tamattu' of Hajj and Tamattu' with women), whereupon Jabir said: We used to do these twoduring the lifetime of Allah's Messenger (may peace be upon him). Umar then forbade us to do them, and so we did notrevert to them.

حدثنا حامد بن عمر البكراوي حدثنا عبد الواحد يعني ابن زياد عن عاصم عن أبي نضرة قال كنت عند جابر بن عبد اه فأتاه

آت فقال ابن عباس وابن الزبير اختلفا في المتعتين فقال جابر فعلناهما مع رسول اه صلى اه عليه وسلم ثم نهانا عنهما عمر

فلم نعد لهماReference: • Sahih Muslim, Book 008, #3250, The Book of Marriage (Kitab Al-Nikah); Page 521, #1404-17 (Arabic version) • Musnad ibn Hanbal: v3,p298 [Entire book:(p993,#14231)]; v3,p363 [Entire book:(p1041,#14978)]; v3,p325 [Entirebook:(p1013,#14533)]; v3,p356 [Entire book:(p1035,#14895)] - (Arabic version)

The above three narrations is an example of how the people differed about this well-established Sunnat of the prophet. It shows howthe distortion of the Sunnat of the prophet created confusion among the people and specially the new generation. Unfortunately, this isnot the only matter they differed about!! Please read the chapter titled Innovations to see the extent of how the companions changedthe once well-established practices of Islam! And they say all the companions are righteous and each one is a star worth following!What a great lie they have uttered, indeed!

Sahih Muslim (Book of Hajj, Book 7, Hadith 3029):Jaibir b. 'Abdullah (Allah be pleased with them) reported: We performed Hajj Tamattu' along with Allah's Messenger (may peace be uponhim) and we slaughtered a cow on behalf of seven persons sharing in it.

حدثنا يحيى بن يحيى، أخبرنا هشيم، عن عبد الملك، عن عطاء، عن جابر بن، عبد اه قال كنا نتمتع مع رسول اه صلى اه

عليه وسلم بالعمرة فنذبح البقرة عن سبعة نشترك فيها .

The following narration is from Muwatta Imam Malik :Malik narrated Muhammad ibn Abdullah that he had heard Sa'ad ibn Abi Waqqas and al-Dahhak ibn Qays , in the year Mua'awiya went toHajj, discussing tamattu in between umra and hajj. Al-Dahhak ibn Qays said, "Only someone who is ignorant of what Allah, the Exaltedand Glorified, says would do that." Whereupon Sa'ad said, "How wrong is what you have just said, son of my brother!" Al-Dahhak said: "Umar ibn al-Khattab forbade it."Sa'ad said: "The Messenger of Allah, may Allah bless him and grant him peace, did it, and we did it with him."

روى مالك، عن محمد بن عبد اه أنه سمع سعد بن أبي وقاص والضحاك بن قيس عام حج معاوية بن أبي سفيان ومما

يذكران أن التمتع بالعمرة إلى الحج. فقال الضحاك بن قيس: ا يفعل ذلك إا من جهل أمر اه عزوجل. فقال سعد: بئس ما

قلت يا ابن أخي، فقال الضحاك: إن عمر بن الخطاب قد نهى عن ذلك، فقال سعد: قد صنعها رسول اه وصنعناها معه.Reference:

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• Muwatta of Imam Malik, Book 20, #20.17.61, Book: al-Hajj

In Muwatta Imam Malik again:Yahya related to me from Malik, from Sadaqa ibn Yasar, that Abdullah ibn Umar said, "By Allah, I would rather do umra before hajj andsacrifice an animal than do umra after hajj in the month of Dhu'l-Hijja."

عن عبد اه بن عمر أنه قال: واه أن أعتمر قبل الحج وأهدي أحب إلي من أن أعتمر بعد الحج في ذي الحجةReference: • Muwatta of Imam Malik, Book 20, #20.17.62, Book: al-Hajj

Here's another companion who admits that Tamatu'u al-Hajj was performed during the lifetime of the prophet and no abrogation wasrevealed to the prophet. However, Umar, based on his own opinion, has decided to forbid it!'Imran b. Husain (Allah be pleased with him) reported: We performed Tamattu' (Hajj and 'Umra combined together) in thecompany of Allah's Messenger (may peace be upon him), and nothing was revealed in the Qur'an (concerning theabrogation of this practice), and whatever a person (Hadhrat 'Umar) said was his personal opinion. 'Imran b. Husain narrated thishadith (in these words also):" Allah's Apostle (may peace be upon him) performed Hajj Tamattu' and we also performed italong with him."

وحدثنا محمد بن المثنى، حدثني عبد الصمد، حدثنا همام، حدثنا قتادة، عن مطرف، عن عمران بن حصين، - رضى اه عنه

- قال تمتعنا مع رسول اه صلى اه عليه وسلم ولم ينزل فيه القرآن . قال رجل برأيه ما شاء . وحدثنيه حجاج بن الشاعر،

حدثنا عبيد اه بن عبد المجيد، حدثنا إسماعيل، بن مسلم حدثني محمد بن واسع، عن مطرف بن عبد اه بن الشخير، عن

عمران بن حصين، - رضى اه عنه - بهذا الحديث قال تمتع نبي اه صلى اه عليه وسلم وتمتعنا معه .Reference: • Sahih Muslim, Book 007, #2830, Book: al-Hajj; Page 460, #1226-170 & 171 (Arabic version)

Narrated 'Imran bin Husain: The Verse of muta'a was revealed in Allah's Book, so we performed it with Allah's Apostle, and nothing wasrevealed in Qur'an to make it illegal, nor did the Prophet prohibit it till he died. But the man (who regarded it illegal) just expressed whathis own mind suggested.

حدثنا مسدد حدثنا يحيى عن عمران أبي بكر حدثنا أبو رجاء عن عمران بن حصين رضي اه عنهما قال أنزلت آية المتعة

في كتاب اه ففعلناها مع رسول اه صلى اه عليه وسلم ولم ينزل قرآن يحرمه ولم ينه عنها حتى مات قال رجل برأيه ما

شاءReference: • Sahih Bukhari, Volume 6, Book 60, #43, Book: Prophetic Commentary on the Qur'an; Page 940, #4518 (Arabic version) • Musnad ibn Hanbal, v1,p436 [Entire book: (p1460,#20149)]

In Musnad Ahmad ibn Hanbal (vol 4, #19841) and authenticated by Shua'ayb al-Arna-ut:Mattraf ibn Abdullah narrated: "When Imran ibn Hussayn was sick, he sent for me. So I came to him and he told me: 'I will tell you someHadith that will possibly be useful to you after I die. Know that the messenger of Allah combined Umrat and Hajj and it was notabrogated in the Book and the prophet did not prohibit it. However, a man imposed his opinion about it as he wishes.'

حدثنا عبد اه حدثني أبي حدثنا محمد بن جعفر حدثنا سعيد عن قتادة عن مطرف بن عبد اه قال: -بعث إلي عمران بن

حصين في مرضه فأتيته فقال لي إني كنت أحدثك بأحاديث لعل اه تبارك وتعالى ينفعك بها بعدي وأعلم أن رسول اه قد

جمع بين حجة وعمرة ثم لم ينزل فيها كتاب ولم ينهى عنها النبي قال فيها رجل برأيه ما شاء

In the footnote of the narration, al-Arna-ut writes:

His saying: 'A man expressed his opinion about it' al-Sindi said that this is about Umar.

قوله: 'قال فيها رجل' قال السندي: تعريض بعمر

After recording the narrations which make clear that Umar prohibited the combination of Umra and Hajj, Shamsuddeen ibn Muhammadibn Abi Bakr al-Zare'e al-Dimashqi writes the following in Zad al-Ma'ad:

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http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/muwatta/020.mmt.html

http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/muwatta/020.mmt.html






This is but an opinion from him which he innovated...and this is not from the messenger of Allah no matter whatjustification is used. Abu Musa used to issue a verdict to the people to perform it during the Khilafat of Abu Bakrand a portion of the Khilafat of Umar until he agreed with Umar's prohibition and they both agreed that it was aninnovative opinion from Umar. It is also true that Umar reverted his decision.

إنما هو رأي منه أحدثه في النسك ليس عن رسول اه وإن استدل له بما استدل, وأبو موسى كان يفتي الناس في خافة أبي

بكر كلها وصدر من خافة عمر حتى فاوض عمر فاتفقا على نهي عمر في نهيه عن ذلك، واتفقا على أنه رأي أحدثه عمر

في النسك، ثم صح عنه الرجوع عنه.

al-Sabuni also recorded this narration in his Mukhtassar Tafseer ibn Katheer and added the following: ...and Bukhari said: "It is saidthat it was Umar..."

And this is proof that al-Tamattu is legal as recorded in the two Sahih from Imran ibn Hussayn: 'The Verse ofmuta'a was revealed in Allah's Book, so we performed it with Allah's Apostle, and nothing was revealed in Qur'an tomake it illegal, nor did the Prophet prohibit it till he died. But a man (who regarded it illegal) just expressed whathis own mind suggested.' al-Bukhari said: "It is said this person is Umar, and this is what al-Bukhari said and it has been narrated clearlythat Umar used to prohibit the performance of Tamattu."

وفي هذا دليل على مشروعية التمتع كما جاء في الصحيحين عن عمران ابن حصين قال: نزلت آية المتعة في كتاب اه

وفعلناها مع رسول اه صلى اه عليه وسلم، ثم لم ينزل قرآن يحرمها ولم ينه عنها حتى مات. قال رجل برأيه ما شاء، قال

البخاري: يقال إنه عمر، وهذا الذي قاله البخاري قد جاء مصرح به أن عمر كان ينهى الناس عن التمتع

ibn Hajar al-A'asqalani recorded:

قوله: )عن عمران( هو ابن حصين الخزاعي، ولمسلم من طريق شعبة عن قتادة عن مطرف " بعث إلي عمران بن حصين

في مرضه الذي توفي فيه فقال: إني كنت محدثك بأحاديث لعل اه أن ينفعك " فذكر الحديث. قوله: )ونزل القرآن( أي بجوازه

يشير إلى قوله تعالى )فمن تمتع بالعمرة إلى الحج( اآية.

ورواه مسلم من طريق عبد الصمد بن عبد الوارث عن همام بلفظ " ولم ينزل فيه القرآن " أي بمنعه، وتوضحه رواية مسلم

اأخرى من طريق شعبة وسعيد بن أبي عروبة كاهما عن قتادة بلفظ " ثم لم ينزل فيها كتاب اه ولم ينه عنها نبي اه " وزاد

من طريق شعبة عن حميد بن هال عن مطرف " ولم ينزل فيه القرآن بحرمة " وله من طريق أبي العاء عن مطرف " فلم

تنزل آية تنسخ ذلك ولم تنه عنه حتى مضى لوجهه " ولإسماعيلي من طريق عفان عن همام " تمتعنا مع رسول اه صلى اه

عليه وسلم ونزل فيه القرآن ولم ينهنا رسول اه صلى اه عليه وسلم ولم ينسخها شيء " وقد أخرجه المصنف في تفسير

البقرة من طريق أبي رجاء العطاردي عن عمران بلفظ " أنزلت آية المتعة في كتاب اه ففعلناها مع رسول اه صلى اه عليه

وسلم ولم ينزل قرآن بحرمة فلم ينه عنها حتى مات، قال رجل برأيه ما شاء"...

وقال ابن التين: يحتمل أن يريد عمر أو عثمان، وأغرب الكرماني فقال: ظاهر سياق كتاب البخاري أن المراد به عثمان،

وكأنه لقرب عهده بقصة عثمان مع علي جزم بذلك، وذلك غير ازم فقد سبقت قصة عمر مع أبي موسى في ذلك، ووقعت

لمعاوية أيضا مع سعد بن أبي وقاص في صحيح مسلم قصة في ذلك، واأولى أن يفسر بعمر فإنه أول من نهى عنها وكأن

من بعده كان تابعا له في ذلك، وفي مسلم أيضا أن ابن الزبير كان ينهى عنها وابن عباس يأمر بها، فسألوا جابرا فأشار إلى

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أن أول من نهى عنها عمر، ثم في حديث عمران هذا ما يعكر على عياض وغيره في جزمهم أن المتعة التي نهى عنها عمر

وعثمان هي فسخ الحج إلى العمرة ا العمرة التي يحج بعدها، فإن في بعض طرقه عند مسلم التصريح بكونها متعة الحج.Reference: • Fat-hil Barri, Sharh Sahih al-Bukhari, by Imam ibn Hajar al-A'asqalani (باب التمتع على عهد رسول ه صلى ه عليه وسلم.)

الشرح: قوله: )باب فمن تمتع بالعمرة إلى الحج( ذكر فيه حديث عمران بن حصين " أنزلت آية المتعة في كتاب اه " يعني

متعة الحج.Reference: • Fat-hil Barri, Sharh Sahih al-Bukhari, by Imam ibn Hajar al-A'asqalani (المجلد الثامن. كتاب تفسير القرآن. باب فمن تمتع بالعمرة إلى الحج.)

Sahih Muslim (Book 007, #2814, Book: al-Hajj):Abu Musa reported that he used to deliver religious verdict in favor of Hajj Tamattu'. A person said to him: Exercise restraint in deliveringsome of your religious verdicts, for you do not know what the Commander of Believers has introduced in the rites (of Hajj) after you(when you were away in Yemen). He (Abu Musa) met him (Hadrat Umar) subsequently and asked him (about it), whereupon 'Umar said:I know that Allah's Apostle (May peace be upon him) and also his Companions did that (observed Tamattu'), but I do not approve thatthe married persons should have intercourse with their wives under the shade of the trees, and then set out for Hajj with water tricklingdown from their heads.

وحدثنا محمد بن المثنى، وابن، بشار قال ابن المثنى حدثنا محمد بن جعفر، حدثنا شعبة، عن الحكم، عن عمارة بن عمير، عن

إبراهيم بن أبي موسى، عن أبي موسى، أنه كان يفتي بالمتعة فقال له رجل رويدك ببعض فتياك فإنك ا تدري ما أحدث أمير

المؤمنين في النسك بعد حتى لقيه بعد فسأله فقال عمر قد علمت أن النبي صلى اه عليه وسلم قد فعله وأصحابه ولكن كرهت

أن يظلوا معرسين بهن في اأراك ثم يروحون في الحج تقطر رءوسهم .

Yes, this is the caliph of the Muslims! He prohibits the ordinance of Allah and Sunnat of the prophet as he wishes. Maybe he was aprophet and we did not know!! Maybe he was receiving revelations and we did not know! What a companion of Bida'a he was.

Sahih Muslim (Book 007, #2831, Book: al-Hajj):'Imran b. Husain said: There was revealed the verse of Tamattu' in Hajj in the Book of Allah and the Messenger of Allah (maypeace be upon him) commanded us to perform it. and then no verse was revealed abrogating the Tamattu' (form of Hajj),and the Messenger of Allah (may peace be upon him) did not forbid to do it till he died. So whatever a person said was hispersonal opinion. A hadith like this is transmitted on the authority of Imran b. Husain, but with this variation that he ('Imran) said: Wedid that (Tamattu') in the company of Allah's Messenger (may peace be upon him) and he did not say anything but he (the Holy Prophet)commanded us to do it.

حدثنا حامد بن عمر البكراوي، ومحمد بن أبي بكر المقدمي، قاا حدثنا بشر، بن المفضل حدثنا عمران بن مسلم، عن أبي

رجاء، قال قال عمران بن حصين نزلت آية المتعة في كتاب اه - يعني متعة الحج - وأمرنا بها رسول اه صلى اه عليه

وسلم ثم لم تنزل آية تنسخ آية متعة الحج ولم ينه عنها رسول اه صلى اه عليه وسلم حتى مات . قال رجل برأيه بعد ما

شاء .

وحدثنيه محمد بن حاتم، حدثنا يحيى بن سعيد، عن عمران القصير، حدثنا أبو رجاء عن عمران بن حصين، . بمثله غير أنه

قال وفعلناها مع رسول اه صلى اه عليه وسلم ولم يقل وأمرنا بها .

Of course, the person who gave his own opinion was Umar!

Some one asked Abdullah Ibn Umar about Mut'a (of Hajj), he said: It is permitted (Halaal). So he was asked: your father forbade it. Hesaid: Do you think that my father can forbid what the Prophet did? Should I follow what my father said, or should I follow what theProphet ordered? The man said: Of course the orders of the Prophet (PBUH & HF).

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روى الترمذي عن سالم بن عبد اه أنه سمع رجا من أهل الشام وهو يسأل عبد اه بن عمر عن التمتع بالعمرة إلى الحج

فقال عبد اه بن عمر: هي حال، فقال الشامي: إن أباك قد نهى عنها! فقال عبد اه بن عمر: أرأيت إن كان أبي نهى عنها

وصنعها رسول اه )صلى اه عليه وآله( أم أمر أبي نتبع أم أمر رسول اه؟ فقال الرجل: بل أمر رسول اه، فقال: لقد

صنعها رسول اهReference: • Sahih al-Tirmidhi, v1, book of al-Hajj, #824 - (Arabic version)

Sahih Sunan al-Nisa' by al-Albani (as well as in Sunan ibn Majah) and he authenticated it:ibn Abbas narrated that he heard Umar say: "By Allah, I am prohibiting you from performing al-Muta'a even though it is permissibleaccording to the Book of Allah and the messenger performed it."al-Muta'a means performing Umra during Hajj.

عن ابن عباس قال: سمعت عمر يقول: واه إني أنهاكم عن المتعة وأنها لفي كتاب اه, ولقد فعلها رسول اه .يعني العمرة

في الحج

ibn Katheer also authenticated the above narration in al-Bidaya wal Nihaya:

عن ابن عباس عن عمر أنه قال: واه إني أنهاكم عن المتعة وإنها لفي كتاب اه وقد فعلها النبي.

إسناد جيد

Ahmad ibn Hanbal reported the following narration:Salim narrated that Abdullah ibn Umar used to consider al-Tamattu permissible according to the Book of Allah, and the messenger ofAllah made it a Sunnat. So the people used to ask ibn Umar: 'How do you differ from your father who prohibited it?'He said to them: 'Woe to you all! Do you not fear Allah? If Umar prohibited it...then why do you make it impermissible when Allah madeit permissible and the prophet performed it? Should you not be following the Sunnat of the messenger of Allah or should you be followingthe Sunnat of Umar?'

عن سالم قال: كان عبد اه بن عمر يفتي بالذي أنزل اه - عز وجل - من الرخصة بالتمتع، وسن رسول اه - صلى اه

عليه وسلم - فيه، فيقول ناس ابن عمر: كيف تخالف أباك وقد نهى عن ذلك ؟ !.

فيقول لهم عبد اه: ويلكم ! أا تتقون اه ؟ ! إن كان عمر قد نهى عن ذلك فيبتغي فيه الخير يلتمس به تمام العمرة، فلم

تحرمون ذلك، وقد أحله اه، وعمل به رسول اه - صلى اه عليه وسلم -، أفرسول اه - صلى اه عليه وسلم - أحق أن

تتبعوا سنته أم سنة عمر

...Ibn Zubair forbade the performance of Mut'a but Ibn' Abbas commanded it...When 'Umar was Installed as Caliph, he said: The quran isthe quran, the prophet is the prophet. Two types of Mut'a were (legal) during the time of the Prophet and they are: Mut'a of pilgrimageand Mut'a of women.

حدثنا بهز قال وحدثنا عفان قاا حدثنا همام حدثنا قتادة عن أبي نضرة قال قلت لجابر بن عبد اه إن ابن الزبير رضي اه

عنه ينهى عن المتعة وإن ابن عباس يأمر بها قال فقال لي على يدي جرى الحديث تمتعنا مع رسول اه صلى اه عليه وسلم

قال عفان ومع أبي بكر فلما ولي عمر رضي اه عنه خطب الناس فقال إن القرآن هو القرآن وإن رسول اه صلى اه عليه

وسلم هو الرسول وإنهما كانتا متعتان على عهد رسول اه صلى اه عليه وسلم إحداهما متعة الحج واأخرى متعة النساءReference: • Musnad Ahmad Ibn Hanbal, v1, p52 [Entire book: (p70,#369)]; v3,p298 [Entire book:(p993,#14231)]

More References:

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• Musnad ibn Hanbal: v4,p47 [Entire book:(p1176,#16618)]; v4,p51 [Entire book:(p1178,#16649)]; v1,p420 [Entirebook:(p339,#3986)]; v1,p385 [Entire book:(p314,#3650)]; v1,p390 [Entire book:(p317,#3706)]; v1,p432 [Entire book:(p348,#4113)];v1,p450 [Entire book:(p361,#4302)]; - (Arabic version)

Umar said: Two types of Mut'a were (legal) during the time of the Prophet and I forbid them both, and I punish those who commit it.They are: Mut'a of pilgrimage and Mut'a of women.

روى ابن حزم في المحلى بسنده قال: قال عمر بن الخطاب: متعتان كانتا على عهد رسول اه )صلى اه عليه وآله( وأنا

أنهى عنهما وأضرب عليهما ـ ثم قال: ـ هذا لفظ أيوب، وفي رواية خالد: أنا أنهى عنهما وأعاقب عليهما: متعة النساء

ومتعة الحج.Reference: • Tafsir al-Kabir, by al-Fakhr al-Razi, v3, p201 under verse 4:24 • Musnad Ahmad Ibn Hanbal - v1,p52 [Entire book: (p70,#369)] • al-Jamiu'u li-Ahkam al-Qurtubi

Abu Nadra reported: Ibn'Abbas commanded the performance of Mut'a putting lhram for 'Umra during the months of Dhu'I-Hijja and aftercompleting it. then putting on Ibrim for Hajj), but Ibn Zubair forbade to do it. I made a mention of it to Jabir b. Abdullah and he said: Itis through me that this hadith has been circulated. We entered into the state of Ihram as Tamattu' with the Messenger of Allah (maypeace be upon him). When 'Umar was Installed as Caliph, he said: Verily Allah made permissible for His Messenger (may peace be uponhim) whatever He liked and as He liked. And (every command) of the Holy Qur'an has been revealed for every occasion. So accomplishHajj and Umra for Allah as Allah has commanded you; and confirm by (proper conditions) the marriage of those women (with whom youhave performed Mut'a). And any person would come to me with a marriage of appointed duration (Mut'a), I would stone him(to death). Qatada narrated this hadith with the same chain of transmitters saying: (That 'Umar also said): Separate your Hajj from'Umra, for that is the most complete Hajj, and complete your Umra.

حدثنا محمد بن المثنى وابن بشار قال ابن المثنى حدثنا محمد بن جعفر حدثنا شعبة قال سمعت قتادة يحدث عن أبي نضرة قال

كان ابن عباس يأمر بالمتعة وكان ابن الزبير ينهى عنها قال فذكرت ذلك لجابر بن عبد اه فقال على يدي دار الحديث تمتعنا

مع رسول اه صلى اه عليه وسلم فلما قام عمر قال إن اه كان يحل لرسوله ما شاء بما شاء وإن القرآن قد نزل منازله ف

أتموا الحج والعمرة ه كما أمركم اه وأبتوا نكاح هذه النساء فلن أوتى برجل نكح امرأة إلى أجل إا رجمته بالحجارة و

حدثنيه زهير بن حرب حدثنا عفان حدثنا همام حدثنا قتادة بهذا اإسناد وقال في الحديث فافصلوا حجكم من عمرتكم فإنه أتم

لحجكم وأتم لعمرتكمReference: • Sahih Muslim, Book 007, #2801, The Book of Pilgrimage (Kitab Al-Hajj); Page 454, #1217-145 (Arabic version)

حدثنا أبو عبد اه محمد بن جعفر حدثنا شعبة عن الحكم عن عمارة بن عمير عن إبراهيم بن أبي موسى عن أبي موسى

أنه كان يفتي بالمتعة فقال له رجل رويدك ببعض فتياك فإنك ا تدري ما أحدث أمير المؤمنين في النسك بعدك حتى لقيه بعد

فسأله فقال عمر رضي اه عنه قد علمت أن النبي صلى اه عليه وسلم قد فعله وأصحابه ولكني كرهت أن يظلوا بهن

معرسين في اأراك ويروحوا للحج تقطر رءوسهمReference: • Musnad Ahmad ibn Hanbal, vol 1, page 50, # 351 in Musnad Umar ibn al-Khattab • Sunan ibn Majjah, kitaab al-Hajj, section of al-Tamattu'u bil-Umrah wal-Hajj, #2979 • Sunan al-Bayhaqqi

Umar said, while on the pulpit: "O folk! Three were (allowed) during the time of the Messenger of Allah (PBUH&HF), and I forbid them,and make them Haraam, and punish on them. They were: Mut'a of women, Mut'a of Hajj (pilgrimage), and saying 'Hayya Ala Khair al-Amal'."

Reference: • Sharh Al-Tajreed, by A'ala'i Deen al-Qoshaji, page 408, Dhikr Matahin Umar

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عن عبيد بن عمير قال: قال علي بن أبي طالب لعمر بن الخطاب: انهيت عن المتعة؟ قال: ا ولكني أردت زيارة البيت، فقال

علي: من أفرد الحج فحسن، ومن تمتع فقد أخذ بكتاب اه وسنة نبيه.

)هق( )رواه البيهقي في السنن الكبرى كتاب الحج )5/21(. ص(.Reference: • Kanz al-U'ummal, by al-Muttaqi al-Hindi, vol 5, #12480 (التمتع)

عن الحسن أن عمر أراد أن ينهي عن متعة الحج، فقال له أبي:

ليس ذلك لك فقد تمتعنا مع رسول اه صلى اه عليه وسلم ولم ينهنا عن ذلك، فأضرب عمر وأراد أن ينهى عن حلل الحيرة

أنها تصبغ بالبول، فقال له أبي: ليس لك ذلك قد لبسهن النبي صلى اه عليه وسلم ولبسناهن في عهده.Reference: • Kanz al-U'ummal, by al-Muttaqi al-Hindi, vol 5, #12487 (التمتع)

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."

حدثنا محمد بن بشار حدثنا غندر حدثنا شعبة عن الحكم عن علي بن حسين عن مروان بن الحكم قال

شهدت عثمان وعليا رضي اه عنهما وعثمان ينهى عن المتعة وأن يجمع بينهما فلما رأى علي

أهل بهما لبيك بعمرة وحجة قال ما كنت أدع سنة النبي صلى اه عليه وسلم لقول أحدReference: • Sahih al-Bukhari, Volume 2, Book 26, #634, The Book of Hajj • Musnad ibn Hanbal: v3,p298 [Entire book:(p993,#14231)]; v3,p363 [Entire book:(p1041,#14978)]; v3,p325 [Entirebook:(p1013,#14533)]; v3,p356 [Entire book:(p1035,#14895)] - (Arabic version)

al-Bukhari reported the following narration:Sae'ed ibn al-Musayyeb said: "Ali and Uthman differed about Tamatu al-Hajj, so Ali said: 'why are you disallowing a practice that wasperformed by the prophet?' When Ali saw what Uthman was doing, he combined the Hajj and Umra."

عن سعيد بن المسيب قال: اختلف علي وعثمان رضي اه عنهما وهما بعسفان في المتعة، فقال علي: ما تريد إلى أن تنهى

عن أمر فعله النبي صلى اه عليه وآله وسلم؟ قال: فلما رأى ذلك علي أهل بهما جميع

The same narration is found in Musnad ibn Hanbal (vol 3, p.993, #14231; p1041,#14978; p1013,#14533; p1035,#14895):

حدثنا قتيبة بن سعيد حدثنا حجاج بن محمد اأعور عن شعبة عن عمرو بن مرة عن سعيد بن المسيب قال اختلف علي

وعثمان رضي اه عنهما وهما بعسفان في المتعة فقال علي ما تريد إا أن تنهى عن أمر فعله النبي صلى اه عليه وسلم فلما

رأى ذلك علي أهل بهما جميع

Muslim reported the following narration (Kitab al-Hajj, #2815):Abdullah ibn Shaqiq reported that Uthman used to forbid Tamattu', whereas Ali ordered to do it. Uthman said a word to Ali, but Ali said:You know that we used to perform Tamattu' with the Messenger of Allah, whereupon he said: It is right, but we entertained fear.

حدثنا محمد بن المثنى، وابن، بشار قال ابن المثنى حدثنا محمد بن جعفر، حدثنا شعبة، عن قتادة، قال قال عبد اه بن شقيق

كان عثمان ينهى عن المتعة، وكان، علي يأمر بها فقال عثمان لعلي كلمة ثم قال علي لقد علمت أنا قد تمتعنا مع رسول اه

صلى اه عليه وسلم فقال أجل ولكنا كنا خائفين .

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The next narration is also from Sahih Muslim (Kitab al-Hajj, #2816) and shows the position of Ali:Sa'id b. al-Musayyab reported that 'Ali and 'Uthman (Allah be pleased with them) met at 'Usfan; and Uthman used to forbid (people)from performing Tamattu' and 'Umra (during the period of Hajj), whereupon 'Ali said: What is your opinion about a matter which theMessenger of Allah (may peace be upon him) did but you forbid it? Thereupon Uthman said: You leave us alone, whereupon he ('Ali)said: I cannot leave you alone. When 'Ali saw this, he put on Ihram for both of them together (both for Hajj and 'Umra).

وحدثنا محمد بن المثنى، ومحمد بن بشار، قاا حدثنا محمد بن جعفر، حدثنا شعبة، عن عمرو بن مرة، عن سعيد بن المسيب،

قال اجتمع علي وعثمان - رضى اه عنهما - بعسفان فكان عثمان ينهى عن المتعة أو العمرة فقال علي ما تريد إلى أمر

فعله رسول اه صلى اه عليه وسلم تنهى عنه فقال عثمان دعنا منك . فقال إني ا أستطيع أن أدعك فلما أن رأى علي ذلك

أهل بهما جميعا .

Such is the response of the third Caliph of the Ummat to Imam Ali: Leave us alone!!! Clearly, Uthman had no problem following thepath of his predecessor Umar in violating the Sunnat of the prophet and the ordinance of Allah. Such is the caliph of the Ummat,whom the majority of the Muslim praise! This narration proves that Umar did not revert his prohibition. Otherwise, Uthman would havenot prohibited it.

al-Muttaqi al-Hindi reported the same narration (as above) in his book Kanz al-U'ummal:

اجتمع علي وعثمان رضي اه عنهما بعسفان، فكان عثمان ينهى عن المتعة أو العمرة، فقال علي: ما تريد إلى أمر فعله

رسول اه صلى اه عليه وآله وسلم تنهى عنه، فقال عثمان: دعنا منك، فقال: إني ا أستطيع أن أدعك، فلما أن رأى علي

ذلك أهل بهما جميع

In Sunan al-Nisa'i:

حج علي وعثمان، فلما كنا ببعض الطريق، نهى عثمان عن التمتع، فقال علي: إذا رأيتموه قد ارتحل فارتحلوا، فلبى علي

وأصحابه بالعمرة، فلم ينههم عثمان، فقال علي: ألم اخبر أنك تنهى عن التمتع؟ قال: بلى، قال له علي: ألم تسمع رسول اه

صلى اه عليه وآله وسلم تمتع، قال: بلى

Also in Sunan al-Nisa'i bi Sharh Jalaluddeen al-Suyuti wa Hashiyat Imam al-Sindi, you find the following footnote of al-Sindi:Uthman tells Imam Ali: "Did I not prohibit all the people to combine them (Hajj and Umrat) just as Umar prohibited the people? How dareyou combine them and disobey the order of the Caliph?" Ali indicated to him that there is no obediance to anyone in deviation to theSunnat of the messenger of Allah...

ألم تكن تنهى على صيغة الخطاب وتنهى على بناء المفعول أي أني أنهى الناس جميع عن الجمع كما كان عمر ينهاهم وأنت,

فكيف لك أن تفعل وتخالف أمر الخليفة؟ فأشار علي أنه ا طاعة أحد فيما يخالف سنة رسول اه لمن علم بها

It is amazing how Uthman had no problem deviating from the Sunnat of the prophet while forcing people to following the prohibition ofUmar which is a clear deviation of the Sunnat and the Book of Allah!! And he dared confront Ali who refused to follow his twisted anddeviant path!

After reporting the facts, Imam al-Dhahabi wrote the following in Siyaru Aa'alam al-Nubala':

al-Nisa'i recorded, it and this shows that the Madh-hab (path) of Imam Ali was desagree with the one withauthority in order to follow the Sunnat, and this is good for whoever can do that and this will not hurt his Imam...

أخرجه النسائي وفيه أن مذهب اإمام علي كان يرى مخالفة ولي اأمر أجل متابعة السنة وهذا حسن لمن قوي على ذلك ولم

يؤذه إمامه

It becomes clear now who among the caliphs deviated from the Sunnat of the prophet, issued verdicts based on their opinions and

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desires, and had no problem introducing innovations into the religion! It also becomes clear who strived to protect the Sunnat of theprophet. So Yes, I am proud to be the following of Imam Ali and I am proud not to be following the path of those who corrupted Islam!

Now, I also found the following narrations from Abu Dharr, and I am not sure what to think of them?Abu Dharr (Allah be pleased with him) said that Tamattu' in Hajj was a special (concession) for the Companions of Muhammad (maypeace be upon him).

وحدثنا سعيد بن منصور، وأبو بكر بن أبي شيبة وأبو كريب قالوا حدثنا أبو معاوية عن اأعمش، عن إبراهيم التيمي، عن

أبيه، عن أبي ذر، - رضى اه عنه - قال كانت المتعة في الحج أصحاب محمد صلى اه عليه وسلم خاصة .Reference: • Sahih Muslim, Book 007, #2817, Book: al-Hajj; Page 459, #1224-160 (Arabic version) • Sahih Muslim, Book 007, #2818, Book: al-Hajj; Page 459, #1224-161 (Arabic version)

Abu Dharr (Allah be pleased with him) said: Two are the Mut'as which were not permissible but only for us, i. e. temporary marriage withwomen and Tamattu' in Hajj.

وحدثنا قتيبة بن سعيد، حدثنا جرير، عن فضيل، عن زبيد، عن إبراهيم التيمي، عن أبيه، قال قال أبو ذر رضى اه عنه ا

تصلح المتعتان إا لنا خاصة . يعني متعة النساء ومتعة الحج .Reference: • Sahih Muslim, Book 007, #2819, Book: al-Hajj; Page 459, #1224-162 (Arabic version)

Some reports state that Umar reversed his prohibitions In the narration below, Umar is confessing that he did forbid both types of muta'a and he admits that they were permitted during thelifetime of the prophet. Moreover, it appears that Umar reversed his decisions to make both practices permitted again.

Imran Ibn Sawadah reported: I went to Umar's house and told him that I want to give him some advice. His reply was, "The persongiving good advice is welcomed anytime." I said, "Your community finds fault with you on four accounts." Umar put the top of his whip inhis beard and the lower part on his thigh. Then he said, "Tell me more." I continued, "It has been mentioned that you declared thelesser pilgrimage forbidden during the months of pilgrimage..." He answered, "It is permitted. (But the reason that I forbade itwas that) if they were to perform the lesser pilgrimage during the months of the pilgrimage, they would regard it as being a lieu of thefull pilgrimage, and (Mecca) would be celebrated by no one, although it is part of God's greatness. You are right."

I continued, "It is also said that you have forbidden temporary marriage, although it was a license given by God. We enjoy atemporary marriage for a handful (of dates), and we can separate after three nights." He replied, "The Messenger of Godpermitted it at the time of necessary. Then people regained their life of comfort. I do not know any Muslim who has practiced this orgone back to it (after I forbade). Now, anyone who wishes to, can marry for a handful (of dates) and separate after threenights. You are right." I continued, "You emancipate a slave girl if she gives birth, without her master's (consenting to) theemancipation... (and the fourth complain is) There have been some complaints of your raising your voice against your subjects and youraddressing them harshly." ...

Reference: • History of al-Tabari, English version, v14, pp 139-140

ibn Hajar (in the exerpt below) admitted that Umar prohibited the combination of Umra and Hajj, and I say no matter what the excusewas. No one has the right to change the Sunnat of the prophet and the ordinance of Allah! No one knows better than Allah and Hisprophet to take such an action, an irresponsible action indeed!

al-Maziri said: It is said that the Muta'a which Umar prohibitted was related the separation of the Hajj from Umra and it was said heprohibited Umra during the time of Hajj, and the prohibition relates to the second and he did so that each one can be done separatelywhich is better and he did not do that because he thought combining them was invalid.

I say this: Subhanallah! Umar knew better than the prophet! He knew that separating Umra from Hajj was better than combining themdespite the fact that combining them was the Sunnat of the prophet and the ordinance of Allah! What a twisted logic! Maybe Umarshould have been a prophet!!!

من طريق إبراهيم بن أبي موسى اأشعري عن أبيه أنه كان يفتي بالمتعة، فقال له رجل رويدك ببعض فتياك الحديث. وفي

هذه الرواية تبيين عمر العلة التي أجلها كره التمتع وهي قوله: " قد علمت أن النبي صلى اه عليه وسلم فعله ولكن كرهت أن

يظلوا معرسين بهن - أي بالنساء - ثم يروحوا في الحج تقطر رءوسهم " انتهى، وكان من رأي عمر عدم الترفه للحج بكل

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طريق، فكره لهم قرب عهدهم بالنساء لئا يستمر الميل إلى ذلك بخاف من بعد عهده به، ومن يفطم ينفطم.

وقد أخرج مسلم من حديث جابر أن عمر قال: " افصلوا حجكم من عمرتكم فإنه أتم لحجكم وأتم لعمرتكم". وفي رواية " إن

اه يحل لرسوله ما شاء، فأتموا الحج والعمرة كما أمركم اه".

قوله: )أن نأخذ بكتاب اه إلخ( محصل جواب عمر في منعه الناس من التحلل بالعمرة أن كتاب اه دال على منع التحلل أمره

باإتمام فيقتضي استمرار اإحرام إلى فراغ الحج، وأن سنة رسول اه صلى اه عليه وسلم أيضا دالة على ذلك أنه لم يحل

حتى بلغ الهدي محله، لكن الجواب عن ذلك ما أجاب به هو صلى اه عليه وسلم حيث قال " ولوا أن معي الهدي أحللت "

فدل على جواز اإحال لمن لم يكن معه هدي، وتبين من مجموع ما جاء عن عمر في ذلك أنه منع منه سدا للذريعة.

وقال المازري: قيل إن المتعة التي نهى عنها عمر فسخ الحج إلى العمرة، وقيل العمرة في أشهر الحج ثم الحج من عامه،

وعلى الثاني إنما نهى عنها ترغيبا في اإفراد الذي هو أفضل ا أنه يعتقد بطانها وتحريمها.

وقال عياض: الظاهر أنه نهى عن الفسخ ولهذا كان يضرب الناس عليها كما رواه مسلم بناء على معتقده أن الفسخ كان خاصا

بتلك السنة، قال النووي: والمختار أنه نهى عن المتعة المعروفة التي هي ااعتمار في أشهر الحج ثم الحج من عامه وهو

على التنزيه للترغيب في اإفراد كما يظهر من كامه، ثم انعقد اإجماع على جواز التمتع من غير كراهة ونفي ااختاف في

اأفضل كما سيأتي في الباب الذي بعده، ويمكن أن يتمسك من يقول بأنه إنما نهي عن الفسخ بقوله في الحديث الذي أشرنا إليه

قريبا من مسلم " أن اه يحل لرسوله ما شاء " واه أعلم.Reference: • Fat-hul Barri, Sharh Sahih al-Bukhari, by Imam ibn Hajar al-A'asqalani (فتح الباري، شرح صحيح البخاري، اإصدار لإمام ابن حجره وسلم ى ه علي ل النبي صل ا ه ه وسلم كإ ى ه علي هل في زمن النبي صل (.العسقاني - باب من أ

Here is ibn Qudama wrote in his book al-Mughni (vol 3):

And in the narration of Umar who said: 'I will prohibit you from performing al-Muta'a though it is in the Book ofAllah and the prophet performed it', that is the Umrat during the time of Hajj. Also in the narration of Ali whodiffered from Uthman about the Muta'a at Usfan where Ali told him: 'why do prohibit a practice performed by theprophet?' and in the narration of al-Nisa'i in which Ali said to Uthman: 'Did you not hear the messenger of Allahperform Muta'a?' and Uthman answered: 'Yes' and from ibn Umar who said that the prophet performed Tamatu'u inHujjat al-Wida'a starting with the Umra and connecting to Hajj...and Sa'ad said the prophet performed it and theyperformed it with him and these narrations are predominant (acceptable) because its narrators are more and theyknow best about the prophet...and because the prophet spoke about al-Muta'a in the narration of Hafsa...Abu Dharr said that Muta'a al-Hajj was specifically decreed for the companions of the prophet as narrated byMuslim in his Sahih and this is the saying of a narration which contradicts the Book of Allah and the Sunnat and thegeneral consensus and the saying of someone who is better than him and more knowledgeable and it is mentionedon the Book of Allah (verse 2:196) and this is a common knowledge which all the Muslims agreed aon itspermissibility in all times. As from the Sunnat it has been narrated from Jabir that Saraqat ibn Malik asked theprophet whether the Muta'a was specifically for the companions or it was forever, and the prophet responded that itwas forever and in other wording it is said he asked whether it was for this year or forever and the prophet said itwas forever till the Day of Resurrection. The same is also in the Hadith of Jabir recorded in Sahih Muslim in theBook of Hajj...and the prophet made clear that Allah legislated the Muta'a during the month of Hajj and he made itpermissible till the Day of Resurrection....Abu Dharr (in his narration) differed from Ali, ibn Abbas, Sa'ad, Imran ibnHussayn, ibn Umar and the majority of the companions and the Muslims. Imran said that: 'We performed Muta'awith the prophet, it was revealed in the Quran and the prophet did not prohibit it and no verse abrogated it, but aman expressed his own opinion about it', and this agreed upon. Sa'ad ibn Abi Waqqas said: 'we performed it withthe prophet, that is al-Muta'a...When Ahmad mentioned the narration of Abu Dhar, he said: 'Can someone say such a thing when al-Muta'a is inthe Book of Allah and the Muslims have all agreed about its permissibility. And if it is said that Abu Dawudrecorded a narration from Sae'ed ibn al-Musayyib that a man from the companions of the prophet came to Umar

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and told him that he heard the prophet prohibit the Muta'a before the Hajj, we say that this narration contradictsthe Book of Allah and the Sunnat of the prophet and the general consensus, as is the case with the narration ofAbu Dharr, but it is even worse than the narration of Abu Dharr. If it said that Umar, Uthman and Mua'awiyaprohibited the practice, we say that the scholars from among the companions have condemned their respectiveprohibition of the Muta'a and differed from them and the truth is with the ones who made the condemnations...andwe have mentioned the Ali's condemnation of Uthman's prohibition and the acknowledgement of Uthman for hisaction and the saying of Imran ibn Hussayn condemning the prohibition of whoever instituted it and the saying ofSa'ad condemning Mua'awiya....And some have narrated that Umar said: 'By Allah, I am prohibiting it although it isin the Book of Allah and the prophet performed it'. There is no disagreement about the fact that whoeverdiffers from the Book of Allah and the Sunnat of His messenger and prohibits what these two allowed,truly their prohibitions shall not be accepted and should not be used as evidence, even though Salim ibnAbdullah ibn Umar was asked whether Umar prohibited al-Muta'a and he said: 'No by Allah, Umar did not prohibitit, but Uthman did' and ibn Umar was asked about the Muta'a al-Hajj and he viewed it as permissible, and he wastold that he was going against the verdict of his father, but ibn Umar denied what the people said about his father'sprohibition. And when Mua'awiya prohibited it, Aisha ordered her servants to perform it...and ibn Abbas was toldthat a certain person was prohibiting the Muta'a so he told them: 'Go look in the Book of Allah, if you find it thenthis person lied against Allah and His messenger, and if you don't find it then he did the right thing. So which oftwo groups deserved to be followed and most right? The ones who go by the Book of Allah and the Sunnat or theones who contradict them?' It has been established that the saying of the prophet is evidence (Hujjat) for allcreation, then how he be contradicted by someone else?...

ففي حديث عمر أنه قال إني ا أنهاكم عن المتعة وإنها لفي كتاب اه ولقد صنعها رسول اه صلى اه عليه وسلم يعني العمرة

في الحج وفي حديث علي أنه اختلف هو وعثمان في المتعة بعسفان فقال عام تريد إلى أمر فعله رسول اه صلى اه عليه

وسلم تنهى عنه متفق عليه وللنسائي وقال علي لعثمان ألم تسمع رسول اه صلى اه عليه وسلم تمتع قال بلى وعن ابن عمر

قال تمتع رسول اه صلى اه عليه وسلم في حجة الوداع بالعمرة إلى الحج...وقال سعد صنعها رسول اه صلى اه عليه

وسلم وصنعناها معه وهذه اأحاديث راجحة أن رواتها أكثر وأعلم بالنبي صلى اه عليه وسلم وأن النبي صلى اه عليه

وسلم أخبر بالمتعة عن نفسه في حديث حفصة ...

قال أبو ذر كانت متعة الحج أصحاب محمد صلى اه عليه وسلم خاصة رواه مسلم قلنا هذا قول صحابي يخالف الكتاب

والسنة واإجماع وقول من هو خير منه وأعلم أما الكتاب فقوله تعالى }فمن تمتع بالعمرة إلى الحج{ )البقرة 196( وهذا عام

وأجمع المسلمون على إباحة التمتع في جميع اأعصار وإنما اختلفوا في فضلة وأما السنة فروى سعيد حدثنا هشيم أنبأنا حجاج

عن عطاء عن جابر أن سراقة بن مالك سأل النبي صلى اه عليه وسلم المتعة لنا خاصة أو هي لأبد فقال بل هي لأبد وفي

لفظ قال ألعامنا أو لأبد قال ا بل أبد اأبد دخلت العمرة في الحج إلى يوم القيامة وفي حديث جابر الذي رواه مسلم في صفة

حج النبي صلى اه عليه وسلم نحو هذا ومعناه واه أعلم أن أهل الجاهلية كانوا ا يجيزون التمتع ويرون العمرة في أشهر

الحج من أفجر الفجور فبين النبي صلى اه عليه وسلم أن اه تعالى قد شرع العمرة في أشهر الحج وجوز المتعة إلي يوم

القيامة وقال طاوس كان أهل الجاهلية يرون العمرة في أشهر الحج أفجر الفجور ويقولون إذا انفسخ صفر وبرأ الدبر وعفا

اأثر حلت العمرة لمن اعتمر فلما كان اإسام أمر الناس أن يعتمروا في أشهر الحج فدخلت العمرة في أشهر الحج إلى يوم

القيامة رواه سعيد وقد خالف أبا ذر علي وسعد وابن عباس وابن عمر وعمران بن حصين وسائر الصحابة وسائر المسلمين

قال عمران تمتعنا مع رسول اه صلى اه عليه وسلم ونزل فيه القرآن ولم ينهنا عنه رسول اه صلى اه عليه وسلم ولم

ينسخها شيء فقال فيها رجل برأيه ما شاء متفق عليه وقال )ص 125( سعد بن أبي وقاص فعلناها مع رسول اه صلى اه

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عليه وسلم يعني المتعة وهذا يومئذ كافر بالعرش يعني الذي نهى عنها والعرش بيوت مكة وقال أحمد حين ذكر له حديث أبي

ذر أفيقول بهذا أحد المتعة في كتاب اه وقد أجمع المسلمون على جوازها فإن قيل فقد روى أبو داود بإسناده عن سعيد بن

المسيب أن رجا من أصحاب رسول اه صلى اه عليه وسلم أتى عمر فشهد عنده أنه سمع رسول اه صلى اه عليه وسلم

ينهى عن العمرة قبل الحج قلنا هذا حاله في مخالفة الكتاب والسنة واإجماع كحال حديث أبي ذر بل هو أدنى حاا فإن في

إسناده مقاا فإن قيل فقد نهى عنها عمر وعثمان ومعاوية قلنا فقد أنكر عليهم علماء الصحابة نهيهم عنها وخالفوهم في فعلها

والحق مع المنكرين عليهم دونهم وقد ذكرنا إنكار علي على عثمان واعتراف عثمان له وقول عمران بن حصين منكرا لنهي

من نهى وقول سعد عائبا على معاوية نهيه عنها وردهم عليهم بحجج لم يكن لهم جواب عنها بل قد ذكر بعض من نهى عنها

في كامه ما يرد نهيه فقال عمر واه إني أنهاكم عنها وإنها لفي كتاب اه وقد صنعها رسول اه صلى اه عليه وسلم وا

خاف في أن من خالف كتاب اه وسنة رسوله ونهى عما فيهما حقيق بأن ا يقبل نهيه وا يحتج به مع أنه قد سئل سالم بن

عبد اه ابن عمر أنهى عمر عن المتعة قال ا واه ما نهى عنها عمر ولكن قد نهى عثمان وسئل ابن عمر عن متعة الحج

فأمر بها فقيل إنك تخالف أباك قال إن عمر لم يقل الذي يقولون ولما نهى معاوية عن المتعة أمرت عائشة حشمها ومواليها أن

يهلوا بها فقال معاوية من هؤاء فقيل حشم أو موالي عائشة فأرسل إليها ما حملك على ذلك قالت أحببت أن يعلم أن الذي قلت

ليس كما قلت وقيل ابن عباس إن فانا ينهى عن المتعة قال انظروا في كتاب اه فإن وجدتموها فيه فقد كذب على اه وعلى

رسوله وإن لم تجدوها فقد صدق فأي الفريقين أحق بااتباع وأولى بالصواب الذين معهم كتاب ه وسنة رسوله أم الذين

خالفوهما ثم قد ثبت عن النبي صلى اه عليه وسلم قوله حجة على الخلق أجمعين فكيف يعارض بقول غيره قال سعيد بن

جبير عن ابن عباس قال تمتع النبي صلى اه عليه وسلم فقال عروة نهى أبو بكر وعمر عن المتعة فقال ابن عباس أراهم

سيهلكون أقول قال النبي صلى اه عليه وسلم ويقولون نهى عنها أبو بكر وعمر وسئل ابن عمر عن متعة الحج فأمر بها فقال

إنك تخالف أباك فقال عمر لم يقل الذي يقولون فلما أكثروا عليه قال أفكتاب اه أحق أن تتبعوا أم عمر وروى اأثرم هذا كله.

Having said all of this, it is clear that Umar (and Uthman) prohibited a Sunnat and an ordinance from Allah. It is clear that Umarcancelled the verdict of Allah and His messenger. It is clear that Umar replaced the Sunnat of the prophet and the ordinance of Allahwith his own opinion! It is clear that Umar came up with an innovation. What is worse than all of this is that they both were well-awareof the Sunnat of the prophet and ordinance of Allah, and yet, they dared to make their prohibition!!! Were they challenging Allah andHis prophet??? Did they not know that no one was allowed to change what has already been establish by Allah and His messenger??

We also know that every innovation is a Bida'at and every Bida'at is a deviation and every deviation leads to the Fire, as recorded inSahih Sunan al-Nisa'i by Muhammad Nasser al-Albani, #1578 (he authenticated it):Jabir ibn Abdullah narrated that the prophet used to say in his sermon: "Whoever is guided by Allah cannot find deviation and whoeverAllah causes deviation to cannot find guidance. The best of Hadith is the Book of Allah and the best of guidance is the one fromMuhammad and the worst of matters is its innovation (Muhdatha, origination of something that has no roots in religious Law) and eachinnovation (Muhdatha) and every innovation is a Bida'at and every Bida'at is a deviation and every deviation leads to the Fire....




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For more about this authentic narration, please visit the chapter of al-Taraweeh under Acts of Worship -> Taraweeh.

We also know what the prophet foretold about the companions who innovated, as indicated in the following narration in Sahih Bukhari(Volume 8, Book 76, Number 578, Book: al-Riqaq):Narrated 'Abdullah: The Prophet said, "I am your predecessor at the Lake-Fount." 'Abdullah added: The Prophet said, "I am yourpredecessor at the Lake-Fount, and some of you will be brought in front of me till I will see them and then they will be taken away fromme and I will say, 'O Lord, my companions!' It will be said, 'You do not know what they innovated after you had left.'

حدثني يحيى بن حماد: حدثنا أبو عوانة، عن سليمان، عن شقيق، عن عبد اه، عن النبي صلى اه عليه وسلم: أنا فرطكم على

الحوض. وحدثني عمرو بن علي: حدثنا محمد بن جعفر: حدثنا شعبة، عن المغيرة قال: سمعت أبا وائل، عن عبد اه رضي

اه عنه، عن النبي صلى اه عليه وسلم قال: <أنا فرطكم على الحوض، وليرفعن رجال منكم ثم ليختلجن دوني، فأقول: يا

رب أصحابي؟ فيقال: إنك ا تدري ما أحدثوا بعدك.

More of these narrations can be found in the following section: Companions -> Sample of their misdeeds -> Innovations.

Read what al-Nawawi wrote to defend the action of Umar and Uthman:

The statement: "Uthman, may Allah be pleased with him, used to prohibit Tamattu, and Ali used to command it". This is the Tamattu in Hajj which Uthman forbade. Both Umar and Uthman did this. This prohibition was tanzeeh(light) not tahreem (making it haram), since Ifrad Hajj (another type of hajj) is preferable. So Umar and Uthmancommanded to do Ifrad because it is better and prohbited Tamattu' because we were commanded to better ourflock (i.e. take care of our responsibilites).

قوله : ) كان عثمان رضي اه عنه ينهى عن المتعة وكان علي يأمر بها.

المختار أن المتعة التي نهى عنها عثمان هي التمتع المعروف في الحج , وكان عمر وعثمان ينهيان عنها نهي تنزيه ا تحريم

, وإنما نهيا عنها أن اإفراد أفضل , فكان عمر وعثمان يأمران باإفراد أنه أفضل , وينهيان عن التمتع نهي تنزيه أنه

مأمور بصاح رعيته , وكان يرى اأمر باإفراد من جملة صاحهم . واه أعلم

Subhanallah! Despite their blatant prohibition of the ordinance of Allah and the Sunnat of His prophet, which is not allowed by allmeans, and instead of condemning such deplorable action, Mr al-Nawawi and others like him dare to justify their actions and label it asTANZEEH! They have found excuses to his prohibition of Muta'a al-Nikah, to his invention of Salat al-Taraweeh, to his alterations ofthe Adhan, to his alteration to the Law of divorce and certainly many other innovations. Why can't these people just be truthful tothemselves and condemn such actions? They are champions at accusing the Shia'a of innovations and at cursing them, but they arecowards when it comes to condemning Abu Bakr, Umar and Uthman!! Why??? Do Allah and His prophet approve of such alterations?? Do they allow the prohibition of what they have permitted???

The mere fact that Imam Ali opposed the prohibition of Umar and Uthman is a clear indication that they have both erred in their actionsand judgement. Ali is far more knowledgeable in the matters of religion than anyone. It is for a great reason Allah made a member ofthe second of the Thaqalayn.

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al-Tayammum was an alternative to Wudu' in case there was no water available. This was established by Allah:Quran 5:6O you who believe! when you rise up to prayer, wash your faces and your hands as far as the elbows, and wipe your heads and your feetto the ankles; and if you are under an obligation to perform a total ablution, then wash (yourselves) and if you are sick or on a journey,or one of you come from the privy, or you have touched the women, and you cannot find water, betake yourselves to pureearth and wipe your faces and your hands therewith, Allah does not desire to put on you any difficulty, but He wishes to purify youand that He may complete His favor on you, so that you may be grateful.

يا أيها الذين آمنوا إذا قمتم إلى الصاة فاغسلوا وجوهكم وأيديكم إلى المرافق وامسحوا برؤوسكم وأرجلكم إلى الكعبين وإن

كنتم جنبا فاطهروا وإن كنتم مرضى أو على سفر أو جاء أحد منكم من الغائط أو امستم النساء فلم تجدوا ماء فتيمموا صعيدا

طيبا فامسحوا بوجوهكم وأيديكم منه ما يريد اه ليجعل عليكم من حرج ولـكن يريد ليطهركم وليتم نعمته عليكم لعلكم

تشكرون

Quran 4:43O you who believe! do not go near prayer when you are Intoxicated until you know (well) what you say, nor when you are under anobligation to perform a bath-- unless (you are) travelling on the road-- until you have washed yourselves; and if you are sick, or on ajourney, or one of you come from the privy or you have touched the women, and you cannot find water, betake yourselves to pureearth, then wipe your faces and your hands; surely Allah is Pardoning, Forgiving.

يا أيها الذين آمنوا ا تقربوا الصاة وأنتم سكارى حتى تعلموا ما تقولون وا جنبا إا عابري سبيل حتى تغتسلوا وإن كنتم

مرضى أو على سفر أو جاء أحد منكم من الغآئط أو امستم النساء فلم تجدوا ماء فتيمموا صعيدا طيبا فامسحوا بوجوهكم

وأيديكم إن اه كان عفوا غفورا

Evidently, Tayamum was also part of the Sunnah and was practiced during the lifetime of the prophet:Narrated 'Abdur Rahman bin Abza: A man came to 'Umar bin Al-Khattab and said, "I became Junub but no water was available." 'Ammarbin Yasir said to 'Umar, "Do you remember that you and I (became Junub while both of us) were together on a journey and you didn'tpray but I rolled myself on the ground and prayed? I informed the Prophet about it and he said, 'It would have been sufficient for you todo like this.' The Prophet then stroked lightly the earth with his hands and then blew off the dust and passed his hands over his face andhands."

حدثنا آدم قال حدثنا شعبة حدثنا الحكم عن ذر عن سعيد بن عبد الرحمن بن أبزى عن أبيه قال جاء رجل إلى عمر بن

الخطاب فقال إني أجنبت فلم أصب الماء فقال عمار بن ياسر لعمر بن الخطاب أما تذكر أنا كنا في سفر أنا وأنت فأما أنت فلم

تصل وأما أنا فتمعكت فصليت فذكرت للنبي صلى اه عليه وسلم فقال النبي صلى اه عليه وسلم إنما كان يكفيك هكذا فضرب

النبي صلى اه عليه وسلم بكفيه اأرض ونفخ فيهما ثم مسح بهما وجهه وكفيهReference: • Sahih Bukhari, Volume 1, Book 7, #334 - Book of Tayammum; Page 87, #334, (Arabic version)

The above narration makes two points: the first one is that Ammar practiced Tayammum during the lifetime of the prophet and he(Ammar) was well aware of the legislation. The second point is that Umar did not do Tayammum and therefore did not pray. There aretwo options here: either Umar had no idea about the Tayammum or he chose to ignore it and therefore preferred not to pray. Eitherway, why did be not learn from Ammar ibn Yasir at the time??

Narrated 'Abdur Rahman bin Abza: That while he was in the company of 'Umar, 'Ammar said to 'Umar, "We were in a detachment andbecame Junub and I blew the dust off my hands (performed the rolling over the earth and prayed.)"

حدثنا سليمان بن حرب قال حدثنا شعبة عن الحكم عن ذر عن ابن عبد الرحمن بن أبزى عن أبيه أنه شهد عمر وقال له عمار

كنا في سرية فأجنبنا وقال تفل فيهماReference: • Sahih Bukhari, Volume 1, Book 7, #336 - Book of Tayammum; Page 87, #340 (Arabic version)

UMAR IBN AL-KHATTAB: HIS LACK OF KNOWLEDGE

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Narrated 'Abdur Rahman bin Abza: 'Ammar said to 'Umar "I rolled myself in the dust and came to the Prophet who said, 'Passing dustedhands over the face and the backs of the hands is sufficient for you.'"

حدثنا محمد بن كثير أخبرنا شعبة عن الحكم عن ذر عن ابن عبد الرحمن بن أبزى عن عبد الرحمن بن أبزى قال قال عمار

لعمر تمعكت فأتيت النبي صلى اه عليه وسلم فقال يكفيك الوجه والكفينReference: • Sahih Bukhari, Volume 1, Book 7, #337 - Book of Tayammum; Page 88, #341 (Arabic version)

Narrated Ammar: The Prophet stroked the earth with his hands and then passed them over his face and the backs of his hands (whiledemonstrating Tayammum).

حدثنا محمد بن بشار قال حدثنا غندر حدثنا شعبة عن الحكم عن ذر عن ابن عبد الرحمن بن أبزى عن أبيه قال قال عمار

فضرب النبي صلى اه عليه وسلم بيده اأرض فمسح وجهه وكفيهReference: • Sahih Bukhari, Volume 1, Book 7, #339, Book of Tayammum; Page 88, #343, (Arabic version)

Narrated 'Imran bin Husain Al-Khuza'i: Allah's Apostle saw a person sitting aloof and not praying with the people. He asked him, "O soand so! What prevented you from offering the prayer with the people?" He replied, "O Allah's Apostle! I am Junub and there is no water."The Prophet said, "Perform Tayammum with clean earth and that will be sufficient for you."

باب حدثنا عبدان قال أخبرنا عبد اه قال أخبرنا عوف عن أبي رجاء قال حدثنا عمران بن حصين الخزاعي أن رسول اه

صلى اه عليه وسلم رأى رجا معتزا لم يصل في القوم فقال يا فان ما منعك أن تصلي في القوم فقال يا رسول اه

أصابتني جنابة وا ماء قال عليك بالصعيد فإنه يكفيكReference: • Sahih Bukhari, Volume 1, Book 7, #344, Book of Tayammum; Page 90, #348, (Arabic version)

The Change of the Sunnah and Umar's ignorance:Narrated Abu Wail: Abu Musa (al-Asha'ari) said to Abdullah bin Masu'ud, "If one does not find water (for ablution) can he give up theprayer?" Abdullah replied, "If you give the permission to perform Tayammum they will perform Tayammum even if water was available ifone of them found it cold." Abu Musa said, "What about the statement of 'Ammar to 'Umar?" 'Abdullah replied, "Umar was notsatisfied by his statement."

حدثنا بشر بن خالد قال حدثنا محمد هو غندر أخبرنا شعبة عن سليمان عن أبي وائل قال قال أبو موسى لعبد اه بن مسعود إذا

لم يجد الماء ا يصلي قال عبد اه لو رخصت لهم في هذا كان إذا وجد أحدهم البرد قال هكذا يعني تيمم وصلى قال قلت فأين

قول عمار لعمر قال إني لم أر عمر قنع بقول عمارReference: • Sahih Bukhari, Volume 1, Book 7, #341, Book of Tayammum; Page 89, #345, (Arabic version) • Musnad ibn Hanbal, v4,p265 [Entire book:(p1336,#18520)]

Was not Abu Musa, one of the companions of the prophet, aware of Tayammum? How can he ask another companion such aquestion?? Did he not read the Quran? Did he really think he could give up prayer if there was no water?? What about the responseof Abdullah ibn Masu'ud? Is it logical? Did not Allah decree that Tayammum is to be performed if there was no water?? Or was heobliged to give this reply because of Umar's disatisfaction of Ammar's response?? Why was Umar not satisfied with this response??Did he not trust Ammar? Did not Umar read the Quran??

Narrated 'Abdur Rahman bin Abza: A man came to 'Umar bin Al-Khattab and said, "I became Junub but no water was available." 'Ammarbin Yasir said to 'Umar, "Do you remember that you and I (became Junub while both of us) were together on a journey and you didn'tpray but I rolled myself on the ground and prayed? I informed the Prophet about it and he said, 'It would have been sufficient for you todo like this.' The Prophet then stroked lightly the earth with his hands and then blew off the dust and passed his hands over his face andhands."


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النبي صلى اه عليه وسلم بكفيه اأرض ونفخ فيهما ثم مسح بهما وجهه وكفيهReference: • Sahih Bukhari, Volume 1, Book 7, #334 - Book of Tayammum; Page 87, #334, (Arabic version)

Certainly, Umar was aware of the prophet's response to Ammar. So was not Umar satisfied with this response?? Is this why Umarwas not satisfied with Ammar's response?? Did not Umar know it was permitted to do Tayammum?? I am asking again: did he notread the Quran??

Narrated Shaqiq bin Salama: I was with Abdullah (ibn Masu'ud) and Abu Musa. The latter (Abu Musa) asked the former (Abdullah), "OAbu Abdul Rahman! What is your opinion if somebody becomes Junub and no water is available?" Abdullah replied, "Do not pray till wateris found." Abu Musa said, "What do you say about the statement of Ammar (who was ordered by the Prophet to perform Tayammum).The Prophet said to him: "Perform Tayammum and that would be sufficient." Abdullah replied, "Don't you see that Umar was notsatisfied by Ammar's statement?" Abu Musa said, "All right, leave 'Ammar's statement, but what will you say about this verse (ofTayammum)?" Abdullah kept quiet and then said, "If we allowed it, then they would probably perform Tayammum even if water wasavailable, if one of them found it (water) cold." The narrator added, "I said to Shaqiq, "Then did Abdullah dislike to perform Tayammumbecause of this?" He replied, "Yes."

حدثنا عمر بن حفص قال حدثنا أبي قال حدثنا اأعمش قال سمعت شقيق بن سلمة قال كنت عند عبد اه وأبي موسى فقال له

أبو موسى أرأيت يا أبا عبد الرحمن إذا أجنب فلم يجد ماء كيف يصنع فقال عبد اه ا يصلي حتى يجد الماء فقال أبو موسى

فكيف تصنع بقول عمار حين قال له النبي صلى اه عليه وسلم كان يكفيك قال ألم تر عمر لم يقنع بذلك فقال أبو موسى فدعنا

من قول عمار كيف تصنع بهذه اآية فما درى عبد اه ما يقول فقال إنا لو رخصنا لهم في هذا أوشك إذا برد على أحدهم

الماء أن يدعه ويتيمم فقلت لشقيق فإنما كره عبد اه لهذا قال نعمReference: • Sahih Bukhari, Volume 1, Book 7, #342, Book of Tayammum; Page 89, #346, (Arabic version) • Musnad ibn Hanbal, v4,p265 [Entire book:(p1335,#18519)]

Amazing how the companions were willing to abandon the Sunnat of the prophet! And why??? Because they thought so and so! Arethese the companions the prophet is alleged to have said they were like the stars in the sky and whichever we followed would guideus in the straight path?? Did the prophet ask us to follow them even when they abandoned his Sunnat?? This is truly nonsense.

Narrated Al-A'mash: Shaqiq said, "While I was sitting with Abdullah and Abu Musa Al-Asha'ari, the latter asked the former, 'If a personbecomes Junub and does not find water for one month, can he perform Tayammum and offer his prayer?' (He replied in the negative).Abu Musa said, 'What do you say about this verse from Surat "Al-Ma'ida": When you do not find water then perform Tayammum withclean earth? Abdullah replied, 'If we allowed it then they would probably perform Tayammum with clean earth even if water wereavailable but cold.' I said to Shaqiq, 'You then disliked to perform Tayammum because of this?' Shaqiq said,'Yes.' (Shaqiq added), "AbuMusa said, 'Haven't you heard the statement of 'Ammar to 'Umar? He said: I was sent out by Allah's Apostle for some job and I becameJunub and could not find water so I rolled myself over the dust (clean earth) like an animal does, and when I told the Prophet of that hesaid, 'Like this would have been sufficient.' The Prophet (saying so) lightly stroked the earth with his hand once and blew it off, thenpassed his (left) hand over the back of his right hand or his (right) hand over the back of his left hand and then passed them over hisface.' So Abdullah said to Abu Musa, 'Don't you know that 'Umar was not satisfied with 'Ammar's statement?' " Narrated Shaqiq: While I was with Abdullah and Abu Musa, the latter said to the former, "Haven't you heard the statement of 'Ammar to'Umar? He said, "Allah's Apostle sent you and me out and I became Junub and rolled myself in the dust (clean earth) (for Tayammum).When we came to Allah's Apostle I told him about it and he said, 'This would have been sufficient,' passing his hands over his face andthe backs of his hands once only.'"

حدثنا محمد بن سام قال أخبرنا أبو معاوية عن اأعمش عن شقيق قال كنت جالسا مع عبد اه وأبي موسى اأشعري فقال له

أبو موسى لو أن رجا أجنب فلم يجد الماء شهرا أما كان يتيمم ويصلي فكيف تصنعون بهذه اآية في سورة المائدة فلم تجدوا

ماء فتيمموا صعيدا طيبا فقال عبد اه لو رخص لهم في هذا أوشكوا إذا برد عليهم الماء أن يتيمموا الصعيد قلت وإنما كرهتم

هذا لذا قال نعم فقال أبو موسى ألم تسمع قول عمار لعمر بعثني رسول اه صلى اه عليه وسلم في حاجة فأجنبت فلم أجد

الماء فتمرغت في الصعيد كما تمرغ الدابة فذكرت ذلك للنبي صلى اه عليه وسلم فقال إنما كان يكفيك أن تصنع هكذا فضرب

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بكفه ضربة على اأرض ثم نفضها ثم مسح بهما ظهر كفه بشماله أو ظهر شماله بكفه ثم مسح بهما وجهه فقال عبد اه أفلم

تر عمر لم يقنع بقول عمار

وزاد يعلى عن اأعمش عن شقيق كنت مع عبد اه وأبي موسى فقال أبو موسى ألم تسمع قول عمار لعمر إن رسول اه

صلى اه عليه وسلم بعثني أنا وأنت فأجنبت فتمعكت بالصعيد فأتينا رسول اه صلى اه عليه وسلم فأخبرناه فقال إنما كان

يكفيك هكذا ومسح وجهه وكفيه واحدةReference: • Sahih Bukhari, Volume 1, Book 7, #343, Book of Tayammum; Book: Page 89, #347, (Arabic version)

Shaqiq reported: I was sitting in the company of Abdullah and Abu Musa when Abu Musa said: 0 'Abd al-Rahman (kunya of 'Abdullah b.Mas'ud), what would you like a man to do about the prayer if he experiences a seminal emission or has sexual intercourse but does notfind water for a month? 'Abdullah said: He should not perform tayammum even if he does not find water for a month. 'Abdullah said:Then what about the verse in Sura Ma'ida:" If you do not find water, betake yourself to clean dust"? 'Abdullah said: If they were grantedconcession on the basis of this verse, there is a possibility that they would perform tayammum with dust on finding water very cold forthemselves. Abu Musa said to Abdullah: You have not heard the words of 'Ammar: The Messenger of Allah (may peace be upon him) sentme on an errand and I had a seminal emission, but could find no water, and rolled myself in dust just as a beast rolls itself. I came tothe Messenger of Allah (may peace be upon him) then and made a mention of that to him and he (the Holy Prophet) said: It would havebeen enough for you to do thus. Then he struck the ground with his hands once and wiped his right hand with the help of his left handand the exterior of his palms and his face. 'Abdullah said: Didn't you see that Umar was not fully satisfied with the words of 'Ammaronly?

حدثنا يحيى بن يحيى، وأبو بكر بن أبي شيبة وابن نمير جميعا عن أبي معاوية، قال أبو بكر حدثنا أبو معاوية، عن اأعمش،

عن شقيق، قال كنت جالسا مع عبد اه وأبي موسى فقال أبو موسى يا أبا عبد الرحمن أرأيت لو أن رجا أجنب فلم يجد الماء

شهرا كيف يصنع بالصاة فقال عبد اه ا يتيمم وإن لم يجد الماء شهرا . فقال أبو موسى فكيف بهذه اآية في سورة المائدة }

فلم تجدوا ماء فتيمموا صعيدا طيبا{ فقال عبد اه لو رخص لهم في هذه اآية - أوشك إذا برد عليهم الماء أن يتيمموا

بالصعيد . فقال أبو موسى لعبد اه ألم تسمع قول عمار بعثني رسول اه صلى اه عليه وسلم في حاجة فأجنبت فلم أجد الماء

فتمرغت في الصعيد كما تمرغ الدابة ثم أتيت النبي صلى اه عليه وسلم فذكرت ذلك له فقال " إنما كان يكفيك أن تقول بيديك

هكذا " . ثم ضرب بيديه اأرض ضربة واحدة ثم مسح الشمال على اليمين وظاهر كفيه ووجهه . فقال عبد اه أولم تر عمر

لم يقنع بقول عمارReference: • Sahih Muslim, Book 003, #0716 - The Book of Menstruation (Kitab Al-Haid) - (English version) • Musnad Ahmad ibn Hanbal, v4,p264 [Entire book:(p1335,#18518, #18524)]

Abd al-Rabmin b. Abza narrated It on the authority of his father that a man came to 'Umar and said: I am affected by seminal emissionbut find no water. He ('Umar) told him not to say prayer. 'Ammar then said. Do you remember, O Commander of the Faithful, when I andyou were in a military detachment and we had had a seminal emission and did not find water (for taking bath) and you did not sayprayer, but as for myself I rolled in dust and said prayer, and (when it was mentioned before) the Apostle (may peace be upon him) said:It was enough for you to strike the ground with your hands and then blow (the dust) and then wipe your face and palms. Umar said:'Ammar, fear Allah. He said: If you so like, I would not narrate it. A hadith like this has been transmitted with the same chain oftransmitters but for the words: 'Umar said: We hold you responsible for what you claim."

حدثني عبد اه بن هاشم العبدي، حدثنا يحيى، - يعني ابن سعيد القطان - عن شعبة، قال حدثني الحكم، عن ذر، عن سعيد بن

عبد الرحمن بن أبزى، عن أبيه، أن رجا، أتى عمر فقال إني أجنبت فلم أجد ماء . فقال ا تصل . فقال عمار أما تذكر يا

أمير المؤمنين إذ أنا وأنت في سرية فأجنبنا فلم نجد ماء فأما أنت فلم تصل وأما أنا فتمعكت في التراب وصليت . فقال النبي

صلى اه عليه وسلم " إنما كان يكفيك أن تضرب بيديك اأرض ثم تنفخ ثم تمسح بهما وجهك وكفيك " . فقال عمر اتق اه يا

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عمار . قال إن شئت لم أحدث به . قال الحكم وحدثنيه ابن عبد الرحمن بن أبزى عن أبيه مثل حديث ذر قال وحدثني سلمة

عن ذر في هذا اإسناد الذي ذكر الحكم فقال عمر نوليك ما توليت .Reference: • Sahih Muslim, Book 003, #0718 - The Book of Menstruation (Kitab Al-Haid) - (English version) • Sahih Muslim, Page 145, #(368)-112 - Kitab Al-Haid - (Arabic version) • Musnad ibn Hanbal, v4,p265 [Entire book:(p1336,#18522)]; v4,p319 [Entire book:(p1376,#19088)]; v4,p320 [Entirebook:(p1376,#19093)]

The above narration reveals a detail which the other narrations did not reveal. A man came to ask Umar (the caliph at the time) whathe should about his impure state, that is whether to pray or not. Umar immediately told him not to pray! This was the advice of thesecond caliph of the Ummat, who blatantly violated the Sunnat of the prophet and the decree of Allah.

This narration also reveals (as the other narrations did) that a similar incident happened in the past when Umar and Ammar weretogether in a military detachment. Ammar chose to perform Tayammum to say his prayer while Umar chose not to do Tayammum andtherefore skipped the prayers. When Ammar told the story to the prophet, and in the presence of Umar, the prophet proved Ammarright. Despite this, Umar made the same mistake! He gave the man (who came to seek advice from him) the advice he followedhimself when he was with Ammar in the military detachment, instead of telling him to perform Tayammum as Ammar reminded him.

On top of that, all Umar had to say was: 'Fear Allah!'. What is this supposed to mean?? Is he asking Ammar not to say anything aboutit to anyone?? Is this why Ammar responded: 'If you so like, I would not narrate it'? Why did Ammar say that?? Clearly, Umar was notsatisfied with Ammar's reminder, as confirmed from the previous narrations. But why?? Did Umar forget the incident? Let's assume hedid. What about the two verses of the Quran which clearly legislated Tayammum and its conditions?? Did he not know about it??

Understand this incident whichever way you want. In the end, Umar gave the wrong answer to the man. Not only did the same thinghappen to him in the past, but he repeated the same mistake, and despite the presence of the verses of Tayammum in the Quran.Such was the level of knowledge of your second caliph!

Please compare the narration of Muslim to that of al-Bukhari:

Narrated 'Abdur Rahman bin Abza: A man came to 'Umar bin Al-Khattab and said, "I became Junub but no water was available." 'Ammarbin Yasir said to 'Umar, "Do you remember that you and I (became Junub while both of us) were together on a journey and you didn'tpray but I rolled myself on the ground and prayed? I informed the Prophet about it and he said, 'It would have been sufficient for you todo like this.' The Prophet then stroked lightly the earth with his hands and then blew off the dust and passed his hands over his face andhands."




النبي صلى اه عليه وسلم بكفيه اأرض ونفخ فيهما ثم مسح بهما وجهه وكفيه

In this narration, it appears that Ammar is the one who answered to the man. What happened to the part in which Umar told the mannot to pray!?? Who removed this missing piece of information?? Clearly, this detail does not work in favor of Umar, which is why it ismissing from this narration. Shame on those who make alterations to the narrations to hide the truth from the public. How many ofthese alterations and distortions are there in the book of al-Bukhari and other books?? Plenty indeed!

'Abd al-Rahman b. Abza narrated it on the authority of his father that a man came to Umar and said: I have had a seminal emission butI found no water, and the rest of the hadith is the same but with this addition: 'Ammar said: oh Commander of the Faithful, because ofthe right given to you by Allah over me, if you desire, I would not narrate this hadith to anyone.

وحدثني إسحاق بن منصور، حدثنا النضر بن شميل، أخبرنا شعبة، عن الحكم، قال سمعت ذرا، عن ابن عبد الرحمن بن

أبزى، قال قال الحكم وقد سمعته من ابن عبد الرحمن بن أبزى، عن أبيه، أن رجا، أتى عمر فقال إني أجنبت فلم أجد ماء .

وساق الحديث وزاد فيه قال عمار يا أمير المؤمنين إن شئت لما جعل اه على من حقك ا أحدث به أحدا ولم يذكر حدثني

سلمة عن ذر .

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Reference: • Sahih Muslim, Book 003, #0719 - The Book of Menstruation (Kitab Al-Haid) - (English version) • Sahih Muslim, Page 146, #(368)-113 - Kitab Al-Haid - (Arabic version)

Umar's lack of knowledge does not stop on the subject of Tayammum. He never understood the verse about al-Kalala (the personwho leaves behind neither parents nor offspring when he dies) even after repeatedly asking the prophet about it:Quran 4:176They ask thee for a legal decision. Say: Allah directs (thus) about those who leave no descendants or ascendants as heirs. If it is a manthat dies, leaving a sister but no child, she shall have half the inheritance: If (such a deceased was) a woman, who left no child, Herbrother takes her inheritance: If there are two sisters, they shall have two-thirds of the inheritance (between them): if there are brothersand sisters, (they share), the male having twice the share of the female. Thus doth Allah make clear to you (His law), lest ye err. AndAllah hath knowledge of all things.

يستفتونك قل اه يفتيكم في الكالة إن امرؤ هلك ليس له ولد وله أخت فلها نصف ما ترك وهو يرثها إن لم يكن لها ولد فإن

كانتا اثنتين فلهما الثلثان مما ترك وإن كانوا إخوة رجاا ونساء فللذكر مثل حظ اأنثيين يبين اه لكم أن تضلوا واه بكل شيء

عليم

Sahih Muslim (Book of Mosques and Places of Prayers, Hadith 1151), al-Bahrul Zakkar by al-Bazzar (Musnad Umar ibn al-Khattab,#314), Fat-hul Bari by ibn Hajar al-Asqalani, Musnad Ahmad ibn Hanbal (Shua'ayb al-Arna-ut said it was Sahih), Mussannaf ibn AbiShayba, Sahih Sunan ibn Majah by al-Albani:Ma'adan ibn Talha reported: Umar b. Khattab, delivered the Friday sermon and he made a mention of the Apostle of Allah (may peace beupon him) and Abu Bakr. He (further) said: I saw in a dream that a cock pecked me thrice, and I perceive that my death is near. Somepeople have suggested me to appoint my successor and Allah would not destroy His religion or his caliphate and that with which He sentHis Apostle (may peace be upon him). If death approaches me soon, the (issue) of Caliphate (would be decided) by the consent of thesesix men with whom the Messenger of Allah (may peace be upon him) remained well pleased till his death. And I know fully well thatsome people would blame me that I killed with these very hands of mine some persons who apparently professed (Islam). And if they dothis (blame me) they are the enemies of Allah, and are non-believers and have gone astray. And I leave not after me anythingwhich to my mind seems more important than al-Kalala. And I never turned towards the Messenger of Allah (may peacebe upon him) (for guidance) more often than for this Kalala, and he (the Holy Prophet) was not annoyed with me on anyother (issue) than this: (And he was so perturbed) that he struck his fingers on my chest and said: Does this verse that isat the end of Surat al-Nisa' which was revealed in the hot season not suffice you? And if I live longer I would issue a decreethat one who reads the Qur'an, or one who does not read it, would be able to take (correct), decisions (under its light). He ('Umar)further said: Allah! I call You witness on these governors of lands, that I sent them to (the peoples of these lands) so that they shouldadminister justice amongst them, teach them their religion and the Sunnah of the Apostle of Allah (may peace be upon him), anddistribute amongst them the spoils of war and refer to me that which they find difficult to perform. O people. you eat 'these two plantsand these are onions and garlic. and I find them nothing but repugnant for I saw that when the Messenger of Allah (may peace be uponhim) sensed the odour of these two from a person in a mosque, he was made to go to al-Baqi'. So he who eats it should (make itsodour) die by cooking it well.

حدثنا محمد بن المثنى، حدثنا يحيى بن سعيد، حدثنا هشام، حدثنا قتادة، عن سالم بن أبي الجعد، عن معدان بن أبي طلحة، أن

عمر بن الخطاب، خطب يوم الجمعة فذكر نبي اه صلى اه عليه وسلم وذكر أبا بكر قال إني رأيت كأن ديكا نقرني ثاث

نقرات وإني ا أراه إا حضور أجلي وإن أقواما يأمرونني أن أستخلف وإن اه لم يكن ليضيع دينه وا خافته وا الذي بعث

به نبيه صلى اه عليه وسلم فإن عجل بي أمر فالخافة شورى بين هؤاء الستة الذين توفي رسول اه صلى اه عليه وسلم

وهو عنهم راض وإني قد علمت أن أقواما يطعنون في هذا اأمر أنا ضربتهم بيدي هذه على اإسام فإن فعلوا ذلك فأولئك

أعداء اه الكفرة الضال ثم إني ا أدع بعدي شيئا أهم عندي من الكالة ما راجعت رسول اه صلى اه عليه وسلم في شىء

ما راجعته في الكالة وما أغلظ لي في شىء ما أغلظ لي فيه حتى طعن بإصبعه في صدري فقال " يا عمر أا تكفيك آية

الصيف التي في آخر سورة النساء " . وإني إن أعش أقض فيها بقضية يقضي بها من يقرأ القرآن ومن ا يقرأ القرآن ثم قال

اللهم إني أشهدك على أمراء اأمصار وإني إنما بعثتهم عليهم ليعدلوا عليهم وليعلموا الناس دينهم وسنة نبيهم صلى اه عليه

وسلم ويقسموا فيهم فيئهم ويرفعوا إلى ما أشكل عليهم من أمرهم ثم إنكم أيها الناس تأكلون شجرتين ا أراهما إا خبيثتين هذا

البصل والثوم لقد رأيت رسول اه صلى اه عليه وسلم إذا وجد ريحهما من الرجل في المسجد أمر به فأخرج إلى البقيع فمن

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أكلهما فليمتهما طبخا.

The above narration shows there was a controversy around the definition of the term al-Kalala. Otherwise, why would Umar need toissue a decree about it? Umar asked the prophet about al-Kalala so many times that he (the prophet) got annoyed and struck hisfingers on his chest and said to him: 'Does not this verse that is at the end of Surat al-Nisa' suffice you?' Yet, Umar never understoodit till the time he died!

ibn Qayyim al-Jawziya in his book Ii'alam al-Muwaqqie'en A'an Rabbil A'alameen (إعام الموقعين عن رب العالمين):

Shu'ubat from A'assem al-Ahwal from al-Sha'abi who narrated that Abu Baker said the following about al-Kalala:"My judgement regarding it is based on my opinion. It is is correct, then my judgement is from Allah, and it isincorrect, then it is from me and from al-Shayttan, and al-Kalala is the one who dies leaving no child or parent."Umar ibn Khattab said: "God forbid that I should disagree with Abu Bakr.".....And this is indicated by the fact that Umar admitted on his deathbed that he did issue a decree about al-Kalala andthat he did not understand it.

قال شعبة عن عاصم اأحول عن الشعبي أن أبا بكر قال في الكالة: "أقضي فيها برأيي، فإن يكن صواب فمن اه، وإن يكن

خطأ فمني ومن الشيطان، واه منه بريء، هو ما دون الولد والوالد" فقال عمر بن الخطاب رضي اه عنه: "إني أستحي من

اه أن أخالف أبا بكر" فاستحيا عمر من مخالفة أبي بكر في اعترافه بجواز الخطأ عليه، وأنه ليس كامه كله صواب مأمون

عليه الخطأ، ويدل على ذلك أن عمر بن الخطاب رضي اه عنه أقر عند موته أنه لم يقض في الكالة بشيء، وقد اعترف أنه

لم يفهمها

Sheikh Muhammad Ameen al-Shintteeti (died in 1393) expressed his astonishment about the fact that Umar did not understand theconcept of al-Kalala in his book Adwa' al-Bayan Fi Idah al-Qur'an bil Qur'an (أضواء البيان في إيضاح القرآن بالقرآن):

The strangest of things in my view what has been said about Umar by himself that the prophet showed him themeaning of al-Kalala in a very apparent, clear and explicit way but he did not understand it, despite thecompleteness of his knowledge and understanding. This is based on the fact that Umar himself said: 'I did not askthe prophet about something as much as I asked him about al-Kalala until his struck my chest with his fingers andsaid to me: Does not the last verse of Surat al-Nisa suffice you?'" And this guidance from the prophet is crystalclear in the meaning of al-Kalala...but Umar did not understand it despite the indication of the prophet...

و من أغرب اأشياء عندي ما جاء عن عمر بن الخطاب رضي اه عنه: من أن النبي صلى اه عليه وسلم أشار له إلى

معنى الكالة إشارة واضحة ظاهرة جد ولم يفهمها عنه مع كمال علمه وفهمه. وأن الوحي ينزل مطابق لقوله مرار. وذلك

أنه رضي اه عنه قال: ما سألت النبي صلى اه عليه وسلم عن شيء ما سألته عن الكالة حتى طعن بأصبعه في صدري

وقال: "تكفيك آية الصيف التي في آخر سورة النساء". وهذا اإرشاد من النبي صلى اه عليه وسلم واضح كل الوضوح في

أنه يريد: أن الكالة هي ما عدا الولد والوالد؛ أن آية الصيف المذكورة التي أخبره أنها تكفيه دلت على ذلك دالة كافية

واضحة فقوله تعالى فيها: )إن امرؤ هلك ليس له ولد( صريح في أن الكالة ا يكون فيها ولد. وقوله فيها: )وله أخ أو أخت(

يدل باإلتزام على أنها ا أب فيها؛ أن اإخوة واأخوات ا يرثون مع اأب، وذلك مما ا نزاع فيه، فظهر أن آية الصيف

المذكورة تدل بكل وضوح على أن الكالة ما عدا الولد والوالد، ولم يفهم عمر رضي اه عنه اإشارة النبوية المذكورة،

فالكمال التام ه جل وعا وحده، سبحانه وتعالى علو كبير

So where is the completeness of the knowledge and understanding of Umar when he was ignorant about the most basic matters??ibn Qayyim al-Jawziya in his book Ii'alam al-Muwaqqie'en A'an Rabbil A'alameen (إعام الموقعين عن رب العالمين) gave a list of mattersUmar was ignorant about:

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1. al-Tayammun when in a state of impurity (as we already discussed) and he said he would not pray (until he purified himselfwith water) even if he remained a month without water;

2. The blood-money when causing someone to lose his fingers;3. Asking of permission to enter someone's place (Abu Musa al-Asha'ari told him what the Sunnat of the prophet was);4. The inheritance by the woman of her husband's blood-money (The tribeman al-Dahhak ibn Sufyan al-Kilabi wrote to Umar to tell

him what the Sunnat was);5. The rule around a woman's abortion when caused by somebody else (Al-Mughira ibn Shu'ubat told Umar what the Sunnat of the

prophet was);6. The rule around the Jaziya (a tax paid by non-Muslims living a Muslim state) when applied to a Majoos (magus) (Abdul Rahman

ibn Awf told him what to do);7. The fact that Tawaf al-Wida'a does not apply to the mentruating woman; he reverted his verdict when he learnt what the

Sunnat of the prophet was;8. The fact that the blood-money of all the fingers was the same; He reverted his verdict when he learnt what the Sunnat of the

prophet was;9. The permissibility of Muta'a al-Hajj (the combining of the Umrat and Hajj) and he prohibited it; He reverted his verdict when he

learnt what the Sunnat of the prophet was;10. The permissibility to call someone by the names of the prophets, and he prohibited despite the fact that some companions were

clear examples to its permissibility such as Abu Musa, Abu Ayub and Muhammad ibn Salamat; The prohibition remained untilTalha told him what the Sunnat of the prophet was;

11. He did not know about the verses Surely you shall die and they (too) shall surely die (al-Zumur 39:30) and And Muhammad isno more than a messenger; the messengers have already passed away before him; if then he dies or is killed will you turn backupon your heels? (3:144);

12. The rule of increasing the dowry on top of the dowry of the wives of the prophet and his daughters, until a woman reminded himof the verse and you have given one of them a heap of gold, then take not from it anything (4:20); The Umar said: "Every oneknows more than Umar, even the women";

13. The matter of al-Kalala and some of the issues related to al-Riba (usury);

مسائل خفيت على عمر:

وخفي على عمر تيمم الجنب, فقال لو بقي شهر لم يصلي حتى يغتسل وخفي عليه دية اأصابع فقضى في اإبهام والتي تليها

بخمس وعشرين حتى أخبر أن في كتاب آل عمرو بن حزم أن رسول اه قضى فيها بعشر, فترك قوله ورجع إليه, وخفي

عليه شأن ااستئذان حتى أخبره به أبو موسى وخفي عليه توريث المرأة من دية زوجها حتى كتب إليه الضحاك بن سفيان

الكابي- وهو أعرابي من أهل البادية- أن رسول اه أمره أن يورث امرأة أشم الضبابي من دية زوجها, وخفي عليه حكم

إماص المرأة حتى سأل عنه فوجده عند المغيرة بن شعبة، وخفي عليه أمر المجوس في الجزية حتى أخبره عبد الرحمن بن

عوف أن رسول اه صلى اه عليه وسلم أخذها من مجوس هجر ، وخفي عليه سقوط طواف الوداع عن الحائض فكان

يردهن حتى يطهرن ثم يطفن حتى بلغه عن النبي صلى اه عليه وسلم خاف ذلك فرجع عن قوله ، وخفي عليه التسوية بين

دية اأصابع وكان يفاضل بينها حتى بلغته السنة في التسوية فرجع إليها ، وخفي عليه شأن متعة الحج وكان ينهى عنها حتى

وقف على أن النبي صلى اه عليه واله أمر بها فترك قوله وأمر بها . وخفي عليه جواز التسمي بأسماء اأنبياء فنهى عنه

حتى أخبره به طلحة أن النبي صلى اه عليه واله كناه أبا محمد فأمسك ولم يتماد على النهي ، هذا وأبو موسى ومحمد بن

مسلمة وأبو أيوب من أشهر الصحابة ، ولكن لم يمر بباله رضي اه عنه أمر هو بين يديه حتى نهى عنه ، وكما خفي عليه

قوله تعالى } إنك ميت وإنهم ميتون { وقوله } وما محمد إا رسول قد خلت من قبله الرسل أفإن مات أو قتل انقلبتم على

أعقابكم { حتى قال : واه كأني ما سمعتها قط قبل وقتي هذا ، وكما خفي عليه حكم الزيادة في المهر على مهر أزواج النبي

صلى اه عليه وسلم وبناته حتى ذكرته تلك المرأة بقوله تعالى : } وآتيتم إحداهن قنطارا فا تأخذوا منه شيئا { فقال : كل أحد

أفقه من عمر حتى النساء ، وكما خفي عليه أمر الجد والكالة وبعض أبواب الربا فتمنى أن رسول اه صلى اه عليه واله

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كان عهد إليهم فيها عهدا . وكما خفي عليه يوم الحديبية أن وعد اه لنبيه وأصحابه بدخول مكة مطلق ا يتعين لذاك العام

حتى بينه له النبي صلى اه عليه واله . وكما خفي عليه جواز استدامة الطيب للمحرم وتطيبه بعد النحر وقبل طواف اإفاضة

وقد صحت السنة بذلك ، وكما خفي عليه أمر القدوم على محل الطاعون والفرار منه حتى أخبر بأن رسول اه صلى اه عليه

واله قال } : إذا سمعتم به بأرض فا تدخلوها ، فإذا وقع وأنتم بأرض فا تخرجوا منها فرارا منه { هذا وهو أعلم اأمة بعد

الصديق على اإطاق .

And yet, despite all this ignorance, ibn Qayyim al-Jawziya dares to say that Umar is the second most knowledgeable man of theUmmat, after Abu Bakr! What a ludicrous statement to make, indeed! How can he be considered even knowledgeable when he had noknowledge of the most basic of matters! How many companions did he consult due this lack ignorance?? How often was he aroundthe prophet??? His ignorance led him to issue verdicts that differed from the Sunnat of the prophet, and made the people follow hisverdicts rather than adhere to the pure Sunnat of the prophet! On what basis is Mr. ibn Qayyim making such a ridiculous statement??If this is called being the second most knowledgeable man of the Ummat, then I can't describe what an ignorant is, and I can'tdescribe what Imam Ali was, given that he was the gate of the city of knowledge, the second of the Thaqalayn, the heir of theknowledge of the prophet! Please, be at least logical. Please read on for more example on the severity of his ignorance.

In fact, many narrations were fabricated to elevate the status of Umar (Abu Bakr and Uthman as well) highlighting his virtues (which hedid not have) and knowledge (which he did not have), all of which he never claimed to have! Everything we have said so far in termsof his innovations, his ignorance, his animosity towards Ahlul Bayt and his incompetence prove beyond doubt that this man is nothingclose to what his supporters claim. This man is nothing but what history has written about him. You want to believe in these falsenarrations, be my guest.

The following story was recored by al-Manawi in Faydd al-Qadeer Sharh al-Jami'i al-Sagheer:It was narrated that Umar, after he thanked Allah, he told his audience not to exagerate in their dowry (Sadaq) to the women (theymarry). He said: "If I am informed that someone has given to them more than the prophet used to give, I will deposit the excess of themoney in the public treasury (Baytul Mal)." However, a woman from the crowd called out and said: "O Ameer al-Mu'mineen, is the Bookof Allah more deserving to be followed or is your verdict more deserving?" Umar responded: "The Book of Allah." The woman then recitedthe following verse: "and you have given one of them a heap of gold, then take not from it anything" (verse 4:20). Umar said: "Everyone is more knowledgeable than Umar (Afqahu)." Then he returned to the pulpit and said: "I used to prohibit you to exagerate in yourdowry to your women, now let the man do whatever he wants with his money." So Umar revoked his verdict based on the proof given tohim.

روي أن عمر حمد اه ثم قال أن ا تغالوا في صداق النساء فإنه ا يبلغني عن أحد أنه ساق أكثر من شيء ساقه نبي اه أو

سيق إليه إا جعلت فضل ذلك في بيت المال فعرضت له امرأة فقالت يا أمير المؤمنين كتاب اه أحق أن يتبع أو قولك قال

كتاب اه قالت قال تعالى }وآتيتم إحداهن قنطار فا تأخذوا منه شيئ{ فقال عمر كل أحد أفقه من عمر ثم رجع المنبر فقال

كنت نهيتكم أن تغالوا في صداق النساء فليفعل رجل في ماله ما أحب فرجع عمر عن اجتهاده إلى ما قامت عليه الحجة.

Imam al-A'ajluni recorded the same story in his book Kash al-Khafa' (#844):Abu Ya'ala recorded the story from Masruq that Umar mounted the pulpit and said: "O people, what is it with your overpaying of thedowries (Suduq, the plural form of Sadaaq) to the women? The messenger of Allah and his companions used to give 400 Dirham or so,and if this abundance is considered Taqwa (piety) or a noble deed by Allah, then you will not preceed them in doing so. So I don't want".to hear someone giving more than 400 DirhamsAs he came down the pulpit, a woman from Quraish came to him and said: "O Ameer al-Mu'mineen, did you prohibit the men to give "?more than 400 Dirhams in dowry to their women .Umar said Yes "?Then the woman continued: "Have you not heard that was revealed in the Quran"?Umar asked: "Where in the QuranThe woman continued: "Have you not heard Allah say and you have given one of them a heap of gold, then take not from it anything,"?would you take it by slandering (her) and (doing her) manifest wrong".Umar said: "O Allah, forgiveness. All of the people know better than UmarHe went back to the pulpit and said: "O people, I had prohibited you to give more than 400 Dirhams in dowry to your women. Now, if".you desire to give more, do so(The Isnad is strong and it has been recorded by al-Bayhaqi from Shu'uba...(the same story...Abdu Razzaq recorded it as well from Abul Ja'afa'al-Sulami, also ibn Mundhir with his own route".And in another narration Umar said: "A women got it right and a man got it wrong

أا ا تغالوا في صداق النساء فإنها لو كانت مكرمة لكان أواكم بها النبي صلى اه عليه وسلم.

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ليس بحديث، وقال النجم لكن أخرج أبو يعلى عن مسروق قال ركب عمر منبر النبي صلى اه عليه وسلم، ثم قال أيها الناس

ما إكثاركم في صدق النساء؟ وقد كان رسول اه صلى اه عليه وسلم وأصحابه إنما الصدقات بينهم أربعمائة درهم فما دون

ذلك، ولو كان اإكثار في ذلك تقوى عند اه أو مكرمة لم تسبقوهم إليها، فا أعرفن ما زاد رجل في صداق امرأة على

أربعمائة درهم! ثم نزل، فاعترضته امرأة من قريش فقالت يا أمير المؤمنين نهيت الناس أن يزيدوا النساء في صدقاتهن على

أربعمائة درهم؟ قال نعم، فقالت أما سمعت ما أنزل اه في القرآن؟ قال: وأي ذلك؟ قالت: أما سمعت اه يقول }وآتيتم إحداهن

قنطارا فا تأخذوا منه شيئا، أتأخذونه بهتانا وإثما مبينا{ قال فقال اللهم غفرا، كل الناس أفقه، من عمر قال ثم رجع فركب

المنبر، فقال أيها الناس إني كنت نهيت أن تزيدوا النساء في صداقهن على أربعمائة درهم، فمن شاء أن يعطي من ماله ما

أحب، قال أبو يعلى وأظنه قال ممن طابت نفسه فليفعل، وسنده قوي، وهو عند البيهقي عن عن الشعبي قال خطب عمر

)صفحة 316( الناس فحمد اه وأثنى عليه، وقال أا ا تغالوا في صداق النساء فإنه ا يبلغني عن أحد ساق أكثر من شيء

ساقه رسول اه صلى اه عليه وسلم أو سيق إليه إا جعلت فضل ذلك في بيت المال، ثم نزل، فعرضت له امرأة من قريش،

فقالت يا أمير المؤمنين أكتاب اه أحق أن يتبع أو قولك؟ قال بل كتاب اه، قالت نهيت الناس آنفا أن ا يتغالوا في صداق

النساء، واه يقول }وآتيتم إحداهن قنطارا فا تأخذوا منه شيئا{ فقال عمر: كل أحد أفقه من عمر مرتين أو ثاثا، ثم رجع إلى

المنبر، فقال للناس إني كنت نهيتكم أن ا تغالوا في صداق النساء، أا فليفعل رجل في ماله ما بد له، وأخرجه عبد الرزاق

عن أبى الجعفاء السلمي خطبنا عمر فذكر نحوه، وفيه فقال إن امرأة خاصمت عمر فخصمته، وأخرجه ابن المنذر من طريقه

بزيادة قنطارا من ذهب، قالوو كذا في قراءة ابن مسعود، ورواه الزبير ابن بكار عن عمه مصعب بن عبد اه عن أبيه قال

قال عمر ا تزيدوا في مهور النساء ، فمن زاد ألقيت الزيادة في بيت المال، وذكر نحوه، وفيه فقال عمر: امرأة أصابت،

ورجل أخطأ.

The above story was also recorded in Kanz al-U'ummal by al-Muttaqi al-Hindi (vol 16, #45796), in al-Maqassed al-Hasanat by Imamal-Sakhawi (#814), as well as many other books.

The following few narrations from Sahih al-Bukhari illustrate Umar's ignorance about the case of a woman's abortion when caused bysomebody else. The first narration is from Kitab al-Diyat, Book 88, Hadith 6990:Narrated Hisham's father from Al-Mughira bin Shu'ba: 'Umar consulted the companions about the case of a woman's abortion (caused bysomebody else). Al-Mughira said: The Prophet gave the verdict that a male or female slave should be given (as a Diya). Then Muhammadbin Maslama testified that he had witnessed the Prophet giving such a verdict.

حدثنا موسى بن إسماعيل، حدثنا وهيب، حدثنا هشام، عن أبيه، عن المغيرة بن شعبة، عن عمر ـ رضى اه عنه ـ أنه

استشارهم في إماص المرأة فقال المغيرة قضى النبي صلى اه عليه وسلم بالغرة عبد أو أمة. فقال ائت من يشهد معك، فشهد

محمد بن مسلمة أنه شهد النبي صلى اه عليه وسلم قضى به.

The second narration is also in Kitab al-Diyat, Book 88, Hadith 6992:Narrated Hisham's father: 'Umar asked the people, "Who heard the Prophet giving his verdict regarding abortions?" Al-Mughira said, "Iheard him judging that a male or female slave should be given (as a Diya)." 'Umar said, "Present a witness to testify your statement."Muhammad bin Maslama said, "I testify that the Prophet gave such a judgment."

حدثنا عبيد اه بن موسى، عن هشام، عن أبيه، أن عمر، نشد الناس من سمع النبي صلى اه عليه وسلم قضى في السقط وقال

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المغيرة أنا سمعته قضى فيه بغرة عبد أو أمة. قال ائت من يشهد معك على هذا فقال محمد بن مسلمة أنا أشهد على النبي

صلى اه عليه وسلم بمثل هذا.

The third narration is in Kitab al-Diyat, Book 88, Hadith 6994:Narrated Ùrwa: I heard Al-Maghira bin Shu`ba narrating that Ùmar had consulted them about the case of abortion (similarly asnarrated in No. 42).

حدثني محمد بن عبد اه، حدثنا محمد بن سابق، حدثنا زائدة، حدثنا هشام بن عروة، عن أبيه، أنه سمع المغيرة بن شعبة،

يحدث عن عمر، أنه استشارهم في إماص المرأة مثله.

The next narration (al-Musannaf by ibn Abi Shayba, Kitab al-Siyar)Ibn Idris from Ja'afar from his father narrated that Umar asked about the Jaziya to be paid by the Magi. Abdul Rahman ibn Awf said: "Iheard the messenger of Allah say: 'apply to them them the rule we apply to Ahlul Kitab.'"Wakee'e from Sufyan and Malik ibn Anas from Ja'afar from his father that Umar consulted the people about the Jaziya to be paid by theMagi. Abdul Rahman ibn Awf said: "I heard the messenger of Allah say: 'apply to them them the rule we apply to Ahlul Kitab.'"

حدثنا ابن إدريس، عن جعفر، عن أبيه، أن عمر بن الخطاب سأل، عن جزية المجوس، فقال عبد الرحمن بن عوف: سمعت

رسول اه صلى اه عليه وسلم يقول: سنوا بهم سنة أهل الكتاب.

حدثنا وكيع حدثن سفيان ومالك بن أنس، عن جعفر، عن أبيه، أن عمر بن الخطاب استشار الناس في المجوس في الجزية، ،

فقال عبد الرحمن بن عوف: سمعت رسول اه صلى اه عليه وسلم يقول: سنوا بهم سنة أهل الكتاب.

Sahih al-Bukhari (Kitab Holding Fast to the Qur'an and Sunnah, Vol. 9, Book 92, Hadith 451):Narrated Ubaid bin Umayr: Abu Musa asked permission to enter upon Umar, but seeing that he was busy, he went away. Umar thensaid, "Didn't I hear the voice of Abdullah bin Qais? Allow him to come in." He was called in and Umar said to him, "What made you dowhat you did." He replied, "We have been instructed thus by the Prophet" Umar said, "Bring proof (witness) for this, otherwise I will doso-and-so to you." Then Abdullah bin Qais went to a gathering of the Ansar who then said, "None but the youngest of us will give thewitness for it." So Abu Sae'eid Al-Khudri got up and said, "We used to be instructed thus (by the Prophet)." Umar said, "This tradition ofthe Prophet remained hidden from me. Business in the market kept me busy."

حدثنا مسدد، حدثنا يحيى، عن ابن جريج، حدثني عطاء، عن عبيد بن عمير، قال استأذن أبو موسى على عمر فكأنه وجده

مشغوا فرجع، فقال عمر ألم أسمع صوت عبد اه بن قيس، ائذنوا له. فدعي له فقال ما حملك على ما صنعت فقال إنا كنا

نؤمر بهذا. قال فأتني على هذا ببينة أو أفعلن بك. فانطلق إلى مجلس من اأنصار فقالوا ا يشهد إا أصاغرنا. فقام أبو سعيد

الخدري فقال قد كنا نؤمر بهذا. فقال عمر خفي على هذا من أمر النبي صلى اه عليه وسلم، ألهاني الصفق باأسواق.

A similar narration is found in the Book of Sales and Trade (al-Buyu'u, Book 34, Hadith 15:Narrated Ubaid bin Umair: Abu Musa asked Umar to admit him but he was not admitted as Umar was busy, so Abu Musa went back.When Umar finished his job he said, "Didn't I hear the voice of Àbdullah bin Qais? Let him come in." Umar was told that he had left. So,he sent for him and on his arrival, he (Abu Musa) said, "We were ordered to do so (i.e. to leave if not admitted after asking permissionthrice). Umar told him, "Bring witness in proof of your statement." Abu Musa went to the Ansar's meeting places and asked them. Theysaid, "None amongst us will give this witness except the youngest of us, Abu Sae'ed Al-Khudri. Abu Musa then took Abu Sae'ed Al-Khudri(to Umar) and Umar said, surprisingly, "Has this order of Allah's Messenger been hidden from me?" (Then he added), "I used to be busytrading in markets."

حدثنا محمد بن سام، أخبرنا مخلد بن يزيد، أخبرنا ابن جريج، قال أخبرني عطاء، عن عبيد بن عمير، أن أبا موسى

اأشعري، استأذن على عمر بن الخطاب ـ رضى اه عنه ـ فلم يؤذن له، وكأنه كان مشغوا فرجع أبو موسى، ففرغ عمر

فقال ألم أسمع صوت عبد اه بن قيس ائذنوا له قيل قد رجع. فدعاه. فقال كنا نؤمر بذلك. فقال تأتيني على ذلك بالبينة.

فانطلق إلى مجلس اأنصار، فسألهم. فقالوا ا يشهد لك على هذا إا أصغرنا أبو سعيد الخدري. فذهب بأبي سعيد الخدري.

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فقال عمر أخفي على من أمر رسول اه صلى اه عليه وسلم ألهاني الصفق باأسواق. يعني الخروج إلى تجارة.

The fact is that Umar was unaware of this basic rule because he was busy trading in the markets. This is the companion whom theMuslim claim was the second best person after the prophet, and one of his closest one. Even the youngest of all the companionsknew this rule! How much more did not Umar know?

Muslim in his Sahih (Kitab al-Adab, Book 25, Hadith 5354) has also recorded the sequel of this narration, that is when Abu Musa wentto the Ansars to find someone to testify to his statement:Abu Sae'ed Khudri reported: I was sitting in Medina in the company of the Ansar that Abu Musa came trembling with fear. We said tohim: What is the matter? He said: Umar sent for me. I went to him and paid him salutation thrice at (his) door but he made no responseto me and so I came back Thereupon he (Umar) said: What stood in your way that you did not turn up? I said: I did come to you andpaid you salutations at your door three times but I was not given any response, so I came back as the Messenger of Allah (may peace beupon him) has said: When any one of you seeks permission three times and he is not granted permission, he should come back. Umarsaid: Bring a witness to support that you say, otherwise I shall hurt you. Ubayy ibn Ka'ab said: None should stand with him (as awitness) but the youngest amongst the people. Abu Sae'ed said: I am the youngest amongst the people, whereupon he said: Then yougo with him (to support his contention).

حدثني عمرو بن محمد بن بكير الناقد، حدثنا سفيان بن عيينة، حدثنا - واه، - يزيد بن خصيفة عن بسر بن سعيد، قال

سمعت أبا سعيد الخدري، يقول كنت جالسا بالمدينة في مجلس اأنصار فأتانا أبو موسى فزعا أو مذعورا . قلنا ما شأنك قال

إن عمر أرسل إلى أن آتيه فأتيت بابه فسلمت ثاثا فلم يرد على فرجعت فقال ما منعك أن تأتينا فقلت إني أتيتك فسلمت على

بابك ثاثا فلم يردوا على فرجعت وقد قال رسول اه صلى اه عليه وسلم " إذا استأذن أحدكم ثاثا فلم يؤذن له فليرجع " .

فقال عمر أقم عليه البينة وإا أوجعتك . فقال أبى بن كعب ا يقوم معه إا أصغر القوم . قال أبو سعيد قلت أنا أصغر القوم .

قال فاذهب به .

Imam al-Nawawi in Sahih Muslim wrote the following:

As for his saying None should stand with him (as a witness) but the youngest amongst the people, it means thatthe Hadith was famous among us, and well-known among the elderly and the young ones, to the point that theyoungest ones would memorized it, and heard it from the messenger of Allah.

وأما قوله: )ا يقوم معه إا أصغر القوم( فمعناه: أن هذا حديث مشهور بيننا معروف لكبارنا وصغارنا حتى أن أصغرنا

يحفظه، وسمعه من رسول اه -صلى اه عليه وسلم-

Shua'ayb al-Arna'ut gave a similar interpretation in his commentary of Musnad ibn Hanbal:

To show that the youngest of the Ansars had knowledge of what was hidden from the greatest of the Muhajireen,that is Umar.

ليظهر أن أصغر اأنصار قد علم ما خفي على أكبر المهاجرين وهو عمر

I wonder whether the following verse applies to Umar:Quran 62:11And when they see merchandise or sport they break up for It, and leave you standing. Say: What is with Allah is better than sport and(better) than merchandise, and Allah is the best of Sustainers.

وإذا رأوا تجارة أو لهوا انفضوا إليها وتركوك قائما قل ما عند اه خير من اللهو ومن التجارة واه خير الرازقين

This verse was discussed in the chapter of Exegesis -> 62 - al-Jumuaa -> Verse 11. The narrations say that only twelve companionsremained with the prophet in the Mosque during the Friday Khutba:Narrated Jabir bin 'Abdullah: While we were praying (Jumua Khutba and prayer) with the Prophet (p.b.u.h), some camels loaded withfood, arrived (from Sham). The people diverted their attention towards the camels (and left the mosque), and only twelve personsremained with the Prophet. So this verse was revealed: "But when they see Some bargain or some amusement, They disperse headlongto it, And leave you standing." (62.11).

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حدثنا معاوية بن عمرو، قال حدثنا زائدة، عن حصين، عن سالم بن أبي الجعد، قال حدثنا جابر بن عبد اه، قال بينما نحن

نصلي مع النبي صلى اه عليه وسلم إذ أقبلت عير تحمل طعاما، فالتفتوا إليها حتى ما بقي مع النبي صلى اه عليه وسلم إا

اثنا عشر رجا، فنزلت هذه اآية }وإذا رأوا تجارة أو لهوا انفضوا إليها وتركوك قائما{

Is it not likely that he was one of them? How many times did he do this?? So many that he did not know many of the basic rules ofIslam? This event also proves that Umar did not trust Abu Musa's statement. Do you think this mistrust existed elsewhere as well??

Here is another story depicting the ignorance of Umar:ibn Abbas narrated: "Umar ibn Khattab ordered the stoning of a crazy woman who commited fornication, while Ali happened to pass by.However Ali rejected the verdict of Umar and said: 'O commander of the believers, have you ordered her stoning?' Umar replied: 'Yes.' Alithen said: 'Don't you remember that the messenger of Allah said Three kind of people are free from the hold of law: The crazy one whohas no control over his mind, a sleeping man until he wakes up, and the child until he comes of age' Umar responded: 'Yes, you havetold the truth.' Then Umar let her go."

حدثنا أبو بكر بن إسحاق الفقيه، وعبد اه بن محمد بن موسى قاا: أنبأ محمد بن أيوب، أنبأ أحمد بن عيسى المصري، أنبأ

ابن وهب، أخبرني جرير بن حازم، عن سليمان بن مهران، عن أبي ظبيان، عن ابن عباس قال: مر علي بن أبي طالب

بمجنونة بني فان، وقد زنت، وأمر عمر بن الخطاب برجمها، فردها علي بن أبي طالب، وقال لعمر: يا أمير المؤمنين،

أمرت برجم هذه؟

قال: نعم.

قال: أما تذكر أن رسول اه - صلى اه عليه وسلم - قال: )رفع القلم عن ثاث: عن المجنون المغلوب على عقله، وعن

النائم حتى يستيقظ، وعن الصبي حتى يحتلم؟(. قال: صدقت. فخلى عنها.

The above story was recorded by Abdul Razzaq in al-Mussannaf (#12288), Tahdheeb Sunan Abu Dawud by ibn Qayyim (#4389),Sunan Abi Dawud (#4399), Umdat al-Qari by Badriddeen al-A'ayni, Fat-hul Bari by ibn Hajar al-A'asqalani (vol 12, Kitab al-Hudud),Kanz al-U'ummal by al-Muttaqi al-Hindi (vol 5, #13584), al-Mughni by ibn Qadama, and others.

al-Albani authenticated the narration in Sahih Sunan ibn Dawud as well as Sahih Ibn Khuzaymah.

The following is the narration of ibn Qayyim:ibn Abbas narrated: "A crazy woman who committed fornication was brought to Umar. After consulting the people, Umar ordered that sheget stoned. As Ali was passing by, he asked what the matter was with the woman. The people told him that she was a crazy woman whofornicated and Umar gave an order to stone her. Ali told the people to return her to Umar, then went to him and said: 'Don't you knowthat the law is lifted from three kind of people: 'The crazy one until he recovers, the sleeping one until he wakes up and the young oneuntil he matures?'Umar responded: 'Yes.'Ali said: 'Then why is this woman getting stoned?'Umar said: 'Nothing.' Then Umar sent her away..."

حدثنا عثمان بن أبي شيبة أخبرنا جرير عن اأعمش عن أبي ظبيان عن ابن عباس قال: "أتي عمر بمجنونة قد زنت فاستشار

فيها أناس، فأمر بها عمر رضي اه عنه أن ترجم، فمر بها علي بن أبي طالب رضوان اه عليه فقال: ما شأن هذه؟ قالوا:

مجنونة بني فان زنت فأمر بها عمر رضي اه عنه أن ترجم. قال فقال: ارجعوا بها. ثم أتاه فقال: يا أمير المؤمنين أما

علمت أن القلم رفع عن ثاثة: عن المجنون حتى يبرأ، وعن النائم حتى يستيقظ وعن الصبي حتى يعقل؟ قال: بلى. قال: فما

بال هذه ترجم؟ قال: ا شيء قال: فأرسلها. قال: فأرسلها. قال فجعل يكبر

Here is the incomplete version reported by al-Bukhari in his Sahih:And Ali told Umar: Did you not know that the law is lifted from the crazy one until he recovers, and the young one until he knows andthe sleeping one until he wakes up?

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وقال علي لعمر : أما علمت أن القلم رفع عن المجنون حتى يفيق وعن الصبي حتى يدرك وعن النائم حتى يستيقظ

Umar could not survive without the knowledge of Ali as he himself admitted:Sa'id al-Musayyib reported: "Umar Ibn al-Khattab used to beg God to preserve him from a perplexing case which the father of al-Hasanwas not present to decide on." Furthermore Umar said: "If there was not Ali, Umar would have perished."

وقال سعيد بن المسيب : كان عمر يتعوذ باه من معضلة ليس لها أبو حسن

فقال عمر: لوا علي هلك عمرReference: • Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p647, Tradition #1100 • al-Isti'ab, by Ibn Abd al-Barr, v3, p39 • Manaqib, by al-Khawarizmi, p48 • al-Tabaqat, by Ibn Sa'd, v2, p338 • al-Riyadh al-Nadhirah, by Muhibbuddin al-Tabari, v2, p194 • Tarikh al-Khulafaa, by Jalaluddin al-Suyuti, p171

Umar also said:I seek protection from Allah from living among a people without Abul Hassan...in another narration: I wish for Allah not to keep me alive longer than you...

فقال عمر: أعوذ باه أن أعيش في قوم ليس فيهم أبو الحسن وفي رواية ا أبقاني اه بعدك يا علي

The following report of imam al-Manawi, in his sharh al-Jamiu'ul Sagheer (section 4, letter a'aiyn), contains the above sayings ofUmar:

Ali is with the Quran and the Quran is with Ali and both shall not separate until they join at the Fountain and he(Ali) was the most knowledgeable of the people in the Tafseer of the Quran....and Umar used to seek protectionfrom Allah from a perplexing case which the father of al-Hasan was not present to decide on and there was no onefrom the companions who used to say: 'Ask me' except Ali. A man came to Umar while he was doing the Tawaf andsaid to him: 'Take my right from Ali as he slapped my eye.' Umar stopped until Ali walked by and said to him: 'Didyou slap this person's eye?' Ali replied: 'Yes, because I saw him staring at the women of the believers.' Umarreplied: 'You did well, O Abul Hasan.'Ahmad recorded a narration that Umar ordered the stoning of a woman, but when Ali came by, he prevented it.When Umar was informed, he said: 'He must have done it for a reason.' He sent for Ali and asked him about it andthe latter responded: 'Did you not hear the messenger of Allah say that the law is lifted from three kind ofpeople...?'Umar also said: 'If it were not for Ali, Umar would have perished.'al-Daraqtani recorded a narration from Abu Sae'ed that Umar asked Ali about a matter and when Ali answered,Umar said: 'I seek protection from Allah from living among the people without the presence of Abul Hasan' and inanother narration 'May Allah not keep me alife after you, Ali.'...The messenger of Allah told Ali: 'Whoever differs from me has differed from Allah and whoever differs from youhas differed from me. al-Haythami said the subnarrators are all trustworthy."

علي مع القرآن والقرآن مع علي لن يتفرقا حتى يردا( في القيامة )علي الحوض( وهذا كان أعلم الناس بتفسيره ]ص 357[

قال المولى خسرو الرمي عندما قال القاضي إنه جمع في تفسيره ما بلغه عن عظماء الصحابة أراد بعظمائهم علي وابن عباس

والعبادلة وأبي وزيد. قال: وصدرهم علي حتى قال ابن عباس: ما أخذت من تفسيره فعن علي ويتلوه ابن عباس اهـ. ملخص

وقيل له: مالك أكثر الصحابة علم قال: كنت إذا سألته أنبأني وإذا سكت ابتدأني وكان عمر يتعوذ من كل معضلة ليس لها أبو

الحسن ولم يكن أحد من الصحب يقول: سألوني إا هو وعرض رجل لعمر وهو يطوف فقال: خذ حقي من علي فإنه لطم

عيني فوقف عمر حتى مر علي فقال: ألطمت عين هذا قال: نعم رأيته يتأمل حرم المؤمنين فقال: أحسنت يا أبا الحسن وأخرج

أحمد أن عمر أمر برجم امرأة فمر بها علي فانتزعها فأخبر عمر فقال: ما فعله إا لشيء فأرسل إليه فسأله فقال: أما سمعت

رسول اه صلى اه تعالى عليه وعلى آله وسلم يقول: رفع القلم عن ثاث الحديث قال: نعم قال: فهذه مبتاة بني فان فلعله

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أتاها وهو بها فقال عمر: لوا علي هلك عمر واتفق له مع أبي بكر نحوه فأخرج الدارقطني عن أبي سعيد أن عمر كان يسأل

علي عن شيء فأجابه فقال عمر: أعوذ باه أن أعيش في قوم ليس فيهم أبو الحسن وفي رواية ا أبقاني اه بعدك يا علي.

)طس ك( في فضائل الصحابة )عن أم سلمة( قال الحاكم: صحيح وأقره الذهبي وقال الهيثمي: فيه عند الطبراني صالح بن

أبي اأسود ضعيف وأخرج البزار عن أبي ذر قال: قال رسول اه صلى اه عليه و على آله وسلم لعلي: يا علي من فارقني

فارق اه ومن فارقك فارقني قال قال الهيثمي: رجاله ثقات

ibn Asakir in his Tarikh Dimashq, Jalaluddeen al-Suyuti in his al-Durrul Manthur, al-Hakim in his Mustadrak, Badriddeen al-A'aini inU'umdatul Qari, al-Muttaqui al-Hindi in his Kanzul U'ummal have all reported:Umar said: "I seek protection from Allah from living among a people without Abul Hassan..."

فقال عمر: أعوذ باه أن أعيش في قوم لست فيهم يا أبا حسن

Sae'ed al-Mussayeb narrated that Umar used to say: "Umar used to beg God to preserve him from a perplexing case which the father ofal-Hasan was not present to decide"

عن سعيد بن المسيب قال: كان عمر بن الخطاب يتعوذ باه من معضلة، ليس فيها أبو حسن.

ibn Abdul Barr in his book al-Istia'ab:Sae'ed ibn al-Musayyib narrated: "Umar used to ask God to keep him away from dilemmas that Abu Hassan was not available to solve.Umar said (the same phrase) about the insane woman whom he had sentenced to be stoned (to death) and about the woman who gavebirth after being pregnant for only six months and he decided to stone (to death). Ali said to him, verily Allah has said 'The carrying(during pregnancy) of the [child] and his breast feeding was [a period of] thirty months (Quran 46:15)’ He also said to him: 'verily Allahhas raised the pen off the insane ones’...so Umar said: If Ali (as) had not been there, Umar would have been ruined."

قال أحمد ابن زهير حدثنا عبيد اه بن عمر القواريري حدثنا مؤمل بن إسماعيل حدثنا سفيان الثوري عن يحيى بن سعيد عن

سعيد بن المسيب قال كان عمر يتعوذ باه من معضلة ليس لها أبو الحسن وقال في المجنونة التي أمر برجمها وفى التي

وضعت لستة أشهر فأراد عمر رجمها فقال له على إن اه تعالى يقول وحملة وفصاله ثاثون شهرا الحديث وقال له إن اه

رفع القلم عن المجنون الحديث فكان عمر يقول لوا على لهلك عمر

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Uthman ibn Affan is the third caliph of the Muslims. He was elected by a consultation between six men selected by Umar ibn al-Khattab: Ali bin Abu-Talib, Uthman bin Affan, Talha, Zubair, Abdel Rahman bin Awf, and Saad bin Abi-Waqqas. As a caliph, heappointed members of his family (Banu Ummaya) to become governors of the different Islamic cities. For instance, he removed Saadbin Abi-Waqqas from Kufa to replace him with the wicked and drunkard Walid ibn Uqbah to be the governor of Kufa. He made theunjust Marwan ibn al-Hakam the real ruler of the Muslim government and removed loyal rulers from their authorities to appoint hiscorrupted relatives. Uthman went as far as changing the Sunnah of the prophet, as you will read. He punished and beat companionssuch as Ammar ibn Yassir and Abu Dharr who were loyal to Islam and feared Allah. He banished Abu Dhar al-Ghifari to a desertwhere he died. Marwan played a great role in Uthman's behavior. He was the true devil!

Uthman's corrupted and unjust behavior continued to increase and to affect the people. Uthman was far from carrying out the laws ofAllah. He was creating wealth to the Banu Ummayya and misery to the people. Uthman's failure to rule by the way of the Sunnah andthe Quran caused his murder. A death that the Bnu Ummaya did not cease to use as a pretext to fight Imam Ali during his caliphate.



مبينا

Misdeeds:The banishment of Abu DharrThe beating of Ammar ibn YassirThe beating of Abdullah ibn Masu'ud

Innovations:Changing the traveller prayers (taqseer)Washing the feet during the wudu instead of wiping themUthman creates new laws regarding the payement of ZakatUthman forbids muslims to combine hajj and umrah

The banishment of Abu Dharr

The beating of Ammar ibn Yassir

The beating of Abdullah ibn Masu'ud

Changing the traveller prayers (taqseer)It is known that travellers shorten their prayers to 2 rakats during their journey. This practice was preserved for a certain time, and wasthen changed by Uthman later during his caliphate and was followed by Aisha in his practice.

Taqseer (shortening of the traveller prayer) was part of the Sunnah:

Narrated Ibn Abbas: The Prophet once stayed for nineteen days and prayed shortened prayers. So when we travelled (and stayed) fornineteen days, we used to shorten the prayer but if we travelled (and stayed) for a longer period we used to offer the full prayer.

حدثنا موسى بن إسماعيل قال حدثنا أبو عوانة عن عاصم وحصين عن عكرمة عن ابن عباس رضي اه عنهما قال أقام النبي

صلى اه عليه وسلم تسعة عشر يقصر فنحن إذا سافرنا تسعة عشر قصرنا وإن زدنا أتممناReference: • Sahih Bukhari, Volume 2, Book 20, #186-187, Shortening the Prayers (At-Taqseer) - (English version) • Sahih Bukhari, Page 231, #1080-1081, Book: Taqseer al-Salat - (Arabic version, #1080, #1081)

Narrated Ibn 'Umar: I accompanied Allah's Apostle and he never offered more than two Rakat during the journey. Abu Bakr, 'Umar and

COMPANIONS: UTHMAN IBN AFFAN

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'Uthman used to do the same.

حدثنا مسدد قال حدثنا يحيى عن عيسى بن حفص بن عاصم قال حدثني أبي أنه سمع ابن عمر يقول صحبت رسول اه صلى

اه عليه وسلم فكان ا يزيد في السفر على ركعتين وأبا بكر وعمر وعثمان كذلك رضي اه عنهمReference: • Sahih Bukhari, Volume 2, Book 20, #206, Shortening the Prayers (At-Taqseer) - (English version) • Sahih Bukhari, Page 234, #1102, Book: Taqseer al-Salat - (Arabic version, #1102)

Narrated Haritha bin Wahab: The Prophet led us in the prayer at Mina during the peace period by offering two Rakat.

حدثنا أبو الوليد قال حدثنا شعبة أنبأنا أبو إسحاق قال سمعت حارثة بن وهب قال صلى بنا النبي صلى اه عليه وسلم آمن ما

كان بمنى ركعتينReference: • Sahih Bukhari, Volume 2, Book 20, #189, Shortening the Prayers (At-Taqseer) - (English version) • Sahih Bukhari, Page 231, #1083, Book: Taqseer al-Salat - (Arabic version, #1083)

Ibn 'Abbas reported: Allah has prescribed the prayer through the word of your Prophet (may peace be upon him) as four rak'ahs whenresident, two when travelling, and one when danger is present.

و حدثنا أبو بكر بن أبي شيبة وعمرو الناقد جميعا عن القاسم بن مالك قال عمرو حدثنا قاسم بن مالك المزني حدثنا أيوب بن

عائذ الطائي عن بكير بن اأخنس عن مجاهد عن ابن عباس قال إن اه فرض الصاة على لسان نبيكم صلى اه عليه وسلم

على المسافر ركعتين وعلى المقيم أربعا وفي الخوف ركعةReference: • Sahih Muslim, Book 004, #1463, Chapter 96, The Book of Prayers (Kitab Al-Salat) - (English version) • Sahih Muslim, Page 250, #(687)-5, Book: Salat al-Mussafereen wa Qassruha - (Arabic version, #(687)-5)

The Change of the Sunnah:

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 theearly days of his caliphate did the same, but later on he started praying the full prayer.

حدثنا مسدد قال حدثنا يحيى عن عبيد اه قال أخبرني نافع عن عبد اه بن عمر رضي اه عنهما قال صليت مع النبي صلى

اه عليه وسلم بمنى ركعتين وأبي بكر وعمر ومع عثمان صدرا من إمارته ثم أتمهاReference: • Sahih Bukhari, Volume 2, Book 20, #188 - Shortening the Prayers (At-Taqseer) - (English version) • Sahih Bukhari, Page 231, #1082, Book: Taqseer al-Salat - (Arabic version, #1082)

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 webelong and truly to Him we shall return." And added, "I prayed two Rakat with Allah's Apostle at Mina and similarly with Abu Bakr andwith 'Umar (during their caliphates)." He further said, "May I be lucky enough to have two of the four Rakat accepted (by Allah)."

حدثنا قتيبة بن سعيد قال حدثنا عبد الواحد بن زياد عن اأعمش قال حدثنا إبراهيم قال سمعت عبد الرحمن بن يزيد يقول

صلى بنا عثمان بن عفان رضي اه عنه بمنى أربع ركعات فقيل ذلك لعبد اه بن مسعود رضي اه عنه فاسترجع ثم قال

صليت مع رسول اه صلى اه عليه وسلم بمنى ركعتين وصليت مع أبي بكر الصديق رضي اه عنه بمنى ركعتين وصليت

مع عمر بن الخطاب رضي اه عنه بمنى ركعتين فليت حظي من أربع ركعات ركعتان متقبلتانReference: • Sahih Bukhari, Volume 2, Book 20, #190 - Shortening the Prayers (At-Taqseer) - (English version) • Sahih Bukhari, Page 232, #1084, Book: Taqseer al-Salat - (Arabic version, #1084)

Narrated 'Aisha: "When the prayers were first enjoined they were of two Rakat each. Later the prayer in a journey was kept as it was but

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the prayers for non-travellers were completed." Az-Zuhri said, "I asked 'Urwa what made Aisha pray the full prayers (in journey)." Hereplied, "She did the same as 'Uthman did."

حدثنا عبد اه بن محمد قال حدثنا سفيان عن الزهري عن عروة عن عائشة رضي اه عنها قالت الصاة أول ما فرضت

ركعتين فأقرت صاة السفر وأتمت صاة الحضر قال الزهري فقلت لعروة ما بال عائشة تتم قال تأولت ما تأول عثمانReference: • Sahih Bukhari, Volume 2, Book 20, #196 - Shortening the Prayers (At-Taqseer) - (English version) • Sahih Bukhari, Page 233, #1090, Book: Taqseer al-Salat - (Arabic version, #1090)

'A'isha reported: The prayer was prescribed as consisting of two rak'ats, the prayer in travelling remained the same, but the prayer at theplace of residence was completed. (Zuhri said he asked 'Urwa why 'A'isha said prayer in the complete form during journey, and he repliedthat she interpreted the matter herself as 'Uthman did.)

و حدثني علي بن خشرم أخبرنا ابن عيينة عن الزهري عن عروة عن عائشة أن الصاة أول ما فرضت ركعتين فأقرت

صاة السفر وأتمت صاة الحضر قال الزهري فقلت لعروة ما بال عائشة تتم في السفر قال إنها تأولت كما تأول عثمانReference: • Sahih Muslim, Book 004, #1460 - The Book of Prayers (Kitab Al-Salat) - (English version) • Sahih Muslim, Page 250, #(685)-3, Book: Salat al-Mussafereen wa Qassriha - (Arabic version, #(685)-3)

Uthman creates new laws regarding the payement of ZakatThe following Hadith clearly shows that Uthman had created some new laws regarding the payement of Zakat. Ali disagreed with him,and informed him of what the prophet really did on Zakat. Uthman clearly stated that he does not need the tradition of the prophet.

Narrated Ibn Al-Hanafiya: If Ali had spoken anything bad about 'Uthman then he would have mentioned the day when some personscame to him and complained about the Zakat officials of 'Uthman. 'Ali then said to me, "Go to 'Uthman and say to him, 'This documentcontains 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 itwhence you took it." Narrated Muhammad bin Suqa: I heard Mundhir At-Tuzi reporting Ibn Hanafiya who said, "My father sent me saying,'Take this letter to 'Uthman for it contains the orders of the Prophet concerning the Sadaqa.'"

حدثنا قتيبة بن سعيد حدثنا سفيان عن محمد بن سوقة عن منذر عن ابن الحنفية قال لو كان علي رضي اه عنه ذاكرا عثمان

رضي اه عنه ذكره يوم جاءه ناس فشكوا سعاة عثمان فقال لي علي اذهب إلى عثمان فأخبره أنها صدقة رسول اه صلى اه

عليه وسلم فمر سعاتك يعملون فيها فأتيته بها فقال أغنها عنا فأتيت بها عليا فأخبرته فقال ضعها حيث أخذتها قال الحميدي

حدثنا سفيان حدثنا محمد بن سوقة قال سمعت منذرا الثوري عن ابن الحنفية قال أرسلني أبي خذ هذا الكتاب فاذهب به إلى

عثمان فإن فيه أمر النبي صلى اه عليه وسلم في الصدقةReference: • Sahih Bukhari, Volume 4, Book 53, #343, Book of al-Khums; Book: Page 655, #3111, (Arabic version, #3111)

Uthman forbids muslims to combine hajj and umrah (Tamattu')The combination of Hajj and Umrah was allowed during the time of the prophet Muhammad (s) and was never prohibitted. Thispractice, was however prohibitted by Uthman, the third caliph.

The prophet allowed people to combine Umrah and Hajj:

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 assumedIhram for Hajj or for both Hajj and 'Umra did not finish the Ihram till the day of sacrifice. (See Hadith No. 631, 636, and 639).

حدثنا عبد اه بن يوسف أخبرنا مالك عن أبي اأسود محمد بن عبد الرحمن بن نوفل عن عروة بن الزبير عن عائشة رضي

اه عنها أنها قالت خرجنا مع رسول اه صلى اه عليه وسلم عام حجة الوداع فمنا من أهل بعمرة ومنا من أهل بحجة وعمرة

ومنا من أهل بالحج وأهل رسول اه صلى اه عليه وسلم بالحج فأما من أهل بالحج أو جمع الحج والعمرة لم يحلوا حتى كان

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يوم النحرReference: • Sahih Bukhari, Volume 2, Book 26, #633, The Book of Pilgrimmage (Hajj); Page 330, #1562 (Arabic version)

'Imran b. Husain said: There was revealed the verse of Tamattu' in Hajj in the Book of Allah and the Messenger of Allah (maypeace be upon him) commanded us to perform it. and then no verse was revealed abrogating the Tamattu' (form of Hajj),and the Messenger of Allah (may peace be upon him) did not forbid to do it till he died. So whatever a person said was hispersonal opinion. A hadith like this is transmitted on the authority of Imran b. Husain, but with this variation that he ('Imran) said: Wedid that (Tamattu') in the company of Allah's Messenger (may peace be upon him) and he did not say anything but he (the Holy Prophet)commanded us to do it.

حدثنا حامد بن عمر البكراوي ومحمد بن أبي بكر المقدمي قاا حدثنا بشر بن المفضل حدثنا عمران بن مسلم عن أبي رجاء

قال قال عمران بن حصين نزلت آية المتعة في كتاب اه يعني متعة الحج وأمرنا بها رسول اه صلى اه عليه وسلم ثم لم

تنزل آية تنسخ آية متعة الحج ولم ينه عنها رسول اه صلى اه عليه وسلم حتى مات قال رجل برأيه بعد ما شاء و حدثنيه

محمد بن حاتم حدثنا يحيى بن سعيد عن عمران القصير حدثنا أبو رجاء عن عمران بن حصين بمثله غير أنه قال وفعلناها مع

رسول اه صلى اه عليه وسلم ولم يقل وأمرنا بهاReference: • Sahih Muslim, Book 007, Number 2831 - The Book of Pilgrimage - (English version) • Sahih Muslim, Page 461, Number (1226)-172 & 173, Book: al-Hajj - (Arabic version, #(1226)-172 & 173)

Imran b. Husain reported: I am narrating to you a hadith by which Allah will benefit you (and the hadith is) that Allah's Messenger(may peace be upon him) combined Hajj and 'Umra, and he did not forbid (this combination) till he died. (Moreover)nothing was revealed in the Holy Qur'an which forbade it. And I was always blessed till I was branded and then it (blessing) wasabandoned. I then abandoned branding and it (the blessing was restored).

و حدثني عبيد اه بن معاذ حدثنا أبي حدثنا شعبة عن حميد بن هال عن مطرف قال قال لي عمران بن حصين أحدثك حديثا

عسى اه أن ينفعك به إن رسول اه صلى اه عليه وسلم جمع بين حجة وعمرة ثم لم ينه عنه حتى مات ولم ينزل فيه قرآن

يحرمه وقد كان يسلم علي حتى اكتويت فتركت ثم تركت الكي فعاد و حدثناه محمد بن المثنى وابن بشار قاا حدثنا محمد بن

جعفر حدثنا شعبة عن حميد بن هال قال سمعت مطرفا قال قال لي عمران بن حصين بمثل حديث معاذReference: • Sahih Muslim, Book 007, #2826 - The Book of Pilgrimmage (Hajj) - (English version) • Sahih Muslim, Page 460, #(1226)-167, Book: Hajj - (Arabic version, #(1226)-167)

Mutarrif reported: 'Imran b. Husain sent for me during his illness of which he died, and said: I am narrating to you some ahadith whichmay benefit you after me. If I live you conceal (the fact that these have been transmitted by me), and if I die, then you narrate them ifyou like (and these are): I am blessed, and bear in mind that the Messenger of Allah (may peace be upon him) combined Hajjand Umra. Then no verse was revealed in regard to it in the Book of Allah (which abrogated it) and the Apostle of Allah(may peace be upon him) did not forbid (from doing it). And whatever a person (, Umar) said was out of his personal opinion.

و حدثنا محمد بن المثنى وابن بشار قال ابن المثنى حدثنا محمد بن جعفر عن شعبة عن قتادة عن مطرف قال بعث إلي

عمران بن حصين في مرضه الذي توفي فيه فقال إني كنت محدثك بأحاديث لعل اه أن ينفعك بها بعدي فإن عشت فاكتم عني

وإن مت فحدث بها إن شئت إنه قد سلم علي واعلم أن نبي اه صلى اه عليه وسلم قد جمع بين حج وعمرة ثم لم ينزل فيها

كتاب اه ولم ينه عنها نبي اه صلى اه عليه وسلم قال رجل فيها برأيه ما شاءReference: • Sahih Muslim, Book 007, #2828 - The Book of Pilgrimmage (Hajj) - (English version) • Sahih Muslim, Page 460, #(1226)-168, Book: Hajj - (Arabic version, #(1226)-168)

'Imran b. al-Husain (Allah be pleased with him) said: Know well that Allah's Messenger (may peace be upon him) combined 'Hajjand 'Umra, and nothing was revealed in the Book (to abrogate it), and the Messenger of Allah (may peace be upon him)too did not forbid us from (combining) them. And whatever a person said was out of his personal opinion.

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و حدثنا إسحق بن إبراهيم حدثنا عيسى بن يونس حدثنا سعيد بن أبي عروبة عن قتادة عن مطرف بن عبد اه بن الشخير عن

عمران بن الحصين رضي اه عنه قال اعلم أن رسول اه صلى اه عليه وسلم جمع بين حج وعمرة ثم لم ينزل فيها كتاب

ولم ينهنا عنهما رسول اه صلى اه عليه وسلم قال فيها رجل برأيه ما شاءReference: • Sahih Muslim, Book 007, #2829 - The Book of Pilgrimmage (Hajj) - (English version) • Sahih Muslim, Page 460, #(1226)-169, Book: Hajj - (Arabic version, #(1226)-169)

'Imran b. Husain (Allah be pleased with him) reported: We performed Tamattu' (Hajj and 'Umra combining together) in thecompany of Allah's Messenger (may peace be upon him), and nothing was revealed in the Qur'an (concerning theabrogation of this practice), and whatever a person (Hadhrat 'Umar) said was his personal opinion. 'Imran b. Husain narrated thishadith (in these words also):" Allah's Apostle (may peace be upon him) performed Hajj Tamattu' and we also performed it along withhim."

و حدثنا محمد بن المثنى حدثني عبد الصمد حدثنا همام حدثنا قتادة عن مطرف عن عمران بن حصين رضي اه عنه قال

تمتعنا مع رسول اه صلى اه عليه وسلم ولم ينزل فيه القرآن قال رجل برأيه ما شاء و حدثنيه حجاج بن الشاعر حدثنا عبيد

اه بن عبد المجيد حدثنا إسمعيل بن مسلم حدثني محمد بن واسع عن مطرف بن عبد اه بن الشخير عن عمران بن حصين

رضي اه عنه بهذا الحديث قال تمتع نبي اه صلى اه عليه وسلم وتمتعنا معهReference: • Sahih Muslim, Book 007, #2830 - The Book of Pilgrimmage (Hajj) - (English version) • Sahih Muslim, Page 460, #(1226)-170 & 171, Book: Hajj - (Arabic version, #(1226)-170 & 171)

The third caliph, Uthman, prohibitted the combination of Umrah and Hajj:There was a confrontation between imam Ali and Uthman when Ali noticed that Uthman was prohibitting the performance of Umrahand Hajj together, a practice of the prophet. Ali insisted that he would not leave the tradition of the prophet because of the caliph'spersonal opinion. It is clear that Uthman was deviating from the Sunnah of the prophet. It is also clear that there was a cleardesagreement between Ali and Uthman, and therefore between the companions, regarding the tradition of the prophet. How could thisdesagreement be a blessing!? I feel the urge to repeat the following verse:



مبينا

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."

حدثنا محمد بن بشار حدثنا غندر حدثنا شعبة عن الحكم عن علي بن حسين عن مروان بن الحكم قال شهدت عثمان وعليا

رضي اه عنهما وعثمان ينهى عن المتعة وأن يجمع بينهما فلما رأى علي أهل بهما لبيك بعمرة وحجة قال ما كنت أدع سنة

النبي صلى اه عليه وسلم لقول أحدReference: • Sahih Bukhari, Volume 2, Book 26, #634, The Book of Pilgrimmage (Hajj); Page 330, #1563 (Arabic version) • Kanz al-U'ummal, by al-Muttaqi al-Hindi, vol 5, #12460 (القران)

Narrated Shu'ba: Abu Jamra Nasr bin 'Imran Ad-Duba'i said, "I intended to perform Hajj-at-Tamattu' and the people advised me not todo so. I asked Ibn Abbas regarding it and he ordered me to perform Hajj-at-Tammatu'. Later I saw in a dream someone saying to me,'Hajj-Mabrur (Hajj performed in accordance with the Prophet's tradition without committing sins and accepted by Allah) and an accepted'Umra.' So I told that dream to Ibn Abbas. He said, 'This is the tradition of Abu-l-Qasim.' Then he said to me, 'Stay with me and I shallgive you a portion of my property.' " I (Shu'ba) asked, "Why (did he invite you)?" He (Abu Jamra) said, "Because of the dream which Ihad seen."

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حدثنا آدم حدثنا شعبة أخبرنا أبو جمرة نصر بن عمران الضبعي قال تمتعت فنهاني ناس فسألت ابن عباس رضي اه عنهما

فأمرني فرأيت في المنام كأن رجا يقول لي حج مبرور وعمرة متقبلة فأخبرت ابن عباس فقال سنة النبي صلى اه عليه وسلم

فقال لي أقم عندي فأجعل لك سهما من مالي قال شعبة فقلت لم فقال للرؤيا التي رأيتReference: • Sahih Bukhari, Volume 2, Book 26, #638, The Book of Pilgrimmage (Hajj); Page 331, #1567 (Arabic version)

Narrated Said bin Al-Musaiyab: 'Ali and 'Uthman differed regarding Hajj-at-Tamattu' while they were at 'Usfan (a familiar place nearMecca). 'Ali said, "I see you want to forbid people to do a thing that the Prophet did?" When 'Ali saw that, he assumedIhram for both Hajj and 'Umra.

حدثنا قتيبة بن سعيد حدثنا حجاج بن محمد اأعور عن شعبة عن عمرو بن مرة عن سعيد بن المسيب قال اختلف علي

وعثمان رضي اه عنهما وهما بعسفان في المتعة فقال علي ما تريد إا أن تنهى عن أمر فعله النبي صلى اه عليه وسلم فلما

رأى ذلك علي أهل بهما جميعاReference: • Sahih Bukhari, Volume 2, Book 26, #640, The Book of Pilgrimmage (Hajj); Page 331, #1569 (Arabic version) • Kanz al-U'ummal, by al-Muttaqi al-Hindi, vol 5, #12486 (التمتع)

Narrated 'Imran: We performed Hajj-at-Tamattu' in the lifetime of Allah's Apostle and then the Quran was revealed (regarding Hajj-at-Tamattu') and somebody said what he wished (regarding Hajj-at-Tamattu') according his own opinion.

حدثنا موسى بن إسماعيل حدثنا همام عن قتادة قال حدثني مطرف عن عمران رضي اه عنه قال تمتعنا على عهد رسول اه

صلى اه عليه وسلم فنزل القرآن قال رجل برأيه ما شاءReference: • Sahih Bukhari, Volume 2, Book 26, #642, The Book of Pilgrimmage (Hajj); Page 331, #1571 (Arabic version)

Narrated Abu Jamra: I asked Ibn Abbas about Hajj-at-Tamattu'. He ordered me to perform it. I asked him about the Hadi (sacrifice). Hesaid, "You have to slaughter a camel, a cow or a sheep, or you may share the Hadi with the others." It seemed that some people dislikedit (Hajj-at-Tamattu). I slept and dreamt as if a person was announcing: "Hajj Mabrur and accepted Mut'ah (Hajj-At-Tamattu')" I went toIbn Abbas and narrated it to him. He said, "Allah is Greater. (That was) the tradition of Abu Al-Qasim (i.e. Prophet). Narrated Shu'ba thatthe call in the dream was. "An accepted 'Umra and Hajj-Mabrur."

حدثنا إسحاق بن منصور أخبرنا النضر أخبرنا شعبة حدثنا أبو جمرة قال سألت ابن عباس رضي اه عنهما عن المتعة

فأمرني بها وسألته عن الهدي فقال فيها جزور أو بقرة أو شاة أو شرك في دم قال وكأن ناسا كرهوها فنمت فرأيت في المنام

كأن إنسانا ينادي حج مبرور ومتعة متقبلة فأتيت ابن عباس رضي اه عنهما فحدثته فقال اه أكبر سنة أبي القاسم صلى اه

عليه وسلم قال وقال آدم ووهب بن جرير وغندر عن شعبة عمرة متقبلة وحج مبرورReference: • Sahih Bukhari, Volume 2, Book 26, #747, The Book of Pilgrimmage (Hajj); Page 354, #1688 (Arabic version)

'Abdullah b. Shaqiq reported that 'Uthman (Allah be pleased with him) used to forbid Tamattu', whereas 'Ali (Allah be pleasedwith him) ordered to do it. 'Uthman said a word to 'Ali, but 'Ali said: You know that we used to perform Tamattu' with the Messengerof Allah (may peace be upon him), whereupon he said: It is right, but we entertained fear. This hadith has been narrated by Shu'ba withthe same chain of transmitters.

حدثنا محمد بن المثنى وابن بشار قال ابن المثنى حدثنا محمد بن جعفر حدثنا شعبة عن قتادة قال قال عبد اه بن شقيق كان

عثمان ينهى عن المتعة وكان علي يأمر بها فقال عثمان لعلي كلمة ثم قال علي لقد علمت أنا قد تمتعنا مع رسول اه صلى اه

عليه وسلم فقال أجل ولكنا كنا خائفين و حدثنيه يحيى بن حبيب الحارثي حدثنا خالد يعني ابن الحارث أخبرنا شعبة بهذا

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اإسناد مثلهReference: • Sahih Muslim, Book 007, #2815, The Book of Pilgrimage; Page 459, #(1223)-158 (Arabic version) • Kanz al-U'ummal, by al-Muttaqi al-Hindi, vol 5, #12488 (التمتع)

Sa'id b. al-Musayyab reported that 'Ali and 'Uthman (Allah be pleased with them) met at 'Usfan; and Uthman used to forbid (people)from performing Tamattu' and 'Umra (during the period of Hajj), whereupon 'Ali said: What is your opinion about a matterwhich the Messenger of Allah (may peace be upon him) did but you forbid it? Thereupon Uthman said: You leave us alone,whereupon he ('Ali) said: I cannot leave you alone. When 'Ali saw this, he put on Ihram for both of them together (both for Hajj and'Umra).

و حدثنا محمد بن المثنى ومحمد بن بشار قاا حدثنا محمد بن جعفر حدثنا شعبة عن عمرو بن مرة عن سعيد بن المسيب قال

اجتمع علي وعثمان رضي اه عنهما بعسفان فكان عثمان ينهى عن المتعة أو العمرة فقال علي ما تريد إلى أمر فعله رسول

اه صلى اه عليه وسلم تنهى عنه فقال عثمان دعنا منك فقال إني ا أستطيع أن أدعك فلما أن رأى علي ذلك أهل بهما جميعاReference: • Sahih Muslim, Book 007, #2816, The Book of Pilgrimage; Page 459, #(1223)-159 (Arabic version)

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In the year of 6 Hijri, after the battle of Badr, Uhud and al-Khandaq, the prophet decided to take his companions to perform Umra inMakka. It is said that 1400 from the Ansars and Muhajireens headed to Makka. They camped at a place called al-Hudaibiyah. In themeantime, the Makkans gathered a large army to prevent the Muslims to enter Makka:Budail bin Warqa-al-Khuza'i told the prophet: Kab bin Luai and 'Amir bin Luai...will wage war against you, and will prevent you fromvisiting the Kaba.

كعب بن لؤي وعامر بن لؤي نزلوا أعداد مياه الحديبية ومعهم العوذ المطافيل وهم مقاتلوك وصادوك عن البيتKhalid ibn Walid was leading the cavalry. The prophet had no intentions to fight the Makkans. He wanted to enter Makka peacefully,perform the Umra and leave:

Allah's Apostle said, "We have not come to fight anyone, but to perform the 'Umra

إنا لم نجئ لقتال أحد ولكنا جئنا معتمرينThe prophet informed Budail that he is willing to conclude a truce with Quraish, during which they should refrain from interferingbetween him and the people. Budail passed on the message to the leaders of Quraish. Quraish sent Urwa ibn Masu'ud to the prophetas their representative. The prophet repeated the same thing he told Budail. Urwa recommended to the leaders to conclude the trucewith the Muslims as he considered the prophet's terms reasonable:

Urwa ibn Masu'ud said to the leaders of Quraish: "No doubt, he has presented to you a good reasonable offer, so please accept it."

وإنه قد عرض عليكم خطة رشد فاقبلوها.After several meetings between the Quraish and prophet, Suhail ibn Amr decided to conclude the truce with the prophet, and they did.

The following narration depicts the story of the treaty of al-Hudaibiyah, according to the narration of al-Bukhari:

Narrated Al-Miswar bin Makhrama and Marwan:(whose narrations attest each other) Allah's Apostle set out at the time of Al-Hudaibiya (treaty), and when they proceeded for a distance,he said, "Khalid bin Al-Walid leading the cavalry of Quraish constituting the front of the army, is at a place called Al-Ghamim, so take theway on the right." By Allah, Khalid did not perceive the arrival of the Muslims till the dust arising from the march of the Muslim armyreached him, and then he turned back hurriedly to inform Quraish. The Prophet went on advancing till he reached the Thaniyya (i.e. amountainous way) through which one would go to them (i.e. people of Quraish). The she-camel of the Prophet sat down. The people triedtheir best to cause the she-camel to get up but in vain, so they said, "Al-Qaswa' (i.e. the she-camel's name) has become stubborn! Al-Qaswa' has become stubborn!" The Prophet said, "Al-Qaswa' has not become stubborn, for stubbornness is not her habit, but she wasstopped by Him Who stopped the elephant." Then he said, "By the Name of Him in Whose Hands my soul is, if they (i.e. the Quraishinfidels) ask me anything which will respect the ordinances of Allah, I will grant it to them."

The Prophet then rebuked the she-camel and she got up. The Prophet changed his way till he dismounted at the farthest end of Al-Hudaibiya at a pit (i.e. well) containing a little water which the people used in small amounts, and in a short while the people used up allits water and complained to Allah's Apostle; of thirst. The Prophet took an arrow out of his arrow-case and ordered them to put the arrowin that pit. By Allah, the water started and continued sprouting out till all the people quenched their thirst and returned with satisfaction.While they were still in that state, Budail bin Warqa-al-Khuza'i came with some persons from his tribe Khuza'a and they were the advisersof Allah's Apostle who would keep no secret from him and were from the people of Tihama. Budail said, "I left Kab bin Luai and 'Amir binLuai residing at the profuse water of Al-Hudaibiya and they had milch camels (or their women and children) with them, and will wage waragainst you, and will prevent you from visiting the Kaba." Allah's Apostle said, "We have not come to fight anyone, but toperform the 'Umra. No doubt, the war has weakened Quraish and they have suffered great losses, so if they wish, I willconclude a truce with them, during which they should refrain from interfering between me and the people (i.e. the 'Arabinfidels other than Quraish), and if I have victory over those infidels, Quraish will have the option to embrace Islam as theother people do, if they wish; they will at least get strong enough to fight. But if they do not accept the truce, by Allah inWhose Hands my life is, I will fight with them defending my Cause till I get killed, but (I am sure) Allah will definitelymake His Cause victorious." Budail said, "I will inform them of what you have said." So, he set off till he reached Quraish and said,"We have come from that man (i.e. Muhammad) whom we heard saying something which we will disclose to you if you should like."Some of the fools among Quraish shouted that they were not in need of this information, but the wiser among them said, "Relate whatyou heard him saying." Budail said, "I heard him saying so-and-so," relating what the Prophet had told him.

Urwa bin Mas'ud got up and said, "O people! Aren't you the sons? They said, "Yes." He added, "Am I not the father?" They said, "Yes."He said, "Do you mistrust me?" They said, "No." He said, "Don't you know that I invited the people of 'Ukaz for your help, and whenthey refused I brought my relatives and children and those who obeyed me (to help you)?" They said, "Yes." He said, "Well, this man(i.e. the Prophet) has offered you a reasonable proposal, you'd better accept it and allow me to meet him." They said, "You may meethim." So, he went to the Prophet and started talking to him. The Prophet told him almost the same as he had told Budail. Then Urwasaid, "O Muhammad! Won't you feel any scruple in extirpating your relations? Have you ever heard of anyone amongst the Arabsextirpating his relatives before you? On the other hand, if the reverse should happen, (nobody will aid you, for) by Allah, I do not see(with you) dignified people, but people from various tribes who would run away leaving you alone." Hearing that, Abu Bakr abused him

THE PEACE TREATY OF AL-HUDAIBIYAH

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and said, "Do you say we would run and leave the Prophet alone?" Urwa said, "Who is that man?" They said, "He is Abu Bakr." Urwa saidto Abu Bakr, "By Him in Whose Hands my life is, were it not for the favor which you did to me and which I did not compensate, I wouldretort on you." Urwa kept on talking to the Prophet and seizing the Prophet's beard as he was talking while Al-Mughira bin Shu'ba wasstanding near the head of the Prophet, holding a sword and wearing a helmet. Whenever Urwa stretched his hand towards the beard ofthe Prophet, Al-Mughira would hit his hand with the handle of the sword and say (to Urwa), "Remove your hand from the beard of Allah'sApostle." Urwa raised his head and asked, "Who is that?" The people said, "He is Al-Mughira bin Shu'ba." Urwa said, "O treacherous! AmI not doing my best to prevent evil consequences of your treachery?"

Before embracing Islam Al-Mughira was in the company of some people. He killed them and took their property and came (to Medina) toembrace Islam. The Prophet said (to him, "As regards your Islam, I accept it, but as for the property I do not take anything of it. (As itwas taken through treason). Urwa then started looking at the Companions of the Prophet. By Allah, whenever Allah's Apostle spat, thespittle would fall in the hand of one of them (i.e. the Prophet's companions) who would rub it on his face and skin; if he ordered themthey would carry his orders immediately; if he performed ablution, they would struggle to take the remaining water; and when theyspoke to him, they would lower their voices and would not look at his face constantly out of respect. Urwa returned to his people andsaid, "O people! By Allah, I have been to the kings and to Caesar, Khosrau and An-Najashi, yet I have never seen any of them respectedby his courtiers as much as Muhammad is respected by his companions. By Allah, if he spat, the spittle would fall in the hand of one ofthem (i.e. the Prophet's companions) who would rub it on his face and skin; if he ordered them, they would carry out his orderimmediately; if he performed ablution, they would struggle to take the remaining water; and when they spoke, they would lower theirvoices and would not look at his face constantly out of respect." Urwa added, "No doubt, he has presented to you a good reasonableoffer, so please accept it." A man from the tribe of Bani Kinana said, "Allow me to go to him," and they allowed him, and when heapproached the Prophet and his companions, Allah's Apostle said, "He is so-and-so who belongs to the tribe that respects the Budn (i.e.camels of the sacrifice). So, bring the Budn in front of him." So, the Budn were brought before him and the people received him whilethey were reciting Talbiya. When he saw that scene, he said, "Glorified be Allah! It is not fair to prevent these people from visiting theKa'ba." When he returned to his people, he said, 'I saw the Budn garlanded (with colored knotted ropes) and marked (with stabs on theirbacks). I do not think it is advisable to prevent them from visiting the Ka'ba." Another person called Mikraz bin Hafs got up and soughttheir permission to go to Muhammad, and they allowed him, too. When he approached the Muslims, the Prophet said, "Here is Mikraz andhe is a vicious man." Mikraz started talking to the Prophet and as he was talking, Suhail bin Amr came.

When Suhail bin Amr came, the Prophet said, "Now the matter has become easy." Suhail said to the Prophet "Pleaseconclude a peace treaty with us." So, the Prophet called the clerk and said to him, "Write: By the Name of Allah, the mostBeneficent, the most Merciful." Suhail said, "As for 'Beneficent,' by Allah, I do not know what it means. So write: By YourName O Allah, as you used to write previously." The Muslims said, "By Allah, we will not write except: By the Name ofAllah, the most Beneficent, the most Merciful." The Prophet said, "Write: By Your Name O Allah." Then he dictated, "This isthe peace treaty which Muhammad, Allah's Apostle has concluded." Suhail said, "By Allah, if we knew that you are Allah'sApostle we would not prevent you from visiting the Kaba, and would not fight with you. So, write: "Muhammad binAbdullah." The Prophet said, "By Allah! I am Apostle of Allah even if you people do not believe me. Write: Muhammad binAbdullah." (Az-Zuhri said, "The Prophet accepted all those things, as he had already said that he would accept everythingthey would demand if it respects the ordinance of Allah, (i.e. by letting him and his companions perform 'Umra.)" TheProphet said to Suhail, "On the condition that you allow us to visit the House (i.e. Ka'ba) so that we may perform Tawafaround it." Suhail said, "By Allah, we will not (allow you this year) so as not to give chance to the 'Arabs to say that wehave yielded to you, but we will allow you next year." So, the Prophet got that written.

Then Suhail said, "We also stipulate that you should return to us whoever comes to you from us, even if he embraced your religion." TheMuslims said, "Glorified be Allah! How will such a person be returned to the pagans after he has become a Muslim? While they were inthis state Abu-Jandal bin Suhail bin 'Amr came from the valley of Mecca staggering with his fetters and fell down amongst the Muslims.Suhail said, "O Muhammad! This is the very first term with which we make peace with you, i.e. you shall return Abu Jandal to me." TheProphet said, "The peace treaty has not been written yet." Suhail said, "I will never allow you to keep him." The Prophet said, "Yes, do."He said, "I won't do. Mikraz said, "We allow you (to keep him)." Abu Jandal said, "O Muslims! Will I be returned to the pagans though Ihave come as a Muslim? Don't you see how much I have suffered?"

Abu Jandal had been tortured severely for the Cause of Allah. Umar bin Al-Khattab said, "I went to the Prophet and said, 'Aren'tyou truly the Apostle of Allah?' The Prophet said, 'Yes, indeed.' I said, 'Isn't our Cause just and the cause of the enemyunjust?' He said, 'Yes.' I said, 'Then why should we be humble in our religion?' He said, 'I am Allah's Apostle and I do notdisobey Him, and He will make me victorious.' I said, 'Didn't you tell us that we would go to the Ka'ba and perform Tawafaround it?' He said, 'Yes, but did I tell you that we would visit the Ka'ba this year?' I said, 'No.' He said, 'So you will visitit and perform Tawaf around it?' " Umar further said, "I went to Abu Bakr and said, 'O Abu Bakr! Isn't he truly Allah'sProphet?' He replied, 'Yes.' I said, 'Then why should we be humble in our religion?' He said, 'Indeed, he is Allah's Apostleand he does not disobey his Lord, and He will make him victorious. Adhere to him as, by Allah, he is on the right.' I said,'Was he not telling us that we would go to the Kaba and perform Tawaf around it?' He said, 'Yes, but did he tell you thatyou would go to the Ka'ba this year?' I said, 'No.' He said, "You will go to Ka'ba and perform Tawaf around it." (Az-Zuhrisaid, " 'Umar said, 'I performed many good deeds as expiation for the improper questions I asked them.' ")

When the writing of the peace treaty was concluded, Allah's Apostle said to his companions, "Get up and' slaughter yoursacrifices and get your head shaved." By Allah none of them got up, and the Prophet repeated his order thrice. When noneof them got up, he left them and went to Um Salama and told her of the people's attitudes towards him. Um Salama said,"O the Prophet of Allah! Do you want your order to be carried out? Go out and don't say a word to anybody till you haveslaughtered your sacrifice and call your barber to shave your head." So, the Prophet went out and did not talk to anyone ofthem till he did that, i.e. slaughtered the sacrifice and called his barber who shaved his head. Seeing that, the companionsof the Prophet got up, slaughtered their sacrifices, and started shaving the heads of one another, and there was so muchrush that there was a danger of killing each other. Then some believing women came (to the Prophet ); and Allah revealed thefollowing Divine Verses: "O you who believe, when the believing women come to you as emigrants examine them . . ." (60.10) ...

References: • Sahih Bukhari, Volume 3, Book 50, Number 891 - Conditions - (English version) • Sahih Bukhari, Page 571, #2731 & 2732, Book: al-Shuroot - (Arabic version)

The companions were not happy with the treaty the prophet just signed. Ther believed it was to their disadvantage, so they weredesappointed. For instance, Umar had serious doubts about this treay and did not understand how it will benefit the Muslims. So hewent to see the prophet and asked him:

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Aren't you truly the Apostle of Allah?

ألست نبي اه حقا?And the prophet answered "Yes". After all the questions, the prophet told him:

I am Allah's Apostle and I do not disobey Him, and He will make me victorious.

إني رسول اه ولست أعصيه وهو ناصريBut Umar was not satisfied with the prophet's answers! So he went to Abu Bakr to ask the same questions! Abu Bakr confirmed thatMuahammad was the prophet of Allah and told him:

He is Allah's Apostle and he does not disobey his Lord, and He will make him victorious

أيها الرجل إنه لرسول الهل وليس يعصي ربه وهو ناصرهUmar and many other companions had serious doubts from the beginning! How can you doubt the prophet's sayings and actions whenyou accepted his prophethood, and after 3 battles??? Does it make any sense?

Ibn Maghazili Shafi'i, in his Manaqib, and Hafiz Abu Abdullah Muhammad Bin Abi Nasr Hamidi in his Jam' Bainu's-Sahihain-e-Bukhari,and Muslim wrote:

Umar Bin Khattab said, "I never doubted the prophethood of Muhammad as I did on the day of Hudaibiyya."

In the narration of al-Bukhari, it is reported that Umar said:

I performed many good deeds as expiation for the improper questions I asked them.

فعملت لذلك أعمااThe other incident that shows that the majority of the companions did not approve of this treaty, as Umar himself expressed, was theirdisobedience of the prophet when he ordered them to sacrifice the camels and shave their heads:

The prophet ordered his companions to "Get up and slaughter your sacrifices and get your head shaved"

قال رسول اه صلى اه عليه وسلم أصحابه قوموا فانحروا ثم احلقواHe repeated the order three times and the majority did not obey! However, when the prophet executed his own order, thecompanions of the Prophet got up, slaughtered their sacrifices, and started shaving the heads of one another, and there wasso much rush that there was a danger of killing each other. This shows how angry and desappointed they were in their prophet'sdecision.

Note that the prophet did not heed to their opposition because he was obeying Allah. In the end, Allah revealed that this treaty was

Quran 48:1

إنا فتحنا لك فتحا مبيناSir John Glubb

Many of the Muslims were disappointed at the outcome of Hudaybiyya, having anticipated a triumphant entry intoMecca. Umar ibn al-Khattab, as usual, voiced his indignation. ‘Is he not God's Apostle and are we not Muslims andare they not polytheists?' he demanded angrily from the quiet and faithful Abu Bakr. ‘Why not fight them; whycompromise thus?’ (The Great Arab Conquests)

Tor Andre

Umar turned excitedly to Abu Bakr and other leaders who were near the Prophet to ascertain whether they reallyintended to submit to this humiliation (sic). He declared later that never before had he such doubts concerningMohammed's truthfulness, and if he had found merely a hundred like-minded men, he would have resigned from

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the umma of Islam. (Mohammed – the Man and his Faith)

Maxime Rodinson

Umar and some others were angry at the idea of treating with these pagans. The future caliph came to upbraid theProphet. He declared later that if he had a hundred men on his side, he would have seceded. But Muhammad wasimmovable. (Muhammad,translated by Anne Carter)

R.V.C. Bodley

Most of the pilgrims, and Omar especially, were deeply mortified that Mohammed had given in to the Koreishites onpractically every point. It seemed incredible to them that, after being brought all this way by their leader who hadnot been afraid to pursue an enemy which had defeated him, they should be halted outside their objective. Itseemed even more incredible that he should humiliate himself before the Meccan envoy to the extent of neithercalling his God by His rightful name nor using his own title, merely because the infidel had so demanded. Omarwent as far as to ask: "Are you really God's messenger?"

Omar went to see what the other Moslems felt. He found them much in the same frame of mind as he. For the firsttime since Islam had come into being, there were signs of revolt. (The Messenger – the Life of Mohammed)

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Content:Abu Bakr, Umar ibn al-Khattab and UthmanAhlul Bayt, Ammar ibn Yassir, al-Miqdad, Salman al-Farisi, Abu Dharr, al-Abbas, Ja'affar, Hamzah ...The enemies of Ali are the enemies of the prophet Muhammad (PBUH&HF)The companions who fought Imam AliWalid ibn Uqbah

From the online Marriam-Webster dictionary, the definition of righteous is: acting in accord with divine or moral law. Since thetraditions of the prophet are divine laws, a righteous is he who obeys the traditions of the prophet as he expected you to, it's he whodid not change the traditions of the prophet by introducing innovations to them, it's he who treated his Muslim brothers in the wayIslam dictates, it's he who did not kill others for his own interest, it's he who did not offend and disrespect the prophet and so on...Sothe question is who are the righteous companions?

The sunni scholars consider all the companions righteous and worth of respect. In fact they consider anyone who saw the prophet, orheard him, or talked to him or prayed with him, a companion. The Shiaa, however, attribute righteousness to only a small number ofcompanions, and this is based on historical facts and the Quran.

How could they all be righteous when they differed in their point of views regarding several Islamic rulings? How can they all berighteous when they fought each others in several civil wars? How can they all be righteous when they altered the religion with theirinnovations and contradicted the Quran and the Sunnah in several instances?

The Quran clearly states that not all the companions are righteous:

Quran 48:29Muhammad is the Messenger of Allah, and those who are with him are firm of heart against the unbelievers, compassionateamong themselves; you will see them bowing down, prostrating themselves, seeking grace from Allah and pleasure; theirmarks are in their faces because of the effect of prostration; that is their description in the Taurat and their description inthe Injeel; like as seed-produce that puts forth its sprout, then strengthens it, so it becomes stout and stands firmly on its stem,delighting the sowers that He may enrage the unbelievers on account of them; Allah has promised those among them who believeand do good, forgiveness and a great reward.

محمد رسول اه والذين معه أشداء على الكفار رحماء بينهم تراهم ركعا سجدا يبتغون فضا من اه ورضوانا سيماهم في

وجوههم من أثر السجود ذلك مثلهم في التوراة ومثلهم في اإنجيل كزرع أخرج شطأه فآزره فاستغلظ فاستوى على سوقه

يعجب الزراع ليغيظ بهم الكفار وعد اه الذين آمنوا وعملوا الصالحات منهم مغفرة وأجرا عظيماWere all the companions compassionate among themselves? They were not since they engaged against each others in several civilwars. Were they all firm against unbelievers? Of course not. Many of them fled the battle fields during Uhud and Hunain. Importantly,at the end of the verse, Allah clearly states: Allah has promised those among them who believe and do good, forgiveness and agreat reward. This means that only those who believe and do good deeds, among the ones who are firm of heart against theunbelievers, compassionate among themselves, etc are the ones to whom Allah has promised forgiveness and great reward, and notall of them.

Let's start with the four caliphs, if I may and you judge for yourself.

Abu Bakr, Umar ibn al-Khattab and UthmanRead what Abu Bakr, Umar and Uthman have done during their caliphates, then decide for yourselves if they are righteous or not, andAllah is all knowing.

Ahlul Bayt, Ammar ibn Yassir, al-Miqdad, Salman al-Farisi, Abu Dharr, al-Abbas, Ja'affar, Hamzah ...Ali, al-Hussein and al-Hassan are undeniably the most righteous because they are the purified members (including Fatimah al-Zahra)of the progeny of the prophet. They are the purified, the lesser weight of hadith al-Thaqalayn that orders us to hold fast to the Quranand Ahlul Bayt to avoid misguidance. They are the ark of Noah. They are like the Gate of Repentance of the Children of Israel. Theyare amnesty for the inhabitants of the earth. They inherited the wisdom and knowledge of the prophet. They are those to whom wesend our blessings in every prayer. They are those Allah have ordered us to love. They are those about whom the prophet said: "I amin war with those who will fight you, and in peace with those who are peaceful to you." More on Ahlul Bayt...

COMPANIONS: THE RIGHTEOUS COMPANIONS AND THE OTHERS

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http://www.m-w.com/

Below are some traditions that indicate some of the righteous companions, which are also accepted by the Shiaa school of thought:

The Messenger of God said: "Certainly Allah commanded me to love four persons and informed me that He loves them." The companionsasked the Prophet: "O' Messenger of God, who are those four persons?" The Prophet (PBUH&HF) replied: "Ali is from them (repeatingthat three times), Abu Dhar, Salman al-Farsi, and Miqdad."

حدثنا أسود بن عامر أخبرنا شريك عن أبي ربيعة عن ابن بريدة عن أبيه عن النبي صلى اه عليه وسلم قال أمرني اه عز

وجل بحب أربعة من أصحابي أرى شريكا قال وأخبرني أنه يحبهم علي منهم وأبو ذر وسلمان والمقداد الكنديSunni References: • Sunan Ibn Majah, v1, p53, Tradition #149 • al-Mustadrak, by al-Hakim, v3, p130 • Musnad Ahmad Ibn Hanbal, v5, p356 [entire book: p1708, #23402]; v5, p351 [entire book: p1705, #23356] • Hilyatul Awliyaa, by Abu Nu'aym, v1, p172 • Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p648, Tradition #1103

Abi Harb ibn Abi Aswad narrated that Abdullah ibn Umar said: "Heaven has not shaded, nor has the earth carried a person more straightforward than Abu Dhar. He walks on earth with the immaterialistic attitude of Jesus, the son of Mary."

Sunni References: • Sahih al-Tirmidhi, v5, p334, Tradition #3889 • Tahdhib al-Athar, v4, pp 158-161 • al-Mustadrak, by al-Hakim, v3, p342 • Majma' al-Zawa'id, by al-Haythami, v9, pp 329-330 • al-Tabaqat, by Ibn Sa'd, v4, part 1, pp 167-168

حدثنا ابن نمير حدثنا اأعمش عن عثمان بن عمير أبي اليقظان عن أبي حرب بن أبي اأسود قال سمعت عبد اه بن عمرو

قال سمعت رسول اه صلى اه عليه وسلم يقول ما أقلت الغبراء وا أظلت الخضراء من رجل أصدق من أبي ذرSunni References: • Musnad Ahmad ibn Hanbal: v2, p163 [entire book: p494, #6519]; v2, p174 [entire book: p502, #6630]; v2, p223 [entire book: p537,#7078]

The Holy Prophet had told Ammar Ibn Yasir along with his parents that: "Family of Yasir, be patient, for your destination is paradise."

Sunni References: • Sahih al-Tirmidhi, v5, p233

Ata Ibn Yasar narrated that a certain person came to Aisha and began to use impudent and abusive words for Ali while Ammar, was inher presence. She said to him: "As regards Ali, I have nothing to tell you, but as regards Ammar, I have heard the Messenger of Allahsaying about him that if he has to make a choice between two things he will always choose that which is better from the point of view ofgood guidance and salvation."

Sunni References: • Musnad Ahmad ibn Hanbal: v6, p113 [entire book: p1855, #25331]

Abdullah b. Mulayl narrated that he heard Ali said: "The Messenger of Allah also said: 'Every prophet was given by God seven righteouscompanions. I was given fourteen righteous companions". He included in them Ali, al-Hasan, al-Husain, Hamza, Ja'far, Ammar Ibn Yasir,Abu Dhar, Miqdad, and Salman'"

Sunni References: • Fada'il al-Sahaba, by Ahmad Ibn Hanbal, v2, Traditions #109, #277 • Sahih al-Tirmidhi, v5, p329, p662 • al-Kabir, by al-Tabarani, v6, p264, p265 • Hilyatul Awliya', by Abu Nu'aym, v1, p128

حدثنا محمد بن الصباح قال عبد اه وسمعته أنا من محمد بن الصباح حدثنا إسماعيل بن زكريا عن كثير النواء عن عبد اه

بن مليل قال سمعت عليا رضي اه عنه يقول سمعت رسول اه صلى اه عليه وسلم يقول ليس من نبي كان قبلي إا قد

أعطي سبعة نقباء وزراء نجباء وإني أعطيت أربعة عشر وزيرا نقيبا نجيبا سبعة من قريش وسبعة من المهاجرينSunni References: • Musnad Ahmad Ibn Hanbal, v1, p88 [entire book: p95, #665];

I find there are two problems in the list of the next two narrations. First, Umar and Abu Bakr were mentioned, but not Uthman ibn

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Affan. Was he not promised paradise? Was he not a rightly guided caliph?

Second, the actions of Abu Bakr and Umar during their caliphates, as recorded by History and hadith books, do not reflect the actionsof someone who is promised paradise! How could he have been promised paradise when they attacked the family of the prophet, theydenied their rightful inheritance, they disrespected and disobeyed the prophet several times, they introduced innovations to Islam, Umarprevented the prophet from writing his will and so forth. Isn't someone who is promised paradise supposed to behave like a respectfulbeliever with stronger faith? I mean the sole fact that they attacked the house of Fatima and Ali is enough to make them the enemiesof the prophet, therefore of Allah. Thus, it does not make any sense that they have been promised paradise. These narrations werealtered!

حدثنا معاوية بن هشام حدثنا سفيان عن سالم بن أبي حفصة قال بلغني عن عبد اه بن مليل فغدوت إليه فوجدتهم في جنازة

فحدثني رجل عن عبد اه بن مليل قال سمعت عليا رضي اه عنه يقول أعطي كل نبي سبعة نجباء وأعطي نبيكم أربعة عشر

نجيبا منهم أبو بكر وعمر وعبد اه بن مسعود وعمار بن ياسرSunni References: • Musnad Ahmad Ibn Hanbal, v1,p149 [entire book: p139, #1274];

حدثنا أبو نعيم حدثنا فطر عن كثير بن نافع النواء قال سمعت عبد اه بن مليل قال سمعت عليا رضي اه عنه يقول قال

رسول اه صلى اه عليه وسلم إنه لم يكن قبلي نبي إا قد أعطي سبعة رفقاء نجباء وزراء وإني أعطيت أربعة عشر حمزة

وجعفر وعلي وحسن وحسين وأبو بكر وعمر والمقداد وعبد اه بن مسعود وأبو ذر وحذيفة وسلمان وعمار وبالSunni References: • Musnad Ahmad Ibn Hanbal, v1, p148 [entire book: p139, #1263];

As far as Ammar ibn Yasir and Abdullah ibn Masu'ud, they were righteous. They never commited the acts of the first three caliphs. Infact, they were the faithful companions of Ali. Do you recall the following narrations:

Whoever I am his master, Ali is his master. O God! Love those who love him and be hostile to those who are hostile to him.

He who loves me, must love Ali.

The Prophet (PBUH) looked toward Ali, Hasan, Husain, and Fatimah (AS), and then said: "I am in war with those who will fight you, andin peace with those who are peaceful to you".

Whoever loves Ali has loved me, and whoever hates Ali has hated me.

No one but a believer would love me (Ali), and none but a hypocrite would nurse grudge against me (Ali).

It is very clear that the enemies of Ali are the enemies of the prophet and are therefore not righteous and his allies are the guidedones and the true followers of the Sunnah.

The Messenger of Allah (PBUH&HF) said: "Paradise longs for three men, Ali, Ammar and Salman."

Sunni References: • Sahih al-Tirmidhi, v5, p332, Tradition #3884

Other great companions who were faithful to the Sunnah of the prophet include but are not limited to: Jabir ibn Abdullah, ibn Abbas,Malik al-Ashtar.

The enemies of Ali are the enemies of the prophet Muhammad (PBUH&HF)For references to these hadiths, read about the virtues of Imam Ali (as).

Whoever I am his master, Ali is his master. O God! Love those who love him and be hostile to those who are hostile to him.

He who loves me, must love Ali.

The Prophet (PBUH) looked toward Ali, Hasan, Husain, and Fatimah (AS), and then said: "I am in war with those who will fight you, andin peace with those who are peaceful to you".

Whoever loves Ali has loved me, and whoever hates Ali has hated me.

No one but a believer would love me (Ali), and none but a hypocrite would nurse grudge against me (Ali).

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http://www.al-hadi.net/research/ahlulbayt/6.html

Ali is with Quran, and Quran is with Ali.

"Whoever obeys 'Ali, obeys me, whoever obeys me, obeys Allah, whoever disobeys 'Ali disobeys me, whoever disobeys me, disobeysAllah"

من أطاعني فقد أطاع اه عز وجل ومن عصاني فقد عصى اه ومن أطاع عليا فقد أطاعني ومن عصى عليا فقد عصاني.

)ك - عن أبي ذر(Reference: • Kanz al-U'ummal, by al-Muttaqi al-Hindi, vol 11, #32973 (المجلد الحادي عشر >> تتمة اإكمال من فضائل علي رضي ه عنه )

عنوان صحيفة المؤمن حب علي بن أبي طالب

)خط - عن أنس(.Reference: • Kanz al-U'ummal, by al-Muttaqi al-Hindi, vol 11, #32900 (المجلد الحادي عشر >> فضائل علي رضي ه عنه )

من فارقك يا علي فقد فارقني، ومن فارقني، فقد فارق اه

)ك - عن أبي ذر(.Reference: • Kanz al-U'ummal, by al-Muttaqi al-Hindi, vol 11, #32976 (المجلد الحادي عشر >> تتمة اإكمال من فضائل علي رضي ه عنه )

The prophet predicted that an unjust party will fight Ali. He confirmed that Ali and his followers had the right to paractice Jihad againstthis wrongful party. Where does this leave Mua'awiya and all the others who dared to fight Ali?

يا أبا رافع! سيكون بعدي قوم يقاتلون عليا، حق على اه جهادهم، فمن لم يستطع جهادهم بيده فبلسانه من لم يستطع بلسانه

فبقلبه، ليس وراء ذلك شيء

)طب - عن محمد بن عبيد اه بن أبي رافع عن أبيه عن جده(Reference: • Kanz al-U'ummal, by al-Muttaqi al-Hindi, vol 11, #32971 (المجلد الحادي عشر >> تتمة اإكمال من فضائل علي رضي ه عنه )

يا علي! ستقاتلك الفئة الباغية وأنت على الحق، فمن لم ينصرك يومئذ فليس مني

)ابن عساكر - عن عمار بن ياسر(Reference: • Kanz al-U'ummal, by al-Muttaqi al-Hindi, vol 11, #32970 (المجلد الحادي عشر >> تتمة اإكمال من فضائل علي رضي ه عنه )

سيكون بعدي فتنة فإذا كان ذلك فالزموا علي بن أبي طالب فإنه الفاروق بين الحق والباطل

)أبو نعيم - عن أبي ليلى الغفاري(Reference: • Kanz al-U'ummal, by al-Muttaqi al-Hindi, vol 11, #32964 (المجلد الحادي عشر >> تتمة اإكمال من فضائل علي رضي ه عنه )

أنا أقاتل على تنزيل القرآن وعلي يقاتل على تأويله

)ابن السكن عن اأخضر اأنصاري، وقال: في إسناده نظر، واأخضر غير مشهور في الصحابة؛ قط في اأفراد؛ وقال: تفرد

به جابر الجعفي وهو رافضي(Reference: • Kanz al-U'ummal, by al-Muttaqi al-Hindi, vol 11, #32968 (المجلد الحادي عشر >> تتمة اإكمال من فضائل علي رضي ه عنه )

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علي مع القرآن والقرآن مع علي، لن يفترقا حتى يردا علي الحوض

التخريج )مفصا(: الطبراني في اأوسط والحاكم في المستدرك عن أم سلمة تصحيح السيوطي: حسنReference: • al-Jaami'i al-Sagheer, by Jalaludin al-Suyuti: v4,#5594 (المجلد الرابع << باب: حرف العين ) • al-Mustadrak, by al-Hakim, v3, p124 on the authority of Umm Salama (المجلد الثالث << -31- كتاب معرفة الصحابة رضي ه تعالى عنهم << ذكر إسام أمير المؤمنين: علي -رضي ه تعالى عنه #226/4628) • al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 9, section 2, pp 191,194 • al-Awsat, by al-Tabarani; also in al-Saghir • Tarikh al-Khulafa, by Jalaluddin al-Suyuti, p173

All the above narrations prove one thing: Ali is always on the right path. Ali and the Quran are always together, which means truth andAli never separates from one another. Those who refused to backup Ali to remain neutral were certainly not with the truth, since Islamrequires us to always befriend truth. And those who fought Ali were also not with the truth. Whoever fights him and his followers arealso fighting Islam, meaning Allah, his prophet and the Quran. Ali is the representive of the prophet. I can't make it any clearer thanthis.

"After me people shall experience fitna, you will split into groups, he then pointed at 'Ali and said Ali and his companions shall be on theright path"

Reference: • Kanz ul Ummal, by al-Muttaqi al-Hindi, hadith #33016

Don't you see that these hadiths confirm that those who fought Imam Ali and his companions under any pretext were in fact theenemies of the prophet and therefore, the enemies of Allah. They were the wrong-doers, and not Ali and his companions. It is just ahard that the enemies of any of the members of Ahlul Bayt are the enemies of the prophet, of Islam and of Allah. This is supported byall the reliable history and hadith books of the all the Muslim sects. Accept it!

Many early companions from the Muhajereen and Ansars sided with Ali to fight his enemies. These companions knew that following Aliwas guidance. They were loyal to the prophet and remained such. The famous Sunni scholar Al Muhaddith Shah 'Abd al-'Aziz Dehlavireports in his book:

"The title Shi'a was first given to those Muhajireen and Ansar who gave allegiance (bay'ah) to Ali (may Allah enlighten his face). Theywere his steadfast faithful followers during his (Ali's) caliphate. They remained close to him, they always fought his enemies, and kept onfollowing Ali's commands and prohibitions. The true Shi'a are these who came in 37 Hijri" (NB 37 Hijri -the year Imam Ali (as) foughtMu'awiya at Sifeen).

Reference: • Tuhfa Ithna 'Ashariyyah, (Gift to the Twelvers) (Farsi edition p 18, publishers Sohail Academy, Lahore, Pakistan), by Al MuhaddithShah 'Abd al-'Aziz Dehlavi

The companions who fought Imam AliTalha, al-Zubayr, Muhammad ibn Talha, Abdullah ibn al-Zubayr, Muaawiah ibn Abi Sufian, Marwan ibn al-Hakam, Walid ibn Uqba, theson of Uthman ibn Affan and Amr Ibn ala'as (the army commander of Muawiyah) and many others were definetely not righteousbecause they spent the rest of their lives fighting Imam Ali to death and shedding the blood of innocent Muslims. The people foughtImam Ali under the pretext of avenging the death of the third caliph Uthman. Muaawiah and his successors fought ahlul bayt(household of the prophet) without mercy.

Talhah, and al-Zubayr, under the command of the mother of the believers, Aisha, fought Imam Ali in the battle of al-Jamal (camel).Imam Ali called upon Talha to remind him of the following hadith: "whoever i am his master, ali is his master. O God! Love those wholove him. Be hostile to those who are hostile to him." He knew he was making a mistake, so he repented and did not fight Ali.

عن رفاعة بن إياس الضبي عن أبيه عن جده قال: كنت مع علي في الجمل فبعث إلى طلحة أن القني! فلقيه فقال: أنشدك اه

أسمعت رسول اه صلى اه عليه وسلم يقول: من كنت مواه فعلي مواه ، اللهم وال من وااه وعاد من عاداه؟ قال: نعم،

قال: فلم تقاتلنيReference: • Kanz al-U'ummal, by al-Muttaqui al-Hindi, v33, #31662 - (المجلد الحادي عشر << تتمة وقعة الجمل )

What happened to Ammar ibn Yasir? Did he not die in the battle of Siffin waged against imam Ali ibn Abi Talib, fighting on his sideagainst Mua'awiyah? The narration quoted below confirms that Mu'awiyah and those who joined in the battle against Ali and hisfollowers are nothing but rebels, enemies of Islam and those who fought on the side of Ali are the supporters of Islam, the followers of

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the prophet.

This hadith has been transmitted on the authority of Umm Salama that Allah's Messenger (may peace be upon him) said to 'Ammar: Agroup of rebels would kill you.

حدثنا أبو معاوية حدثنا اأعمش عن عبد الرحمن بن زياد عن عبد اه بن الحارث قال إني أسير مع معاوية في منصرفه من

صفين بينه وبين عمرو بن العاص قال فقال عبد اه بن عمرو بن العاص يا أبت ما سمعت رسول اه صلى اه عليه وسلم

يقول لعمار ويحك يا ابن سمية تقتلك الفئة الباغية قال فقال عمرو لمعاوية أا تسمع ما يقول هذا فقال معاوية ا تزال تأتينا

بهنة أنحن قتلناه إنما قتله الذين جاءوا به حدثنا أبو نعيم عن سفيان عن اأعمش عن عبد الرحمن بن أبي زياد مثله أو نحوهReferences: • Sahih Muslim, Book 041, Number 6968, Book: al-Fitan wa Ashraat al-Saa'at; Page 1116, Number 2916-72 (Arabic version) • Sahih Muslim, Book 041, Number 6970, Book: al-Fitan wa Ashraat al-Saa'at; Page 1116, Number 2916-73 (Arabic version) • Musnad Ahmad ibn Hanbal: v2,p162 [entire book: p492,#6499]; v2,p206 [entire book: p525,#6926]

Another companion who did not side with Ali to fight the rebels is Abdullah ibn Umar. It is reported that he regretted his action on hisdeathbed:

Umm Habeeb ibne Abi Sabith (ra) heard Abdullah ibnÙmar say: "I regret that I did not join Ali and fight the rebellious group". Abi Barrbin Abi Jaham (ra) narrates that he heard Abdullah ibneÙmar say "I never regretted anything in my life other than the fact that I did notfight the rebels"

Reference: • al Isti'ab, by Ibn Àbd al-Barr Volume 3 page 337 • Al Nisa al kaffiya page 19 • Ummdatul Qari Sharh Sahih al Bukhari page 349 Volume 11

"Ali's love is Iman. If someone wishes to maintain his Iman and remain on the Deen he must believe and love 'Ali and in all situations hemust stand with Ali. That is why those who did not stand with 'Ali regretted that they failed to do so for example Abullah ibne Umar inthe final stages of his life said 'I don't regret anything as much as the fact that I did not support 'Ali (Tabaqat Ibn sad page 187 Volume4)"

Reference: • Mufti Ghulam Rasul al Hanafi in his « Subeh al Sadiq » page 94

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In Sahih Sunan al-Nisa'i by Muhammad Nasser al-Albani, #1578 (he authenticated it):Jabir ibn Abdullah narrated that the prophet used to say in his sermon: "Whoever is guided by Allah cannot find deviation and whoeverAllah causes deviation to cannot find guidance. The best of Hadith is the Book of Allah and the best of guidance is the one fromMuhammad and the worst of matters is its innovation (Muhdatha, origination of something that has no roots in religious Law) and eachinnovation (Muhdatha) and every innovation is a Bida'at and every Bida'at is a deviation and every deviation leads to the Fire....






This was also discussed in detail in the chapter of al-Taraweeh, the great innovation of Umar ibn al-Khattab!

It is important to note that some scholars have tried to exonerate the companions from their innovations by claiming that a Bida'a canbe devided into two categories: the good one (al-Hasana) and the bad one, and the latter one is the one that will lead to the Fire.What a great Ijtihad indeed, and for what?? These people are willing to distort the explicit and clear Hadith of the prophet just toexonerate the companions who deviated!!!

In fact, I would call this distortion Bida'a as well because this is changing what the prophet already established! The prophet clearlysaid that EVERY INNOVATION IS A BIDA'A and he never established that there were two kinds of Bida'a. If this clear wording doesnot mean what one understands, then how else would the prophet make you understand that EVERY INNOVATION IS A BIDA'A?Such expansion and alteration of the concept of innovation and Bida'a did not come from the prophet. The prophet knew well what hewas saying and he meant exactly what he said. If there were good and bad innovations, then the prophet would be the one to make itclear to every one!

Islam is a complete religion. It requires no additions and no deletions. Unfortunately, as we have seen, several companions haveintroduced innovations to the Sunnah of the prophet. Today, many Muslims are misled by following these innovations, thinking they arefollowing the authentic Sunnah of the prophet. The quran says it all and has it all. Allah is complete and He will not send us Hismessage upon mankind uncomplete, for us to fill in the blank.

Islam is complete and perfect, and so is the Quran.

Quran 5:3This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion.

Allah explains that the Book contains everything and nothing (no subject) has been neglected. The religion has been explained indetails in the Quran and the knowledge of the Book was given to the prophet (the city of knowledge) to explain what we cannotcomprehend. The knowledge of the prophet was inherited by Ali ibn Abi Talib (the gate of knowledge) as well as the other members ofpure descendants of the prophet. These are the ones who have been given the gift of the knowledge of the Book, which they canexplain and interpret to guide us towards Allah (SWT).

Any scholar must go back to the sources related to these people to provide explanation of the verses of the Quran and not explainthem as he comprehend them. Unfortunately, this is not what is happening. The hadith "I am the city of knowledge and Ali is its gate"is well known and is enough to direct us as to whom we should turn to understand the Quran.

Quran 16:89and We have revealed the Book to you explaining clearly everything, and a guidance and mercy and good news for those who submit.

Quran 6:38We have not neglected anything in the Book, then to their Lord shall they be gathered.

We have also been commanded by Allah to hold fast to the commands of the prophet by obeying him thoroughly. Allah made theprophet Muhammad the most excellent example (modal) for mankind to follow. Sticking to his Sunnah (authentic sunnah as transmittedby his pure descendants) is obeying him and obeying him is obeing Allah. Any deviation from any command of the Holy Prophet would

COMPANIONS: ISLAM DOES NOT REQUIRE ANY INNOVATIONS (BIDA'AH)

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destroy all the good deeds done by the deviant.

Quran 33:21Certainly you have in the Messenger of Allah an excellent exemplar for him who hopes in Allah and the latter day and remembers Allahmuch.

Quran 47:33O you who believe! obey Allah and obey the Messenger, and do not make your deeds of no effect.

Quran 59:7and whatever the Messenger gives you, accept it, and from whatever he forbids you, keep back, and be careful of (your duty to) Allah;surely Allah is severe in retributing (evil):

Quran 3:31If you love Allah, then follow me, Allah will love you and forgive you your faults, and Allah is Forgiving, Merciful.

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Walid ibn Uqbah is from Banu Umayyah. He was appointed the governor of Kufa by Uthman ibn Affan, and Abdullah ibn Masu'ud wasthe treasurer. Walid ibn Uqbah was a corrupt ruler with a heavy drinking problem. He ruled over Kufa with injustice. He alwaysencountered an opposition from the different tribes living in Kufa because of his wicked actions. Abdullah ibn Masu'ud was one of thosewho heavily opposed Walid ibn Uqbah. As a result, the latter plotted his exile (ibn Masu'ud) to Medina, where he was heavily beatenup by one of the servant of Uthman.

One morning, Walid ibn Uqbah enters the masjid, heavily drunk and prayed four raka'as for the Fajr prayer. He wanted to pray more ifthe people allowed him. The muslims behind him were whispering about the incident. The leader of one the tribes approached thehalf-conscious Walid and found out that he was heavily drunk. When the news reached Uthman, he resigned Walid from thegovernship and requested him to come to Medina. He was then flogged 80 lashes by Ali ibn Abi Talib.

It is unanimously agreed that the following verse relates to Ali ibn Abi Talib (believer) in one hand, and Walid ibn Uqba on the other(transgressor)

Quran 32:18-20Is he then who is a believer like him who is a transgressor? They are not equal - As for those who believe and do good, the gardens aretheir abiding-place; an entertainment for what they did - And as for those who transgress, their abode is the fire; whenever they desire togo forth from it they shall be brought back into it, and it will be said to them: Taste the chastisement of the fire which you called a lie.

أفمن كان مؤمنا كمن كان فاسقا ا يستوون - أما الذين آمنوا وعملوا الصالحات فلهم جنات المأوى نزا بما كانوا يعملون -

وأما الذين فسقوا فمأواهم النار كلما أرادوا أن يخرجوا منها أعيدوا فيها وقيل لهم ذوقوا عذاب النار الذي كنتم به تكذبونI quote the commentary of Pooya/Ali: "All commentators and compilers of the traditions are unanimous that these verses relate to Aliibn abi Talib on the one hand and Walid ibn Aqbah ibn Mu-it on the other. Wahidi relates in his book Asbab al Nuzul from Sa-id ibnJubayr, who relates from Ibn Abbas that Walid said to Ali: "My spear is much sharper than yours, my speech is much more eloquentthan yours and my army is larger than yours." Ali said: "Keep quiet. You lead an evil life." "Believer" refers to Ali, and "he who is atransgressor" refers to Walid.

Another verse that reprimands Walid ibn Uqbah:

Quran 49:6O you who believe! if an evil-doer comes to you with a report, look carefully into it, lest you harm a people in ignorance, then be sorry forwhat you have done.

يا أيها الذين آمنوا إن جاءكم فاسق بنبأ فتبينوا أن تصيبوا قوما بجهالة فتصبحوا على ما فعلتم نادمينI quote the commentary of Pooya/Ali: "The Holy Prophet sent Walid bin Aqbah to Bani Mustalaq to collect zakat. Before becomingMuslims the tribe of Mustalaq did not like Walid, so to show their change of heart, as they were all now brothers in faith, they cameout in a large gathering to receive him outside the town, but Walid, a man of easy morals, jumped at the conclusion that they wantedto kill him; so turned at once on his heels and came back to the Holy Prophet with a false conjecture that the tribe of Mustalaq hadturned apostate. The truth was found out and this verse was revealed to condemn Walid, a companion of the Holy Prophet, and menlike him who are ready to shed innocent blood on mere guesswork".

قوله تعالى: أفمن كان مؤمنا كمن كان فاسقا" أي ليس المؤمن كالفاسق؛ فلهذا آتينا هؤاء المؤمنين الثواب العظيم. قال ابن

عباس وعطاء بن يسار: نزلت اآية في علي ابن أبي طالب والوليد بن عقبة بن أبي معيط؛ وذلك أنهما تاحيا فقال له الوليد:

أنا أبسط منك لسانا وأحد سنانا وأرد للكتيبة - وروي وأمأ في الكتيبة - جسدا. فقال له علي: اسكت! فإنك فاسق؛ فنزلت

اآية. وذكر الزجاج والنحاس أنها نزلت في علي وعقبة بن أبي معيط. قال ابن عطية: وعلى هذا يلزم أن تكون اآية مكية؛

أن عقبة لم يكن بالمدينة، وإنما قتل في طريق مكة منصرف رسول اه صلى اه عليه وسلم من بدر. ويعترض القول اآخر

بإطاق اسم الفسق على الوليد. وذلك يحتمل أن يكون في صدر إسام الوليد لشيء كان في نفسه، أو لما روي من نقله عن

COMPANIONS: WALID IBN UQBAH

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بني المصطلق ما لم يكن، حتى نزلت فيه: "إن جاءكم فاسق بنبأ فتبينوا" ]الحجرات: 6[ على ما يأتي في الحجرات بيانه.

ويحتمل أن تطلق الشريعة ذلك عليه؛ أنه كان على طرف مما يبغي. وهو الذي شرب الخمر في زمن عثمان رضي اه عنه،

وصلى الصبح بالناس ثم التفت وقال: أتريدون أن أزيدكم، ونحو هذا مما يطول ذكره.References: • al-Jami'i li Ahkam al-Qur'an, by Imam al-Qurtubi: {الجزء 14 من الطبعة >> سورة السجدة >> اآية: 18 }أفمن كان مؤمنا كمن كان فاسقا ا يستوون

قوله تعالى: "يا أيها الذين آمنوا إن جاءكم فاسق بنبأ فتبينوا" قيل: إن هذه اآية نزلت في الوليد بن عقبة بن أبي معيط. وسبب

ذلك ما رواه سعيد عن قتادة أن النبي صلى اه عليه وسلم بعث الوليد بن عقبة مصدقا إلى بني المصطلق، فلما أبصروه أقبلوا

نحوه فهابهم - في رواية: إحنة كانت بينه وبينهم - ، فرجع إلى النبي صلى اه عليه وسلم فأخبره أنهم قد ارتدوا عن

اإسام. فبعث نبي اه صلى اه عليه وسلم خالد بن الوليد وأمره أن يتثبت وا يعجل، فانطلق خالد حتى أتاهم ليا، فبعث

عيونه فلما جاؤوا أخبروا خالدا أنهم متمسكون باإسام، وسمعوا أذانهم وصاتهم، فلما أصبحوا أتاهم خالد ورأى صحة ما

ذكروه، فعاد إلى نبي اه صلى اه عليه وسلم فأخبره، فنزلت هذه اآية، فكان يقول نبي اه صلى اه عليه وسلم: ]التأني من

اه والعجلة من الشيطان[. وفي رواية: أن النبي صلى اه عليه وسلم بعثه إلى بني المصطلق بعد إسامهم، فلما سمعوا به

ركبوا إليه، فلما سمع بهم خافهم، فرجع إلى رسول اه صلى اه عليه وسلم فأخبره أن القوم قد هموا بقتله، ومنعوا صدقاتهم.

فهم رسول اه صلى اه عليه وسلم بغزوهم، فبينما هم كذلك إذ قدم وفدهم على رسول اه صلى اه عليه وسلم فقالوا: يا

رسول اه، سمعنا برسولك فخرجنا إليه لنكرمه، ونؤدي إليه ما قبلنا من الصدقة، فاستمر راجعا، وبلغنا أنه يزعم لرسول اه

أنا خرجنا لنقاتله، واه ما خرجنا لذلك، فأنزل اه تعالى هذه اآية. وسمي الوليد فاسقا أي كاذبا. قال ابن زيد ومقاتل وسهل

بن عبداه: الفاسق الكذاب. وقال أبو الحسن الوراق: هو المعلن بالذنب. وقال ابن طاهر: الذي ا يستحي من اه. وقرأ حمزة

والكسائي "فتثبتوا" من التثبت. الباقون "فتبينوا" من التبيين "أن تصيبوا قوما" أي لئا تصيبوا، فـ "أن" في محل نصب بإسقاط

الخافض. "بجهالة" أي بخطأ. "فتصبحوا على ما فعلتم نادمين" على العجلة وترك التأني.References: • al-Jami'i li Ahkam al-Qur'an, by Imam al-Qurtubi: الجزء 16 من الطبعة >> سورة الحجرات << اآية: 6 }يا أيها الذين آمنوا إن جاءكم فاسق بنبأ فتبينوا أن{تصيبوا قوما بجهالة فتصبحوا على ما فعلتم نادمين

حدثنا ابن حميد، قال: ثنا سلمة بن الفضل، قال: ثني ابن إسحاق، عن بعض أصحابه، عن عطاء بن يسار، قال: نزلت

بالمدينة، في علي بن أبي طالب، والوليد بن عقبة بن أبي معيط كان بين الوليد وبين علي كام، فقال الوليد بن عقبة: أنا أبسط

منك لسانا، وأحد منك سنانا، وأرد منك للكتيبة، فقال علي: اسكت، فإنك فاسق، فأنزل اه فيهما: }أفمن كام مؤمنا كمن كان

فاسقا ا يستوون{ إلى قوله }به تكذبون{References: • Jami'i al-Bayan, by Imam al-Tabari, #21532, {الجزء 21 << سورة السجدة << القول في تأويل قوله تعالى: }أفمن كان مؤمنا كمن كان فاسقا ا يستون

18 - أفمن كان مؤمنا كمن كان فاسقا ا يستوون

19 - أما الذين آمنوا وعملوا الصالحات فلهم جنات المأوى نزا بما كانوا يعملون

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20 - وأما الذين فسقوا فمأواهم النار كلما أرادوا أن يخرجوا منها أعيدوا فيها وقيل لهم ذوقوا عذاب النار الذي كنتم به

تكذبون

21 - ولنذيقنهم من العذاب اأدنى دون العذاب اأكبر لعلهم يرجعون

22 - ومن أظلم ممن ذكر بأيات ربه ثم أعرض عنها إنا من المجرمين منتقمون

يخبر تعالى عن عدله وكرمه، أنه ا يساوي في حكمه يوم القيامة، من كان مؤمن بآياته متبع لرسله بمن كان فاسق، أي

خارج عن طاعة ربه، مكذب رسل اه، كما قال تعالى: }أم حسب الذين اجترحوا السيئات أن نجعلهم كالذين آمنوا وعملوا

الصالحات سواء محياهم ومماتهم ساء ما يحكمون{، وقال تعالى: }أم نجعل الذين آمنوا وعملوا الصالحات كالمفسدين في

اأرض أم نجعل المتقين كالفجار{؟ وقال تعالى: }ا يستوي أصحاب النار وأصحاب الجنة{ اآية، ولهذا قال تعالى ههنا: }أفمن

كان مؤمن كمن كان فاسق ا يستوون{ أي عند اه يوم القيامة، وقد ذكر عطاء والسدي أنها نزلت في )علي بن أبي طالب(

و)عقبة بن أبي معيط( ولهذا فصل حكمهم فقال: }أما الذين آمنوا وعملوا الصالحات{ أي صدقت قلوبهم بآيات اه، وعملوا

بمقتضاها وهي الصالحات، }فلهم جنات المأوى{ أي التي فيها المساكن والدور والغرف العالية }نزا{ أي ضيافة وكرامة، }بما

كانوا يعملون * وأما الذين فسقوا{ أي خرجوا عن الطاعة، }فمأواهم النار كلما أرادوا أن يخرجوا منها أعيدوا فيها{، كقوله:

}كلما أرادوا أن يخرجوا منها من غم أعيدوا فيها{ اآية، قال الفضيل ابن عياض: واه إن اأيدي لموثقة، وإن اأرجل لمقيدة،

وإن اللهب ليرفعهم، والمائكة تقمعهم، }وقيل لهم ذوقوا عذاب النار الذي كنتم به تكذبون{ أي يقال لهم ذلك تقريع وتوبيخ،

وقوله تعالى: }ولنذيقنهم من العذاب اأدنى دون العذاب اأكبر{، قال ابن عباس: يعني بالعذاب اأدنى مصائب الدنيا وأسقامها

وآفاتها، وما يحل بأهلها مما يبتلي اه به عباده ليتوبوا إليه، وقال مجاهد: يعني به عذاب القبر، وقال عبد اه بن مسعود:

العذاب اأدنى ما أصابهم من القتل والسبي يوم بدر، قال السدي: لم يبق بيت بمكة إا دخله الحزن على قتيل لهم أو أسير

فأصيبوا أو غرموا، ومنهم من جمع له اأمران، وقوله تعالى: }ومن أظلم ذكر بآيات ربه ثم أعرض عنها{ أي ا أظلم ممن

ذكره اه بآياته وبينها له ووضحها، ثم بعد ذلك تركها وجحدها، وأعرض عنها وتناساها كأنه ا يعرفها، قال قتادة: إياكم

واإعراض عن ذكر اه، فإن من أعرض عن ذكره فقد اغتر أكبر الغرة وأعوز أشد العوز، ولهذا قال تعالى متهدد لمن فعل

ذلك: }إنا من المجرمين منتقمون{ أي سأنتقم ممن فعل ذلك أشد اانتقام.References: • Mukhtasar Tafsir ibn Kathir, v3, Sourat al-Sajdah ( المجلد الثالث << 32 - سورة السجدة)

قوله تعالى: أفمن كان مؤمنا كمن كان فاسقا ا يستوون. *أما الذين آمنوا وعملوا الصالحات فلهم جنات المأوى نزا بما كانوا

يعملون*وأما الذين فسقوا فمأواهم النار كلما أرادوا أن يخرجوا منها أعيدوا فيها وقيل لهم ذوقوا عذاب النار الذي كنتم به

تكذبون.

أخرج أبو الفرج اأصفهاني في كتاب ااغاني والواحدي وابن عدي وابن مردويه والخطيب وابن عساكر من طرق عن ابن

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عباس رضي اه عنهما قال: قال الوليد بن عقبة لعلي بن أبي طالب رضي اه عنه: أنا أحد منك سنانا، وأبسط منك لسانا،

واماء للكتيبة منك، فقال له علي رضي اه عنه: اسكت فانما أنت فاسق. فنزلت }أفمن كان مؤمنا كمن كان فاسقا ا يستوون{

يعني بالمؤمن: عليا. وبالفاسق: الوليد بن عقبة بن أبي معيط.

وأخرج ابن اسحق وابن جرير عن عطاء بن يسار قال: نزلت بالمدينة في علي بن أبي طالب، والوليد بن عقبة بن أبي معيط

قال: كان بين الوليد وبين علي كام فقال الوليد بن عقبة: أنا أبسط منك لسانا، وأحد منك سنانا، وأرد منك للكتيبة، فقال علي

رضي اه عنه: اسكت فانك فاسق. فانزل }أفمن كان مؤمنا كمن كان فاسقا ا يستوون...{.

وأخرج ابن أبي حاتم عن السدي رضي اه عنه مثله.

وأخرج ابن أبي حاتم عن عبد الرحمن بن أبي ليلى رضي اه عنه في قوله }أفمن كان مؤمنا كمن كان فاسقا ا يستوون{ قال:

نزلت في علي بن أبي طالب رضي اه عنه، والوليد بن عقبة.

وأخرج ابن مردويه والخطيب وابن عساكر عن ابن عباس رضي اه عنهما في قوله }أفمن كان مؤمنا كمن كان فاسقا{ قال:

اما المؤمن. فعلي بن أبي طالب رضي اه عنه، وأما الفاسق. فعقبة بن أبي معيط، وذلك لسباب كان بينهما، فأنزل اه ذلك.

وأخرج عبد بن حميد وابن جرير وابن المنذر وابن أبي حاتم عن قتادة رضي اه عنه في قوله }أفمن كان مؤمنا كمن كان

فاسقا ا يستوون{ قال: ا في الدنيا، ا عند الموت، وا في اآخرة. وفي قوله }وأما الذين فسقوا{ قال: هم الذين أشركوا وفي

قوله }كنتم به تكذبون{ قال: هم يكذبون كما ترون.References: • al-Tafsir bil Ma'thour, by Jalaludin al-Suyuti, v6, Sourat al-Sajdah ( المجلد السادس << - سورة السجدة مكية وآياتها ثاثون << التفسير )

Narrated 'Ubaid-ullah bin 'Adi bin Al-Khiyar: Al-Miswar bin Makhrama and 'Abdur-Rahman bin Al-Aswad bin 'Abu Yaghuth said (to me),"What forbids you to talk to 'Uthman about his brother Al-Walid because people have talked much about him?" So I went to 'Uthman andwhen he went out for prayer I said (to him), "I have something to say to you and it is a piece of advice for you " 'Uthman said, "O man,from you." (Umar said: I see that he said, "I seek Refuge with Allah from you.") So I left him and went to them. Then the messenger ofUthman came and I went to him (i.e. 'Uthman), 'Uthman asked, "What is your advice?" I replied, "Allah sent Muhammad with the Truth,and revealed the Divine Book (i.e. Quran) to him; and you were amongst those who followed Allah and His Apostle, and you participatedin the two migrations (to Ethiopia and to Medina) and enjoyed the company of Allah's Apostle and saw his way. No doubt, the people aretalking much about Al-Walid." 'Uthman said, "Did you receive your knowledge directly from Allah's Apostle ?" I said, "No, but hisknowledge did reach me and it reached (even) to a virgin in her seclusion." 'Uthman said, "And then Allah sent Muhammad with the Truthand I was amongst those who followed Allah and His Apostle and I believed in what ever he (i.e. the Prophet) was sent with, andparticipated in two migrations, as you have said, and I enjoyed the company of Allah's Apostle and gave the pledge of allegiance him. ByAllah! I never disobeyed him, nor did I cheat him till Allah took him unto Him. Then I treated Abu Bakr and then 'Umar similarly and thenI was made Caliph. So, don't I have rights similar to theirs?" I said, "Yes." He said, "Then what are these talks reaching me from youpeople? Now, concerning what you mentioned about the question of Al-Walid, Allah willing, I shall deal with him according to what isright." Then he called 'Ali and ordered him to flog him, and 'Ali flogged him (i.e. Al-Walid) eighty lashes.

Reference: • Sahih Bukhari, Volume 5, Book 57, #45, Book: Fada'il al-Sahaba; Page 777, #3696 (Arabic version) • Sahih Bukhari, Volume 5, Book 58, #212, Book: Manaquib al-Ansar; Page 809, #3872 (Arabic version)

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I have provided many facts about the misdeeds a group of companions, their religious innovations, how they fought and killed oneanother, how they turned their back to religion, how they fought Ahlul Bayt, how they did not adhere to the Thaqalayn. Yet, given allthis clear and explicit evidence, I don't understand why the majority of the Muslims have difficult time accepting these facts. I don'tunderstand why they persist with their claim that all the companions are righteous, that each one of them is like a star in the sky, thateach one can be followed and can provide guidance!

Did not the 12th disciple of Jesus betray his master for a handful of gold? Did not the companions of prophet Musa betray the latter bymaking the golden calph and worshipped it under the supervision of his brother Harun who was another prophet and while prophetMusa went away for 40 or so nights? We all accept these facts and do not argue in defense of these deviants. Then why don't themajority of the Muslims accept similar facts about this particular group of the companions??

Of course, the companions can be classified into several groups. The most honorable ones of them were the believers, the most piousand righteous, the ones who sought nearness to Allah and whose sole desire was to obey Allah and His prophet:Quran 49:13O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know eachother (not that ye may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous ofyou. And Allah has full knowledge and is well acquainted (with all things).

يا أيها الناس إنا خلقناكم من ذكر وأنثى وجعلناكم شعوبا وقبائل لتعارفوا إن أكرمكم عند اه أتقاكم إن اه عليم خبير

Quran 49:14The desert Arabs say, "We believe." Say, "Ye have no faith; but ye (only)say, 'We have submitted our wills to Allah,' For not yet has Faithentered your hearts. But if ye obey Allah and His Messenger, He will not belittle aught of your deeds: for Allah is Oft-Forgiving, MostMerciful."

قالت اأعراب آمنا قل لم تؤمنوا ولكن قولوا أسلمنا ولما يدخل اإيمان في قلوبكم وإن تطيعوا اه ورسوله ا يلتكم من أعمالكم

شيئا إن اه غفور رحيم

And among them were the Muslims and were not classified as believers (mu'mineen). And there were the hypocrites among them.Then there were those who turned their back to Islam after the prophet passed away. Then there were the ones who deviated: theyfought and killed one another for the wordly things, they fought Ahlul Bayt, they introduced innovations, they altered the Sunnat of theprophet, they turned their back to religion.

Here is a recap of why they CANNOT all be considered rightheous:

1. The Quran clearly stated that there were hypocrites among the companions: some were known to the prophet while others wereonly known to Allah. More in this chapter...

2. The prophet foretold that many of the companions will turn their back to Islam after his demise. More in this chapter...

3. The prophet foretold that many of the companions will fight with one another for the worldly things. More in this chapter...

4. The prophet foretold that many of the companions will become infidels after his demise by cutting the necks (throats) of oneanother. More in this chapter...

5. The prophet foretold that many of the companions will follow the ways of the Jews and the Christians, span by span and cubitby cubit (i.e., inch by inch) so much so that even if they entered a hole of a mastigure, the companions would follow them Morein this chapter...

6. The prophet foretold that many of the companions will introduce innovations into Islam. More in chapter 5 and chapter 14.

7. Abu Bakr, Umar and Uthman commited lots of misdeeds.

8. The companions headed by Abu Bakr and Umar hurt Ahlul Bayt by denying them their rightful inheritance, they attacked andburned the house of Ahlul Bayt, they stole the rightful caliphate from Ahlul Bayt, they denied the prophet the writing of his will.

9. The companions disobeyed the order of the prophet to join the military expedition of Usamah ibn Zayd ibn Haritha More in thischapter...

10. The companions fought one another in several battles such as the battle of Jamal, Siffin and Nahrawan.

They have differed among themselves over different practices, which were well-established at the time of the prophet: al-Adhan, al-

COMPANIONS: THE CONCLUSION

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Wudu, Salat al-Janazat, Muta'a al-Hajj, Muta'at al-Nikah, among many others. They were divided over the matter of the caliphate!Some prohibited what was already permitted by the prophet! Clearly, they can't all be relied upon to take our religion from them!

Having said that, how could one believe in the righteousness, trustworthiness and justice of all the companions? How could they beour guide to the right path? The unfortunate thing is that the majority of the Muslims believe in the righteousness of all thecompanions. My message to them is to wake up and read to get their facts straight. Stop passing on the lies transmitted to you byyour ancestors to your descendants. Islam is about TRUTH.

These facts about the companions prove that they cannot all be stars, which invalidates the narration claiming that all the companionsare like the stars in the sky; whichever of them you follow, you shall be guided rightly (read more...). These facts invalidate the claimthat Abu Bakr and Umar must be adhered to based on the narration Follow those who will come after me, Abu Bakr and Umar (readmore...). These facts invalidate the claim that the rightly guided caliphs are Abu Bakr, Umar, Uthman and Ali since these four differedabout many religious matters!

So who do we turn to to take our religion from when the companions could not even agree among each others?? Who should havethe people at the time turn to?? Do they turn to the one who altered the Sunnat of the prophet following his own desire?? Do they turnto the prophet who introduced innovations?? Do they turn to the ones who fought Ahlul Bayt?? Do they turn to the one who wasignorant of many religious matters?? Of course not! They should have turned to the one who knew better than all of them. The onewho tried to correct and purifie the Sunnat of the prophet from innovations and alterations. They should have turned to the one whoopposed these alterations and innovations.

Is it possible for the prophet who foretold these unfortunate events to leave this Ummat without someone everyone must turn to inorder not to stray? Is it even conceivable?? Is it possible for the prophet to leave his Ummat unattended and unprotected fromdeviation?? Is it possible for him to leave without leaving behind someone who will take on his responsibilities: that is to continue tomake clear the religion to the people (it is clear that the companions did not understand everything in the Quran and they were notaware of every Hadith of the prophet), to ensure that the Sunnat is preserved, to answer the questions of the people, to serve as aguide to the people, to solve the differences among the people, to be the impartial judge of the people, to protect the people fromdeviation? No it is not possible.

The prophet left behind al-Thaqalayn: the Quran and his Ahlul Bayt and progeny. These are the ones the people should have turnedto in order not to stray! It is precisely to avoid all of this that the prophet left behind al-Thaqalayn: the Quran and the his Ahlul Baytand progeny. He left this pair behind for the Ummat to hold fast to just as they held fast to the prophet, in order not to stray. But manyof them did not comply with this Hadith, and therefore they deviated!

Imam Abu Hamed Muhammad ibn Muhammad al-Ghazali wrote in his book al-Mustassfa Fi I'il al-Usul:

The second principle of the deceptive principles: The saying of the companion.A group of people said the Madh-had (the way) of the Sahabi (the companion) is an absolute Hujjat (proof). Asecond group said the Madh-had of the companion is Hujjat if he disagrees with the Qiyas (from wikipedia: theprocess of deductive analogy in which the teachings of the Hadith are compared and contrasted with those of theQur'an) and third group said that the Hujjat is specifically from Abu Bakr and Umat based on the narration Followthose who will come after me, Abu Bakr and Umar. A fourth group said that the saying of the rightly guided caliphsis Hujjat if they agree.All of the it is invalid in our view. If forgetfulness and mistakes can emanate from someone and infallibility is notestablished upon him, then there is no Hujjat in his saying. How can we view his saying a Hujjat when he can makemistakes? How can you claim their infallibility without mutawatir evidence? How can a group of people beconsidered infallible (collectively) when they can differ and disagree? How can the infallibles differ and disagree?And is this possible when the companions have agreed that it is permissible to disagree with another companion?Abu Bakr and Umar did not condemn those who disagreed with their Ijtihad but they obligated everyone to followtheir own Ijtihad in matters that require Ijtihad.

اأصل الثاني من اأصول الموهومة : قول الصحابي . وقد ذهب قوم إلى أن مذهب الصحابي حجة مطلقا ، وقوم إلى أنه

حجة إن خالف القياس ، وقوم إلى أن الحجة في قول أبي بكر وعمر خاصة لقوله صلى اه عليه وسلم : } اقتدوا باللذين من

بعدي { وقوم إلى أن الحجة في قول الخلفاء الراشدين إذا اتفقوا .

والكل باطل عندنا فإن من يجوز عليه الغلط والسهو ولم تثبت عصمته عنه فا حجة في قوله ، فكيف يحتج بقولهم مع جواز

الخطأ ؟ وكيف تدعى عصمتهم من غير حجة متواترة ؟ وكيف يتصور عصمة قوم يجوز عليهم ااختاف ؟ وكيف يختلف

المعصومان ؟ كيف وقد اتفقت الصحابة على جواز مخالفة الصحابة فلم ينكر أبو بكر وعمر على من خالفهما بااجتهاد ، بل

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أوجبوا في مسائل ااجتهاد على كل مجتهد أن يتبع اجتهاد نفسه ؟

I hope the above logic from al-Ghazali drives the point home. Moreover, what happens when the alleged rightly guided caliphsdisagree? Who is followed? Who is the Hujjat in this case?? We all know these four disagreed. We all know that Ali refused to followthe way of Abu Bakr and Umar as a condition to become the third caliph. Clearly, Hadith al-Thaqalyn solves this problem.

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ةعدتبملا نم ذوذش اإ كلذ يف فلاخي ملو لودع ... · 2020-04-29 ·...

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