successors.

5. An inquiry concerning the manner in which the Holy Prophet’s (S) successors struggled for the resurgence of the Holy Prophet’s (S) Sunnah, their role in the revival of religion and recognition of Shi’ism. In fact, we began these discussions with this very name. These topics will be dealt with in the next volume, Insha’Allah.

********

هُوَ الَّذِی بَعَثَ فِی الْأُمِّیِّینَ رَسُولًا مِّنْهُمْ یَتْلُو عَلَیْهِمْ آیَاتِهِ وَیُزَکِّیهِمْ وَیُعَلِّمُهُمُ الْکِتَابَ وَالْحِکْمَهَ وَإِن کَانُوا مِن قَبْلُ لَفِی ضَلَالٍ مُّبِینٍ

“He it is Who raised among the illiterates an Apostle from among themselves, who recites to them His communications and purifies them, and teaches them the Book and the Wisdom, although they were before certainly in clear error “ (Quran,62:2)

هُوَ الَّذِی أَرْسَلَ رَسُولَهُ بِالْهُدَیٰ وَدِینِ الْحَقِّ لِیُظْهِرَهُ عَلَی الدِّینِ کُلِّهِ وَلَوْ کَرِهَ الْمُشْرِکُونَ

“He it is Who sent His Apostle with the guidance and the true religion, that He may make it overcome all religions, though the polytheists may be averse “ (Quran, 61:9)

مُّحَمَّدٌ رَّسُولُ اللَّهِ وَالَّذِینَ مَعَهُ أَشِدَّاءُ عَلَی الْکُفَّارِ رُحَمَاءُ بَیْنَهُمْ تَرَاهُمْ رُکَّعًا سُجَّدًا یَبْتَغُونَ فَضْلًا مِّنَ اللَّهِ وَرِضْوَانًا سِیمَاهُمْ فِی وُجُوهِهِم مِّنْ أَثَرِ السُّجُودِ ذَٰلِکَ مَثَلُهُمْ فِی التَّوْرَاهِ وَمَثَلُهُمْ فِی الْإِنجِیلِ کَزَرْعٍ أَخْرَجَ شَطْأَهُ فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَیٰ عَلَیٰ سُوقِهِ یُعْجِبُ الزُّرَّاعَ لِیَغِیظَ بِهِمُ الْکُفَّارَ وَعَدَ اللَّهُ الَّذِینَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْهُم مَّغْفِرَهً وَأَجْرًا عَظِیمًا 

"Muhammad is the Apostle of Allah, and those with him are firm of heart against the unbelievers, compassionate among themselves. You will see them bowing, prostrating, seeking Allah’s grace and His pleasure. Their marks are on their foreheads due to the effect of prostration. Their like has been described in the Torah and in the

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Injeel as a seed-produce that puts forth its sprout, and then strengthens it, so it becomes stout and stands firmly on its stem, delighting the farmers, that He may enrage the unbelievers on account of them. Allah has promised those among them who believe and do good, forgiveness and a great reward “ (Quran, 48:29)

been created for him in the best possible manner. For example, to show him as to how he should overcome his hunger and thirst by eating and drinking, useful and healthy things, and not harmful foods and drinks.

And how he should satiate his sexual instincts through legitimate and healthy intercourse and not through illegitimate and fatal homosexuality. And how he should utilize the instinct of egoism in the correct manner and not to the extent of inflicting harm on others.

In all these affairs, man should be directed as to how he should tread the moderate path and abstain from extremities so that the evolution and progress of his existence reaches the utmost level of human perfection. For this reason, Allah the Almighty guided man to the religion of “Islam “ through the Prophets (a.s.). On sending the last of His Prophets (S) He perfected Islam for man and said:

الْیَوْمَ أَکْمَلْتُ لَکُمْ دِینَکُمْ...

“This day have I perfected for you your religion “ (Quran, 5:3)

By the Power of the Almighty God, we shall discuss in the near future, the means and channels provided for His Prophets (a.s.) by Allah, to enable them to propagate Islam and allowing it to remain in the hands of the people until the end of this world. We shall also review how the Holy Prophet (S) endeavored and strove on this path on the commands of God.

In order to prepare the ground for such types of research, it is also necessary to study the Arab society before Islam. By

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the Power of the Almighty, let us commence our discussion.

“. Its plural is “Ahnaf “ and “Hunafa “. “Hanafa “ in Arabic means “turning away from falsehood towards the truth “(1) and “Hanif “ means: “(the one who has) turned away from falsehood towards the truth. “ This name has appeared in the Holy Quran along with the word (Muslim) as follows:

مَا کَانَ إِبْرَاهِیمُ یَهُودِیًّا وَلَا نَصْرَانِیًّا وَلَٰکِن کَانَ حَنِیفًا مُّسْلِمًا وَمَا کَانَ مِنَ الْمُشْرِکِینَ

“Ibrahim was not a Jew nor a Christian but he was a “Hanif “ (upright man), a Muslim, ” (Quran, 3:67)

After Ibrahim, his son Ismail and thereafter the son of Ismail pursued Ibrahim’s “Shariah “ and they were the “Hunafa “. The first one who effected a change in Ibrahim’s “Shariah “ was “Amr-ibn-Lahy “, a descendant of Ismail.

In his journey to Syria, he reached the city of “Ma.’ab “ in the land of “Balqah. “(2) There, the tribe of “Amaaleqah” worshipped the idols. Amr inquired: What are these that you worship? They replied, ‘These are idols. We ask rain from these idols and we receive it. We seek help from them against our enemies and they assist us!.’

Amr requested, ‘Give me one of these idols.’. They gave him the idol “Hubal “. He took it to Mecca and setting it there, he invited the people to worship and to revere it. He also brought about other innovations in Ibrahim’s religion.(3)

Thereafter, idol-worship became rampant amongst the Quraish and other tribes from the offspring of Ismail. This took place while they were the sons of Ibrahim, till then the biggest idol-breaker in

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human history!

In this manner, Ibrahim’s followers (who were from the offspring of Ismail and were living in Mecca) erected the most famous idols of the Arabs around the very Ka’ba, which the greatest idol-breaker in human history had constructed for the worship of the Unique God. Over there, they circumambulated around the idols and asked their needs from them!

Under these circumstances, the Quraish reckoned themselves to be the heirs to Ibrahim’s “Shariah “, the custodians of the House of Ka.’ba and the host to the pilgrims to the House of God. Thus, they imagined themselves to be the chosen ones amongst the descendants of Adam!

The rest of the Arab tribes were also idol-worshippers (except for a few who were inclined towards Judaism and Christianity) and they all would perform the pilgrimage to the House of God. However, they had distorted the “Hajj” rites too as preached by Ibrahim.

They considered four of the months as forbidden, and did not fight or participate in battles during these months. These four months comprised of Zil-Qadah, Zil- Hajjah and Muharram during which they undertook the pilgrimage and Rajab during which they performed the “Umrah” (lesser pilgrimage).

In these four months, the people of the Arabian Peninsula lived in peace. Even if ever a person came across the murderer of his father, he would not cause him any harm. During these four months, they would also engage in trade, and attend markets for buying and selling goods.

The tribe of Quraish and the other Arab idol-worshippers

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were not at all aware that Ibrahim’s “Shariah” was distorted until four of them discovered this distortion on an occasion of idol-worship.

However, a majority of them lived in Medina and its flourishing outskirts like Khaiber, Wadi al-Qura and Taima (near Syria).

Like Ibrahim’s “Shariah “, the “Shariah” of Moses and his heavenly Book “Torah” too could not escape from the clutches of distortion. Moreover, the same distorted “Torah” was not within the reach of the common Jews. Rather, these were manuscripts in the hands of their religious leaders, the descendants of Harun (a.s.). Therefore, some parts were kept concealed by them. Besides, Moses.’ “Shariah “, was mainly confined to such slogans like: Baitul-Muqaddas as the “Qibla “, Saturday being a holiday and the spirituality of Harun’s descendants.

These books, in the possession of the Jewish religious leaders, also contained the glad-tidings given by the Prophets of Bani-Israil about the Holy Prophet’s mission (along with his distinct characteristics) and had remained safe and intact. Of course, such prophecies were not in conflict with their daily affairs.

Hence, the Jewish scholars residing in Medina conveyed about the Holy Prophet’s mission and his stay in Medina to the people of Aws and Khazraj. Third- The “Shariah” of Jesus son of Mary (a.s.)

After Moses, Jesus son of Mary (a.s.) was sent on a mission as a Prophet in Bait-ul-Muqaddas and he too was from Bani-Israil. After his ascension to the heavens, his “Shariah “ too got severely distorted like the previous two “Shariahs “ so much so that his followers started believing in the Trinity: Father, son (Isa) and the Holy Spirit and changed the

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holiday from Saturday to Sunday.

Therefore, nothing remained much from Christianity either except for a few slogans like “Qiblah “ and the carrying of the cross (where they believed that Christ was crucified on it).

Nevertheless, the glad-tidings of Christ and the Prophets before him about the Holy Prophet (S) remained safe from distortions in the religious books of the Christians, simply because these did not come in conflict with their day to day affairs. Moreover, wherever they went, the Christian scholars would inform the people about the expected arrival of the Holy Prophet (S).

In the Arabian Peninsula, the majority of the Christians lived in Syria and only a few amongst them lived in Yemen and Iraq. Some of their priests lived in monasteries on the way from Syria to Mecca where on occasions; they would come in contact with the trade caravans and talk to them about the Holy Prophet’s mission.

Holy Prophet’s mission, none of the religious groups, whether they were Sabians (star-worshippers), Magians (dualists), Jews or Christians, had any clear belief about resurrection and the Day of Judgment. The Arab idol worshippers too, denied resurrection and the Day of Judgment. As per the Holy Quran, they would say:

إِنْ هِیَ إِلَّا حَیَاتُنَا الدُّنْیَا نَمُوتُ وَنَحْیَا وَمَا نَحْنُ بِمَبْعُوثِینَ

“There is naught but our life in this world; we die and we live and we shall not be raised again“ (Qur'an, 23:/37)

Moreover, their belief vis-a-vis god and the idols (which they reckoned to be God’s partners) was such that they sought all their worldly needs from them. For example, they would ask them to degrade and despise their foes, send rain for them, cure their sick, make their camels and sheep give milk, etc.

Thus, they did not fear from indulging in any wicked and unjust acts like killing, plundering, persecuting, cursing and imprecating others save whatever was unpleasant for them in this worldly life. For instance, as they were aware that if they killed someone, a person from the victim’s tribe would seek revenge by killing someone from the assassin’s tribe, they would refrain from committing such an act. Or they would desist from deeds that was considered improper by the society and would be because of disgrace for them.

Such was the religious state and belief of the Arabs in the pre-Islamic era.

on the memorization of genealogy of their race (lineage of ancestors). Until the second century of hijri, every Arab knew by heart his ancestors lineage down to Ismail and Ibrahim (if he was from the descendant of Adnan), and to Ya.’rabibn- Qahtan (if he was from the descendant of Qahtan).

They lent such significance to this science that they had memorized the genealogy of Arabian horses as well. The book, “Ansab al-Khail “ of Hisham-ibn-Muhammad-ibn-al- Kalbi(1) can be cited as an evidence of our point. Yet, notwithstanding the aforementioned information, whatever is within our reach and has come down in the books of genealogy about the descent of the Arab tribes is doubtful and refutable due to a number of reasons.

Firstly, sometimes a group amongst a tribe would detach from their original clan and join another tribe. In this regard, Ibn al-Kalbi has a book titled “An- Nawaaqil “(2), which in itself means those groups amongst the Arab tribes who transferred their genealogy from one tribe to another. Consequently, in the books of genealogy, these sects have been related to those tribes to which they had moved.

Secondly, many of the Arabs would adopt children, with the result, that while citing his genealogy, a person would not be linked to his real father but to the man who adopted him.

Lastly, during the period of paganism, there are other instances, which tamper the authenticity of the aforesaid descents in such documents. We shall relate one such example. Ibn Abil Hadid narrates from

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Rabii al-Abrar Zamakhshari as follows:

The mother of Amre Aas was a wicked bondmaid living in Mecca and her name was “Naabegha“, the freed one of Abdullah-ibn-Jad.’an. Five men slept with her in one “Tohr “ (Tohr means the period of a woman’s purity between two menstruation cycles). These five men were Abu Lahab, son of Abdul-Muttalib, Amiyya-ibn-Khalaf, Hisham-ibn-Mughaira, Abu-Sufyan-ibn-Harb and Aas-ibn- Waael. The result: Naabegha gave birth to Amr and though he resembled Abu Sufyan, all of them claimed to have fathered the child. Finally, they asked Naabegha to judge this matter herself. She said: “Amr is the son of Aas-ibn- Waael. “ After this, Amr was called as Ibn (son of) Aas-ibn-Waael and was linked to his tribe and descent. The reason why Naabegha selected Aas-ibn- Waael was because he had endowed her with numerous gifts and presents.(1)

Thereafter, Amr is introduced as the son of Aas-ibn-Waael in the books of Arab genealogy till date. Numerous incidents similar to the above exist in the Quraish genealogy.(2)

Besides the Quraish, the tribe of Thaqif, who lived in Taif some 72 Km away from Mecca, had also experienced similar incidents. However, experts on genealogy have not said anything about the tribes of Aws and Khazraj in Medina, the tribes of Hamadan in Yemen and the other tribes of Qahtan in the Arabian Peninsula.

people would acquire knowledge from them in this regard.

is not in vogue in Persian.

3. In describing the beloved and the beloved’s house and whatever is related to the beloved. This kind of poem is found in all languages. In this regard, sometimes very ordinary poems can be found in their lyrics like the poems of Ubaid Zaakani.

4. In describing the glories of a tribe, which the like of it cannot be found in any other nation.

Occasionally, of course, they rhymed verses on practical knowledge. Therefore, odes on good ethics by Arab poets can also be seen. Eloquent sermons calling for praiseworthy morals were delivered in the Arab market places. Insha’Allah, we shall mention these in the near future.

Before the advent of Islam, the greatest poet in Mecca was “Abu Talib “ and the most famous poet in Medina was “Hassaan-ibn-Thabit “.

Who feeds them against hunger and gives them security against fear”. (Qur'an, 106:1-4)

Verily, the Quraish had gathered enormous wealth as a result of these trade trips, which was unparalleled amongst other Arabs.

Such was the economic condition of these few Arab tribes. Except for them, all other tribes that formed the majority of the Arabian Peninsula were nomads living in distressing conditions. They lived in dry and arid places with scanty water and grass.

The real and vital wealth of these tribes was the camels, which possess greater power of withstanding thirst than other four-legged creatures. A few tribal warriors also possessed horses for the purpose of battles, hunting wild animals and fleeing (from the enemy).

Like the Europeans of today who eat all kinds of animals and insects, the desert dwellers too, used to hunt and eat all types of animals!

Sometimes, a particular tribe would attack another tribe and after a battle with one another, the victor would plunder the wealth, women and children of the vanquished to the maximum possible extent. On occasions, they would even sell their captives to other tribes.

In all these situations (i.e. at the time of hunting wild animals or grazing camels or wars), the women and children were considered a heavy burden for the men and had no share in this entirely onerous life. Therefore, some of the fathers would bury their daughters alive. In this regard, the Holy Quran says:

وَلَا تَقْتُلُوا أَوْلَادَکُمْ خَشْیَهَ إِمْلَاقٍ نَّحْنُ نَرْزُقُهُمْ وَإِیَّاکُمْ

"And do not slay your children for (fear of) poverty.

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We provide sustenance for you and (and so will We do) for them “ (Qu’an, 6:151)

Another source of income for the Arabs was slavery, where they derived benefit from the work of their slave or bondmaid. At times, they would set their bondmaids to fornicate for the purpose of earning income and if in this the bondmaid became pregnant, their child would become a slave of their owner and this itself was another profit for the owner of the bondmaid!(1)

If a bondmaid was set free and she continued in the act of fornication and consequently gave birth to a child, it was she who would determine the father of this child. Consequently, the newborn would be linked to his tribe.(2)

Sometimes, these harlots would fix a flag on top of the doors of their houses, a sign of their willingness to indulge in prostitution.(3)

Whatever we have mentioned was only a hint of the economic condition of the Arab society in those days. In those periods, all Arab tribes would organize markets on special occasions.

for trading, it was also a ground for extolling tribal glories and virtues, a place for reciting poems and delivering sermons. Moreover, contracts were signed between the tribes at this very place.

From here, they would depart for the market of “Majaanah “ (a day’s distance from Mecca) where they would stay until the end of Zil-Qadah. Thereafter, they would leave for the market of “Mujaz “ (a distance of 6 km from Arafat) and there, they would halt until the 8th of Zil-Haj. On the 9th of Zil-Haj they would leave for Arafat for performing the Haj rites.(1)

interest of his society, even if he has to inflict loss on other societies and transgress their rights. But, in a society whose people are monotheists and fulfill the affairs for divine satisfaction, they perform acts for their personal benefits as well as for the benefit of the society but never to the extent of transgressing the rights of others.

During the era of paganism, the Arabs were egoists possessing strong patriotic feelings towards their own tribes. In other words, they performed acts for their own personal benefit as well as for their tribe’s benefits even if this resulted in loss for other people and societies. This is because the tribal societies are either racial or nationalists.

The basis of the Arab tribal system in the pre-Islamic era:

The hierarchy of the Arab tribes during the period of paganism was established on four pillars:

1. The chief of the tribe.

2. The poet of the tribe.

3. The heroes and warriors of the tribe.

4. The income of the tribe.

The details of this resume are as follows:

Meccan tribes, till this rule was taken over by Hisham and then by his son Abdul-Muttalib. After him, Abu Talib became the Meccan chief.

In Medina too, the various sects from the two tribes of Aws and Khazraj possessed various leaders in every era.

have always had a significant effect in human societies. But wealth exerted a greater influence in the Arab society of those days than in many other human societies. They also reckoned spiritual values to be untrue and worthless.

They would say,

وَقَالُوا مَا هِیَ إِلَّا حَیَاتُنَا الدُّنْیَا نَمُوتُ وَنَحْیَا وَمَا یُهْلِکُنَا إِلَّا الدَّهْرُ 

“There is nothing but our life in this world; we live and die and nothing destroys us but time “ (Qur'an, 45:24)

son “, to an alien belonging to another tribe (no matter how distant he was from the announcer in race, genealogy, place of residence and customs), this stranger would become the announcer’s son, a brother to his sons and in genealogy; he would be counted amongst his tribe. The adopted son also had the right of inheritance. Moreover, the experts on Arab genealogy have registered such a stranger as the announcer’s son in the books of genealogy and have reckoned him to be amongst the announcer’s tribe.

* * *

If two tribes concluded a peace contract and vowed to support each other, then each individual from these two tribes would become prepared to sacrifice even their lives for the sake of their respective tribe’s honor and dignity.

Moreover, if a person belonging to a tribe would announce, “So and so person from so and so tribe is under my protection “, then all the announcer’s sons, relatives and near ones would sacrifice their lives for the sake of protecting that man’s life. Besides, each of his tribesmen too would protect this man in turns.

Similarly, if a person paid allegiance to another to cooperate with him in an affair, he would assist him to the extent of sacrificing his life. If two fighters clad in their war outfits faced each other in the battle-field with their swords and horses (where everything is fair) and if one would address the other, “You are safe “, then both could dismount peacefully, throw off their

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waroutfits and rest side by side without fear.

An individual’s firmness in fulfilling promises depended on the extent he held in esteem his own dignity, prestige and human values. This ethic and behavior prevalent in those days of ignorance was a plus point of that society, the like of which cannot be found in any modern civilization.(1)

The above mentioned quality by no means implies that disputes and conflicts did not exist amongst the Arabs. Rather, like all other humans, the Arabs too were involved in disputes and feuds and would drag their opponents to court. These courts were presided by judges accomplished to solve such disputes.

better acquainted with the culture of the civilized nations of their time than all other Arabs were. As a result of their social links with the people of the Book (i.e. the Jews and the Christians) they were aware of their habits and customs.

Similarly, owing to the constant inflow of the Arabs in Mecca for Haj and Umra and the markets in its outskirts (especially the market of Akkaz, which was an arena for the Arab poets and orators), the language and accent of the Quraishites, were the most eloquent amongst the Arabs.

In the pre-Islamic era, seventeen people from Mecca had learnt how to read and write.(1)

God wherein all the Arab tribes (except the Jews and Christians) would gather for Haj and Umra had also become a source of additional honor and glory for the Meccans.

Moreover, the Quraish linked the incident of “Abraha “ (who had come with the intention of destroying the House of God) to them and in this way, unduly held themselves to be dear before the Arab tribes.

On the other hand, various indecencies and unlawful acts like usury, gambling, fornication, arrogance and insolence was rampant amongst them. This was due to their regular trade with Iran, Syria, and Iraq, Yemen and Ethiopia and consequently, their amassment of enormous wealth. For this reason, they were unparalleled during those days in the Arabian Peninsula. The following verse applied to them:

إِنَّ الْإِنسَانَ لَیَطْغَیٰ  أَن رَّآهُ اسْتَغْنَیٰ

“Man most surely becomes inordinate, when he sees himself free from want”. (Qu’an, 96:67)

In that era, immorality and corruption was not as prevalent in any part of the Arabian Peninsula as they were in Mecca. This was due to a number of reasons, a few of which are as follows:

(1) As they disbelieved in the resurrection and the Day of Judgment, they would, during their leisure time, engage in trade and during their stay in Mecca, involve themselves in debauchery and all sorts of voluptuousness.

(2) As a group of Quraishites would move to tropical and cold regions during their trade journeys, it would be months that their families would remain without any male member. Consequently, with the absence of any

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interactive barriers between the members of the two sexes in the Arab society, there remained no obstacle for sin between the voluptuous men who stayed behind and the womenfolk present.

(3) The presence of slaves and virgin bondmaids in the houses of the aristocrats amongst the Quraish, facilitated illicit sexual intercourse for both men and women.

The aforementioned factors were influential in the spread of sins and indecencies in Mecca, more than in all other Arab societies. For better acquaintance with the morality of the Meccans, suffice it is to mention the following event taken from the book “Aghaani”:

Abu-Lahab, son of Abdul-Muttalib, laid a bet with Aas, son of Hisham, over a hundred camels. Their gambling was such that they would design a hole in the ground to the size of a pebble or walnut. Then, they would stand at a distance and cast this pebble or walnut in the hole. If the object would find its target then that person would be declared the winner.

In this gambling, Abu-Lahab won a hundred camels from Aas. Once again they laid a wager, with the same result. Again, for the third time, they played and Abu-Lahab emerging as winner. After losing whatever he owned, Aas addressed Abu-Lahab, ‘O son of Abdul-Muttalib! I feel that the dice has befriended you. Let us take a final gamble and see which one of us will become the slave of the other..’

Abu-Lahab said: ‘so be it..’ Once again they cast the dice. Abu-Lahab emerged as winner and took

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Aas as his slave.

After this incident, Aas would pay tax to Abu-Lahab. During the battle of Badr, the Quraish had stipulated that all should either themselves participate in this war or send someone as a proxy. Abu-Lahab sent Aas in his place and promised to set him free after his return. But he got killed in the battle of Badr.(1)

(the Roman slave who was Somayyah’s husband). It was in the year 41 A.H. or 42 A.H., when Muawiya declared Ziyad to be Abu-Sufyan’s son and his own brother because of his father’s adultery with Somayyah. Right till the end of Bani-Ummayah’s rule,

Ziyad was reckoned to be Abu-Sufyan’s son. Thereafter, during the Abbasside reign, he was called as “Ziyad-ibn-Abih “(1).

From the above incident, we draw two conclusions:

1. As mentioned previously, the affluent Quraish had polluted the city of Taif and the tribe of Thaqif with their (evil) deeds.

2. The Quraish spread their wings of vices and evil not only in their own city and at their leisure time; rather they did not desist from their reproachable ways and habits, even during their travels and jaunts to other cities.

Perhaps, the following incident is yet another evidence for such state of affairs:

After the battle of Badr, the Muslims held as captives about seventy people from Quraish. Amongst them, was a group of the affluent and the elite?

Abdullah-ibn-Ubayy, a hypocrite, tried to persuade one of his two bondmaids to have intercourse with one of the wealthy Quraishite captives, hoping that she would become pregnant and would give birth to a child. After the return of the captives to Mecca, he (Abdullah) would receive enormous amount of money from the wealthy Quraishite in return for his illegitimate son (who, as per the Arab custom, belonged to Abdullah-ibn-Ubai).

However, none of these two bondmaids resorted to this wicked act and they complained

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to the Prophet (S). Thereupon, Allah the Almighty revealed the following verse:

وَلَا تُکْرِهُوا فَتَیَاتِکُمْ عَلَی الْبِغَاءِ إِنْ أَرَدْنَ تَحَصُّنًا لِّتَبْتَغُوا عَرَضَ الْحَیَاهِ الدُّنْیَا

“Do not force your slave girls for prostitution to seek the life (wealth) of this world, if they want to protect their chastity…” [Qur’an 71:43]

This incident shows that this rich Quraishite had made a request to Abdullahibn- Ubai to have sexual intercourse with his bondmaids and hence the persuasion. (1)

To conclude, we shall remind you of a story, which depicts noteworthy diligence of the tribe of Thaqif in prostitution and perversion.

In the year 9 A.H., a group belonging to the tribe of Thaqif left for Medina in order to accept Islam conditionally. At that moment, they consulted amongst themselves and laid the following condition to accept Islam, “(We, the) Thaqif cannot refrain from fornication and wine. “ But when the Holy Prophet (S) rejected their condition, they were forced to agree to abstain from these two evil deeds.(2)

Such was the state of Mecca and its rural outskirts (i.e. Taif) during the era of paganism.

in Medina) engaged in trade and usury as well.

As per the revelation in their religious books, the Jews believe that God has created them a privileged nation to rule over all other nations and reciprocally He has created all other people to serve the Jews.

Hence, the Jews have always strove to dominate and behaved arrogantly with others, regardless of the society they lived. Similarly, taking into consideration their inclination for accumulating wealth and their greed, they have an astonishing exploration for appropriation of other nations.’ wealth by all possible means.

For achieving these two aims (i.e. gaining supremacy over all nations and appropriating their wealth), they have resorted to all conceivable means within their disposal. Such a situation prevailed in every era and in every society that they lived. Moreover, as the Jews fail to achieve their objectives in a society established on ethics, they become the source of propagation of every type of sin and slipshod and indulge in all sorts of conspiracies.

Keeping in view these Jewish qualities, the Jews living in the ancient Arab society were rich and arrogant. Reading and writing were widespread amongst them and they reckoned themselves to be from the progeny of Bani-Israil, the chosen ones of mankind, the people of the “Shariah “ (religious laws) and the first heavenly book. They spread such ideas amongst the entire people of the Arabian Peninsula.

In order to manifest their virtues, they would narrate to the people of Medina all that the Torah had foretold about the

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advent of the last Prophet. They would explain the signs of his emergence, prophesying that his coming is near and Medina will be his place of residence.

These prophecies, prompted Abu-Aamer (whose name was Abd-Amr and who belonged to the tribe of Aws) to resort to the worship of God with this hope that he would become this promised Prophet.(1) He would wear coarse, woolen clothes such that he was addressed as Abu-Aamer, the monk. However, on the occasion of the Prophet’s migration to Medina when he realized that he had not become the Prophet, he engaged in sabotage!(2)

As per their customary habit, the Jews in Medina would arouse antagonism between the two tribes of Aws and Khazraj and set them to fight against each other. Resultantly, on occasions, bloody wars would take place between them. The tribes of Aws and Khazraj each had a treaty of friendship and cooperation with one of the Jewish tribes. During wars, both the tribes would hire arms from their Jewish ally. Thus, the Jews would derive massive gains, while the two tribes of Aws and Khazraj would receive nothing but desperation and distress.

This is quite similar to the dealings of America and Russia today with their allies in the third world.….

By comparing the state of the two tribes of Aws and Khazraj with the state of the tribes residing in Mecca and Yemen, which coexisted peacefully in the same era, it becomes obvious that the wars that took place were the result of

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Jewish conspiracies!

The people of Medina lived under such conditions till the Holy Prophet’s migration to Medina, when the two tribes of Aws and Khazraj planned to find a remedy for their helplessness. They arrived at a solution that all should agree to elect a king, whereupon they would take commands from him to prevent future wars.

Thus, they selected an eminent person of Medina named Abdullah-ibn-Ubaiy. They were in the process of setting up the royal crown for him and buying the necessary jewels from the Jews that they came into contact with the Holy Prophet in Mecca and realized that he is the same Prophet about whom the Jews had foretold. Hence, they accepted Islam and invited the Holy Prophet (S) along with his companions to Medina.

After his entry into Medina, a treaty was signed between all the Medinites viz. the Jews, Aws and Khazraj, in accordance with the Prophet’s (S) guidance and instructions. This truce stipulated that nobody would commit injustice against the other and if ever anyone did commit any wrong, the Prophet (S) would be the judge. Moreover, the entire Medinites were also backed up in the face of any possible external aggression or invasion.(1)

Also, taking into consideration the Arab habits and customs of that time, the consequence of the treaty of fraternity and brotherhood between the Muslims and the pact with the Jewish tribe residing in Medina becomes obvious and evident.

By paying attention to what was said about the state of the Arabs in the pre-

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Islamic era, we can now cast a glance over the Holy Prophet’s (S) biography.

safety of these caravans moving on trade trips was fully guaranteed. As mentioned earlier and as described by the Quran, the treaties of the Quraish with the Arab tribes were named as “Eelaf”.

During famine, Hashim would provide food for the Meccans. On one of his journeys to Syria, he alighted in Medina and got himself married to “Salma “, daughter of Zaid who was from the tribe of Khazraj. Salma stayed back in Medina and Hashim continued his trade journey. As a result of this wedlock, Salma gave birth to a son named “Shaibah “ (Abdul-Muttalib).

When Hashim died, the tribe of Quraish feared that other Arab tribes would prevail upon them and consequently, their trade caravans would come to a standstill. Therefore, Hashim’s two brothers, Abd-Shams and Nufail renewed their covenant and treaty with Najashi the King of Abyssinia and Casra the King of Iran.

A few years later, these two also died and the reigns of governance fell in the hands of their brother “Muttalib “, the son of Abd-Manaf. Muttalib went to Medina and brought his nephew Abdul-Muttalib to Mecca. After Muttalib’s demise, the power was transferred to Abdul-Muttalib.

and the pilgrims to the House of Allah right from the time of Hazrat Ismail (a.s.). Consequently, the few elements that were buried under the soil were discovered by Abdul- Muttalib and barring him, none was aware of its whereabouts.

After his skirmishes with the Quraish, Abdul-Muttalib excavated the well with the help of his only son Harith and quenched the thirst of the pilgrims. Abdullah-ibn Abdul-Muttalib

In digging this well, Abdul-Muttalib had no helper, save his only son Harith. At that moment, he took an oath that if God provided him with ten sons he would sacrifice one of them in His way. When the Almighty granted his prayer, his youngest son “Abdullah “ was selected to be the sacrificial offering, for the fulfillment of his covenant.

Abdul-Muttalib wanted to sacrifice his son Abdullah in front of the House of Allah. But the elite of the Quraish, who had gathered there, advised him against it, saying, “Such an action would set a bad example for the others amongst the Quraish and others too would pursue your footsteps and sacrifice their sons “

Consequent to this argument, it was resolved that Abdul-Muttalib would draw a lot between a hundred camels and Abdullah for the sacrifice. If the lot fell on the camels, he would sacrifice them but if it fell in favor of Abdullah, his son would be sacrificed. When the lot was drawn it fell on the camels. Abdul- Muttalib did not accept this verdict until the lot was drawn thrice and on

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all the three occasions, it was in the favor of the camels. Abdul-Muttalib sacrificed the one hundred camels and prepared food out of their meat. Thus, Abdullah was delivered from sacrifice.

Abdul-Muttalib’s action brought back memories of Ibrahim’s attempt to sacrifice his son, Ismail. Hence, Abdul-Muttalib was also called as “the second Ibrahim “.

Abdul-Muttalib got his son Abdullah married to Aamena, the daughter of Wahab. A son was born to them and they named him, “Muhammad-ibn- Abdullah-ibn-Abdul-Muttalib “ (the last prophet-S)(1).

Abu Talib. In the same year, Abu Talib, like all other Quraishites, departed for Syria for trade, but in this journey, his nephew, Muhammad (S), accompanied him.

During this excursion, the Christian monks discovered the qualities of the last Prophet present in Muhammad (S) and disclosed the same to Abu Talib. They also warned him of the lurking danger from the Jews and insisted that Abu Talib should return to Mecca along with Muhammad (S) and strive to safeguard him. Acting on their admonishments, Abu Talib returned to Mecca and took real care of Muhammad (S).

When he was twenty-five years old, the Holy Prophet (S) married the wealthiest woman of Quraish, Khadijah (s.a.), and the daughter of Khuwaylid. In the year when severe famine struck Mecca, the Prophet (S) requested his uncle Abu Talib to entrust his son Ali to him so that he could take him home and keep him under his special guardianship. Abu Talib accepted his nephew’s request(1) and Ali who was only a child was brought-up in the house and under the guardianship of the Prophet (S).

for fixing Hajar-ul-Aswad (the black stone), a dispute arose amongst the tribes of Quraish, as each was determined to place the black stone themselves to earn a distinction.

Things reached to a stage where the various tribes prepared themselves for a battle so that the one emerging victorious would place the black stone.

At this moment, the eldest man amongst the Quraish, Mughaira-ibn-Abdullah Makhzumi, (to prevent unnecessary bloodshed) addressed the Quraish who had gathered in Masjid-ul-Haraam, ‘O the tribes of Quraish! Anyone who enters the mosque at this very moment will judge this dispute and you should accept his verdict.’

Everybody accepted his suggestion and fixed their eyes on the entrance of the mosque when suddenly they saw Abdul-Muttalib’s grandson, Muhammad-ibn- Abdullah (S) setting foot in the mosque. Joyously, they all cried in one voice,

هذا الأمین , رضینا ! هذا محمد

“It is Muhammad, the trustworthy. We are satisfied with his judgement”.

When the Prophet (S) came nearer, they narrated to him the incident. He (S) ordered them to fetch a piece of cloth and they duly obliged. The Holy Prophet (S) placed the Hajar-ul-Aswad on this cloth by his own hands.

Thereafter, he (S) ordered every tribe to hold a portion of this cloth containing the black stone and carry it to the desired spot. When they did so, the Holy Prophet (S) elevated the stone by his own hands to its place, thereby bringing a threatening dispute to a friendly end.(1)

He informed them about his birthplace, his house, the signs of the period of his mission and migration, the signs present in his stature, his characteristics, his behavior, the distinctions present in his sacred laws, etc.

He had commanded His prophets (a.s.) to reveal all these qualities to their nations and to take an undertaking from them that whenever such a prophet arrived with these characteristics and qualities, they should believe in him.

The prophets (a.s.), in turn, had propagated all these qualities and particulars to their people and divulged these to their own legatees. Moreover, this matter was recorded in detail in heavenly scriptures and their commentaries, written by the legatees.

As long as these were not detrimental to the worldly lives of the people of the book, such news and information remained untouched in these heavenly canons and were not distorted and were available with the Jew and Christian scholars and priests.

The Jew and Christian scholars would relate and explain these prophecies to all and sundry, including Abdul-Muttalib and Abu Talib, the Prophet’s grandfather and uncle respectively.

Moreover, the Jew scholars disseminated this report in Medina and informed that this Prophet would migrate to this city. It was for this reason that after the Prophet’s appointment, Abu Talib would repeatedly stress this point in his poems. Also, for this very reason, when the people of Medina came in contact with the Prophet (S) in Mecca, they realized that he was the same Prophet about whom the Jews had talked and they

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brought faith in him. Insha’Allah, we shall explain this matter in its proper place.

The young man went in the state of prostration. The two followed suit.

I said,‘O Abbas! It is indeed amazing..’ Abbas queried, ‘A great affair indeed! Do you know the identity of this young man?.’ I replied in the negative. He said, ‘He is my nephew Muhammad-ibn-Abdullah-ibn-Abdul Muttalib.’. Again, he inquired, ‘Are you aware of the youth accompanying him?.’

I replied, ‘No..’

He said, ‘He is my nephew Ali ibn Abi Talib ibn Abdul Muttalib! My nephew (once) told me: “My Lord! The Lord of the heaven and earth has ordered them (i.e. the heaven and the earth) to follow the path for which they have been created. “

I swear by Allah that I am unaware of anyone on earth who is steadfast on this religion save these three.(1)

‘You are my successor, vizier and legatee.’.

At this, Abu Lahab scoffed insultingly at Abu Talib and left in a huff.(1)

Later, Zaid, the Prophet’s (S) freed slave, and Jafar ibn Abi Talib, the Prophet’s (S) cousin, accepted Islam followed by Abu-Zar and a few others. The tenth to accept Islam was Fatimah, the wife of Abu Talib and mother of Ali-ibn-Abi Talib (a.s.).(2)

under their domination.’.

Abu Jahl: ‘What is the single creed? Tell us for we are ready to utter this creed ten times.’.

Prophet (S): ‘The creed to be uttered is:

لَا إِلَهَ إِلَّا اللَّهُ

[meaning: there is no god but Allah]..’

On hearing this, they all got up angrily and left, saying, ‘By god! We shall defame you and your God who has given you such commands.’.(1)

Other Recommendations of the Quraish

The Quraishite polytheists offered another proposal to the Prophet (S). They suggested that for one year they would worship the Prophet’s (S) God and for one year, the latter would worship their gods. As a riposte to this demand, the following verses were revealed,

قُلْ یَا أَیُّهَا الْکَافِرُونَ لَا أَعْبُدُ مَا تَعْبُدُونَ وَلَا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ وَلَا أَنَا عَابِدٌ مَا عَبَدْتُمْ وَلَا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ لَکُمْ دِینُکُمْ وَلِیَ دِینِ 

“Say: O unbelievers! I worship not that which ye worship, Nor will ye worship that which I worship. And I will not worship that which ye have been wont to worship, Nor will ye worship that which I worship. You shall have your religion and I shall have my religion “ (Quran, 109:1-6)

And the Prophet (S) continued his task..................

For the third time, the Quraishite polytheists approached Abu Talib. This time, they took with themselves “Ammaarah” the most handsome and astute youth amongst all Quraish. They addressed Abu Talib thus, ‘We offer you this youth who is the best amongst all the Quraish and you hand over to us Muhammad so that we can kill him and hence bring to an

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end this atmosphere of anxiety.’.

To their absurd suggestion, Abu Talib replied, ‘Should I hand over to you my son for you to kill him and keep your son to take care of him.’?

At this juncture, the Quraish saw no alternative but to torment the Prophet’s (S) followers. Consequently, each tribe began to trouble and torture the Muslims of their tribe.

When the torture and harassment increased, the Holy Prophet (S) commanded the Muslims to migrate from Mecca to Ethiopia, with “Jafar ibn Abi Talib “ as their leader.

The polytheists dispatched Amr al-Aas and Ammaarah to Ethiopia with gifts and presents to meet “Najashi “, the King of Ethiopia and request him to extradite the Muslims to Mecca. However, Najashi declined their request and instead, continued to honor Jafar and his companions.

When Abu Talib received this news, he recited the following poem in honor of Najashi and amidst his poem; he invited the King to Islam:

تعلم خیار الناس أن محمد *** وزیر لموسی والمسیح ابن مریم

أتی بالهدی مثل الذی أتیا به *** فکل بأمر الله یهدی ویعصم

وإنکم تتلونه فی کتابکم بصدق *** حدیث لا حدیث المترجم

فلا تجعلوا الله نداً وأسلمو *** فإن طریق الحق لیس بمظلم 35

In this poem, the leader of Mecca addressed the King of Ethiopia as follows:

Behold! O best of men! Know that Muhammad (S) is the helper of Musa and Isa Messiah, son of Maryam,

Like them (Musa and Isa), he (S) too has brought the guidance. Each of these three Prophets guides according to the divine

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command and protect the people from the evil deeds,

You (Christians) read about him in your own Book (Injeel) unambiguously, and not out of words based on conjecture and surmise,

Indeed when any group amongst us (Muslims) take refuge in you out of your grace and magnanimity, they will surely respond with honor and respect.

Najashi called a joint meeting of Amr-Aas and the Muslims under the leadership of Jafar ibn Abi Talib. Jafar gave (positive) replies to Amr, while Najashi rejected Amr disdainfully.

Najashi accepted Islam and introduced it as the official religion of the state, just like the “Shariah” of Moses (a.s.) and Jesus (a.s.). The number of emigrants to Ethiopia exceeded eighty. The news spread like wildfire amongst the various tribes in the Arabian Peninsula. Islam had crossed the frontiers of Mecca and people from other Arab tribes, such as “Abuzar Ghaffari “, began accepting Islam.

In his poems, while expressing support for the Prophet (S), Abu Talib also invited the people to Islam,

مَنَعنا الرَسولَ رَسولَ المَلیکِ بِبیضٍ تَلَألأُ لمع البُروقِ

بِضَربٍ یُذَبِّبُ دونَ النِهابِ حذارَ الوَثائِرِ وَالخَنفَقیقِ36

We supported and defended the Prophet, the master, with a sword that flashes like lightning.

I will support and defend the Prophet, the master; a support from a supporter who is tender and sympathetic to him.

In another poem, he challenges,

I swear by Allah that I shall die but not allow them (i.e. the polytheists) to lay hands on him.

You presented us a religion, which according to me, is the best religion for mankind.(1)

In yet another couplet,

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he questions,

Don’t you realize that we have found Muhammad to be a Prophet, similar to Moses, whose name has come down in the first Book (Torah)?(1)

* * *

Once again they suggested that if the Prophet (S) desired worldly wealth, they could offer him so much that he would become the richest man in Mecca or if he craved for power, they were willing to select him as their ruler.

The Prophet (S) responded, “By Allah! If they place the sun in my right hand and the moon in my left, I shall not refrain from inviting the people (to Islam). “

In these exchanges of offers and refusals between the Quraish, Abu Talib and the Holy Prophet (S), Abu Talib expressed his helplessness before the Prophet (S), saying, “O my nephew, your nation has spoken as you see. Ponder over my affair and your affair and do not ask me something which I am unable to fulfill! “

At this moment, the Holy Prophet (S) cried. Turning back, he began to walk away, but Abu Talib called out to him. When the Prophet (S) halted, he said, ‘O my nephew, you may continue to preach as you wish (and) I shall not forsake you, come what may..’

hunting. It was his practice that after returning from hunting, he would hasten towards Masjid-ul-Haram and circumambulate the Ka.’ba and then depart for his house.

Inside the mosque, he would visit every group from the Quraish who would assemble in some corner of the mosque and offer his greetings to them. This time, on the way back, the aforesaid bondmaid narrated to him the incident of Abu Jahl’s misbehavior with the Prophet (S). Hamza was furious and hastened to the mosque angrily. But this time, without approaching anybody, he simply dashed towards the group amongst who was Abu Jahl.

When he approached them, he stood before Abu Jahl and raising his bow struck Abu Jahl’s head as a result of which his head split open and challenged, ‘How dare you insult my nephew while I follow his religion and pay heed to his words? If you can, try to get rid of me!.’

People belonging to the tribe of Bani-Makhzum (Abu Jahl’s relatives) wanted to assist Abu Jahl. But the latter, sensing the consequence, refrained them saying, ‘Leave alone Abu Ammarah (Hamza) for I have insulted his nephew very badly.’.

* * *

For the sake of supporting the Prophet (S), the chief of the Quraish (Abu Talib) stepped up his campaign against the Quraishite infidels. His blazing attacks on them in form of odes were like thunderbolts from the sky. In this battle, he also encouraged his relatives and associates to assist the Prophet (S). His odes would comprise of significant imports, a

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few of

which were as follows,

“Nay! I swear by Allah that none can lay their hands on my nephew On this path, the brave warriors of Bani-Hashim shall draw their swords from the scabbard and like lions, which attack their prey, They will tear apart the enemies. (Even if) on this path, women may turn widows “

Abu Talib recited many such odes and one of them comprised ninety-four verses.(1)

Lui’s tribe and in particular the tribes of Ka’b:(1)

2. Don’t you realize that we have found Muhammad (S) to be a Prophet similar to Moses; whose name has come down in the first Book (the Torah)?

3. And that God has placed in the hearts of His slaves the love for Muhammad and who is better than the one in whose heart God has placed his love?

4. And whatever you have written down in your agreement shall indeed become ominous for you just as the cry of the young one of Prophet Saleh’s she-camel (after her union with her mother) became ominous for that nation. (In other words, a great calamity shall befall you as a result of your deeds).

5. Awake! Awake! Before your grave is dug and the innocent become like the sinful (equal in punishment)

6. Do not follow the slanderers and do not break off ties of relationship and kinship after friendship and fraternity!

7. And do not cause a severe prolonged war for it is likely to be unpleasant and severe for the one who kindles the flames of war.

8. I swear by the Lord of the Ka’ba that we shall never abandon Ahmad (S) in times of difficulties!

9. Until our hands and face are severed with the naked sword.

10. And in the battlefield are scattered pieces of spears and the black eagles gather for devouring the dead bodies.

11. And the hippodrome of horses and the roaring of the warriors fill the scene of the

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battlefield.

12. Is it not that our father Hashim tightened the belt and stated in his will that we should familiarize ourselves with the spear and the sword.

13. We, the Bani-Hashim never get weary and depressed from war until the war (itself) gets tired of us and we have no grievance against events following the war.

14. Yet, we are men of war and men of reason at the time when the lives of the champions are at their wit’s end.

Abu Talib’s odes had a comforting effect on the Quraish. Moreover, the Prophet (S) and the other Hashimiites were in peace from the harm of the Quraish. However, the economic sanctions had its effects on them, which lasted for years. During these three years, Khadijah (s.a.), the wealthiest lady of Quraish, donated her wealth to all those who suffered from this economic blockade.(1)

During this period, they procured their foodstuffs by way of smuggling. At night, Abu Talib would send his son Ali to Mecca for procuring the necessary provisions. In this regard, Ibn Abil Hadeed narrates,

“At night, Ali would exit from the mountain-valley and wear the disguise of a bandit in order to conceal his identity. Then, he would travel to the same place as instructed by Abu Talib and return carrying loads of wheat and flour.(2)

During this period, none would come out from the mountain-valley and others too would not visit them.(3)

Abu Talib would make the Prophet (S) sleep at night in such a place where he could not

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be seen easily. When a part of the night elapsed, he would transfer him to another spot and instead make Ali sleep in his place so that if in case anyone had marked the Prophet’s (S) place with the intention of assassinating him, Ali would be there instead of the Prophet (S).(1)

Those at the receiving end of this economic blockade were severely afflicted with poverty and want. Allah assigned the ants to eat away the writings of the pact. The Prophet (S) informed Abu Talib about this incident. Abu Talib approached the Quraish in Masjid-ul-Haram and narrated to them the incident and said, “Go and see the pact. If it is as my nephew says, then you should lift the economic sanctions. However, if his words turn out to be false, I shall

surrender him to you so that you may kill him “.

The Quraish became glad. They brought the pact and saw for themselves that the writings had been destroyed except the words: "باسمک اللهم" (In Thy Name O Lord). They said: ‘This is nothing but sorcery............! At this moment, a group accepted Islam.(2)

Thereafter, five people (who were related to the Bani-Hashim) along with Khadijah (s.a.) got together and tore apart the pages in the presence of the Quraish.(3)

After this event, the Bani-Hashim and the Bani-Muttalib came out from the mountain-valley and returned to their houses in Mecca.

to the African continent and spread monotheism as far as Ethiopia. In all these places, they recited the Holy Quran and worshipped the One and Unique God. Under these circumstances, the Quraish could no longer impede the progress of Islam as they did in the first year of the Prophet’s (S) mission.

On the other hand, at the age of eighty-four and after severe confrontation with the Quraish, Abu Talib had turned old and feeble. Khadijah (s.a.) too, after completing sixty-five years of age and spending her entire wealth in the way of Islam, had become indigent and physically shattered. Both these companions sincerely strove to their utmost capacity in assisting the Prophet (S).

Finally Khadijah (s.a.) expired in the month of Ramadhan, three years before the Prophet’s migration.(1)

words for which he had spent his life (in its promotion and propagation). He passed away while uttering the word: “Allah“.

Taking into account his services on the path of Islam, his help to the Prophet (S) and the creed “La-ilaha-illallah“, it can be said with certainty that Abu Talib was unparalleled. But since he was Ali’s (a.s.) father, the pagans labeled such a Muslim an infidel due to their enmity with Ali! What a great injustice they have indeed inflicted on themselves!

Ya.’qubi says:

The Prophet uttered these words over the dead body of his uncle:

“O uncle! You fostered me while I was a child; you acted as my guardian when I was an orphan and assisted me in my adulthood. May Allah give you a good reward? “

“He would sorrowfully walk back and forth before Abu Talib’s coffin and would then stand in front of the coffin and say:

“May you receive the reward for strengthening blood-kinship; and the reward for goodness has also been attained by you. “(1)

The Prophet of Islam (S) uttered these words. But the Muslims said, “Abu Talib shall burn in the Fire of Hell. “ And they narrate this from this very Prophet (S)!

In our view, those traditions which are indeed inconsistent with these set of traditions (which were mentioned before) were forged by them during the era of Muawiya Ibn Abi Sufyan, and were falsely attributed to the Prophet (S).

Thereafter, all the Caliphs have substantiated and strengthened the aforesaid view, particularly the

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Caliphs of Bani-Abbas who faced the mutinies of Abu Talib’s offspring.

By such traditions, they wished to convince the Muslims that since they were from the descendants of Abbas (the Prophet’s (S) uncle) who was a Muslim, they were the legal heirs to the Prophet (S) in all aspects, material and spiritual. On the other hand, the progeny (of Abu Talib) was from the descendants of Abu Talib (another uncle of the Prophet (S)) who according to them was an infidel and in Islam, a believer and non-believer cannot inherit from each other.

However, they do not possess any evidence to prove that Abu Talib was a non-Muslim. Besides, a lot has come down from the sayings and poems of Abu Talib in the books of history and biographies. In these books, not even one instance can be found wherein Abu Talib has called out the names of idols belonging to the Meccans and Arab infidels such as Laat, Hubal and Uzza.

In all the instances, words like Allah, Lord of the Ka.’ba and such other names of Allah were on his lips and he would swear by these names. Moreover, these names were his habitual phrase, whereas the names of such idols have excessively come down from the Arab polytheists.(1)

Abu Talib passed away(2) just three days after Khadijah (s.a.)’s demise and as per some sources, he died even before Khadijah (s.a.). Thereafter, Allah assigned his son Ali (a.s.) to assist the Prophet (S) and Ali too exhibited such a role against the

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Quraish.

disparage his affairs.

7. You have exhorted falsehood! Nay, I swear by the Ka’ba; until we make you taste the tip of the spear and the sharp sword.

8. And until you do not witness an irresistible and difficult scene from our side; at that moment when we shall be ironclad.

9. And until when either you shall destroy us or we shall annihilate you, or that you consider peace with the people of your own tribe to be more prudent.

10. Otherwise, this tribe is on the side of Muhammad (S) and they are his heralds. I am speaking about the Bani-Hashim; those very ones who are the best warriors.

11. The Prophet’s succor is Allah against you people.

12. A Prophet who has brought for us a revelation and my Lord has named him Muhammad in the heavenly Book.

13. His face is radiant like the sun so much that nothing can overcome the brightness of his face (just as the clouds cannot prevent the radiant sun from shining).

14. He is trustworthy upon what Allah has deposited in his heart, and whatever he utters is salvation.(1)

In this ode, Ali (a.s.) warns the Quraishite infidels that they should never ever imagine that since Abu Talib, the chief of the Quraish has passed away, the Bani-Hashim have now become helpless.

Like his father, Ali (a.s.) too declares in his ode, the prophet hood of Muhammad (S) from Allah’s side and creates fear of Allah in the hearts of the Quraishite infidels. And if in case they do

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not fear and they will not fear so, he warns them of the fierce spears and sharp swords of Bani-Hashim who will be clad in iron.

And he warns them that for the sake of the Prophet’s protection, confrontation is inevitable, wherein either the Bani-Hashim or the Quraishite infidels will be annihilated except if the Quraish follow the path of peace with their cousins Bani-Hashim. And here too, like his father, Ali (a.s.) strives to enliven the affection for ties of relationship amongst the tribe of Quraish.

In this ode, Ali (a.s.) appears to be the same Abu Talib, who is rebuking the Quraishite infidels. How beautifully the Arabs have painted the scenario, (Verily, this lion-cub is the son of that same lion). The effect of this ode

In order to perceive the effect of this ode, kindly pay attention to the following story:

After the end of the battle of Jamal in Basra, Amir-ul-Mumineen (a.s.) went to Kufa and in a sermon delivered on the pulpit in the mosque of Kufa, he called the people to prepare themselves for a battle with Muawiya in Syria.

At this moment, a man stood up and facing Ali (a.s.) said, ‘You wish to send us to Syria so that we kill our brethren just as you took us to kill our brethren in Basra? Nay, I swear by God that we shall never do such a thing!.’

This talk had its effect on the morale of the people. However, the brave commander of Ali (a.s.), “Malik

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al-Ashtar” sprang on his feet and said that very soon he would give him his reply. Seeing Malik’s mood, the man took to his heels. The people chased him until they caught him in the market where mules were sold. There, they trampled him (down) and fisted and kicked him to death. Amir-ul-Mumineen (a.s.) gave his blood money to his family members from the public treasury and then said: “His murderer is unknown and his blood-money is being given from the public treasury of the Muslims “.(1)

Here, if Malik Ashtar had not stood on his feet and uttered these words then those of the same mind (as the murdered man) would have approved the murdered man’s sayings and consequently, Amir-ul-Mumineen (a.s.) would have been defeated. However, Malik Ashtar’s (the chief of the Hamadan tribe) remark prompted the people of his tribe and others to get on their feet and kill that man. In this manner, the enemies held back their breath.

The situation in Mecca was equally or even more dangerous. Bani-Hashim had lost their chief and leader and one critical blow from the Quraish was enough to destroy them. This ode from the son of the Quraish chief left two positive effects on that society:

one person from the Quraish had attacked the Prophet (S), hundreds of others would have followed suit and a common assault resulted on the Prophet (S), the Bani-Hashim as well as the oppressed Muslims.

Allah appointed Ali (a.s.) and by means of this ode transformed the state of Mecca to the advantage of the Prophet (S), Islam and the Muslims just as Malik Ashtar’s statement had changed the situation to the benefit of this Ali (a.s.) in Kufa.

The Quraishite infidels intensify their persecution on the Muslims Although the unbelievers amongst the Quraish were aware that after Abu Talib’s demise, the Bani-Hashim would not abandon the Prophet (S) and they would not succeed in killing the Prophet (S), nevertheless, they inflicted such persecutions on the Prophet that they never ever dared during Abu Talib’s lifetime.(1)

Now we shall mention the names of two tormenters who tormented the Prophet (S) throughout his stay in Mecca and describe a few instances of the impediments laid by them in the way of Islam and the Prophet (S).

of plague. Amongst his persecutions and impediments were the following:

At the outset of his general invitation, the Prophet (S) once climbed the mountain of Safa and cried out: “Wa Sabahah! “ This cry is commonly used amongst the Arabs for inviting the people and warning them from frightful events.

After this call, the Quraish gathered around the Prophet (S). The Prophet (S) sough confirmation, ‘If I tell you that mounted soldiers are approaching you (for attack) from this mountain slope, will you believe me?.’ They affirmed, ‘We have never heard you utter a lie..’

At this moment, the Prophet (S) said, ‘I warn you from a severe retribution..’

Amongst all the people, it was the Prophet’s (S) uncle Abu-Lahab who reacted and said, “May you perish! Have you called us here just to listen to these words? “(1)

Abu-Lahab continued his vitriolic, “This Muhammad promises us the world after death and in this regard, makes certain claims. I for myself do not reckon that there is any news after death. “ To display his mockery, he opened his hands and blew into it and said, “May it be severed! I do not see anything but vain words coming out from Muhammad’s mouth. “(2)

Abu-Lahab’s wife, “Umm-Jameel“ (daughter of Abu Sufyan and aunt of Muawiya who belonged to the tribe of Bani-Umayyah) was another person who tormented the Prophet (S) with no end. She would throw thorns on the Prophet’s (S) path and excite sedition against him. About Abu-Lahab and his wife, the blessed verse of

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“Masad“ was revealed where Allah says:

تَبَّتْ یَدَا أَبِی لَهَبٍ وَتَبَّ مَا أَغْنَیٰ عَنْهُ مَالُهُ وَمَا کَسَبَ ,سَیَصْلَیٰ نَارًا ذَاتَ لَهَبٍ وَامْرَأَتُهُ حَمَّالَهَ الْحَطَبِ فِی جِیدِهَا حَبْلٌ مِّن مَّسَدٍ 

“Perdition overtakes both hands of Abu Lahab, and he will perish.

His wealth and what he earns will not avail him,

He shall soon burn in fire that flames,

And his wife, the bearer of fuel,

Upon her neck a halter of strongly twisted rope.“ (Qur'an, 111:1-5)

Abu-Lahab’s two sons “Utbah “ and “Utaibah “ had married the Prophet’s (S) two daughters and “Aas-ibn-Wael Sahmi “ had married yet another daughter of the Prophet (S). The Quraish advised them to divorce the Prophet’s daughters so that their lives turn miserable and the Prophet’s (S) invitation to Islam is hindered. In return, we shall allow you to marry any woman from the Quraish of your choice.

Aas-ibn-Wael did not accept the advice and refused to divorce the Prophet’s (S) daughter. However, Abu-Lahab’s two sons divorced the Prophet’s (S) two daughters since, after the revelation of Sura Lahab, their mother Umm-Jameel threatened them that, “If you refuse to divorce Muhammad’s daughters I shall not speak a word to you. “

Umm-Jameel did not stop here in her enmity with the Prophet (S). Once, while reciting a poem condemning the Prophet (S), she picked up a stone and went to the House of God for flinging it at the Prophet’s (S) face. However, even though she came face to face with the Prophet (S) she could not see him and returned disappointed.(1)

The obstacles created

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by Abu-Lahab on the Prophet’s (S) path were more than the all other Quraishites put together.

As stated earlier, following the pact designed by the Quraishite infidels, the Holy Prophet (S) and his followers (the two sects of Bani-Hashim and Bani-Muttalib) were left in “Sheb Abu Talib “, walled on all sides by the infidels.

Moreover, the Quraishite had prohibited all sorts of trade with them and they passed their lives in hardship and hunger.

At that time, whenever a trade caravan would enter Mecca and someone from Sheb Abu Talib would approach the caravan to purchase some provisions, the enemy of God (Abu-Lahab) would stand up and address the traders thus,

“Increase the prices of your merchandise for Muhammad’s followers so that they are unable to buy them. You are aware of my wealth and know very well that I fulfill my promise and agreement. I give you a guarantee that you shall face no loss or damage. “

Thereafter, the tradesmen would increase the prices of their goods to such an extent that the Prophet’s (S) followers were rendered helpless and would return empty handed while their children would cry and wail due to hunger. At the end, Abu-Lahab would give the tradesmen a good profit for whatever clothes and foodstuffs they had not sold to the Prophet’s (S) followers. In this manner, the Muslims passed their lives in hardships and difficulties.(1)

so that he could succeed in propagating his message. At that moment, he came across a group from the tribe of Khazraj, which had come for Haj from Medina and invited them to Islam. This group, which had heard from the Jews the prophecy of the last Prophet’s (S) advent, recognized the Prophet (S) and accepted Islam.

Moreover, while returning to Medina, they gave news about the Prophet (S) to the people of Medina and thus, gradually, Islam spread in Medina. In the subsequent year, a group from Medina came for Haj and there, paid allegiance to the Prophet (S). The Holy Prophet (S) dispatched “Mus.’ab-ibn-Umair“ from amongst the Muslims to accompany them so that he could preach Islam and the Quran to the newly converted Muslims of Medina

and lead them in the congregational prayers.

Thereafter, Islam spread rapidly in Medina until in the third year, more than seventy Medinites came to Mecca for Haj. There, they swore allegiance to the Prophet (S) promosing to establish the Islamic government if the Prophet came to Medina. When this group returned to Medina, they established the congregational prayers under the leadership of Mus.’ab and Islam was recognized as the official religion.

At that very moment, the Holy Prophet (S) issued an order to the Muslims residing in Mecca to migrate secretly to Medina. No Muslim remained in Mecca save Ali (a.s.), and a few other Muslims who were imprisoned by their parents and relatives.

On the other hand, the infidels among the Quraish, who now feared

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from the increasing number of the Muslims in Medina, gathered for consultation. At the end, they agreed that one person from each tribe should be selected for the task of killing the Prophet (S) and that overnight they should enter the Prophet’s (S) house and kill him so that Islam is uprooted once and for all.

Jibraeel, the Archangel informed the Prophet (S) about their (evil) intention and on behalf of Allah, ordered him to migrate to Medina.

The Prophet (S) charged Ali (a.s.) with four duties:

Firstly, to prepare the required mounts for this journey

Secondly, to sleep on the Prophet’s (S) bed for that night so that the killers would be under the impression that the Prophet (S) is lying on the bed and hence, he (S) could leave Mecca safely.

Thirdly, to return the things, which the Quraish had deposited with the Prophet as trust and to repay his debts

Fourthly, to take along with himself the Prophet’s (S) household members to Medina.

Later, the same night, the Prophet (S) left Mecca along with Abu Bakr and together they hid themselves in the cave of ‘Thaur’, situated outside Mecca. Ali (a.s.) slept on the Prophet’s (S) bed. The Quraish, among them Abu-Lahab (the Prophet’s uncle), besieged the house with the intention of killing the Prophet (S). From behind the wall (which was of a low height in those days), they fixed their eyes over the Prophet’s (S) bed so that with the approach of dawn they would kill the Prophet

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(S). They reckoned Ali (a.s.) who was lying on the Prophet’s bed to be the Prophet (S). But at dawn, when Ali (a.s.) got up from his bed, they realized their folly. When the infidels recognized their mistake, they searched for the Prophet (S) almost as far off as the cave of Mount Thaur.(1)

At that moment, Abu Bakr was very scared. The Prophet (S) said, ‘Do not grieve, for Allah is on our side..’(2)

The Quraishites returned from the cave. Ali (a.s.) purchased a camel for the Prophet (S).(3) A camel was brought for Abu Bakr along with Aamer-ibn- Fahira, the slave of Ayesha’s stepbrother.(4)

They also took along with them a guide by the name of Abdullah ibn Areeqah, a non-Muslim from the tribe of Bani Dail.(5)

The Prophet (S) migrated from Mecca along with these three fellow travelers until they reached the village of Quba, which was situated two miles from Medina. They remained there until Ali (a.s.) returned the things which the Quraish had deposited with the Prophet (S) and then joined the Prophet (S) in Quba along with his family members.

This news reached the Muslims in Medina. Consequently, they would come out of Medina every morning and await the Prophet’s (S) arrival until the end of the day. This continued till Monday, the eighth or twelfth of Rabiul-Awwal when the Prophet (S) finally arrived in Medina along with his companions.

The Prophet’s (S) camel halted at a place in the centre of Medina. The Prophet (S) bought this place and

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built there, the mosque of Medina, with bricks and mud and covered its ceiling with branches of date trees. On the rear side of the mosque, he constructed a small shed named “Junhah” and made the homeless “Muhajirs” (the Immigrants) reside in this place.

Similarly, he built houses alike the structure of the mosque for each of his spouses adjoining the mosque. Seven months after migration, he married Ayesha. Thereafter, he got his daughter Fatimah, his daughter from Khadijah (s.a.), married to his cousin Ali, the son of Abu Talib, and constructed a house (which looked similar to his own house) near his own house for Fatimah (a.s.)

and cattle-rearing) to fight against anyone who wanted to attack Medina. In this pact, they had implicitly acknowledged the Prophet’s (S) authority and rule in Medina.(1)

After concluding these agreements and gaining confidence in the internal security, the Prophet (S) turned his attention to the enemies of Islam (i.e. the Quraish in Mecca). This was while hundreds of Muhajirs existed who had left their entire wealth in Mecca under the occupation of the Quraish and were now living in utmost hardship, with the assistance of the Ansars.

To solve this problem, the Prophet (S) would dispatch warriors to overcome the trade caravans of the Quraish who would pass near Medina on their way to Mecca. On one occasion, they gained control over a small trade caravan belonging to the Quraish and the Prophet (S) distributed the spoils amongst the indigents.

entanglement but he managed to escape.

The Quraish set out from Mecca with a thousand well-equipped men for encountering the Prophet (S). A few men from Bani Hashim too had accompanied this army, albeit reluctantly, and amongst them were Abbas, the Prophet’s uncle and Talib (Ali’s brother). The Quraish rebuked them and as a consequence, Talib managed to escape and returned to Mecca.

The Prophet (S) became aware of this event. A great portion of the Islamic army was formed by the Ansars (the helpers) who in their allegiance to the Prophet (S) in Mecca had promised to assist the Prophet but only during his stay in Medina. Thus, now that they were outside Medina and they had also not set out of Medina for the purpose of war, it was not out of place for the Prophet (S) to inquire whether they reckoned themselves to be obliged

to fulfill their promise or not under the present circumstances.

For this reason, the Prophet (S) gathered together his army for consultation and informed them about the flight of the trade caravan and the approach of the equipped army. He addressed them, “Let me have your opinion.

What should be done “?

At this moment, Abu Bakr and Omar suggested,

“O Prophet of Allah! We swear by Allah that these are the Quraish who have come forward with all their might and splendor.

We swear by Allah that from the time the Quraish have gained power and splendor, they have never been defeated and humbled.

We swear by Allah that

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from the day the Quraish have turned infidels they have not brought faith.

We swear by Allah that the Quraish will never forsake their power and splendor and will fight against you. So be prepared for a battle. “(1)

The Prophet (S) did not pay heed to these two and their intimidating sayings.(2)

After them, Miqdad said, “O Prophet of Allah! Act according to the divine command as we are on your side. We shall not repeat the statement of Bani Israel who said to their Prophet (S), ‘You go along with your Allah and fight while we shall remain here.’. But, we say, ‘Fight against them. We are on your side and we shall fight against them. I swear by the One who sent you by the truth! If you go as far as the shores of the sea we shall follow suit. “

The Prophet (S) sent blessings on him and repeated his earlier statement and said, (O people let me have your opinion).

The Ansars became aware that the Prophet (S) wanted to know their response. Sa.’d-ibn-Ma.’z, an Ansar chief, stood on his feet and said, ‘O Messenger of Allah. It appears that you want our reply?’

The Prophet (S) replied in the affirmative.

Sa.’d said, “I give my response on behalf of the Ansars and say, ‘O Prophet!

Perhaps you have set out of Medina for some particular task and now, you have received a divine command for another task. O Prophet! We have brought faith in you and have testified in you.

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We have also vowed to be obedient and submissive before you. You may act as per the divine command. I swear by the One who sent you by the truth, if you head towards the sea we (too) shall head for the sea even if only one amongst us may remain alive. You may establish relationship with whomsoever you wish and severe relationship with whosoever you desire. You may take from our wealth whatever you wish. If you take from our wealth we will be happier, than if you refuse. “

After Sa.’d’s speech, the Prophet (S) said, ‘You have the blessings of Allah who has promised me victory. At the moment, I can see the destruction of the infidels..’

Thereafter, he showed them the killing spot of each of the eminent ones from the Quraish(1).

The Prophet’s (S) army descended upon Badr. They prepared a shady place for the Prophet (S) and then put guards near it. Abu Bakr went near this safe spot and remained there till the end of the battle.(2)

The army of Quraish arrived, all decked up and ostentatious. And on the seventeenth of Ramadhan, the famous battle of Badr came to an end between the Muslims and the infidels.

From the Prophet’s (S) army, Ali (a.s.) and Hamza (a.r.) exhibited their valour more than anybody else and killed the chiefs and champions amongst the Quraish.(3) Amongst the Ansars too, the valiant battled fiercely. The few men from the Hashimites who had come to Badr by force, did not assist

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the polytheists in their fight against the Muslims.

In this war, the Muslims emerged victorious. Amongst them, fourteen achieved martyrdom, six from the Muhajirs and eight from the Ansars. Amongst the polytheists, seventy got killed and another seventy were taken as captives.

Amongst those killed were Utbah, Shaibah and Hanzalah, Hind’s father, brother and son respectively, and Ali (a.s.) and Hamza (a.r.) killed them all.(1)

On the day of Badr, the Prophet (S) declared as prohibited the killing of certain figures amongst the Bani-Hashim as well as a few others. These people were those who had either come with the Quraish involuntarily, like the Bani-

Hashim, and a few others, or had devoted some kind of service to Islam and had defended the Prophet (S) during his stay in Mecca like Abul Bukhtari, who was amongst those who had cooperated and torn apart the pact of the Qurasih against the Muslims.

In particular, the Prophet (S) announced the name of Abbas and said, ‘Do not kill him as the Quraish have brought him by force’.

At that moment, Abu Huzaifa, the son of Utbah said, “Should we kill our fathers, sons, brothers and near ones but leave Abbas unharmed? I swear by Allah that if I see him, I will pierce my sword in his body “

The Prophet (S) turned to Omar and said, ‘Do they wish to strike the Prophet’s paternal uncle with the sword?

Omar retorted, ‘O Prophet, allow me to severe his head with the sword. I swear by Allah that he

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has revealed his dissension.’(1)

The Prophet (S) did not give him permission.

as that belonging to Allah and His Messenger (S). The Prophet (S) commanded all those who had taken these spoils of war to return them back and assigned one of the Ansars to collect and safeguard them. Thereafter, he set out from the land of Badr towards Medina until he reached a territory named “Seer “ near Medina. He halted at this place and issued a command for the equal distribution of the spoils of war amongst all.(1)

camels, warring equipment and other belongings of the Quraish to Medina. The survivors fled from the battlefield and retreated towards Mecca. This astonishing phenomenon moved these stonehearted men and altered their assessment on Islam and the Muslims.

With the Prophet’s (S) entry into Medina and the conclusion of a security treaty between the tribes of Ansars and the Jewish tribes, Abdullah ibn Ubai’s wishes came to a naught. (The same Abdullah ibn Ubai who before the Prophet’s migration to Medina was a candidate for being its king and the people had prepared the royal throne for him). Just before the battle of Badr, he passed his days and nights praying for the Prophet’s (S) defeat. But after the battle of Badr, he gave up and accepted Islam along with all his followers.

On the other hand, the Jewish tribes, who had no consideration for this helpless group of new-entrants to Medina, realized their error after the battle of Badr. With the progress of Islam in Medina, they were losing their own factors of advancement, superiority and lordship. For, the Jews always thrived in undisciplined, aimless and chaotic societies and engaged in usury and wealth accumulation.

With the advent of Islam in Medina, the disorder was done away with. The tribes of Aws and Khazraj (whose futile arguments would lead to bloody wars, where each tribe would take on rent, the war-tools from different Jewish tribes and hence provide them the chance of engaging in usury) had now pronounced the formula of brotherhood with

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each other. They were now living in a society abounding in peace, calmness, purity and stability where no stranger had any influence on it.

After the battle of Badr, the Jews became alert and started engaging in the sabotage of the Islamic affairs and creation of hatred amongst the Muslims. In this subversion, the most arrogant amongst them was the tribe of “Bani- Qainaqah “. Ibn Hisham writes, “The Prophet (S) gathered them in the market of Bani-Qainaqah and addressed them in this manner thus, ‘O Jews!

Fear Allah and accept Islam, lest you suffer the same fate as the Quraish. You are aware that I am the divine Prophet. My prophet hood has been mentioned in your heavenly books and Allah has taken a promise from you regarding my prophet hood. “

The Jews replied, “O Muhammad! Do you think we are like your tribe, the Quraish? Do not become proud as you encountered (and got victory) over a nation that lacked the knowledge of warfare. By God! If we engage in a battle against each other, you will realize our identity (i.e. if there are worthy humans, it is only us!).

was manifested. The Jews had a hearty laugh. When the lady cried for help, a Muslim stepped forward and killed the goldsmith.

A mob of Bani-Qainaqah gathered and killed the Muslim. They broke their pact with the Prophet (S) and gathered in their castles and fortifications and prepared themselves for a war.

The Prophet (S) laid a siege on them for fifteen days i.e. from the 15th Shawwal, 3 A.H. till 1st Zilqad. Eventually, they surrendered before the Prophet (S).(1)

Amongst those who surrendered were seventy warriors. The Prophet (S) dispatched all of them to the land of Azaraat in Syria and took away their wealth as spoils of war. This wealth did not include their farms and palm groves. They were tradesmen and possessed abundant war tools as well as goldsmith tools.

The Prophet (S) took one-fifth of the war booty and distributed the rest amongst the Muslims.(2)

After the battle of Badr, the Meccans were mourning for their dead for almost a year and were now preparing for avenging their murder. Finally, they headed for Medina with three thousand soldiers, three thousand camels, two hundred horses and a well-organized army.

and Uzzah. Moreover, fifteen of the Quraishite chiefs.’ wives too, headed by Abu-Sufyan’s own wife (Hind) had joined his army with the aim of encouraging the soldiers.

The Prophet (S) consulted the Muhajirs and the Ansars whether they should remain in Medina and fight the Quraish in hand to hand combat in the streets of Medina, with which the Quraish soldiers are unacquainted, and the women and children attack them from roof-tops? Or, they set out of Medina and fight the Quraish in the desert?

As far as strategy was concerned, the Prophet (S) personally thought it to be more prudent to stay in Medina and fight. Abdullah-ibn-Abi Manafiq, the leader of the Aws tribe, held the same view. But, most of the warriors including Hamza said, ‘If we don.’t go outside Medina to face the enemy, then defeat is certain..’

The Prophet (S) thought it wise to accept the opinion of the enthusiastic Islamic soldiers and confront the Quraish outside Medina because, if he stayed back in Medina, the Islamic soldiers.’ morale (for achieving martyrdom) which was accompanied with fervor and excitement would be shattered.

The Prophet (S) left Medina with a thousand soldiers and amongst them were Abdullah ibn Ubai and his followers. On the way, Abdullah ibn Ubai addressed his followers as such, “The Prophet acted upon the opinion of the youngsters while he disregarded our views. “ Saying this, he returned to Medina with three hundred of his followers.

The Prophet (S) reached near Mount Uhud with seven hundred soldiers

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and there, they came face to face with the Quraish army. The battle began on Saturday 15th of Shawwal and ended on the same day too. Array of troops on both sides

The Prophet (S) marshalled seven hundred Islamic soldiers in front of Mount Uhud in such manner that Mt. Uhud lay behind them. He placed fifty archers headed by Abdullah ibn Zubair behind the army for the purpose of guarding the mountain slope, so that if ever the Quraish horsemen thought of attacking the army from the rear, the archers would drive them away.

Abu-Sufyan appointed “Khalid-ibn-Walid “ to lead the two hundred Quraishite horsemen and handed over the army banner to the heroes from the tribe of Bani Abdud Dar. Hind and other women, who accompanied her, walked behind the rows of the polytheist army and played the tambourine. They encouraged the soldiers by reciting epic verses. When they reached behind the heroes from the tribe of Abduddar and the standard bearers of Quraish, the ones reciting the epic verses recited as such:

“Behold O men of Bani-Abduddar!

Behold O the heroes supporting the army and guarding the rear side of the army! Strike by your naked swords. “

In the Quraishite army was a black and fearless slave called Wahshi, who from a far distance would take aim at the champions with his sharp weapon and inflict effective blows. Hind said to him, ‘If you kill Muhammad, Hamza or Ali in this battle, you shall be set free; either Muhammad or Hamza

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or Ali..’

Wahshi said, “I can neither kill Muhammad nor Ali. As for Muhammad, a group of soldiers are guarding him and as for Ali, he attacks like a lion while fighting although at the same time he is vigilant on his left, right and all other sides. However, I can kill Hamza because, even though he advances like a roaring lion, he is not careful on his left or right side. “

went back to his position, the companions said, ‘Why didn.’t you kill him?.’ Ali (a.s.) said, ‘When my cousin’s private part was exposed, he swore by our kinship and (so) I felt ashamed..’

At that very time, the battle between the two armies began. Ali (a.s.) displayed such magnanimity that he destroyed the standard bearers of Quraish. When one would fall, the other would raise the flag on his shoulder. The battle continued in this manner until ten amongst them were killed. Thereafter, the freed one amongst them carried the flag. Ali (a.s.) killed him as well. At this moment, the Quraishite flag fell on the ground.

When the Quraish witnessed this scene, they began to flee. Hamza, Abu Dajjaneh Ansari and other Muhajir and Ansar warriors too exhibited their valour. The Muslim warriors pursued the Quraishite soldiers until they reached their camps. The Quraish fled from their tents as well and headed for the desert.

The Prophet’s (S) army went inside the Quraishite camp and became busy in collecting the spoils of war.

When the men guarding the mountain slope saw this, they felt that the battle had come to an end. Amongst them, forty disobeyed their commander and abandoned their duty and joined the Islamic soldiers in plundering the Quraishite tents.

Observing this scene, Khalid ibn Walid took advantage of this opportunity and appeared from the rear of the mountain with two hundred horsemen and killed Abdullah ibn Jubair and a few of his associates. Thereafter, he attacked the rear side

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of the Prophet’s (S) army from the mountain-peak. He entered the battlefield and attacked the Prophet’s (S) soldiers who were now in disarray.

Under these circumstances, a man from the Quraish picked up the Quraishite flag from the ground. When the Quraishite army found the situation changed and witnessed their flag raised once again, they returned from the desert and attacked the Prophet’s (S) army from another side. The Prophet’s (S) army found itself sandwiched, being attacked by the Quraishite army from two sides. A fierce battle took place.

At this moment, Wahshi found Hamza unguarded and flung a spear at him. Hamza fell on the ground and was martyred. A group amongst the Prophet’s (S) army was martyred.

The polytheists attacked the Prophet (S) from all sides, when Nasibah Mazniah, a lady from the Ansars who had come to the battlefield for providing water to the injured(1) saw this situation, rushed to defend the Prophet (S). She received injuries and became weak as a result of the battle.

The news spread in Medina. Men from the Ansars who were in Medina came to the battlefield and got martyred. Under such circumstances, a polytheist flung a stone at the Prophet’s (S) face. The Prophet’s (S) blessed forehead and tooth broke. His nose received injuries and blood flowed down his face.

At this moment, one group after another from the Quraishite heroes attacked the Prophet (S) from all sides with the aim of killing him. The Prophet (S) cried out to Ali, ‘O Ali! Repel

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this group..’ At this time, Jibraeel (a.s.) addressed the Prophet (S) thus, ‘O the Messenger of Allah, this is what is called self-sacrifice.’ The Prophet (S) retorted, “Ali is from me and I am from Ali. “

Jibraeel (a.s.) said: “ And I am from you two. “

Thereafter, they heard a cry:

‘There is no sword but Zulfiqar (Ali’s sword) and there is no stalwart but Ali.’

Under such circumstances, a polytheist killed Mu’sab-ibn-Umair, one of the Prophet’s (S) companions and thinking that he had killed the Prophet (S), he cried out, ‘I have killed Muhammad..’

This cry spread on both sides of the army and had a disastrous impact. The Islamic soldiers fled in all directions from the battlefield. Ya.’qubi says, ‘No one remained near the Prophet (S) save Ali, Talha and Zubair..’

A group of deserters, who had climbed on Mount Uhud, assembled together and said, ‘We wish someone would go and request Abdullah ibn Ubayy to seek protection for us from the Quraish..’

The Prophet (S) himself saw a few fleeing from the battlefield. He called them one by one by names. A few amongst them returned until they became fifteen in number and they rallied around him (S). Moments later, they took the Prophet (S) on top of Mount Uhud. Ali (a.s.) brought water and washed the Prophet’s (S) wounds.

The battlefield became devoid of Islamic warriors. Hind brought her female accomplices to the battle arena and personally cut off Hamza’s and other martyrs.’ noses and made a necklace and an anklet

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out of them. She then wore them and gave away her own necklace and anklet to Wahshi. Her accomplices too did the same. Hind split open Hamza’s stomach and extracted his liver. She tried to chew the liver but it fell off from her mouth.

Abu-Sufyan came over Hamza’s corpse and while striking Hamza’s face with the tip of his spear, said, ‘Taste it for you have broken off ties of kinship..’

Halees, the chief of the Ahabeesh tribe (an ally of the Quraish), was a testimony to the entire scenario. He cried out: .‘O tribesmen see what the Quraish chief is doing to the lifeless body of his cousin!.’ Abu-Sufyan said to him, ‘Excuse me! It was an error!.’

Thereafter, Abu-Sufyan cried out, ‘Is Muhammad (still) alive?.’ His people replied in the affirmative.

Once again Abu-Sufyan cried out, “Exceed in superiority O Hubal! Exceed in superiority O Hubal!

The Prophet (S) replied: “Allah is most High and Glorified. “

Abu-Sufyan yelled, “We are having the idol Uzzah with us while you do not! “

The Prophet (S) said: “Our Master is Allah whereas you do not have a Master! “

The battle of Uhud ended with sixty-eight Muslims dead. On Prophet’s (S) command, the dead were buried in that very mountain slope and all returned to Medina on the same day.

behavior of one Ansar woman (Nasibah) in connection with her love and self-sacrificing attitude towards the Prophet (S) and the behavior of one Quraishite woman (Hind) in connection with her hatred against the Muslims are also noteworthy.

the Quraish. After staying in Hamrah-ul-Asad for three days and receiving news of the Quraishite army’s departure to Mecca, the Prophet (S) returned to Medina.(1)

allegiance to him (S). In the tenth year of the Prophet’s (S) appointment, Abu Talib and Khadija, the Prophet’s (S) two helpers on the path of Islamic propaganda expired. The Prophet (S) named that year as the year of sorrow.

The Prophet (S) migrated to Medina. In Medina, the Prophet (S) would constantly remember Abu Talib and Khadija. Whenever he would sacrifice a sheep, he would distribute its meat amongst Khadija’s friends. After Abu Talib, his son Ali (a.s.) became the Prophet’s (S) special friend and helper.

- Amongst the Muslims, Ali (a.s.) killed and captured the maximum number of the Quraishite infidels in the battle of Badr.

- In the battle of Uhud, it was Ali (a.s.), who used his sword to protect the Prophet (S), battling the Quraish single-handedly while the others fled.

- In the battle of Khandaq, Ali (a.s.) killed Amr, the hero amongst the Quraish and the polytheists fled from the battlefield.

- At Khaibar, it was Ali (a.s.) who conquered the fort.

For the Prophet (S), Ali (a.s.) was Abu Talib’s remembrance and Fatimah (a.s.) was that of Khadija. The Prophet (S) gave Fatimah’s (a.s.) hand in marriage to Ali (a.s.) in Medina.

Fatimah (a.s.) gave birth to Hasan (a.s.) and Husain (a.s.). After the revelation of the verse,

فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَکُمْ وَنِسَاءَنَا وَنِسَاءَکُمْ وَأَنفُسَنَا وَأَنفُسَکُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَتَ اللَّهِ عَلَی الْکَاذِبِینَ

“Then say, come let us call our sons and your sons and our women and your women and ourselves and yourselves, then let us be earnest in prayer, and

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pray for the curse of Allah on the liars “ (Qur'an, 3:61),

The Prophet (S) caught hold of Hasnain’s (a.s.) hands and along with Ali (a.s.) and Fatimah (a.s.), went for Mubahela (malediction or mutual invocation of a curse) against the Christians of Najran.

When the verse of purity,

إِنَّمَا یُرِیدُ اللَّهُ لِیُذْهِبَ عَنکُمُ الرِّجْسَ أَهْلَ الْبَیْتِ وَیُطَهِّرَکُمْ تَطْهِیرًا

“Allah only desires to keep away the uncleanness from you, O people of the House and to purify you a (thorough) purification”(1)

was revealed, the Prophet (S) made Hasnain (a.s.) sit on his knees, Fatimah (a.s.) in front of him and Ali (a.s.) behind him, and while spreading the cloak over all, he (S) said,

“O Lord! These are my Ahl-ul-bayt (people of the House).” In this manner, these five personalities were named as “Ashaab al-Kisa” (privileged ones of the cloak).

After revelation of this verse, the Prophet (S) would visit his daughter’s house five times a day before every obligatory prayer.

The door of Fatimah’s (s.a.) house would open inside the mosque and there was no other door. Before the very eyes of the worshippers (the Muhajirs and the Ansars) who would await the Prophet’s (S) arrival by standing in the rows of the congregational prayer, the Prophet (S) would stand on the threshold of her house and say,

السلام علیکم یا أهل البیت! (إِنَّمَا یُرِیدُ اللَّهُ لِیُذْهِبَ عَنکُمُ الرِّجْسَ أَهْلَ الْبَیْتِ وَیُطَهِّرَکُمْ تَطْهِیرًا) الصلاه! الصلاه!

After reading out this series of traditional prayers, the Prophet (S) would move towards his mehraab and then lead the congregational prayer.

And with the

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revelation of the verse,

قُل لَّا أَسْأَلُکُمْ عَلَیْهِ أَجْرًا إِلَّا الْمَوَدَّهَ فِی الْقُرْبَیٰ

“Say: I do not ask of you any reward for it but love for my near kinsfolk” (Qur’an,26:23)

Ali, Fatimah, Hasan and Husain became recognized as the Prophet’s kinsfolk.

With the revelation of the verse,

وَآتِ ذَا الْقُرْبَیٰ حَقَّهُ

“…and give to the near ones their right(1)” the Prophet (S) donated Fadak to Fatimah (a.s.).

After the revelation of the following verse in Ghadir al-Khum,

یَا أَیُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَیْکَ مِن رَّبِّکَ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ

O Messenger, announce that which has been revealed to you from your Lord, and if you do not, then you have not conveyed His message. (Qur'an, 5:67) 

The Prophet (S) held Ali’s (a.s.) hand, and raising him high, he proclaimed,

مَنْ کُنْتُ مَوْلاهُ فَهذا عَلِیٌّ مَوْلاهُ

The Holy Prophet (S) appointed Ali (a.s.) as his legatee in a very lucid manner.

The Prophet (S) fell sick and on Monday, he rested his head on Ali’s (a.s.) chest and expired.

As a duty, Ali (a.s.) along with just a few of his close friends and relatives were engaged in giving Ghusl (ceremonial bath) to the Prophet (S) and shrouding him.

At that very moment, the Ansars had gathered at Saqifa Bani Saaedah for paying allegiance to Sa.’d ibn Ubadah and for appointing him as the Prophet’s (S) successor.

Among the Muhajirs, the Quraish dashed to Saqifa. Once there, they claimed their right for the caliphate and argued, “The Prophet was from the Quraish. (So) the Arabs will not allow the caliphate to fall in the hands of the non- Quraish. “

The Muhajir Quraishites achieved their objective

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through this dispute, and paid allegiance to Abu Bakr! They said to each other, “If anyone from the Prophet’s (S) Ahle-bait becomes the Caliph, then nobody else will get a chance of attaining the caliphate ever. Allow the caliphate to rotate amongst the Quraish families so that every tribe of Quraish gets a chance (to rule). “

The group that paid allegiance to Abu Bakr took him around the streets till dawn (to introduce him as the new Caliph). They brought whomsoever they met on their way before Abu Bakr and urged him to pay allegiance to the Caliph. Thus passed the black Monday in Islamic history.

On Tuesday, they took Abu Bakr to the Prophet’s (S) mosque and made him sit on the Prophet’s (S) pulpit and paid allegiance to him for the second time. Thereafter, Abu Bakr and Umar delivered sermons and the people recited their prayers behind the former. This was the manner in which allegiance to Abu Bakr came to an end on Tuesday.

During these two days (when the mockery of appointment of caliphate was going on), the Bani Hashim had gathered in the Prophet’s (S) house and a few amongst them were busy helping Ali (a.s.) in giving the ceremonial bath and shrouding the Prophet (S), followed by the ritual funeral prayers. The Muslims of Medina came in groups to the Prophet’s (S) chamber and independently offered prayers over the blessed coffin of the Prophet (S).

This took place on the whole of Monday and terminated on Tuesday

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evening.

The same night, Ali (a.s.) and a few others buried the Prophet’s (S) Holy body.

During these two days, the caliphate gang strove hard to bring to the matter of Abu Bakr’s allegiance to a conclusive acceptability. Thus, this was the manner in which Abu Bakr became the Caliph and gained allegiance from the people!

By means of this very allegiance, Umar became the Caliph!

By means of this very allegiance, Uthman became the Caliph!

By means of this very allegiance, Moaviyah became the Caliph!

By means of this very allegiance, Yazid became the Caliph!

By means of this very allegiance, the Bani Umayyah, the Bani-Abbas and the Uthmanis became the Caliph!

By means of this very allegiance, Abu Bakr did whatever he desired!

By means of this very allegiance, Umar did whatever he lusted for!

By means of this very allegiance, the Bani Umayyah, Uthman, Moaviyah and Yazid did whatever they wished!

By means of this very allegiance, the Bani Abbas and the Uthmani Caliphs did whatever they liked!

By means of this very allegiance, (undesired and unfortunate) events took place in Islam from that very day and will continue to occur till the advent of the Mahdi (a.s.)!

* * *

In this discussion, we shall examine the policies of the following Caliphs, which left a deep impression on the Prophet’s (S) Sunnah. Insha’Allah

1. Abu Bakr

2. Umar

3. Uthman

4. Ali (a.s.)

In this discussion we shall review first of all that portion of their general policies, which throws light on their stand towards the Prophet’s hadith and Sunnah.

*****

لَّقَدْ کَانَ لَکُمْ فِی رَسُولِ

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اللَّهِ أُسْوَهٌ حَسَنَهٌ لِّمَن کَانَ یَرْجُو اللَّهَ وَالْیَوْمَ الْآخِرَ وَذَکَرَ اللَّهَ کَثِیرًا

“Certainly you have in the Apostle of Allah an excellent exemplar for him who hopes in Allah and the latter day and remembers Allah much “ (Qur'an, 33: 21)

وَمَا آتَاکُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاکُمْ عَنْهُ فَانتَهُوا وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِیدُ الْعِقَابِ

“And whatever the Apostle 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 avenging (evil) “ (Qur'an, 59: 7)

Caliphate and they never even once uttered the name of Ali or Abbas (the Prophet’s uncle). They swore allegiance to Abu Bakr for the reason that he was from the Quraish.

During Umar’s caliphate, while Umar was conversing with Ibn Abbas, he stressed on this point and said, “O Ibn Abbas, your father is the Prophet’s uncle and you are his cousin. What made your tribe and your people keep a distance from you? (In other words, why didn.’t your own tribe viz. Quraish appoint you to the seat of caliphate?)

Ibn Abbas said, ‘I do not know.’!

Umar said, ‘I know. They disliked your rule upon them.’.

Ibn Abbas said, ‘Why is it so while we are good and beneficial to them.’?

Umar said, ‘May Allah shower His Mercy! They feel unpleasant if the prophet hood and caliphate are (both) placed in your household lest pride overcomes you. Perhaps, you may say Abu Bakr had done such and such act. By Allah, no!

Abu Bakr acted most prudently with regards to the affair entrusted to him..’(1)

In another tradition, Umar addressed Ibn Abbas thus, ‘O Ibn Abbas, do you know what made your tribe (the Quraish) keep a distance from you?.’

Ibn Abbas says, “I did not want to reply to this question and so I said, ‘If I am unaware of the reason, Amir-ul-Mumineen (Umar) will make me aware “!

Umar said, ‘they were reluctant to see the prophet hood and the caliphate merge in your household (Bani Hashim) as in such a case

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you would have behaved arrogantly and braged over your tribe and nation. For this reason, the Quraish selected a Caliph for themselves and in this selection they have traversed the true path and turned successful.’!

Ibn Abbas says, “I said, ‘O Amir-ul-Mumineen! If you don.’t turn angry and allow me to speak, I shall reply.’.

Umar said, ‘Ibn Abbas, you may speak.’.

Ibn Abbas said, ‘O Amir-ul-Mumineen! As for your saying that the Quraish appointed a Caliph for themselves and in their selection they traversed the true path and became successful, I reply, ‘If the Quraish had selected the one whom Allah, Exalted be He, had appointed for this affair, they would have traversed the true path and would have become successful. And as for your saying that the Quraish were reluctant to see the prophet hood and caliphate gather in our household, Allah says about the nation, which is reluctant as such:

ذَٰلِکَ بِأَنَّهُمْ کَرِهُوا مَا أَنزَلَ اللَّهُ فَأَحْبَطَ أَعْمَالَهُمْ

“That is because they hated what Allah revealed, so He rendered their deeds null “ (Qur’an, 47:9)

Umar said, ‘Alas! O Ibn Abbas! By Allah, I was informed of your talks about which I was reluctant to accept. Let not your position fall before me.’!

I said, ‘O Amir-ul-Mumineen! What were those talks? If it is the truth, then truth should not bring down my position before you and if its false, then someone likes me will repel falsehood!

Umar said, “I have been informed that you say, ‘They have done injustice against us and cherished jealousy

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and for this very reason, they have kept away the caliphate from us “!

I said, ‘O Amir-ul-Mumineen, the point that we have been done with injustice is a matter well known to all - the learned as well as the ignorant. With regards to jealousy, the Satan cherished jealousy against Adam and we are Adam’s sons against whom jealousy has been cherished too.’!

Umar said, ‘Alas! O Bani Hashim! Your hearts are filled with jealousy, which will never fade away, and full of spite and deceit, which will never file away! I said, ‘Be calm, O Amir-ul-Mumineen; about the hearts from which Allah has kept away every kind of impurity and uncleanness(1), do not say that they are filled with jealousy, spite and deceit; as the Prophet’s heart too is the same as ours i.e. Bani Hashim’s heart.’.

Umar said, ‘Get out of my sight.’!

I said, ‘I shall do so.’!

“When I was about to depart, he felt ashamed and said, ‘Ibn Abbas, wait! I swear by Allah that I shall observe your right and I prefer whatever pleases you.’!

I said, ‘O Amir-ul-Mumineen, I have right over you and every other Muslim (for being the Prophet’s cousin). Whosoever observes this right will earn his reward and whosoever tampers my right has indeed ruined his own lot.

After this conversation, Umar stood up and departed. “(2)

* * *

In this connection, Ali (a.s.) too, while referring to the event of the Consultative Committee of six men for the appointment of a Caliph, said after Uthman’s

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death as such, “The people fixed their eyes on the Quraish and awaited their action. The Quraish reflected on their own affairs and said, ‘If the Bani Hashim takes over the caliphate, then at no time will the caliphate depart from them.

However if the caliphate and government is handed over to the people from the Quraish but not the Bani Hashim then it will rotate amongst them and all will get a chance to rule.(1)

hood and caliphate gather in our household, Allah says, “That is because they hated what Allah revealed, so He rendered their deeds null “

Umar said, “I have been informed that you say, ‘Injustice has been done and jealousy cherished against us and for this reason they have kept away the caliphate from us. “

Ibn Abbas said, “That injustice has been done to us is something well known to all, the learned as well as the ignorant. With regards to jealousy, the Satan bore jealousy against Adam and we too are Adam’s sons against whom jealousy has been cherished.

* * *

In these conversations, all the three speakers were unanimous in this that whatever had occurred in the matter of caliphate was due to the endeavors of the Quraish. Amongst them, Umar explained the reason for the action initiated by the Quraish. He stressed that the Quraish were reluctant in seeing the prophet hood and caliphate gather in the Bani Hashim because the latter would have taken pride and bragged over all the tribes of the Quraish.

And Ali (a.s.) adds to this reality and says, ‘The Quraish feared lest the caliphate would rotate amongst the Bani Hashim and (so) the other household amongst the Quraish would not get the chance to rule. They wished that the caliphate should rotate amongst all the Quraish and so they kept away the caliphate from the Bani Hashim.

Ibn Abbas reckoned this action to be the result of the jealousy cherished by the Quraishite families against the

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Bani Hashim. In this regard, he claimed that they had committed injustice against the Bani Hashim and kept away the caliphate from the one appointed by God.

Umar failed to give any reply except that he cursed Ibn Abbas!

* * *

From what was explained, it becomes obvious that the selection of the first three Caliphs was based on this argument that the caliphate should circulate amongst the household of the Quraish, save the household of Bani Hashim. In implementing this policy, the Qurasihites first selected “Abu Bakr “ from the family of Teem, followed by “Umar “ from Adi, and “Uthman “ from the Bani Ummayah for the post of caliphate.

Such was the opinion of those who supported Abu Bakr’s allegiance and such was the consequence of their action. The consequences of the opposition’s actions are as follows:

to his house. Ali’s house was the same as that of Fatimah, the Prophet’s (s.a.wa.) daughter. For this reason, this house was commonly named as “Fatimah’s house “ in history just as the Prophet’s houses were named after his wives.’ names such as “Ayesha’s house “ And “Umm-Salma’s house “. While referring to this house, we too have followed their style and given the same name as they have given.

The Bani Hashim and a few of Ali’s followers who had not paid allegiance to Abu Bakr rallied around Ali in Fatimah’s house and discussed the matter of allegiance.

Abu Bakr Jauhari narrates that during those days, Ali (a.s.) would make Fatimah (a.s.) sit on a long-eared animal at night and together, they would visit the houses of Ansars seeking their assistance (in the matter of his own allegiance). (In Shi’a traditions, it has come down that Hasan and Husain (a.s.) would accompany them too, holding their father’s hand).

Fatimah (a.s.) too would seek their assistance (in this affair).

The Ansars would say, ‘O the Prophet’s daughter! We have paid allegiance (the matter is already over) to this man (Abu Bakr). If before allegiance, your cousin had approached us, we would have given our allegiance to him and none else.’.

In reply, Ali (a.s.) would say, ‘Was it appropriate for me to have abandoned the Prophet’s (S) corpse and refrained from giving him the ritual ablution?

Was it proper for me to have abstained from shrouding him, offering prayers over him and burying his

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blessed body and instead, come out of the house and scuffled with the people over this government?

And Fatimah (a.s.) would say, ‘Abul Hasan (Ali) did nothing except whatever was worthy of him. And they did that what Allah will certainly take their reckoning.’.(1)

Fatimah’s utterances applied to the Ansars too.

The reaction of the caliphate vis-à-vis Fatema’s house and its inhabitants For the purpose of creating discord amongst the Bani Hashim, the caliphate went to the house of Abbas, the Prophet’s uncle. Abu Bakr said, ‘We wish to keep a share for you in this affair (caliphate).’. Abbas replied in the negative, forcing them to leave in despair.

Consequently, the caliphate system, which saw its affairs incomplete, found no alternative but to attack Fatimah’s house. This task was put into action under regarding the story of Saqifa.

the leadership of “Umar “ and a few companions amongst the Quraish. They attacked the door of Fatimah’s house but could not force through. And finally, they set the door of Fatimah’s house on fire - the house of the Prophet’s daughter. The very door besides which the Holy Prophet (S) would stand five times a day before his prayers and cry out,

السلام علیکم یا أهل البیت..

And after reciting these words, he would return to the prayer-niche to establish the congregational prayer.

The same companions of the Prophet, who used to witness the latter paying respect to this very house, burnt down its door and they did what they did. They entered the house and dragged Ali

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(a.s.), who had been instructed by the Prophet (S) to adopt self-control, to the mosque, forcing him to pay allegiance.

There, Ali (a.s.) delivered a speech. When the Ansars heard his utterances, they said, ‘O Ali, if the Ansars had heard these words before their allegiance to Abu Bakr then, (not even) two amongst them would have infringed upon your right of allegiance. But it is now all over and they have paid their allegiance.(1)

Here, Ali (a.s.) did not pay allegiance and the caliphate left him off. Ali (a.s.) returned to Fatimah’s (a.s.) house.

Following this event, the caliphate began a severe economic campaign against the Prophet’s (S) legatee and daughter. In this regard, they deprived them from their right of receiving the Khums (one fifth levy). And this deprivation took place while they were forbidden and not permitted to utilize Sadaqah (which is today commonly known as Zakat).

In their enmity, they (also) deprived the only heir to the Prophet i.e. Fatimah (a.s.) from receiving the inheritance of the Prophet (S). They usurped the “Fadak “ that was given to her by the Prophet (S) whereas others, who had received gardens and farms from the Prophet (S) were not treated in this manner.

Considering that Ali (a.s.) and the other Ahle Bayt (a.s.) were not having any other source of income, we can easily perceive the effect of this economic war against the Prophet’s (S) household.

Consequent to the sanctions, it had become impossible for the household members to arrange any sort of gathering.

In

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this economic campaign, a hot and severe dispute and debate took place between the caliphate and the Prophet’s daughter. Fatema (a.s.) made this dispute and debate public by discussing it in the Prophet’s mosque and sought help from the Ansars but they turned silent. The Prophet’s daughter returned to her house with almost unbearable pain. It was not long before she passed away and joined her great father (S)!

After Fatimah’s demise, Ali (a.s.) remained alone and the people kept a distance from him. We have explained the events that followed in the first volume of the book “Abdullah-ibn-Saba “ (on the subject of Saqifa). Thus came to an end the affairs of the opponents of Abu Bakr’s allegiance.

the Prophet. The ruling caliphate attacked them too and gained victory over them. They killed their warriors, seized their property and took their survivors as captives. In the initial stages of Umar’s caliphate, Umar set free every Arab, man and woman, held as slaves.

from the Quran or the Prophet’s Sunnah to support their claims! Thereafter:

1. They deprived the Prophet’s (S) household as well as the entire Bani Hashim from their right of acquiring the Khums (one fifth levy), without any documentary evidence from divine texts for their move. On the contrary, this right (of the Ahle Bait (a.s.)) was firmly established in the Quran in the verse regarding Khums(1) and the Prophet too acted upon it during his own lifetime.

2. They took away the garden of “Fadak “ from Fatimah (a.s.), which was given to her by the Holy Prophet (S), and demanded evidence to establish that the Prophet (S) had gifted her the “Fadak “. This occurred while the gardens and the agricultural lands, which the Prophet (S) had given to others, were not seized and no evidence was demanded from them!

3. They deprived the Prophet’s (S) daughter, Fatema (s.a.) from her rightful inheritance. Inheritance by son from father was a part of the clear Islamic commandments, and all the Muslims had read about this in the Quran and acted upon it during the Prophet’s (S) lifetime. Now, the caliphate had no alternative but to forge and fabricate a tradition from the Prophet (S) to cite an exception to the rule

Therefore, Abu Bakr (mis)quoted the Prophet (S) saying, “We Prophets do not leave behind any inheritance. What remains behind us is “Sadaqahh “ (charity). “ Considering that “Sadaqahh “ is forbidden for the Prophet’s household, the tradition was fabricated in the reverse.

This

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tradition was narrated in the debate that occurred between the Prophet’s daughter, Fatema (a.s.) and Caliph Abu Bakr. After these events, the Prophet’s daughter thought it expedient to disclose publicly this row between herself and the caliphate. In this manner, she wanted all the companions and the Muslims to become aware of these events and by listening to the arguments from both sides; she wished to hold them equally responsible for non-observance of this commandment.

For this task, she went to the Prophet’s (S) mosque along with a group of female relatives. A curtain was put up for the Prophet’s daughter and her accomplices. The Prophet’s daughter along with her accomplices took position on one side of the curtain while the companions, the entire Muslims and the ruling government were placed on the other side.

The Prophet’s daughter sighed as a result of which the attendants started to weep. Thereafter, she praised Allah and then said, “I am Fatimah, the daughter of Muhammad (S). She continued until she said:

“O son of Abu Qahafa (the name of Abu Bakr’s father)! Have you the right to inherit from your father but not me? “

Thereafter, she addressed the Ansars and criticized them. After she finished her sermon, Abu Bakr delivered a sermon wherein he praised the Prophet (S) and then addressed the Prophet’s daughter and extolled her. Then, he said,

“O daughter of the Prophet (S)! I personally heard the Prophet saying, ‘We Prophets do not leave behind any inheritance. Whatever remains with us

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is the “Sadaqah “ (charity)..’ And I have acted upon his commands. “

In reply, Fatimah (a.s.) said,

.‘Have you intentionally set aside and forsaken Allah’s Book, wherein the Almighty says:

وَوَرِثَ سُلَیْمَانُ دَاوُودَ

“And Sulaiman was Dawoud’s heir” (Qur’an, 27:16)

Thereafter, she recited a few other verses too and openly challenged Abu Bakr in the presence of all the Muhajirs and Ansars concerning the hadith that he attributed to the Prophet. Not one among them said, ‘O daughter of the Prophet (S)! I too have heard this tradition from the Prophet (S)..’

Taking into account whatever was explained, the policy during Abu Bakr’s rule called for the narration of such traditions that substantiated their actions. They achieved their objective and it was for the first time that a hadith, contrary to the text of the Holy Quran, quoting on authority of the Prophet (S), was officially narrated. Apart from this, numerous similar instances can be found in the affairs of the caliphate.

the Path of Unity.’. In connection with the general condition of the people of the Arabian Peninsular, we remind you of the points discussed in the introduction of our previous discussions (i.e. Examination of the Prophet’s way of life)

the foundation for acceptance of allegiance and in contrast, abolished illegal contracts like the contract of calling someone as “my son “.

Keeping in view the above explanation, one can follow the reason for the companion’s silence and their succumbing before the unfair policies of Abu Bakr’s government.

After hearing Ali’s conversation with Abu Bakr and Umar in the Prophet’s mosque, the Ansars said, “Had the Ansars heard your utterances before their allegiance to Abu Bakr, they wouldn.’t have given their allegiance to anyone but you. “

In reply to the Prophet’s daughter who would visit their houses to seek their assistance, they would say: “We have given our allegiance to this man and everything is now over. “

The same was the situation when the Prophet’s daughter debated with Abu Bakr in the Prophet’s house over her right of inheritance from her father.

In all these circumstances, we saw how the Ansars reckoned themselves to be bound by the allegiance with Abu Bakr and how they believed that any kind of violation in their promise and contracts would bring them disgrace. Although they did not believe that truth was on Abu Bakr’s side, nevertheless breach of promise and pact under any situation was something disgraceful for the Arab society. Notwithstanding the fact that the Islamic “Shariah “ did not recognize the illegal contracts to be enforceable.

According to the Islamic “Shariah," if a few people make an agreement with someone else and swear allegiance to him that they would unjustly seize someone’s property,

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then the very essence of such an allegiance is null and void and thus not enforceable. But, this matter could only be acceptable to someone who had the guts to tolerate the blame and reproach of the Arab society of that time. The disposition of the majority of the Prophet’s companions reveals that since the companions had given their allegiance to the Caliph, they felt themselves to be obliged in obeying the Caliph under all circumstances.

too thought that the welfare lied in leaving behind the Prophet’s corpse and instead, congregate in Saqifa and elect a leader from their side. Here too, they gave priority to their personal opinion rather than the Prophet’s Sunnah.

It was only the Bani Hashim and particularly Ali (a.s.) who acted upon the Prophet’s Sunnah and till the completion of the Prophet’s funeral procedure, did not pay any heed to all this uproar.

Following this important event in Islam, the policy of “acting on personal opinion “ as against the “Prophet’s Sunnah “ became the policy and way of the caliphate school of thought. Also, in their economic campaign against the Ahlul- bayt, they acted upon their personal opinion. However, in this regard, they found no alternative but to narrate such traditions from the Prophet, which contradicted the Quran but at the same time substantiated their own views. As stated earlier, they achieved this goal too.

Our proof that their hadith contradicted the Quranic text is the same that the Prophet’s daughter disclosed publicly in the Prophet’s mosque. Another proof is that none of the Caliph’s accomplices were able to assist the Caliph in this debate and say, ‘O daughter of the Prophet! Apart from Abu Bakr, so and so companion too has narrated this hadith from the Prophet..’

Abu Bakr’s daughter (Ayesha) has further clarified this point by saying, “When the Prophet (S) expired and they disputed over the inheritance (i.e., the dispute between the Prophet’s daughter and the caliphate, the details

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of which was discussed before) we did not find the true judgment with anyone but him! Abu Bakr said, I heard the Prophet say, ‘We Prophet’s do not take any inheritance. What remains with us is “Sadaqah “ (charity). “(1)

By this tradition, which only the Caliph has narrated from the Prophet (S) and none else, the Prophet’s (S) daughter was deprived from acquiring her father’s legacy.

In another tradition, which he narrated supposedly from the Prophet (S), Abu Bakr fixed the use of a Prophet’s inheritance as such, “The Prophet (S) said, ‘After a Prophet passes away, anything that the Almighty Allah bestows on him would belong to his immediate successor. “(2)

According to this tradition, the Prophet’s inheritance after his death should reach Abu Bakr and with the help of this very reasoning, Abu Bakr did not give the Prophet’s inheritance to the Prophet’s daughter and instead appropriated it for himself.

Therefore, the Prophet’s (S) daughter questioned Abu Bakr, ‘After your death, which will have the right to take inheritance from you?.’ He replied, ‘My family members..’

Fatimah (a.s.) questioned, ‘Then for what reason did you take inheritance from the Prophet (S) and deprived us from the same?.’

Ayesha reckoned Abu Bakr to be the only person to have been aware of the Prophet’s (S) hadith about non-inheritance from the Prophet (S), who did not make this known to Fatimah (s.a.). Whereas, Fatimah (s.a.) was the only heir to the Prophet (S) and it was necessary for her to know her rights

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or otherwise vis-à-vis her inheritance.

The result of Ayesha’s statement would be this that the Prophet (S) has erred (God-forbid) in propagating this decree!

* * *

This was one type of narration of tradition in support of the ruling government’s policy that prevailed during and before the period of this very government. Another kind of such narration is the hadith substantiating the policy of the government, which dominated after this government like the quote of Abu Huraira, which has come down in Sahih-Bukhari and other books of hadith as follows:

The Prophet said: “Nothing shall be distributed from my inheritance; not even one dinar. Whatever I leave behind (as inheritance) will be ‘sadaqah.’ (charity) after deducting the amount of alimony for my wives and the expenses for my servants.(1)

Our proof that Abu Hurairah has narrated this hadith in the post-Abu Bakr era is the very statement of Ayesha, who said:

“After the Prophet’s departure, they disputed over the Prophet’s inheritance. We did not find the decree over this dispute with anyone save Abu Bakr who said:

The Prophet said: .‘No inheritance is taken from us, the Prophets..’

If Abu Hurairah had narrated this hadith then, it was out of place for Ayesha to have uttered the above sentence.

In contrast to Abu Bakr’s tradition, Abu Hurairah’s tradition, which substantiates the policy of Abu Bakr’s rule, is like the case of a vessel which is hotter than its contents because, Abu Bakr had said: “There cannot be any inheritance from the Prophets. Whatever remains with them is

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Sadaqah (charity) “. But, Abu Hurairah said, “The Prophet said, ‘No inheritance shall be taken from me, even to the extent of one dinar..’ After deducting the alimony of my wives and the expenses of my servants, the balance will be the Sadaqah (charity). “ By assigning a decree in the case of the Prophet (S) and fixing the measure of one dinar, he tightened the noose still further.

Also, by determining its usage (alimony of the Prophet’s (S) wives and expenses of his servants) he not only deprived the Prophet’s (S) daughter but also presented as correct its usage for the Prophet’s (S) wives and government servants (as the Prophet’s (S) servants).

* * *

The tradition, which we set forth from Abu Bakr substantiating his own government policy, was only a specimen. Other similar traditions too have been narrated from him, which have been collected in Suyuti’s “Tarikh al-Khulafa “ under the topic: “Abu Bakr’s biography “. God willing, we shall mention such traditions in the latter part of our discussion when we review the policies of all the Caliphs vis-a-vis the Prophet’s (S) hadith and Sunnah.

Similarly, traditions like the tradition of Abu Hurairah, which substantiate the policies of the Caliphs and have come into being after the end of the respective Caliph’s era of rule, are plenty. We have presented a few of these at the end of the topic: “Muta.’h al-haj (greater pilgrimage) in the second volume of the book “Maa’lem al-Madrasatain”. Thus, a person who is not

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an expert in this field will fail to distinguish the true traditions from the false ones, which have come down in the books of the caliphate school.

is absolutely incorrect and invalid.

However, the other part of his statement, (i.e. “You have differences in them “) is right. This is because freedom of narration of the Prophet’s hadith could lead to narration of such hadith, which was against the government policies. Under the circumstances, a group of Muslims would follow the Prophet’s hadith and Sunnah while another group would act upon the personal opinion of the Caliphs, naturally resulting in a severe rift between the Muslims.

* * *

Abu Bakr’s statement contradicts this verse and tens of other verses of the Quran, which command us to follow the Prophet’s (S) utterances and deeds. For acting upon the commandments of the Quran, it is necessary to narrate the Prophet’s (S) hadith.

Besides, Abu Bakr’s statement contradicts all those traditions of the Prophet (S) that emphasize the narration of his traditions. Anyhow, the aforesaid two-fold policy of Abu Bakr against the Prophet’s (S) hadith and Sunnah was an opening chapter in this field. The Caliphs who followed him pursued the same policy but with greater force. The reason for uttering the above statement (too) by the Caliph was only one i.e., “the Caliph’s personal opinion “! During the last moments of his life too, the Caliph acted upon “his personal opinion “ and appointed Umar as his successor and the ruler of the Muslims!

In Tarikh Tabari and other books of history, it has been narrated as follows:

While breathing his last, Abu Bakr summoned Uthman in private and dictated,

“Write- In the Name

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of Allah, the All- Compassionate, the All Merciful. This is Abu Bakr’s covenant to the Muslims. However, after me.… “ Merely uttering these words, he fell unconscious. Uthman completed the will, “I have appointed Umar-ibn-Khattab as the Caliph for you. For, I know that your goodness lies in this. “

After a while, Abu Bakr regained consciousness and asked Uthman to read what he had written. Uthman duly complied. On hearing this, Abu Bakr exclaimed, “Allah is the Greatest! Verily, you feared lest I die in a state of unconsciousness and the people would then fall into dispute? “

Uthman replied in the affirmative. Abu Bakr appreciated, “May Allah rewards you with goodness! “ and put his seal of endorsement!!

“Shadid “, the freed slave of Abu Bakr brought this letter to Umar, who addressed the people in the mosque thus, “O people! Listen to the words of the Prophet’s Caliph and obey him. The Caliph says, ‘I only desire goodness for you.’. “(1)

Consequently, the people paid allegiance to Umar, thereby making him as the Caliph of the Muslims!

Forging Ahl-ul-bayt and family members (other than the real ones) for the Prophet (S).

1. Policy of preferential treatment for the Quraish

The policy of tribal preference during Umar’s reign was similar to the one prevalent among the Arabs in the pre-Islamic era. The Arab society, in the era of paganism, was founded on the basis of tribal system and preferential treatment for the Arab race.

In this system, the basis of discernment and course of action was the tribe, its allies,(1) its chief, its poet, its water and its land. In this society, if an individual from one tribe killed a person from another tribe, all the people from the victim’s tribe would seek revenge from all the people belonging to the killer’s tribe. In this connection, vengeance was considered to be achieved only when someone from the killer’s tribe was killed.

In pursuit of this policy, an Arab desert-dweller would never give his daughter’s hand in marriage to the noblest non-Arab. Such was the state of the Arab society during the age of paganism.

The Prophet (S), through Islam, demolished this system by deeds and words. In this connection, the following verse was revealed to the Prophet (S):

یَا أَیُّهَا النَّاسُ إِنَّا خَلَقْنَاکُم مِّن ذَکَرٍ وَأُنثَی وَجَعَلْنَاکُمْ شُعُوباً وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَکْرَمَکُمْ عِندَ اللَّهِ أَتْقَاکُمْ

“O people! Surely We have created you of a male and a female, and made you tribes and families that you may know each other. Surely the most honorable of you in front of Allah is the one among

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you most careful (of his duty) “ (Qur’an, 49:13)

In the last year of his blessed life, the Prophet (S) during the Farewell Pilgrimage (Hajjatul Widaa) said,

‘O People! Your Lord is One and your father is one! Know that no Arab is superior to a non-Arab and no non-Arab is superior to an Arab (by birth); and no red-skinned person enjoys superiority over the black and no black enjoys superiority over the red except through piety. Is my message clear to you?’

All of them confessed, ‘Yes, O Prophet of Allah.(1)

In practice too, the Prophet (S) laid the Islamic society on the basis of a single human race. He appointed Bilal, a (black) Ethiopian, as the “Muazzin “ (the one who calls to prayer) of the Islamic society (a post that was quite coveted). Likewise, he took tens and hundreds of other steps in this direction. This was the state of the Islamic society during the Prophet’s (S) era.

During Umar’s time, the government policy deemed advisable to restore the Islamic society on the ways and discrimination of the Arabs during paganism.

And now for the details of these events:

After the Prophet’s (S) demise, the conflict at Saqifa Bani Saa.’eda for the appointment of a Caliph took place with tribal slogans. The reason for bringing Sa.’d Bin Ubaadah to Saqifa was not because he possessed greater virtues than the other companions but because as the Ansars asserted, “The Caliph should be from our tribe. “

The Muhaajir (Emigrants) retorted, “The Prophet was from our

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tribe, the Quraish. So, the Caliph should also be from the Quraish. The Arabs will not accept the caliphate if it is vested in a tribe other than the Quraish. “ For this very reason, allegiance was given to Abu Bakr in Saqifa.

Thereafter, Abu Bakr became busy in suppressing his opponents and strengthening the base of caliphate. However, after Abu Bakr’s rule, the Quraish nepotism in the caliphate became more so apparent during Umar’s era. The manner in which the Quraish ruled the Muslim

During Umar-ibn-Khattab’s rule, the government belonged to the Quraish clan and its allies and the leadership of the Muslim army and the governance of the big Islamic cities were in the hands of the Quraish clan and its allies but not those who were from the clan of Bani Hashim. In this connection we set hereunder, a gist of what Masoudi has narrated:

“The governor of Hamas died. Hamas was a big city in Syria and was one of the Islamic military centres. During that period, Umar summoned Ibn Abbas and said, “The governor of Hamas has died and he was a virtuous man. Virtuous men are few and you are one of them. However, there is in my heart something against you although I have failed to find any evidence for it and have become weary in search for it. Now, what is your idea about becoming the governor of Hamas? “

Ibn Abbas said, “I shall not accept unless you inform me of what you have

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in your heart against me. “

Umar asked, “Why do you wish to know? “

Ibn Abbas said, “I wish to know because if in case the matter is something fearful then I too should fear from it and if I turn out to be innocent, I should know that I am innocent and then I can accept the post.

Umar said, “O Ibn Abbas, I fear that when I die and you become the governor, you will invite the people towards yourselves. Nay! The people should not turn your side and forsake the others. “(1)

Umar feared lest he dies and Ibn Abbas remains the governor of Hamas (which was then one of the centres of the Islamic army), he would later invite the people to the caliphate of Bani Hashim i.e. the caliphate of Ali (a.s.). Thus, he said, “Nay! It should not happen that the people refer to the Bani Hashim and forsake the other Quraish! “

As explained, Ibn Abbas’s appointment to the post of governor of Hamas confused Umar and inspite of his confidence in Ibn Abbas’s capability, he had his own fears. In this conversation, he wanted to be sure that his fear was only an illusion. But Ibn Abbas did not give him any assurance and (so) he did not become the governor of Hamas!

In this conversation, two things become clear for us:

Firstly, the reason why Umar kept away the Bani Hashim from sensitive posts Secondly, Umar thought of appointing a Caliph from the Quraish, exclusive

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of the Bani Hashim

Another policy was to keep the Ansars away from caliphate and sensitive posts except in cases where no Quraish or their allies were found, or when the post itself was insignificant. This policy lasted till the last day of Umar’s rule just as in the council of six members for the selection of a Caliph, Umar had not appointed even one person from the Ansars.

* * *

Such was the basis of the Quraishite rule over the Muslims during Umar’s era, which left its indelible impression on the Islamic societies for centuries to follow; and its effect on the Prophet’s (S) hadith and Sunnah too has remained till today.

permitted to reside in Medina except those who had being residing in Medina from the Prophet’s (S) time, like Salman and Bilal.

Two persons were exempted from this rule: One was “Hurmazan “, the commander of Shustar. The Caliph depended on him for war counsel in the conquests over Iran(1) and the other was “Abu Loulu “, a skillful worker. The people of Medina greatly needed him for his workmanship(2).

In this connection, Masoudi says:

“Umar would not allow any non-Arab to enter Medina. Mughaira-ibn-Shu’aba wrote to him, ‘I have with me a slave who is a painter, carpenter as well as an ironsmith. He is useful for the people of Medina. Allow me to send him to Medina. Umar obliged “(3)

He was given permission and his name was Abu Loulu.

About Umar’s consultation with Hurmazan, suffice it is to narrate one instance.

Masoudi says: ‘Umar consulted Hurmazan on the battle of Fars, Esfahan and Azarbaijan..’

Hurmazan said, ‘Fars (in Iran) is like a head while Esfahan and Azarbaijan are its two wings. If you cut off one of the wings the head will preserve the other wing. But if you severe the head the two wings will collapse. Thus, you may begin your work with the head.’.(4)

was conquered and the war booty began to be amassed, Caliph Umar consulted the Muslims on the matter of distribution of the war booty. Imam Ali (a.s.) said to Umar, ‘Every year, distribute whatever wealth is amassed with you and do not keep anything with you.’. Others too chipped in with their suggestions. One of them said, ‘I have witnessed the Syrian Kings possessing a list of names as well as army for wars.

You too do the same.’. The Caliph obliged and the people’s names were written clanwise.(1)

In Fotouh al-Buldaan, Balaazari has mentioned the manner of distribution of the public treasury amongst the people as follows:

‘Each of the Prophet’s (S) wives was given ten thousand dirhams per year while “Ayesha “ was given twelve thousand dirhams. Those who had participated in the battle of Badr were given five thousand dirhams and those who were not in Badr but were present in Uhud were given four thousand dirhams per annum. These yearly stipends were downgraded to such levels that some Muslims received only two hundred dirhams. In this manner, the names of Muslims got registered in the books.(2)

By this act, the Caliph created class distinctions in Islam. The Islamic society got accustomed to it and a large number of people reckoned this to be a part of the Islamic insight.

Umar strengthened the class system by his other sayings and deeds too. For example, he said, “This affair (caliphate) is restricted to the people of Badr till the last of them. When

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none amongst them remain, this affair will go the people of Uhud till the last of them. When none amongst them remain, the caliphate will.….…and he continued naming the Prophet’s (S) battles. Then, he declared, “The caliphate shall not go to those who turned Muslims after the

Meccan victory. “(1) Moreover, in the council of six members set for the appointment of his successor, all were participants of Badr.

A subtle policy dominated this approach. By this policy, he kept the Prophet’s (S) companions happy and preoccupied in amassing wealth but at the same time, aloof from reflecting in politics. He made them busy in amassing exorbitant riches through tending flocks of cows, sheep, camels and horses as well as farming and agriculture.

This action of the Caliph gave birth to feudalism in the Islamic society as two classes came into existence: the aristocratic and the oppressed. Besides, it resulted in other sufferings too but the size of this book does not permit us to analyse them.

“Who can understand my pretext before Muhammad’s (S) companion? If I do not close the opening of this sedition, it will destroy the Prophet’s (S) nation “!(1)

In another tradition, he says:

I shut the door of this valley (meaning the valley of Medina) lest the Prophet’s (S) companions meet the people and deviate them.(2)

Abdur Rahman-ibn-Auf narrates:

Before dying, Umar assembled the Prophet’s (S) companions in Medina from various places and addressed them thus, “What are these traditions (quotes of the Prophet) that you are spreading in the world?

They said, ‘Are you forbidding us (from narrating the Prophet’s hadith)?.’

He said, ‘You shall all stay besides me! I swear by Allah, you shall not separate from me until my last breath! We know better what hadith to accept from you and what hadith to reject..’

They all remained in Medina near Umar until he died.(3)

For this reason, Umar prohibited the Prophet’s (S) wives from making the Haj (greater pilgrimage) and Umra (lesser pilgrimage).(4) Nevertheless, there were women like Umm-Salma whom Umar failed to prevent from narrating such traditions of the Prophet (S) which were contrary to the ruling policies.

This prohibition continued during Umar’s rule until the last year of his rule when he took them for Haj. However, the vigilant eye of Uthman and Abdur Rahman-ibn-Auf prevented anyone from coming in contact with them.

introduced to them the recitation of Quran, the Prophet’s (S) Sunnah, which was in conformity with the government policies and all that the Caliphs had themselves stipulated. However, the caliphate faced severe difficulty in introducing the Islamic history.

This difficulty arose due to the newly converted Muslims.’ eagerness in knowing the Prophet’s (S) biography, Islam’s progress chart, the people who helped the Prophet (S) in propagating the religion, the people who created hindrances, the names of those who were nearest to the Prophet (S) and the Prophet’s (S) household members.

Apart from these obvious queries, the newly converted Muslims had also come across Quranic verses like:

قُل لَّا أَسْأَلُکُمْ عَلَیْهِ أَجْراً إِلَّا الْمَوَدَّهَ فِی الْقُرْبَی

“Say: I do not ask of you any reward for it but love for my kinsfolk “ (Qur’an, 42: 23)

فَقُلْ تَعَالَوْاْ نَدْعُ أَبْنَاءنَا وَأَبْنَاءکُمْ وَنِسَاءنَا وَنِسَاءکُمْ وَأَنفُسَنَا وأَنفُسَکُمْ

“Say: Come let us call our sons and your sons, our women and your women, and ourselves and yourselves.… (Qur’an, 3:61)

The newly converted Muslims realized that:

The first male helper who assisted the Prophet (S) was “Abu-Talib “, the Prophet’s uncle and “Ali’s “ father.

The first Muslim woman was “Khadija “ and the first Muslim male was “Ali “ (a.s.).

The next greatest helper to the Prophet (S) in the battles was “Ali “ (a.s.).

In interpreting the aforesaid verses and tens of other verses as well as hundreds of hadith, they recognized Ali (a.s.) to be the Prophet’s “Ahl-ul-bayt” (household members) and “Zul-Qurba” (kinsfolk).

Among the women, they recognized Fatimah, Prophet’s (S) daughter and Ali’s

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(a.s.) wife.

Among the youths, they recognized Hasan and Husain (a.s.), Ali’s (a.s.) two sons.

In their eyes, all the magnificence of Islam, and all its virtues, terminated in Ali (a.s.), his father, his mother-in-law, his wife and his two sons. And it was this very Ali who opposed the caliphate and refused to pay allegiance to the first Caliph for six months. Often, he would claim, “I am the Prophet’s legatee and successor. “

All these factors together created chaos and confusion among the rulers.

Practising utmost discretion, the caliphs obviated these confusions by employing the following methods:

Umar requested Abbas to intercede and pray before Allah to send down rain under this pretext that he was the Prophet’s (S) uncle.(1)

On the other hand, Umar would allow “Abdullah “ (son of Abbas) to accompany him on grounds of being the Prophet’s (S) cousin and would consult him and ask him meanings of verses from the Holy Quran in the presence of the eminent companions. Abdullah, who knew numerous Arab poems by heart, was not unfamiliar with the literal meanings of the Quran.(2)

By resorting to such tactics, the Caliph made Abbas and his son Abdullah popular in the society and introduced them as the Prophet’s (S) kin. Earlier, we had also mentioned Umar’s desire of making Ibn Abbas the commander of Hamas, provided he was assured that after his death, Ibn Abbas would not utilize his post for Ali’s (a.s.) caliphate.

Keeping in view the philosophy behind the divine command in introducing the Ahl-ul-bayt, the consequences of the Caliph’s policy becomes apparent. The philosophy behind the divine command in introducing the Ahl-ul-bayt

On divine command, the Holy Prophet (S) introduced the Ahl-ul-bayt to the Muslims, so that after his demise, they would derive from them the Islamic creeds and precincts, learn from them the Prophet’s (S) Sunnah and hadith, assemble around them and pay allegiance to them in forming the Islamic government. The Islamic Ummah (nation) was to accomplish these tasks with full knowledge of their status and were obliged to follow them, love them and be attached to them.

When the

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caliphate system presented others instead of them, it left the following contradictory impressions:

During the era of the three caliphs, the newly converted Muslims reckoned that the verses and hadiths that have come down in honour of the Prophet’s (S) Ahl-ul-bayt applied to Abbas and his sons. Their views on the Prophet’s (S) legatee were focussed on Abbas and his sons.

Its long-term effect was felt during the era when the Muslims revolted against the Bani Umayyah and they formed an Islamic government under the leadership of the Ahl-ul-bayt. The Bani-Abbas succeeded in introducing themselves as the Ahl-ul-bayt in the cities of Khorasan (far from Medina, the centre of Ahl-ulbayt and far from Kufa, the Shiite hub) and there, they began their military expedition, culminating in the downfall of the Bani Umayyah government.

In this manner, they succeeded in forming a seemingly legitimate government on the grounds that they were the Prophet’s (S) cousins and Ahl-ul-bayt. In reality, they resembled the oppressive Bani Umayyah government and pursued their very style in the matter of hadith and Sunnah, as mentioned in the caliphate school. This dynasty (Bani Umayyah) brought such harm to the Muslims for hundreds of years so much that volumes are needed to describe them.

Prophet (S).

Moreover, it introduced Abu Bakr instead of Ali (a.s.) as the first believing man and showed Umar as more sympathetic than the Prophet (S) towards Islam and the Muslims (a nurse being more sympathetic than mother!) and the one who presented true insight to the Prophet’s (S) persona.

Thus, at a time, when all the Prophet’s (S) companions were prohibited from narrating the Prophet’s (S) hadith (except when the Caliph asked them any questions), Umar and Ayesha narrated from the Prophet (S) whatever they liked.

Consequent to this policy, not only Umar became the hero of Islam and the one superior than Ali, but his act of alteration in the Prophet’s (S) Sunnah greatly influenced the Islamic society, the effects of which can be felt even today.

can now examine in brief, Umar’s policies with regards to hadith.

three examples, which reveal the effect of ban on narration of the Prophet’s (S) hadith:

(a) In the to and fro Haj journey from Medina to Mecca, Sa.’d-ibn-Waqqas did not narrate even one tradition from the Prophet (S).(1)

The author says: Considering the significance of expressing the Prophet’s (S) Sunnah in the Haj rites, such heedlessness on the part of the Prophet’s (S) companion reveals the extent to which Umar’s ban on narration of the Prophet’s (S) hadith left its impact on the Prophet’s (S) companions.

(b) Abdullah-ibn-Umar did not narrate for his associates even one tradition from the Prophet (S) for one complete year.(2)

(c) When Umar sent Qarazah-ibn-Ka.’b Ansari on a mission to Kufa, he advised him not to narrate any hadith from the Prophet (S). Whenever the people asked him to narrate hadith from the Prophet (S), he would say, “Umar has forbidden us from narrating traditions.(3)

* * *

Instead of propagating the Prophet’s (S) hadith, Umar would command the people to recite the “Quran “. However, in the case of Quran too, he strictly prevented anyone from inquiring about its meaning and interpretation.

Once, a person named Saabigh-ibn-Asal Tamimi who belonged to the aristocratic tribe of Tamim, inquired about the meaning of:" «... وَالذَّارِیَاتِ ذَرْواً».

Umar summoned him to Medina and beat him so much that his clothes became soaked with blood, followed by imprisonment! After a brief period, he summoned him once again and caned him a hundred times, causing grievous injury to his back! Finally, he exiled him

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to Basra and prohibited the people from talking to him until Abu Musa Ash.’ari interceded and requested Umar to set him free.

The reason behind Umar’s ban on narration of hadith and interpretation of Quran:

In the discussion on Abu Bakr’s policy vis-a-vis the Propet’s (S) Sunnah and hadith, we had explained in brief the reason for the ban on the propagation of the Prophet’s hadith. Here, we shall discuss this matter in detail:

Since the start of the Prophet’s (S) mission in Mecca, the Quraish created hindrances for the Prophet (S) and tortured the Muslims through various means. After the Prophet’s (S) migration to Medina, they continued their enmity and killings against the Prophet (S) and his followers in the battles of Badr, Uhud, Khandaq, etc.

Against them was “Ali”, the first Muslim, “Abu-Talib”, the obliger of Islam, “Khadija”, (Fatimah’s mother) the devotee and lover of Islam. In the battles against the Quraish, the hero among the Muslims was “Ali “ and the selfsacrificing Islamic soldiers were from the “Ansars”. This was discussed in length in the topic on the Prophet’s (S) biography.

Similarly, there was the verse:

إِنَّمَا یُرِیدُ اللَّهُ لِیُذْهِبَ عَنکُمُ الرِّجْسَ أَهْلَ الْبَیْتِ وَیُطَهِّرَکُمْ تَطْهِیراً

which applied to the Prophet, Ali, Fatimah, Hasan and Husain (a.s.). And the verse of “Mubahela “:

فَقُلْ تَعَالَوْاْ نَدْعُ أَبْنَاءنَا وَأَبْنَاءکُمْ وَنِسَاءنَا وَنِسَاءکُمْ وَأَنفُسَنَا وأَنفُسَکُمْ

“Say: Come let us call our sons and your sons, our women and your women, and ourselves and yourselves.… (Qur’an, 3:61)

proved applicable only in the case of Ali, Fatimah, Hasan and Husain (a.s.).

And

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in the verse:

.« وَآتِ ذَا الْقُرْبَی حَقَّهُ »

and give to the near ones their right.. (Qur’an, 17:26)

there was the command for granting the “Fadak “ to Fatimah, the Prophet’s (S) daughter and many others.….….….…..

For this reason, the caliph found it necessary to prevent the propagation of the Prophet’s (S) hadith and Sunnah and forbid any type of questioning on the interpretation of the Quranic verses. In this regard, he even resorted to violence like beating and imprisonment, so that the true face of Ali’s enemies, those irate with his caliphate and the opponents of the Prophet’s household, as well as the self-sacrificing deeds of the Ansars remain concealed from the Muslims, who resided away from Medina.

On the other hand, it was indispensable for the caliph to fabricate traditions, which were in conformity with the policies of the Caliphs. We have already indicated this matter in our previous discussions and shall explain them in length in the coming lessons.

This task was set up during Abu Bakr’s caliphate and gained momentum during Umar’s reign. Instead of setting forth the Prophet’s (S) hadith and Sunnah in the Islamic society, the rulers brought counterfeit for them, which you will read, in the following discussions:

the official scholar of the caliphate court till Uthman’s period.

Another counterfeit-producing sychophant was “Tamim Dari “, a Christian monk, who accepted Islam outwardly and on Umar’s instructions used to deliver sermons in the Prophet’s (S) mosque prior to the Friday prayers!

About their deeds, we shall confine ourselves to whatever we have explained in the preceding discussions and concerning their destructive consequences, we shall discuss them (God-Willing) in the coming discussions.

brought several traditions from her in support of the policies of Abu Bakr and Umar in the book, The Role of Ayesha in the History of Islam vol.1, p.119, under the topic “Ayesha’s hadith in support of the caliphate “.

Another figure who was excluded from this ban was Caliph Umar-ibn-Khattab. Now, by the Almighty’s support, we set below instances of Umar’s traditions in support of his own policies.

to my recommendation and this became obligatory for all Muslims (to follow).’.

In another tradition, he says, ‘I forbade the Prophet from such and such act and he did not oblige. Then, Allah revealed to him a verse forbidding him from that act and this became haram (unlawful) for all the Muslims..’

In all these traditions, it has been so explained that the verse would be revealed for the Prophet (S) in exactly the same words as Umar’s utterances.

In yet another tradition, he says: When the verse:

وَلَقَدْ خَلَقْنَا الْإِنسَانَ مِن سُلَالَهٍ مِّن طِینٍ . ثُمَّ جَعَلْنَاهُ نُطْفَهً فِی قَرَارٍ مَّکِینٍ . ثُمَّ خَلَقْنَا النُّطْفَهَ عَلَقَهً فَخَلَقْنَا الْعَلَقَهَ مُضْغَهً فَخَلَقْنَا الْمُضْغَهَ عِظَامًا فَکَسَوْنَا الْعِظَامَ لَحْمًا ثُمَّ أَنشَأْنَاهُ خَلْقًا

And certainly did We create man from an extract of clay. Then We placed him as a sperm-drop in a firm lodging. Then We made the sperm-drop into a clinging clot, and We made the clot into a lump [of flesh], and We made [from] the lump, bones, and We covered the bones with flesh; then We developed him into another creation… (Holy Quran, 23: 12- 14)

concerning man’s creation was revealed, I said:

فَتَبَارَکَ اللَّهُ أَحْسَنُ الْخَالِقِینَ

Blessed be Allah, the best of the Creators. (Holy Quran, 23: 14)

Allah added my utterance after the verse: أَنشَأْنَاهُ خَلْقاً آخَر and the verse became:

أَنشَأْنَاهُ خَلْقاً آخَرَ فَتَبَارَکَ اللَّهُ أَحْسَنُ الْخَالِقِینَ

It was for this reason that the scholars belonging to the caliphate school said: In the Quran, one can find Umar’s utterances!

the Prophet (S) and accordingly, Allah would make that affair obligatory for His Prophet (S) and all the Muslims till the Day of Judgement.

Moreover, in instances where the Prophet (S) would perform a certain deed, which consequently would become his Sunnah, Umar would dispute and forbid the Prophet (S) from it. Consequently, a verse would be revealed commanding the Prophet (S) to forsake that act and instead act in consonance with Umar’s command.

Thus, in the eyes of those who believe in the authenticity of such traditions, if after the Prophet’s (S) demise, Umar forbids his Sunnah in some particular matter, it is necessary to follow Umar’s command.

This perspicacity was further strengthened by other traditions too like the one stating that .‘angels conversed with Umar.(1)’or, ‘Allah has made the truth to flow from Umar’s tongue.’ or, ‘If there should be a Prophet after me, it will be Umar..’(2)

* * *

Among these traditions, the tradition concerning Umar’s consent was fabricated during Umar’s era because its narrator is none other than the Caliph himself. However, the traditions that solidify the hadith about Umar’s consent are supposed to have been forged after Umar’s era.

Here, the following queries arise:

How did the Prophet’s (S) companions allow the narration of traditions like the one about “Umar’s consent with Allah “, wherein Umar is deemed to be superior to the Prophet (S), who is constantly sought to be degraded?

Besides, how did they permit Allah, the Almighty, and the Noble Quran, to be freely insulted by

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Umar’s statement that Allah accepted my words and entered in His Book my utterance:

فَتَبَارَکَ اللَّهُ أَحْسَنُ الْخَالِقِینَ""

What made the Prophet’s (S) companions be sitting ducks in the face of such outrage?

This query is answered when we compare the condition of the Prophet’s (S) companions in the pre-Islamic era, with their state during Umar’s reign.(1)

In the pre-Islamic era, these companions were predominantly nomads of the Arabian Peninsula, who could afford only a few sips of sweet water and pieces of bread. But during Umar’s caliphate, these very companions turned kings of the best nations and cities of that time - cities with rivers, fountains, plantations, fruit-bearing gardens, beautiful women and men with Iranian and Roman culture.

Thus, for achieving all these worldly pleasures, it was necessary to satisfy the Caliph.

Didn.’t Umar Sa.’d agree to become the commander of Ibn Ziyad’s army and massacre the Prophet’s (S) progeny in Karbala? Did he not trample their blessed bodies with horses and sever their heads, and then take them along with the Prophet’s (S) daughters in the presence of Ibn Ziyad, all for just becoming the governor of Rayy?

So, is it astonishing that their forefathers i.e. people like Sa.’d Waqqas, Amr Aas, Mughaira ibn Shu.’ba and other companions, who had heard the Prophet’s (S) sayings, took precedence over one another in drawing the Caliph’s satisfaction simply for worldly pleasures?

In this regard, how beautifully the Prophet’s (S) offspring, Imam Husain (a.s.), has said:

“People are the slaves of this world and religion is the taste of

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their tongues (i.e. something which they only utter and not practice). As long as they live happily, they gather around religion, but when they are tested with calamities, only the pious remain steadfast “

* * *

After the expansion of the Islamic State, leading companions would take precedence over one another in getting the Caliph’s satisfaction. With the consent of their majority, traditions like the tradition on Umar’s consent and his independent judgements spread in Mecca and Medina and later to other numerous cities whose people had brought faith in Islam only after those conquests.

Prophet’s (S) Sunnah, whose details are beyond the scope of our discussion and would require volumes. Amirul Momineen Ali (a.s.) has pointed out in one of his sermons more than twenty-five such instances and we have explained these in the second volume of the book “Maa’lem al-Madrasatain”.

In the final stages of the second Caliph’s life, these independent judgements increased to such an extent that Islam got divided into two:

(a) The Islam of the Prophet’s era, which had remained intact in the Quran and the Prophet’s (S) Sunnah.

(b) The Islam of the caliphate system, as accepted by the majority of early Muslims as well as new converts, and most of its commandments were inconsistent with the Quran and the Prophet’s (S) Sunnah.

be given to the group that includes Abdur Rahman, but if the other three disagree, they should be beheaded. “

Umar said: I believe it would be either Ali or Uthman.

When they left Umar’s place, Ali (a.s.) said to the Bani Hashim, “The caliphate has been turned away from us. “

They asked, ‘How can you say this?.’

Ali (a.s.) replied, “Sa.’d is the cousin of Abdur Rahman and Abdur Rahman is the husband of Uthman’s sister. These three will surely reach a compromise.

Even if the other two are with me, it is in vain because it has been laid down that support should be given to the group that includes Abdur Rahman.(1)

The author says, ‘By this command, Umar made “Abdur Rahman “ the pivot of this caliphate committee. Also, from his statements, it is obvious that the mystery of this committee lied with Abdur Rahman ibn Auf. Now, let’s see the manner in which Abdur Rahman acted thus enabling us to unravel this mystery.

For three days, Abdur Rahman created a scene wherein he gathered the Muhajirs, Ansars and the other Muslims in the Prophet’s (S) mosque and addressed the candidates thus, “I separate myself and Sa.’d (who was Abdur Rahman’s cousin) from the caliphate so that I have the right to choose one among the four as the Caliph. “ The first to agree to this was Uthman. Then, all others except Ali (a.s.) agreed.

Abu Talha, who led the fifty armed men, said to Ali (a.s.), ‘Why don.’t you

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agree?.’ Abdur Rahman is a reliable man in the eyes of the Muslims!.’

Ali (a.s.) was forced to agree and allow Abdur Rahman to act after the latter took an oath to act on the basis of truth and not out of his desire.

Thereafter, Abdur Rahman pretended that he was electing Ali (a.s.) and Uthman as the candidates to the caliphate and asked the people their opinion. At this time, each one’s supporters campaigned and strived hard in gaining victory for their respective candidate.

Ammar said, ‘If you wish that discord should not occur among the people, then pay allegiance to Ali (a.s.)..’

Miqdad said, ‘Ammar is speaking the truth..’

Abdullah ibn Sa.’d ibn Abi Surah, who was Uthman’s foster brother, said, ‘If you do not wish discord among the Quraish, then pay allegiance to Uthman..’ Abdullah ibn Abi Rabih Makhzumi said, ‘Abdullah ibn Sa.’d ibn Abi Surah is speaking the truth. If you swear allegiance to Uthman, we shall obey and give our allegiance..’

Ammar addressed Abdullah ibn Sa.’d ibn Abi Surah and asked scornfully,

“Have you ever wished good for Islam? “

At this juncture, the Bani Hashim and the Bani Ummayyah delivered speeches. Ammar stood and said, ‘O people! Allah honoured you with His Prophet (S) and bestowed glory to His religion. Till when you shall keep this affair far from the Prophet’s (S) household?

A Quraishite, belonging to the clan of Makhzum, retorted, ‘O son of Somaiya!

You have exceeded your limits. Why do you interfere in the affairs of the Quraish in

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the matter of selection?(1)

Sa’d ibn Abdul Rahman thundered, ‘Finish off the matter before a sedition is raised..’

Abdur Rahman, who had craftily scripted this scenario and shrewdly engaged the people in fight against each other, approached Ali (a.s.) after three days of delay and deceitful pretension and said, ‘I pay you allegiance on your following the Book of Allah, the Prophet’s Sunnah and the way of Abu Bakr and Umar..’

Ali (a.s.) said, ‘I shall act by the Book of Allah, the Sunnah of the Prophet (S) and my own findings..’

Abdur Rahman turned to Uthman and said, ‘I pay allegiance to you on your following the Book of Allah, the Sunnah of the Prophet (S) and the way of Abu Bakr and Umar..’

Uthman said, ‘I shall act as per the Book of Allah, the Sunnah of the Prophet and the way of Abu Bakr and Umar..’

Again, Abdur Rahman turned to Ali (a.s.) and repeated his question. Ali (a.s.) gave him the same reply. Then, he turned to Uthman and repeated the same question and Uthman repeated his previous reply.

For the third time, Abdur Rahman asked Ali (a.s.) the same question. This time, Ali (a.s.) replied, ‘By acting on the Book of Allah and the Prophet’s Sunnah, its no more necessary to follow others way and conduct. You (only) desire to keep this affair (the caliphate) away from me!.’

Abdur Rahman then turned towards Uthman and repeated his question and received the same reply.

Abdur Rahman stretched his hand and paid allegiance to

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Uthman as the Caliph of the Muslims under the aforesaid conditions.(1)

Thus, the secret behind Umar’s Consultative Committee lied with Abdur Rahman and he (i.e. Abdur Rahman) implemented it with his branded cunningness.

with the results was a plot for eliminating Ali (a.s.) since it was clear that the other five members would not oppose the allegiance. On the other hand, Ali (a.s.) was the only one who had disagreed with the first caliph’s allegiance too and Zubair at that time was ready to fight in favour of Ali; and (they feared) perhaps this time too, Zubair would assist Ali. Thus, this plan was also clear and obvious.

4. The condition of following the two Caliph’s conduct left three vital effects on the Prophet’s Sunnah:

(a) By virtue of this allegiance, all the innovations and distortions that came in the form of ordinances and were supported by forged and fabricated traditions, now gained official recognition in the Islamic society. Their implementation remained firm amongst hundreds of Muslims right from the time of the two Caliphs till the advent of the Promised Mahdi (a.s.) and in contrast, the ordinances, which had come down in the Book of Allah and the Sunnah of the Prophet (S), were abrogated by them.

(b) By this allegiance, the two Caliph’s way and conduct was set as a proof of the Islamic ordinances (in the caliphate school) in line with the Book of Allah and the Sunnah of the Prophet (S).

(c) By virtue of these independent judgements and their being complemented by such an allegiance, the door of independent judgement (ijtihad), based on conjecture, was opened for those to come. That is, two groups in the caliphate school acted according to their

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personal opinion as against the Book of Allah and the Sunnah of the Prophet (S) i.e. the rulers and scholars of the caliphate school.

Concerning the independent judgements of scholars belonging to the caliphate school, we shall discuss them God-Willing under the title, The birth of different sects in the caliphate school.

With regards to the independent judgements of the Caliphs in the Islamic ordinances (as against the Book of Allah and the Sunnah of the Prophet (S)) refer to the second volume of the book “Maa’lem al-Madrasatain” under the topic, “Mujtahid (religious jurist) and the caliphate school “. Here, we restrain ourselves by setting forth just one evidence.

Suyuti in “Tarikh al-Khulafa “ says,

Allegiance to the Abbasid Caliph, Az-Zaher-Be-Amrillah, son of al-Naser ledeenallah was as such:

I swear allegiance to my master and Imam, (whose obedience is obligatory upon all) Abu Nasr Muhammad az-Zaher-be-Amrillah on his following the Book of Allah, the Sunnah of the Prophet and his own Ijtihad and that there is no Caliph but him. “(1)

This allegiance took place in 623 A.H. This allegiance implies that the Muslims paid fealty to the Caliph to rule by following the Book of Allah, the Sunnah of the Prophet (S) and his own independent judgement vis-à-vis the Book of Allah and the Prophet’s (S) Sunnah i.e. act as per his personal opinion.

revealed and perfected and Allah revealed this verse:

الْیَوْمَ أَکْمَلْتُ لَکُمْ دِینَکُمْ

“Today I have perfected your religion for you…”

This was the Islam during the Prophet’s (S) era.

After his demise, a part of the Prophet’s (S) Sunnah was altered by the Caliphs and scholars from the Calipahte School and such changes gained official recognition. This gave the enemies of Islam a chance to say, “The Islamic ordinances and beliefs gained perfection in a gradual manner “. A Jew Orientalist Goldzeiher has written a book titled “Gradual changes of Beliefs and Shariah (laws) in Islam”

These were the consequences of those “Ijtihads “ (independent judgements) and allegiances. It was by means of such allegiance that Uthman became the Caliph. Now, we shall examine the state of Sunnah and hadith during his era.

was the lifting of the ban on the non-Arabs for settling in Medina as well as removing the prohibition on the companions for migrating from Medina to the other cities? Thus, this term came to a close with complete peace and harmony between the rulers and the people.

the pretext of observing the bonds of relationship and he did this till the end of his caliphate. During these six years, the Bani Ummayyah committed various atrocities against the Muslims. When the victims would complain before the Caliph, the latter would reject their complaints against his relatives and instead, beat and curse them.

In these six years, Uthman laid the foundation of the Bani Ummayyah dynastic rule and became its first Caliph. Uthman’s policy vis-a-vis the Prophet’s (S) hadith and Sunnah:

During this era, Tamim Daari who in reality was a Christian monk and who had been permitted by Umar to deliver speeches in the Prophet’s (S) mosque prior to the Friday prayers, was now permitted by Uthman to deliver speeches twice a week. Moreover, Ka.’b al-Ahbar became the official scholar of the Court.

In the second term of Uthman’s rule, certain companions of the Prophet (S) like Abu-Zar and Ammar dared to narrate and propagate the Prophet’s (S) hadith and Sunnah. In certain instances, they would narrate in secret and would even face severe action on the part of the caliphate. Abuzar was expelled from Medina to Syria and then exiled to Rabzah, where he died. And, Ammar was tortured.

In the first six-year term, the Caliph did not find it necessary to seek support of the hadith for the approval of his policies. In the second six-year term, the government affairs had become so chaotic that there was no chance of resorting to such a step. In this manner, Uthman’s period

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of rule came to an end.

besieged Uthman’s house. Ali (a.s.) placed his two sons Hasan and Husain (the Prophet’s (S) two offsprings) at the door of Uthman’s house so that the rebels would not attack and kill Uthman. In these skirmishes, Imam Hasan (a.s.) was injured. Eventually, Muhammad ibn Abi Bakr along with some rebels managed to enter Uthman’s house from an adjacent building and killed Uthman. When the Muslims gained freedom from all sorts of restrictions and shackles of the caliphate and undue allegiance, they expressed their loyalty to Ali (a.s.). Thus, the caliphate of Ali (a.s.) was convened, just as we shall now explain, Insha’Allah.

these terms, save the Bani Umayyah and their cohorts like Hassaan ibn Thaabit, Uthman’s poet, Zaid-ibn-Thabit, Uthman’s scribe and multiplier of Quran, Sa.’d Ibn Abi Waqqas and Osamah ibn Zaid, who said, ‘After this, disputes shall take place in the Islamic society..’

They approached Imam (a.s.) and named those whom he had killed from their side in the Prophet’s (S) battles. Thereafter, they demanded, ‘We shall pay allegiance to you on the following conditions (a) You ignore our affairs, (b) allow us to keep whatsoever is in our hands and, (c) kill Uthman’s murderers!.’

On hearing these conditions, Imam (a.s.) became angry and said, “Your blood was shed by the truth (on Allah’s commands) and not me! And I shall act with justice concerning the wealth that lies in your hands but belongs to Allah and the Muslims. And if it is necessary to kill Uthman’s murderers, it shall be done.(1) However, my condition is that I will lead you by the Book of Allah and the Sunnah of the Prophet (S). Those who perceive that truth straitens their affairs, (should know that) the falsehood worsens it. If you do not accept such an allegiance, you may go wherever you wish and you are safe. “

They replied, “Nay! We shall not let this happen! Instead, we shall swear allegiance to you and will remain besides you. “(2)

ibn Abbas as the governor of Mecca; Ubaidullah ibn Abbas as the governor of Sana in Yemen, and in the post-Jamal war, Abdullah ibn Abbas as the governor of Basra. Likewise, he appointed others for the remaining states.

caliphate had chosen Ayesha as a member of the Prophet’s (S) household and introduced her as the most distinguished figure of his family. They strove hard in turning her into a hallowed personality in the eyes of the people so that in this manner, the eminent position of Fatimah (the Prophet’s (S) only daughter) is lowered and her severe campaign against the caliphate comes to naught.

As a result of this policy, Ayesha succeeded in revolting against Uthman during the latter’s rule, which resulted in his death.

After Uthman’s death, Ayesha revolted against Ali (a.s.). In order to rally the people round herself, she set forth and raised the slogan of vengeance for Uthman’s death. She set up a tent in the House of Allah and cried, “Uthman was killed innocently and his killer is Ali. Arise and seek vengeance for his blood!

One day of Uthman is better than the entire life of Ali.…. “

This news reached the Quraish in Medina and other cities. They travelled to Mecca and assembled there. The Bani Umayyah too came to an agreement with the other sects from the Quraish. Murderers of yesterday turned combatants today and marched to Basra under the leadership of Ayesha!

Ali (a.s.) pursued them. Ayesha’s army comprising various sects from the Quraish and Ali’s (a.s.) army comprising the Ansars and a few Quraish, battled one another. Ayesha faced defeat and the battle ended in Ali’s (a.s.) favour.

After the battle, Ali (a.s.) travelled from Basra to Kufa.

Once again, the

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Quraish rallied but this time around Moaviyah. Consequently, Moaviyah succeeded in amassing one hundred thousand swordsmen against Ali (a.s.) in the battle of Siffeen. In this battle, (only) two among the Ansars were on Moaviyah’s side while the rest were with Ali (a.s.). By decree of arbitration, this battle came to a halt. However, the Quraish continued their revolt against Ali (a.s.), who would complain before Allah,

“O Allah, I complain before Thee about the Quraish who have overturned my vessel and unanimiously confronted me and ............. “(1)

During the Prophet’s (S) era, the Quraish set up revolts against the Prophet (S) and fought against him, one battle after another. On the other hand, the Ansars supported the Prophet (S) in all the battles against the Quraish.

In Ali’s (a.s.) era too, the Quraish revolted and fought against him, while the Ansars assisted Ali (a.s.). Ali (a.s.) returned to Kufa and set Kufa as the center of his govenment.

Kufa was the center of the Iranian government (save a part of southern Iran) and the newly converted Iranian Muslims, who were named as “Mawali” and “Alhamrah”(2) had assembled in this city. In the class-system society of that period, the “Mawali” formed the lowest strata of the society and this was recognised as nothing but an Islamic order. When Ali (a.s.), the Prophet’s (S) legatee made Kufa his capital, he shattered this class system. In all the affairs, he did not make any distinction between the non-Arabs and the Quraish leaders, the chief of

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the Arab tribes and the renowned companions.

The newly converted Iranian Muslims could get a feel of Islamic justice in the affairs of this ruler and leader. They swarmed round him like moths round a candle. Such an affair cost the entire stratum of the Arab race very dearly.

took steps amidst the huge crowd in the direction of Imam (a.s.). In this process, he pushed backed the newly converted Muslims so that he could find a place to sit near Imam (a.s.). Ali (a.s.) cried out:

“Who is there to understand my position and not find fault with me when I punish such useless and arrogant people!?”

By this biting sentence, Imam destroyed Ash.’ath’s character, nurtured by him right from paganism through Islam.

Such an approach by Imam (a.s.) vis-a-vis the “Mawali” and the Arabs would end in favour of the “Mawali” and to the detriment of the ignorant culture of the Arabs. In certain cases, Imam (a.s.) found a “Mawali” preferable to an Arab, like the case of Imam’s (a.s.) behaviour with Maitham Tammar. The incident goes as follows:

3) Maitham Tammar was a slave of a woman who belonged to the tribe of Bani Asad. Amirul Momineen (a.s.) bought him and set him free. He had a shop in Kufa selling dates and Imam would sometimes visit him at this very shop. Once, Imam even sold dates on his behalf.

Maitham had turned into one of Imam’s special companions and confidantes. In the year 60 A.H., when Maitham travelled for the Haj pilgrimage, Umm al-Salma met him in Medina and said to him, “One night, I heard the Prophet (S) recommending your name to Ali (a.s.). “

Thereafter, she ordered that his beard be perfumed with musk. Maitham said, ‘If today, you are applying musk on this beard, it will not be

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late when it will be soaked with blood on the path of love for Ahl-ul-bayt (a.s.)..’ Thereafter, he left Umm al-Salma and went to visit Abdullah-ibn-Abbas. There, he said, ‘Ask me whatever you wish about the exegesis of the Quran. Amir-ul-Momineen has taught me the “esoteric exegesis “ and the “occasions of revelation “ of the Quran.

Ibn Abbas ordered for an inkpot and paper and noted down Maitham’s statements. Maitham said to Ibn Abbas, ‘How will it be when you hear that they have hanged me? I shall be the ninth person to be hanged on the gallows and my gallow shall be shorter than others..’

Ibn Abbas became disturbed and said, ‘Have you turned an astrologer and predict things for us?.’ Then, he began to tear the paper on which he had written the exegesis of the Quran!

Maitham thundered, ‘Stop it! Be calm! Do preserve these writings. If whatever I have uttered does not turn out to be true, then you may shred these writings..’ Ibn Abbas agreed and he kept the writings, awaiting the results of Maitham’s prediction.

Maitham returned to Kufa after the completion of his Haj. Ibn Ziad condemned him to death by hanging (just as he had predicted). Before dying, Maitham turned the gallows into a pulpit(1) and narrated before the people (who had come to witness his execution) the Prophet’s (S) traditions regarding the virtues of the Ahl-ul-bayt (a.s.).

On Ibn Ziad’s command, Maitham was struck with a weapon. Blood dripped from his mouth and nose all

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over his beard and he was martyred(1) ten days prior to Imam Husain’s arrival in Iraq.

below:

At Saqifa, Abu-Bakr attained the caliphate through allegiance of a few people. Before his death, Abu Bakr nominated Omar as his successor and he became the second caliph. When Omar was fatally injured in an assault, he formed a council (shu’ra) of six men from the Muhajirs who were responsible for the caliph’s appointment. Uthman gained the caliphate due to the cunning maneuvers of Abdul-Rahman-ibn-Auf.

After Uthman’s assassination, the common companions from the Muhajirs and Ansars as well as the disciples of companions swore allegiance to Ali (as).

Talha and Zubair who had pledged allegiance to Ali (as) revolted against him. Under the leadership of Ayesha and on the pretext of avenging Uthman’s blood, they fought pitched battle with Ali (as). Consequently, they suffered a humiliating defeat in Basra. Later Muawiyah too waged a war against Ali and fought the battle of Siffeen.

Even as Ali (as) was poised to win the battle, Muawiya played a trick by inciting the soldiers to abandon battle and accept arbitration of the Quran. Consequently, some of Imam’s soldiers compelled Imam to accept the appointment of Abu Musa Ash.’ari as an arbitrator. Muawiya, on his part, appointed Amr Aas as the arbitrator.

These two arbitrators reached an agreement. Abu-Musa was outsmarted by Amr Aas.’ deception and decreed that Ali (as) and Muawiya both be deposed from the seat of caliphate. However, Amr Aas concurred with Ashari as far as deposition of Ali (as) was concerned but he insisted that Ali (as) be replaced, and Muawiya should be appointed

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as caliph.

Consequently, a group from Imam’s army from Kufa who believed in caliphate ideology and maintained that caliphate is by selection, separated from the mainstream and branded Muslims as infidels. This group revolted against Ali (as). Another battle was foisted on Imam who fought with them in Naherwan and killed the majority of them. A minuscule minority had survived including the assassin of Imam Ali who later fatally assaulted him in the mosque of Kufa.

Thereafter, the Muslims swore allegiance to the Prophet’s grandson, Hasan-ibn-Ali. When Muawiya prepared himself for a battle against him, the people of Kufa betrayed Imam Hasan. Consequently, in 40 A.H., Imam Hasan (as) forcibly signed a peace treaty with Muawiya. The caliphate school named that year as " عام الجماعه " (Year of reunion) because Muawiya was unanimously accepted as caliph.

* * *

Muawiya ruled for twenty years. During this period, Muawiya ensured that numerous traditions in support of the caliphate system were forged and attributed to the Prophet (S). The caliphate school mistook these fabricated traditions (which were mentioned in the last lessons) as the Prophet’s Sunnah.

These fabricated traditions are divided into four categories:

a) Traditions that were genuinely narrated by the Prophet but over a period of time, while being narrated by one narrator to another got distorted. Naturally, several of the Prophet’s sayings lost its originality.

b) Traditions, which were originally opinions of the Ahle- Sunnah scholars or their students but were so mingled and merged with the Prophet’s traditions that it became impossible to distinguish

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them from the genuine traditions.

The belief in the physicality of God and His resemblance with creatures is the fallout of such traditions.

c) Traditions that were narrated from the Prophet but were moulded to serve the interest of the ruling government.

d) Traditions that were blatantly distorted and forged in the interest of the caliphate system. These traditions itself are divided into many groups:

1. Traditions which were forged in praise of caliphs.

2. Traditions which were fabricated to denigrate the caliphs’ opponents.

3. Traditions which have been forged to suit the policies of the Caliphs and their erroneous judgments.

Traditions prohibiting revolt against the ruler belongs to this group. According to them, the Prophet has said, “Obedience to a ruler is obligatory under all circumstances; even if he professes sin and tyranny. His government is the Wish of Allah, as good and evil are all Allah’s Acts:

الخیر کله والشر کله من الله

They further say that man is not free in his actions .

These sets of traditions caused further schism and resulted in the formation of sects like Jabriah (necessitarians) and others in the caliphate school.

These four set of traditions; the sayings of the companions and their independent judgments in the ordinances as well as the views of their disciples (some of which are contrary to the text of the Quran and the Prophet’s Sunnah(1) but nevertheless are now being narrated with the Prophet’s traditions in the caliphate school) created differences in the ordinances. Thus numerous jurisprudence schools of thought in the caliphate school came

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into existence.

For instance the believers in Ijma (the consensus), believers in independent reasoning (aql), the school of the predecessors and others were offshoot of the caliphate school due to such traditions.

Permission for compilation of hadith in the caliphate school In 100 A.H. when Omar-ibn-Abdul Aziz lifted the ban from recording of the Prophet’s Sunnah in book format, the followers of the caliphate school strived hard in collecting the Prophet’s traditions from the narrators. Traditionists would travel from one city to another for collecting as well as narrating traditions. They would receive traditions from the traditionists of one city and in turn, they would also narrate traditions to the traditionists of that city.

As a result, the traditions that were confined among a few individuals in Medina, Kufa, Basra and Damascus spread in the entire Islamic nations of those days. Dissemination of such traditions created severe differences in the caliphate school, which will be explained, in our subsequent discussions.

The dissemination of Ahlul Bayt (as) ahadith during the tussle of power between the leaders of the caliphate school

After the issuance of Omar-ibn-Abdul Aziz’s command, the followers of Ahl albayt (as) approached Imam Baqir (as) and learnt from him the Prophet’s traditions. This continued until Hisham came to power in 105 A.H. and began to subjugate the Ahlul Bayt (as) and their followers. According to one narration, he even poisoned Imam Baqir (as) in 117 A.H.

Hisham died in 125 A.H. After him, Walid-ibn-Yazid-ibn-Abdul Malik attained the caliphate. At that time, the campaign of

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Bani-Abbas began to gain grounds in Khorasan. Soon a group of campaigners and preachers from the Bani-Abbas (including Abu Muslim Khorasani) left Khorasan with gifts for Muhammadibn-Ali Nawadeh bin Abdullah-ibn-Abbas. He appointed Abu Muslim Khorasani as the chief.

Muhammad died in the same year. Following him, his son Ibrahim nominated Abu Muslim to his post. Marwan Hemar, the last of the Bani-Umayyah Caliphs, killed Ibrahim. After him, the followers of Bani-Ummayah swore allegiance to his brother Abdullah, famous as Saffah. He managed to wrest the seat of caliphate in 132 A.H.

From 125 A.H. till 132 A.H., the Bani-Umayyad were preoccupied on the two fronts, they were constantly fighting battles with the Bani-Abbas and also faced a series of Khawarij revolts. The incessant power struggle and battles took its toll on the Bani-Umayyads.

Following Yazid-ibn-Muawiya, the second most notorious person for his sin and tyranny was Walid-ibn-Yazid from the household of Bani-Umayyad. He was so sinful that he contemplated building a structure on the roof of the Holy Ka.’ba where he could engage in drinking wine. For accomplishing this task, he had even dispatched an engineer to Mecca.(1) As a result of his tyrannical and corrupt rule, chaos took place in every city.

His cousin, Yazid-ibn-Walid-ibn-Abdul Malik joined hands with a group from the Bani-Umayyad chiefs and fought against him until Walid-ibn-Yazid’s defeat in 126 A.H. Walid-ibn-Yazid was killed and Yazid-ibn-Walid-ibn-Abdul Malik gained the caliphate. In the meanwhile, those who had inclination towards the Islamic sciences and the Prophet’s hadith, rallied around Imam

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Jafar Sadiq (as) and acquired from him the Prophet’s Sunnah, the exegesis of Quran and other Islamic sciences.

Particularly, during the Haj pilgrimage, people from distant cities would come to Mecca, Medina, Arafat and Mina to visit Imam (as). Imam’s debates with the heretics and other followers of Milal-wan-Nihal (heresiography) are well known.

This state of affairs continued from 125 A.H. till the beginning of Manthur Abbasi’s rule. For more than twelve years, Muslims would come for the Haj pilgrimage from cities stretching from Khorasan province till Rai, Qum, Kufa and other cities and learn the Prophet’s Sunnah and Islamic sciences from Imam Jafar Sadiq (as). The narrators who had learnt the Prophet’s hadiths from Imam exceeded three thousand in number. Thousands of traditionists would say:

“Abu-Abdullah Jafar-ibn-Muhammad Sadiq (as) narrated to me from his father, who related from his grandfather, who in turn narrated from his great father, who quoted from the Messenger of Allah (S), who related from Gibrail and he narrated from The Creator............... “

Sometimes, they would say:

“Abu-Jafar Muhammad al-Baqir (as) narrated to me from his father, who from his grandfather and he directly narrated from the Messenger of Allah (S)............ “

During this period, the number of small treatises compiled in the Ahlul Bayt’s science of traditions and which were called ‘Asl’ (fundamental) amounted to four hundred. This is how collection and spread of hadith were done in the Ahlul Bayt school.

in Rajab 99 A.H. and died in Safar 101 A.H., probably poisoned by the Bani-Ummayads. The other Bani- Ummayad caliphs did not approve his ideas. It is said Zuhri (died in 124 A.H.) wrote a book but could not reach Omar-ibn-Abdul Aziz’s tenure.(1)

After the fall of the Bani-Ummayad government, the Bani-Abbas Caliphs who came to power in 132 A.H. were occupied in destroying the signs of Bani-Ummayad and their ringleaders. Manthur Dawaniqi gained the caliphate in 136 A.H. and faced the uprising of “Muhammad “ and “Ibrahim “, the two brothers from Imam Hasan’s lineage who called the people towards the Ahlul Bayt government.

Thereafter, the Bani-Abbas faced successive revolts by the offspring of Ali and Fatimah who exhorted the people to the government of the chosen one from Muhammad’s progeny. In this period, the spread of hadith from the Ahlul Bayt school and students of Imam Sadiq and Imam Baqir reached its peak.

Thousands of traditionists in the Islamic cities were heard saying: (Al-Baqir narrated to me) and (Al-Sadiq narrated to me).

The Bani-Abbasid government faced two dangers: One was the uprisings by offspring of Ali and Fatimah and the other was the spread of true Islamic reflections through traditions narrated from the Prophet’s legatees by the traditionists.

These traditions awakened the Muslims and exposed the caliphate system as an unjust government and proved the ordinances enforced by the Caliphs as anti- Islamic.

The successive uprisings waged by offspring of Ali were also triggered due to these traditions. When the Muslims realized that

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the Caliphs.’ verdicts were not in consonance with the Islamic ordinances, they refrained from giving them such title as “Ulul-Amr” (master of the affairs). Instead, they gathered around the offspring of Imams to overthrow the Caliphs tyrannical rule.

The Bani-Abbasid Caliphs made efforts to crush the rebellion of the offspring of Imam with force. But they could not suppress the truth of genuine traditions, which had unmasked the falsehood of their un-Islamic government. Thus, they countered the genuine traditions by propagating the fabricated traditions, which were common in the past.

Consequently, the policy of Bani-Abbas government (from Abu-Jafar Manthur’s era onwards) was based on propagation of hadith related to the caliphate school. Moreover, the traditionists from the caliphate school enjoyed special respect in the Bani-Abbas court.

Traditionists from Balkh, Bukhara and Samarkand would travel to Naishabour, Rai, Kufa, Basra, Baghdad, Damascus, Mecca, Medina, Alexandria and Spain for the purpose of learning and teaching of hadith to the people. It was during this very era that hadith from the caliphate school was compiled and Malik-ibn-Anas (died in 179 A.H.) wrote his book: “Muwatta “. In this book, he collected together the traditions narrated from the Prophet as well as the personal opinions of the Prophet’s companions and their disciples.

The other writers that followed Malik have also collected the same traditions (the four categories) in their books such as Darami (died in 255 A.H.), Ibn Maajah (died in 273 A.H.), Abu-Davoud (died in 275 A.H.), Tirmidhi (died in 279 A.H.) and Nesaee (died in

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303 A.H.). They have named their books as “Sunan “ (plural of Sunnah) meaning the Prophet’s Sunnah. The “Sunan “ of the last four traditionists are reckoned to be the authentic books on hadith in the caliphate school.

Bukhari (died in 256 A.H.) and Muslim (died in 261 A.H.) have also compiled such category of traditions in their books named “Jameah-Sahih”. The caliphate school considers their traditions to be as authentic as the verses of the Holy Quran and condemn those who doubt the authenticity of traditions recorded in these two books.

The propagation of such traditions in the Muslim states and their compilation in the books on hadith generated severe differences among the followers of the caliphate school in matters concerning Islamic beliefs and precepts.

as Qiyas (syllogism), Estehsan (preference) and Masaleh Marsaleh (the sent affairs) which in reality are based on one’s personal opinion. Like the Quran and the Prophet’s Sunnah, they have set these rules as proof of the Islamic ordinances and have named the one who extracts the ordinances as Mujtahid and his actions as Ijtihad.

Incidentally, according to caliphate school, Ijtihad or independent reasoning is in contrast to the ordinances which was described in the Quran and Prophet’s Sunnah was founded from the time of the (Prophet’s) companions and the first three Caliphs. It has already been discussed as also in the second volume of the book Ma’lem al-Madrasatain.

After the companions, the first person who set the independent reasoning of the companions and their disciples at par with the Prophet’s Sunnah and declared them as proof of the Islamic ordinances was Malik-ibn-Anas. He accomplished this task in his book “Muwatta “. However, Abu-Hanifa was one step ahead of Malik and devised certain rules for putting into effect the independent reasoning on ordinances.

Following Abu-Hanifa, his students (especially those who were employed in the caliphate system like Abu-Yusouf, Chief Judge of Haroun al-Rashid) distorted the ordinances to such extent that numerous haram (forbidden) acts were declared as halal (lawful) and they named this as “Al-hiyal ash-Shari’yah. “(1)

Of course, Malik refused to accept such a brazen attitude on the part of Abu- Hanifa and his students. It has been narrated from Malik as saying: “No face as sinister as Abu-Hanifa has been born in

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Islam. The Prophet passed away after Islam having reached its perfection. It’s worthy to follow the Prophet’s hadith and the Prophet’s companions and not to follow independent reasoning........ “(1)

To counter the spread of Abu-Hanifa’s creed and the rise of some of his students in distorting the Islamic ordinances under the name of .‘religious ruse.’, various ideologies came into existence. The most renowned cogitative creed against Abu-Hanifa’s school was founded by Ahmad-ibn-Hanbal (died in 241 A.H.). He is the author of Musnad, the book on hadith.

The motto of Ahmad-ibn-Hanbal’s school: Return to the era of the Prophet and his companions who were named as “Salafe-Saleh “ (predecessors in goodness). This difference between the two schools widened and both sects labeled each other as sinners and declared them to be out of pale of Islam. Khateeb, in his Tarikh narrates from Abu-Hanifa’s opponents, the following poem:

"If someone produces a vain and blatant heresy by using independent reasoning and syllogism, we shall set forth reasoning in accordance to the Divine sayings and traditions. How often it has happened that by Abu-Hanifa’s Fatwa (independent reasoning), the marriage of already married chaste spouse has been declared lawful for a stranger “(2)

Political stance of Abu-Hanifa and his students

According to Khateeb-Baghdadi, Abu-Hanifa exhibited two different attitudes vis-a-vis Manthur, the Abbasid Caliph. Initially, he served Manthur as Khateeb in his Tarikh says:

In construction of the Baghdad wall (during 142 A.H.), Abu-Hanifa supervised the workers in laying the bricks and counting them by means of bamboo sticks. (i.e.,

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he would hold a stick after every hundred or thousand bricks and then count those sticks). He was the first person who employed this method for counting bricks.(1)

But, towards the old age, he became the Caliph’s opponent. According to Khateeb and others, when Ibrahim rebelled against Abu-Jafar Manthur in Basra, Abu-Hanifa pronounced a Fatwa (decree) in favour of Ibrahim’s uprising against the Caliph.(2)

Irked at the fatwa, it is said that Manthur imprisoned Abu-Hanifa in Baghdad who later died in the prison.

After Abu-Hanifa, his students such as Abu-Yusouf (the Chief Judge during Haroun al-Rashid’s era) joined the group of scholars in the caliphate court. Abu- Yusouf would say: “We would approach Abu-Hanifa and learn Fiqh (jurisprudence) from him and would not follow him in religious affairs “.(3)

Anyhow, the Caliphs would propagate mostly Abu-Hanifa’s school of jurisprudence. During the Othmani rule too, Hanafi was the state religion of the caliphate court.

This was an example of difference between two schools of jurisprudence in the caliphate school arising out of adherence or non-adherence to traditions. Now, we shall explain some other differences in the caliphate school in matters pertaining to beliefs.

(one who suspends the attributes). “

Another sect maintains: “Possession of limbs and organs are among God’s physical attributes and God is just like the creatures. “ Those who held such a belief were named as “Mujassameh” (anthropomorphists) and “Mushabbeheh” (likeners) i.e., those who considered God to be a body and likened Him to the creatures.

(b) The first sect also believes that God is eternal and His attributes too are eternal. The Quran, which is God’s words, is among God’s attributes. Thus, the Quran too is eternal and is not created.

The second sect asserts: God is eternal and the Quran is God’s words but not eternal. Anyone who says that the Quran is eternal has believed in the eternity of Quran just as he has believed in the eternity of God whereas belief in two eternal beings is tantamount to polytheism.

Author says: I fail to understand what is wrong with these people who have not paid attention to God’s words in the Quran where He says:

یَسْأَلُونَکَ عَنِ الأَنفَالِ

“O the Prophet, they ask you about the windfalls..... (Qur’an, 8:1)

Did the dispute among the companions over the distribution of windfalls and their questioning before the Prophet take place before their birth and was this matter eternal so that we can say that the Quran is eternal!?

Similarly, there are fourteen other instances where the word "یسألونک" has been mentioned in the Quran. In two other instances, the word "یستفتونک" has been used meaning: they ask you a decree. There are other cases too

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where the Quran relates the dispute among the people of that time and their recourse to the Prophet for setting aside their differences like:

قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِی تُجَادِلُکَ فِی زَوْجِهَا وَتَشْتَکِی

“Allah indeed knows the plea of the woman who pleads with you about her husband and complains.... “ (Qur’an, 58:1)

Under such circumstances, can one regard the Quran to be eternal? Or that these instances had occurred from eternity and the people had taken recourse to the Prophet from eternal time (even before the Prophet’s era) and the Quran relates whatever had occurred since eternal times? The less said about it the better?

(c) There is another sect which claims: All human actions are God’s actions and man is not free in his actions.(1)

Yet another sect opines: Man’s actions are his own actions. It is against Divine Justice to punish someone for an act performed under compulsion.(2) The second sect named the first sect as “Jabriyah” and themselves as “Adliyah”.

(d) Majority of the followers of the caliphate school are unanimous on the necessity of obeying the Caliphs even though they may be unjust and sinful. However, a small group existed among them who considered the uprising against the unjust and sinful Caliph as lawful although they would be crushed by the caliphate system and their names would be recorded in the history as sinners.

The origin of these differences was those very traditions of the caliphate school, which was fabricated or forged in the past.

Now, we shall discuss the sects, which had

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deep differences concerning these beliefs:

the Prophet’s Sunnah and consensus of the Muslims on Imam’s selection.(1)

the Bani-Ummayad attacked the citadels which were stronghold of Harith’s relatives and massacred them. The survivors were made captives and later sold as slaves in the market of Balkh.

In 126 A.H., Nasr-ibn-Saiyyar, the governor of Khorasan requested the Ummayad Caliph, Yazid-ibn-Walid-ibn-Abdul Malik to give protection to Harith-ibn-Shuraij Tamimi. Subsequently, Harith returned to Marv. The Ummayad governors offered cooperation to Harith so much so that he offered him the post of the minister of a state and send him a hundred thousand dirhams.

However, Harith refused the offer and wrote to the governor thus: “Since I wanted to denounce the unlawful and rebuff the injustice, I avoided this city for thirteen years. I do not seek the world and its pleasures while you entice me towards it. I want you to act upon the Divine Book and the Prophet’s Sunnah and to appoint virtuous governors upon the people. Once you have done this, I shall join your army and fight your enemies “ Nasr-ibn-Saiyyar, the governor of Khorasan refused his request. Once again, Harith renewed his earlier call and amassed an army. This time, Sefwan-ibn-Jahm joined him. Harith suffered defeat and was killed in 128 A.H. Thereafter, Sefwan-ibn-Jahm was taken captive and killed.(1)

* * *

Jahm was an active preacher and a die-hard zealot. His most vital difference with the traditionists from the caliphate school was his rejection of their belief on anthropomorphism (humanization of God) and eternity of the Quran. Jahm had a sizeable following.(2) The traditionists from the caliphate school have

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refuted his beliefs in their books and probably the oldest writing in this regard belonged to Ahmad-ibn-Hanbal (died in 241 A.H.) named: الرد علی الجهمیه والزنادقه » (Refutations against the Jahmiyah and the Zanadiqah).

Jahm was a contemporary of the founders of the Mu.’tazilah sect and some of his views were similar to their creeds. However, it’s not clear which sect influenced whom.(1) We believe both sects have acquired a few of their beliefs (like negation of anthropomorphism) from the students of Ahlul Bayt school although they have described them vaguely.

Now, we shall mention a few points on the Mu.’tazilah and their beliefs.(2)

the “A’tizal” sect.(1)

to his credit too, the most important among them being “Al-Radd ala-Jahmiyah” and “Faza’el Ali-ibn-Abi Talib”.(1)

The reason for Ahmad-ibn-Hanbal’s fame was his rejection of the notion that the Quran is created. This belief had reached its peak during Ma.’mun’s (Abbasid caliph) era where scholars of that time were forced (through tortures) to believe that the Quran is created. After Ma.’mun (died in 218 A.H.), Mu.’tasim (died in 227 A.H.) imprisoned Ahmad-ibn-Hanbal for his belief that the Quran is eternal until he was released during Wasiq’s (died in 232 A.H.) era. When Mutawakkil (died in 247 A.H.) came to power, Ahmad-ibn-Hanbal gained his favour because the former believed in the eternity of the Quran. By then Ibn Hanbal had achieved a legion of followers.(2)

Soon after the death of Ahmad-ibn-Hanbal, dispute between the Ahlul Hadith and Mu.’tazilah gained momentum. The Ahlul Hadith re-christened themselves as .‘Ahle-Sunnah-wal-Jama’at’ which then turned into a distinct and separate sect. In the meanwhile, the caliphs ordered the translation and dissemination of the Greek philosophy among the Muslims spreading the philosophical thinking and reasoning among them. This deeply influenced the written and oral debates of the Mu.’tazilah and led to the evolution of .‘Ilme-Kalam’ (theology) in the Muslim theological centres. Inevitably, the Muhaddeseen (traditionists) were further sub-divided and it was during this period that the Ash.’arite sect branched out from the caliphate school.

and was a student of Jabba.’ee Mu.’tazila (died in 303 A.H.).(1) Thereafter, just like the two founders of the Mu.’tazilah sect (i.e.,Wasel-ibn-Atha and Amribn- Ubaid) who at first were among Hasan Basri’s students but later separated from him, founded the Mu.’tazilah sect, Ash.’ari too quit his Mu.’tazilah master(2) and exhorted the masses to refer to the hadith (like the traditionists).

Subsequently, Ash.’ari traveled to Baghdad and strived hard to repudiate the Mu.’tazilah sect. However, in his debates he would not only employ the traditions of the Muhaddeseen (traditionists) but would also seek benefit from the Mu.’tazilah theology.(3) In some cases, his beliefs did not reconcile with the traditions in its apparent form. Therefore, in-spite of reckoning himself to be the promoter of Ahmad-ibn-Hanbal’s school of thought, all the traditionists (particularly, those following Ahmad-ibn-Hanbal’s school) did not follow him. But since he attended the classes of Abu-Ishaaq Maruzi, (a Sha.’faee jurisprudent), a group of Sha.’faee scholars welcomed Ash.’ari’s beliefs, though another group followed the Mu.’tazilah beliefs.

Thus the caliphate school got divided into two major sects in matters of beliefs:

The Mu.’tazilah sect and the Ash.’arite sect. In fiqh (jurisprudence), they followed the Hanafi, Maaleki, Sha.’faee and other legal (jurisprudence) sects.

Later, the school of Ahmad-ibn-Hanbal too was included among the legal (jurisprudence) sects of the caliphate school.

From the fourth century A.H. onwards, Muslims used Ilme-Kalam (theology) in their debates. The constant polemics between the Ash.’arites and Mu.’tazilites led to the formation of Ahlul Hadith from these two sects.

During this period,

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numerous jurisprudence sects spread in the caliphate school.

Finally in 665 A.H., Malik Zaher Baibars al-Bunkukdari from “Hukkam-Ma.’maleek “(1) officially recognized the four schools of Hanafi, Maaleki, Sha.’faee and Hanbali, however, they adhered to the Ash.’arites in matters of belief. The verdict is still valid among the followers of the caliphate school.(2)

beliefs(1) and repent. After Ibn Taimiyah’s death, his followers honoured him with the title of Shaikh-ul-Islam (chief of the Muslims) and called themselves as the Salafiyah i.e., the sect that follows the Salaf (ancestor). According to them, Salaf includes the companions, disciples of companions and a few traditionists from the first, second and third century A.H. like Ahmad-ibn-Hanbal.

The Salafiyah sect is very harsh in their behaviour towards other Muslims. They consider themselves as believers and pious and all other Muslims (from third century onwards) as deviators and heretics.(2)

Muslim lands to be the land of the polytheists and the Wahabi lands and territories to be Islamic lands.

3. Their belief that God would forgive all their sins and would bestow them the Paradise regardless of the magnitude of their sins.

During my pilgrimage to Mecca on 10 Safar, while holding discussions and debates with various classes of people from the Wahabi sect, I noticed the above three points in their deeds and words. I investigated the cause for such a belief and derived the following conclusion:

1. Regarding their intense offences against the Holy Prophet, a few of my observations have already been explained in the previous discussions. They reckon the Prophet’s blessed corpse to be decayed and decomposed like all other corpses hence they refrain from showing any reverence to him after his death or give any distinction to the Prophet’s grave over the graves of other human beings!

Author says: The reason of such a notion is the result of thos fabricated traditions wherein the Prophet’s position is shown lower than even an ordinary man.(1) Similarly, the false traditions that have been attributed to the Holy

Prophet wherein he says:

‘O Allah, do not allow my grave to become an idol. O Allah, curse those tribes that have converted their prophet’s graves into mosques..’

That this hadith is fabricated has already been explained in Vol: 1 of “Ma’lem al-Madrasatain “ in the chapter concerning

الخلاف حول البناء علی قبور الانبیاء

About their belief regarding the permissibility of killing the Muslims, we have already discussed

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before, the reason for such an idea which is also reflected in their speeches, writings and deeds.

About their belief that God would forgive all their sins and they would not be sent to Hell, I would like to narrate an incident which I had witnessed personally.

The pilgrims to the House of Allah would relate to me about the indecencies practiced by the Wahabi people in the two Holy shrines. When I heard some of these incidents for the first time, a shiver went down my spine. Subsequently I personally witnessed them committing sinful acts in reckless manner. What surprised me was that they believed that such acts were sin, yet they indulged in it shamelessly. I was curious to find out the cause for such a wanton behaviour.

Finally, I found the answer during one of my visits to the Khif mosque. I heard a Saudi preacher delivering a sermon on the subject concerning polytheism. He enumerated the various types of polytheism practiced by the non-Wahabi sects such as the very utterance, ‘O messenger of Allah, making a vow for those in grave, etc etc.…. At the end of his speech, while going into a state of ecstasy, he said: The Prophet said: “Allah says, ‘O My slave! You may indulge in sins to the extent you want! You may fill the world with sin, but do not become a polytheist. I will forgive all your sins and consider them as insignificant; you only avoid becoming a polytheist!(1)

While narrating this hadith,

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I found the preacher, as if recalling some of his sins and experiencing a feeling of joy on the pulpit!

* * *

the very first day of his call to Islam when he invited the Bani-Hashim to his house.

The Prophet repeatedly maintained this introduction of Ali until it culminated on the occasion of Ghadir al-Khum. On the day of Khum, by Divine order, the Prophet (S) introduced Ali (a.s.) as the “master of the affairs “ (Waly al-Amr) before tens of thousands of Muslims.

2. The prophets are supposed to convey to the people their legal duties after his death. Nevertheless, the Holy Prophet (S) too, introduced his legatees and the “masters of the affairs “ after Ali-ibn-Abi Talib till the day of judgement:

a) He conveyed the tidings about the advent of the Promised Mahdi and that he would be the last Imam.

b) He explained that Imams would be twelve in number.

c) He introduced Imam Hasan (a.s.) and Imam Husain (a.s.) as the two Imams who would succeed the first Imam in the chain of Imamat.

d) He specified the names of each Imam through his elite companions like, Jabir-ibn-Abdullah Ansari. Besides, in the writings delivered to his first legatee, (Ali-ibn-Abi Talib) the names of Imams and prophecies about their lives have been related in an elaborate manner.

It was not a widespread or universal announcement instead the Holy Prophet (S) explained these things in an informal manner. Insha’Allah, we will discuss the reason behind such an informal mention.

After the Prophet’s departure, each Imam, on his part, would introduce his successive Imam to their followers. They would also convey tidings about the advent of

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the Promised Mahdi and to a few followers, even mention the names of rest of the Imams.

of the first kind.

Regarding the uprising of the second type, we may mention the uprising undertaken by Muhammad-ibn-Abdullah from the progeny of Imam Hasan (a.s.). The purpose of this rebellion becomes evident from the reply which Imam Jafar Sadiq (a.s.) gave to Abdullah when the latter asked Imam to swear allegiance to his son Muhammad. Imam (a.s.) replied:

“If you imagine your son is the same Mahdi then, you are wrong. Besides, this era is not the era of Mahdi. However, if you desire that he revolts due to his zeal for Allah’s sake and enjoins goodness and forbids the evil, then by Allah, we shall not abandon you while you are our elder and we shall swear allegiance to your son in this affair “(1)

This uprising was one instance of uprising by the descendants of Imams under the guise of the Promised Mahdi.

From the remarks of Imam Husain (a.s.) concerning his own uprising and the remarks of Imam Jafar Sadiq (a.s.), it appears that the Prophet’s legatees considered as correct, only those uprisings that took place with the aim of enjoining good and forbidding the evil.

become clear. Thus, after Imam Husain’s martyrdom, there remained no choice for the Muslims, but to accept the chain of Imamat.

Since Imam Husain (a.s.) had entrusted his heritages to Umm-Salma before setting off on journey to Mecca and Iraq and later Imam Sajjad (a.s.) had collected the same in Medina, it was not difficult for anyone in Medina to recognize the successor of Imam Husain and the Imam of his time.(1)

After having briefly discussed the consequences of appointment of the legatees by the Prophet (S), we will now discuss the negative effect of concealment of the Prophet’s hadith.

The caliphs had prevented the propagation of the Prophet’s hadith, particularly the spread of traditions concerning the Prophet’s legatees and the advent of the Promised Mahdi, especially the ones which conveyed tidings of his establishing justice and equity in the earth after it was filled with oppression and tyranny.

These traditions were in such a large number that the offspring of Imams and the Prophet’s cousin (the Bani-Abbas) gathered in Medina to swear allegiance to Muhammad-ibn-Abdullah as the Promised Mahdi. Later, Imam Jafar Sadiq (a.s.) informed them of their error.

Although recognition of each of the Prophet’s legatee was clear to a few elite, it could not remain apparent for the general public after the era of Imam Baqir (a.s.).

with sincere intention of acting upon them; belief in the Prophet’s Sunnah; belief in physical resurrection, the reckoning of deeds, reward and punishment on the Day of judgement.(1)

Shi’ism is a school wherein its followers, in the era soon after Prophet, accept these beliefs and commandments from the Prophet through his successors—the Imams from Ahlul Bayt; and they follow the Prophet and Imams. The condition for following the Imams from Ahlul Bayt during Imam Husain’s era is to recognize and accept the three Imams; and similarly during Imam Sadiq’s era, to recognize the six Imams.

The same rule prevails until the time of the Promised Mahdi (a.j.t.s.) and during his time, a Shi’a is one who recognizes the twelve Imams and follows them all.

Now, we will discuss a few examples of the way the Prophet (S) introduced his legatees after him as well as the manner in which each legatee would appoint his own immediate successor. We shall also discuss the result of these methods of appointment.

old age has turned him feeble-minded). Jabir would reply: Nay, I swear by Allah, I.’m not speaking in delirium but I heard the Prophet saying:

إنک ستدرک رجلا منی، اسمه اسمی وشمائله شمائلی. یبقر العلم بقراً

“You will (live to) see a man from me; his name will be my name and his character will be like my character. He will split the knowledge and unfold it “

This was the reason for my utterances and you heard it.(1)

Another important point in this hadith that calls for attention is that the Holy Prophet (S) refers to Imam Baqir (a.s.) as: a man from me. Earlier, we had discussed about this expression and concluded to mean: ‘His task in propagating Islam is the same as mine.’

(b) Jabir would also walk down the streets of Medina and cry out: “O Baqir! O Baqir! “ Once again, the same conversation would take place between him and the people in Medina.(2)

Bayt, (a.s.) conveyed the matter of executorship [until Imam Baqir (a.s.)] to all the companions and people of Medina.

However, after Imam Baqir (a.s.), the events took a different course and situation changed for the rest of the Imams until the Promised Mahdi (a.s.). The reason:

When caliph Manthur received news of Imam Sadiq’s demise, he wrote a letter to the governor of Medina: “Kill whosoever he has appointed as the legatee (wasi). “ The governor of Medina replied: “He has appointed five people as his legatee. They are: 1) The caliph himself, 2) The governor of Medina, 3) 4) his two sons Abdullah and Musa and 5) Hamidah, mother of Musa.

The caliph said: They cannot be killed.(1)

Thus, it’s evident that in the era after Imam Sadiq (a.s.), his successor would have been killed if publicly declared. Thus the duty entrusted to him by Allah in guiding the people and safeguarding Islam would have remained unfulfilled. After Imam Baqir’s era, the other method of appointment of Imams was as follows:

The Imam would introduce the next Imam only to the elite among the Shi.’as.(2)

Thereafter, on the people’s request for recognizing the Imam of their time, Allah would smoothen the way until the Imam of the time gained prominence amongst friends and foes. In order to protect the Imams against the hostile attitude of the ruler, it was essential to be discreet in the announcement of their successors.

Haroon al-Rashid summoned Imam Kazim (a.s.) from Medina to Baghdad and imprisoned him. Ma.’mun ordered

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relocation of Imam Ridha (a.s.) from Medina to Khorasan and kept him under surveillance in the pretext of making him his heir apparent. Similarly, Imam Javad (a.s.) was escorted to Baghdad; Imam Ali an-Naqi (a.s.) and Imam Hasan Askari (a.s.) were summoned to Samerra. In short, every Imam was kept under vigilance of the caliphs right till the end of their Holy lives.

What reason could the caliphs give for treating these Imams in such manner?

Wasn.’t it that they were aware that these personalities are the Imams of the Shi.’as?!

This matter was clear for the people of Medina and the people residing in the ruling capital wherein Imam was either imprisoned or kept under vigilance. This was more so after the people used to witness Imams.’ debates and discourses and saw their pious ways of life (seerah).

Concerning those living in faraway cities,(1) they too could clearly perceive this matter by inquiring from the citizens of Medina and from the surviving companions and their disciples.

* * *

While Imam Sadiq’s last will over the matter of Imamat remained a secret for the caliphate organisation and kept them confused, it did not create any sort of doubt for the Shiites. Rather, the matter became clearer for them:

When the Shiites in Kufa were informed about the demise of Imam Sadiq (a.s.), Abu Hamza Thomali asked the informer: ‘Did Imam appoint anyone as his legatee?.’ He replied: .‘Yes, his two sons, Abdullah and Musa as well as caliph Manthur. The informer had hardly finished that Abu

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Hamza laughed and said: All praise is to Allah Who has guided us; Imam has made us aware about the state of his eldest son; and guided us towards his youngest son (Musa-ibn-Jafar) and kept concealed a great affair.

When asked about his comment, Abu Hamza explained thus: By nominating his younger son along with his elder son, Abdullah, he has given us an indication that his elder son is not eligible for the Imamat. Instead he had conveyed that by referring to his younger son, that he is the Imam and the successor. When he mentioned the caliph he clearly indicated that he want to be secretive about his true legatee. Now, if Manthur will inquire about Imam Sadiq’s successor and legatee, he would be told: You are his legatee.(1)

Incidentally, Imam Sadiq (a.s.) disclosed Imamat of Musa-ibn-Jafar (a.s.) to the elite among the Shiites prior to his departure from this world.(2)

Such an event was not hidden from someone like Abu Hamza. By this explanation, Abu Hamza wanted to dispel any doubt concerning Imam Kazim’s succession and Imam Sadiq’s (a.s.) intentions in defeating the designs of Manthur.

We will now focus our discussion on the differences among the followers from the Ahlul Bayt school.

In the three volumes of the book “Abdullah-ibn-Saba “, we have proved that such a sect did not exist in the first place. Rather, it had only an imaginative existence in the minds of malicious authors who wrote books about Milal wan Nihal (stories about nations and cultures) and later claimed their own books to be the documentary evidence of existence of the sect.

caliphate.

As per this view, Kaisaniya was one sect from Shiaism which established a Sunni caliphate lasting for five hundred years!!

Naturally questions arise:

- Finally, who amongst the three figures was the real Kaisan?

- Except for the writers on Milal wan Nihal, has any other writer attributed to Hazrat Ali (as) any freed slave by the name of Kaisan?

- Muhammad bin al-Hanafia, son of Imam Ali (as), is a famous figure and his biography is recorded in all the books on .‘Rijal.’ (distinguished men) and books on hadith and seerah (life-history).

Barring the books on Milal wan Nihal, has anybody mentioned anywhere that Kaisan was the title given to Muhammad bin al-Hanafia?!

The same is true for Mukhtar too!

It was much easier for these scholars from the caliphate school to have said that Kaisan, the founder of the Kaisania sect was actually a jinn. This is because it wouldn.’t be easy for someone to disprove a creature like jinn. Just as they have attributed the killing of Sa.’d bin Ebadah to jinn and said, “The jinns have killed Sa.’d. His killers were from jinn and not men! “(1)

Thus, like the Saba.’eeya sect, the Kaisaniya sect is only a imaginative creation on the part of the authors of Milal wan Nihal.

Ibn Ziyad and got killed.

In the following year, Mukhtar-ibn-Ubaid Thaqafi took vengeance for Imam’s blood by revolting against Ubaidullah-ibn-Ziyad in Kufa. In this battle, Ibn Ziyad and seventy thousand Syrian soldiers were killed.(1) Moreover, Mukhtar killed all of Imam Husain’s murderers like Omar-ibn-Sa.’d, Shimr and others and dispatched their severed heads to Medina as a gift for Imam Sajjad (a.s.).(2)

In the meanwhile, Abdullah-ibn-Zubair claimed the caliphate in Mecca and sought allegiance from the people. Muhammad-ibn-Hanafia refused to swear allegiance to him. Abdullah imprisoned Muhammad-ibn-Hanafia and his near ones in a mountain pass named Aarem in Mecca.

Abdullah piled up firewood at the mouth of this mountain pass and threatened to burn, Muhammad-ibn-Hanafia and his relatives, alive if they refused to pay allegiance to him within the stipulated period. Muhammad sent someone to Kufa and sought Mukhtar’s help. Mukhtar dispatched four hundred men and eventually, freed Mukhtar and his nears ones from the captivity.(3)

Thereafter, in 67 A.H., Abdullah dispatched an army headed by his brother Ma’sab-ibn-Zubair to confront Mukhtar. In this battle, Mukhtar was defeated and finally killed.

Mukhtar had killed a great number of men from the army of Bani-Ummayad. Similarly, he had killed the tribal chiefs and their relatives from Kufa (who had massacred the prophet’s progeny in Karbala under the leadership of Ibn Ziyad). Consequently, after Mukhtar’s death, the survivors of Mukhtar’s victims, who now possessed the power and pen, said and wrote whatever they liked against Mukhtar. Later, these were recorded in the books of history and

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in Milal wan Nihal

Regarding Muhammad-ibn-Hanafia, the truth is that he died without staking any claim to the Imamat. Thus, the allegation that he transferred the Imamat to his son Abu-Hashim and he to others proves baseless.

Since there was a restriction on the spread of the Prophet’s traditions, the concept of Mahdawiyyah was vague in those days. As explained earlier, the Bani- Hashim who had gathered to swear allegiance to Muhammad-ibn Abdullah were also uncertain on this issue until Imam Jafar Sadiq (a.s.) enlightened them.

Therefore, after Imam Husain’s (a.s.) era, it is likely that a few individuals must have recognized someone as the Promised Mahdi until they were corrected by the Imam of their time.

About Mukhtar, it can be said that the exigencies of war may have compelled him to use equivocal statements and references for Muhammad-ibn-Hanafia or Imam Sajjad (a.s.). It is also likely that he must have heard and known the prophecies (through the Imams) about his own revolt against the Bani-Umayyad and killers of Imam Husain (a.s.).

In neither case, the imaginations of a few individuals about Muhammad-ibn-Hanafia and the sayings of Mukhtar (assuming he ever said anything) can be taken as a sectarian view in Islam and Shiaism. Which means that no sect by the name of Kaisaniyah ever existed in history except in minds?

him the revelation. This error was because Muhammad resembled Ali in appearance! And they have said that Muhammad and Ali were more alike than even two crows or two flies. Similarly, they believed that Ali is Allah’s messenger and Ali’s sons are the prophets!

This group advises its followers to curse the creature with wings i.e., Gabriel!

The infidelity of this group is more condemnable than the infidelity of the Jews!

The Jews asked the Messenger of Allah (S): Who brings to you God’s revelation? The Prophet replied: Gabriel. They said: We do not like Gabriel because he is the carrier of chastisement. They further said: Had Meekaeel, who is the carrier of mercy, brought revelation to you, we would have brought faith in you without the least hesitation. “

Thus, though the Jews disbelieved the Prophet (S) and bore enmity with Gabriel, they did not curse Gabriel; they only imagined Gabriel to be the angel of chastisement and not mercy.

But, the Gharabiyah from the tribe of Ra.’fiza, curse Gabriel and Muhammad (S)! And the Almighty Allah says:

مَن کَانَ عَدُوًّا لِّلَّهِ وَمَلَائِکَتِهِ وَرُسُلِهِ وَجِبْرِیلَ وَمِیکَالَ فَإِنَّ اللَّهَ عَدُوٌّ لِّلْکَافِرِینَ

“Whoever is the enemy of Allah and His angels and His apostles and Gabriel and Meekaeel, so surely Allah is the enemy of the unbelievers. “ [Qur’an, 2:98]

According to this verse, the one who bears grudge and enmity with some of the angels is an unbeliever and whoever is labeled as an unbeliever by Allah, can no longer be called a Muslim.(1)

They name such

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vain discourses as scholastic discussions! The writers of Milal wan Nihal have falsely attributed some more of such fancy sects to the Ahl albayt school. The motive becomes obvious if we compare these with the sects that have appeared and still continue to exist in the caliphate school.

by the caliphate school:

writers and historians did this sect exist at all?

Such was the difference between the sects falsely attributed to Shaiism and the sects that existed and still continue to exist in the caliphate school!

Amongst the sects attributed to Shiaism, only two sects, actually existed Ismailiyah and Zaidiyah.

the Zaidiyah are common with the Sunnis in their belief that Allah has not appointed an Imam for the Muslims. In legal provisions (Ahkam) too, they follow Abu-Hanifa, the Imam of one of the Sunni schools of jurisprudence. The reason they follow Abu-Hanifa is because he had given a verdict in support of the uprising of Muhammad and Ibrahim against Manthur, the Abbasid caliph.

Moreover, he had also urged the people to give their support to them. Their peculiar beliefs raise the following questions:

* If revolt against the government is the pre-requisite of Imamat, then how will they explain the Imamat of Imam Ali, Imam Hasan and Imam Husain (a.s.) when they were kept confined to their houses? Did Imam Hasan (a.s.) cease to be the Imam after his signing the peace treaty with Muawiya?

* How will they explain the Imamat of Imam Sajjad and Imam Baqir (a.s.) who never revolted against the caliphs and never possessed the reins of government?

* In the final analysis, how can they ever follow Abu-Hanifa and consider him to be their Imam in fiqh (jurisprudence) and Ahkam (ordinances) while he (i.e., Abu-Hanifa) never subscribed to their principle in Imamat and did not recognize the Imams which Zaidiyah accepted (i.e., Imam Ali and his two sons, Imam Hasan and Imam Husain). Besides, he considered the caliphate of the three caliphs to be in order and opposed the views of Zaid and his forefathers in matters of jurisprudence and acted upon his own judgement!

If Zaid happened to

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meet them how will he react to their beliefs? Anyway, the Zaidiyah have accepted partly the Sunni belief and a little of Shi’a belief. Besides, they have added something of their own belief too. They are neither Sunnis nor Shias; rather, they have formed a third sect by the name of Zaidiyah. However, their beliefs and deeds fundamentally differ with the belief and deed of Zaid, son of Imam Sajjad and all other followers of the Ahlul Bayt school, while their ideology is closer to the caliphate school.

until the sixth Imam, i.e., Imam Jafar Sadiq (a.s.) and claimed that after Imam Sadiq (a.s.), the Imamat has been transferred to his son, Ismail.(1) For this very reason, they are known as six Imamiah.(2) Thereafter, they got divided into various sects with diverse beliefs.

We shall now glance over the belief and history of this sect as follows: Ismail to whom this sect is attributed died during his father’s lifetime. After Ismail’s death, Imam Jafar Sadiq (a.s.) behaved in a manner, which was unusual for an Imam. Amongst them, we may mention the following:

When Ismail died, Imam (a.s.) gathered thirty of his Shias in his house. Then, he addressed Davood, one of his companions as such: .‘O Davood! Uncover his face. Then, he asked all the thirty men to look at Ismail’s face carefully and he asked each of them: Is Ismail alive or dead? Everybody replied: “He is dead “.

Then, he said: “O Allah, Thou be witness! “

Thereafter, he ordered that Ismail’s corpse be given the ceremonial washing and then shrouded. Later, he said to Mufazzal: .‘O Mufazzal, uncover his face. He repeated the same question again after asking the people to look carefully at Ismail’s face. This surprised all of them and they replied in an astonishing tone:

“O our master, he is dead “. Imam said: O Allah, Thou be witness! “

When Ismail was laid to rest on the niche, Imam (a.s.) said: .‘O Mufazzal, uncover his face. Then, Imam (a.s.) said: .‘O people, have a look.

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Is he alive or dead? They replied: He is dead, ‘O Wali (Friend) of Allah. Imam (a.s.) said: .‘O Allah, Thou be witness! Certainly, the people of falsehood shall doubt Ismail’s death..’

When Ismail’s corpse was covered with soil and his burial ceremony completed, Imam (a.s.) once again said: Who is this dead man shrouded and buried? All replied: He is your son, Ismail! Imam (a.s.) said: O Allah, Thou be witness. “

Then, he caught hold of his son, Musa’s hand and said: “He is with the truth and truth is with him.(1)

In another tradition, it is related that, as per Imam Sadiq’s (a.s.) command, the sentence: ksjfklsj flksjfklsjflks djfklsjflksjd (Ismail bears witness that there is no god but Allah)(2) was written at the side of Ismail’s shroud. Following Imam’s instructions, he was washed and shrouded. After Ismail was wrapped in the shroud, his face was repeatedly uncovered and Imam would kiss his forehead, chin, and throat.(3)

During the funeral procession, the coffin was laid on the ground for several times on Imam’s (a.s.) command. Each time, Imam (a.s.) would push aside the shroud from Ismail’s face and look at him so that the people would not doubt in Ismail’s death.(4)

Moreover, it has been repeatedly narrated in several traditions that Imam Sadiq (a.s.) sent some of his Shias to perform the Haj on behalf of Ismail.(5)

After Ismail’s death, Imam Sadiq (a.s.) summoned thirty of his eminent Shias and gave order for uncovering Ismail’s face. He asked each of them whether Ismail

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has died or is still alive! Everybody answered that Ismail has indeed died!

Later, he gave orders for washing and shrouding Ismail and inscribing the sentence “Ismail bears witness that there is no god but Allah “ over the coffin. This was just to emphasize that this coffin bear the corpse of Ismail. He repeated his action after shrouding. Several times Ismail’s face was uncovered and he asked everybody to look once again at Ismail’s face. Then, he asked: Whose corpse is this?

All of them replied, ‘He is your son, Ismail and he is dead!

Thereafter, during the funeral procession that was attended by more than thirty people, he ordered for the corpse to be laid on the ground. He removed the shroud and looked at Ismail’s face. He repeated this act several times so as to attract the participant’s attention!

And after placing Ismail on the niche, he once again asked the people: Whose corpse is this? All of them affirmed that it was Ismail’s corpse! After completion of the burial ceremony, he once again asked: Who is he, who has been washed shrouded and buried? All of them said in unison: He is your son, Ismail!

Later, he contracted some of the Shias to perform the Haj on behalf of Ismail.

Despite the best efforts of Imam (a.s.) to convince people of Ismail’s death, a group asserted: “Whatever Imam Sadiq (a.s.) has said is not true! Ismail has not died! He has been living after Imam Sadiq (a.s.) and he is the

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Imam after him. “

This group too should have been given the title of six Imamiah because, they believed in the Imams till Imam Sadiq (a.s.), the sixth Imam. But, they cannot be called as such! They are not six Imamiah; rather, they are zero Imamiah.

They did not recognize any of the Imams before Ismail and did not accept the sayings of any of the six Imams. They said: “Ismail continue to live after Imam Sadiq (a.s.) and the Imamat was transferred to him. “ A few amongst them said:

“After Ismail, the Imamat was transferred to his son, Muhammad. “

With the passage of time, this sect, (called as Ismaili or Ismailiyah), got split from the Shias and the Imams of the Shias. Subsequently, they splintered into various sects.

Amongst them, we may mention the Qarametah group that went on a killing spree in Mecca and who stole the Hajar al-Aswad (black stone) from Holy Kaaba until it got restored after several years by the Fatimid caliph in Egypt.(1)

Yet amongst them were the followers of Hasan Sabbah who lived in the Alamut forts.….…and the other sub-sects, which exist until these days are the Druze in Lebanon and Palestine and the Agha Khani sect, scattered in various parts of the world. The Ismailiyah sect, since its inception, was not a Shi’a sect for two reasons:

* They opposed Imam Sadiq (as) and

* Gradually, they deviated from Islam and even turned anti-Islam and anti-Shi’a!

For better understanding of the Ismailiyahs, here is an

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example.

The example of Ismailiyah is like the example of Bani-Hunaifa and Musailamah, the liar.

of Musailamah, the liar. Subsequently, Musailamah wrote a letter to the Prophet in the following manner:

“From Musailamah, the messenger of Allah to Muhammad, the messenger of Allah. Peace is to you! I have been made a partner with you in the prophethood. Half of the land belongs to us (Bani-Hunaifa) and half of the land is for the Quraish (i.e., the Prophet’s tribe). But the Quraish wishes to infringe on our right.”

The Holy Prophet (S) replied: “From Muhammad, the messenger of Allah, to Musailamah, the liar. Peace is to the one who follows the guidance. The land belongs to Allah. Whosoever He wishes, will surely inherit it. “(1)

After the Prophet’s (S) demise, the Muslim army attacked Bani-Hunaifa at Yamamah. In this fierce war in which thousands were killed from both sides, Musailamah was killed and the Bani-Hunaifa were either killed or taken as prisoners of war.(2)

In this story, the Prophet (S) accepted the Islam of “Wafd “ from the tribe of Bani-Hunaifa and presented them with gifts. He also accepted Musailamah’s belief in Islam and offered him gifts too.

The Prophet’s conduct with Musailamah, the liar was similar to his conduct with all other hypocrites (like, Abdullah-ibn-Abi for whom Sura Munafiqun has been revealed). About the Prophet’s remark that, “he is no worse than you “, perhaps the Prophet wished to say that he has accepted Islam for the moment and his case is like your case where you have accepted Islam now but would all turn apostates

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later.

Musailamah was one of the “Wafd” from Bani-Hunaifa, which had accepted Islam and had received gifts from the Prophet (S). Under the circumstances, they were all Muslims and formed a part of the Islamic “Ummah” (nation). But, after Musailamah claimed the prophethood and the Bani-Hunaifa followed him, all turned into renegades.

Thus, after this incident, one cannot accept them as a Muslim sect just because in the past, they had approached the Prophet and the Prophet had accepted their Islam and offered them gifts.

Therefore, we can neither name them as Musailamah sect or the Bani-Hunaifa sect nor we can say that this sect had accepted Allah, His messenger and the Islamic precepts and their difference with other Muslims was only that they believed Musailamah to be a partner with the Holy Prophet (S) in prophethood and their views differed with them in matters like prayers, fasting and fornication! These are such issues where nobody has said so far and rather, has no right to comment on them on his own accord. The truth is that

Musailamah was far from Islam and a liar and someone who had falsely claimed the prophethood. Thus, he and all his followers from Bani-Hunaifa had turned apostates.

Similarly, the Ismailiyah who believed in the Imamat of the six Imams until Imam Sadiq (a.s.) and thereafter in Ismail, followed by his son Muhammad and others are like the example of Bani-Hunaifa who although believed in the Holy Prophet (S) of Islam and the Musailamah’s prophethod, they exited from

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Islam and ceased to remain Muslims.

The same is true about the Ismailiyah. The moment they said Ismail is the Imam followed by Muhammad as Imam, they exited from Islam. Thus, one cannot reckon them to be a Shi’a or a sect among the Shias. Besides, considering that they kept themselves aloof from the Imams (a.s.) and developed certain commandments contrary to the Islamic commandments which gradually took them farther from Islam. Thereafter, one can neither call them Muslims nor recognize them as a sect in Islam or a sect among Shi’a.

human societies.

1- “Egoism “ is the most important motive behind man’s drive and mundane activities. Often man strives to fulfill his carnal desires out of eccentricity.

Perhaps, man’s most powerful attraction is his quest for power, combined by his free will in achieving desires.

For achieving these two types of lusts, man wants to amass wealth.

Considering that man is an egoist, hunger for fame and popularity in the society is also a part of his carnal desire. Consequently, man approves and follows any social system that helps him in achieving the aim of his carnal desires.

2- In Allah’s way of creation, mankind has been created in two forms:

- Man, as a leader.

- Man, as a follower

Man, as a leader is again divided into two categories. As Allah, the Almighty says:

أئمه یهدون بأمرنا

“Imams to guide by Our command “ (Qur’an, 21:73 Qur’an, 32:24)

أئمه یدعون الی النار

“Imams who call to the fire” (Qur’an, 28:41)

Man, as a follower is also of various types:

* Those who by correct insight, follow such leaders who lead them to perfection (leaders of the first type)

* Those about whom Imam Ali (as) says:

* “Those who run after every caller and bend in the direction of evry wind “(1)

3- Progress of true knowledge and insight in human societies as also human ignorance and lack of culture among people plays an evident role in the formation or disintegration of these sects.

Thus these factors help us understand the reason for the occurrence of social disputes in the

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Islamic countries in the name of religion.

In all these groups, there existed people who loved power and leadership. For gaining power and position, they exploited the “weak mentality “ of a society and used such names and titles that were accepted by the people of their time. They would also convey tidings about rule and authority to others who, like them, were fond of ruling. They would introduce a religion to the ignorant masses, which suited and satisfied their carnal desires. In this manner, by attracting a group around themselves, they would devise a sect under the name of that very religion. Thereafter, the continuity or discontinuity of that sect depended upon internal and external factors.

For instance, in the case of the Bahai sect, Husain Ali Baha initially enjoyed the support of the Russian Czar government. After the Russian revolution and downfall of the Czar government, Husain Ali and his son, Abbas Afandi lived under the protection of the English government. At present, the survivors of this sect enjoy the support of the U.S.A. In every era, the leaders of this sect have acted as secret agents for the powerful colonial government of their time and were it not for this collusion, this sect would have perished long ago.

This example will help us to examine the cause of formation of the social sects that came into existence as religious sects. Subsequently, we can investigate the reason for the stability of some sects and the destruction of few others.

was inclined towards Islam because it had spread in the Arabian Peninsula. This feeble-minded tribe had its existence in a remote place at Najd. A man from this tribe claimed the prophethood and recited for them a few Arabic prose and rhyme as revelation and then said: “God has raised me from your tribe and made me a partner in prophethood with Muhammad, from the Quraish. God favoured the Quraish with half the land leaving the other half to you. Besides, He declared the prayers (Salat) redundant for you and made adultery and wine permissible to you.

Thus, he propounded a religion that made them the owners of half the land and set them free in adultery and wine thereby fulfilling their carnal desires and released them from the hardship of Salat (prayers). Consequently, all the people of this tribe followed his religion en masse. They devoted all their life on this path merely because it satisfied their lust and carnal desires.

In the contemporary world, the Ba.’hai sect is following the same principle and had joined hands with the imperialist powers.

Zaid), would not communicate with the people in precise terms and would adopt dissimulation. Mukhtar too, who revolted to avenge Imam Husain’s blood, preferred dissimulation in speech?

This send confusing signals in the Islamic society concerning Imamat and Mahdawiyyah, as they were unaware of the Prophet’s hadith on these issues (due to the ban imposed by the ruling government from spreading the Prophet’s hadith). Consequently, any Imamzadeh who would revolt from a distant place would receive the support of any Muslim group that had suffered injustice by the ruling government. For example, the support Harith received during his revolt in Termez.

In all such uprisings, after the leader’s defeat, the people found themselves on the crossroads again and hence it did not lead to formation of a particular sect.

The only exception being Zaidiyah sect, which came into existence much after Zaid’s failed revolution and martyrdom.

(ii) Groups that were confused in recognising their Imam Sometimes, after the demise of one of the Imams, a few Shias who were unaware or at the time of Imam’s demise was situated in far off places refused to believe in the Imam’s demise. Thus they would practise caution until they would become certain about the Imam’s demise and then would follow the successive Imam.

The biographers of Milal wan Nihal have recorded these groups as a Shi’a sect.

For example, a group that was uncertain about the demise of Imam Musa Kazim (a.s.) and continued to believe in his Imamat even during the period of Imam Ridha’s

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Imamat, was considered as a Shiite sect by the writers of Milal wan Nihal, though this belief remained only for a few days. The biographers have written detailed account of this group and have termed them as ‘sabeeyah.’ i.e., seven-Imamiyah or .‘Waqefiyah.’. They would conveniently ignore the group’s return to the mainstream.

The biographers have followed the same approach in case of some Imamzadehs who claimed the Imamat for a brief while, like the Imamat of Abdullah Aftah, which lasted merely seventy days. In this period, a handful of Shias were confused and remained lost for a while. The biographers would record the action of these few men as a sect among Shias.

In fact, they were so zealous to enumerate sects in Shias that even if a crow would have sat over the wall of an Imamzadeh’s and made a noise they would have called him a Crow Sect and began to write a biography for this sect!

relocation from Medina to the government capital in Baghdad and Samerra made their Imamat all the more clear.

During the tenure of Imam Ali Naqi (a.s.), the selection of special representatives was initiated with the appointment of Uthman-ibn-Saeed. This continued in the era of Imam Hasan Askari when Uthman acted as the Ma.’rjae (religious authority) over all the Shiites holding the title of special deputy.

Nevertheless, during the time of Imame Zaman too, initially Uthman was Imam’s special deputy and the Ma.’rjae of all the Shiites. Before his death, as per the instructions of Imam, Uthman-ibn-Saeed appointed his son, Muhammad-ibn-Uthman-ibn-Saeed as Imam’s special deputy. After Muhammad, Imam al-Zaman (a.j.t.f.) had two more deputies namely Husainibn- Ruh and Ali-ibn-Muhammad Samiri.

During the time of Imams, no group got separated from the Shi’a sect except the Ismailiyah. The Ismailiyah sect was not even a Shi’a sect as they were against the Imams and later even turned anti-Islam. As regards the Zaidiyah sect that emerged after Zaid’s martyrdom, the exact date of its formation is not known. More so they are a Muslim sect and not a sect from Shiaism.

Similarly, a mammoth task of compilation of .‘Usul’ or principles (that comprised of four hundred or more principles) was completed during the era of the Imams. Moreover other books on various subjects were also compiled. The Prophet’s twelve legatees spread the Islamic insight and knowledge among the Shiites to such an extent that all followed the twelve Imams and all had faith in the occultation of Vali-Asr

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(a.j.t.f.) and received through them, the Prophet’s Sunnah.

Let us have a look at the intellectual differences in the Ahlul Bayt school during the period of major occultation.

caliphate school. However, it is not correct except in few cases, they have made use of terminologies from the caliphate school for the purpose of deriving correct meaning.

For example, the term “Mujtahid” in the caliphate school has been defined to mean someone who is allowed to legislate legal ordinances according to his personal opinion.

But, in Ilme-Usul in the Ahlul Bayt school, this term applies to the one who is an expert in extracting religious ordinances from the Book of Allah and His messenger’s Sunnah. In other words, they mentioned a “Faqih’, which is an Islamic term for a “Mujtahid”.

The only other similarity is that of traditionists from the caliphate school, who consider traditions from only selected books of hadith to be correct. Similarly, the scholars of Usul, too regard traditions from the four books (Kafi, Man-la-Ya.’zur al-faqih, Tahzib and Estibsar) to be authentic.(1)

The method of our “Muhaddesin” has been to analyse one by one the terms of Usool and then, based on solid proofs, reject all such cases that do not agree with the insight of the Ahlul Bayt school and accept the rest.

Nonetheless, with regard to the books on hadith, the correct method is to examine the chain of transmission and text of each and every hadith. Any hadith that meets the criteria set by the Prophet (S) and his legatees (a.s.) for a reliable hadith is accepted while the one fails to meet the standards is rejected.

These were some of the instances of differences between the Akhbaris and

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the Usulis. Occasionally, the differences of view among some of the scholars from both sides are of individual nature and cannot be considered to be the general view of the Akhbaris or Usulis.

This clearly indicates that the Akhbaris and Usulis are not two different sects. Rather, they are followers of the same school and they differ only in the method of extracting the ordinances from the Book and the Sunnah. Besides, such a difference existed in the past and at present there exists no separate group by the name of Akhbaris, they are named as “Muhaddesin”.

the Ummah in clear and lucid terms. This school believes the true Islamic sources are the Quran and the Prophet’s Sunnah. And after the Prophet’s demise, they receive the Prophet’s Sunnah from his twelve legatees. This school also accepts narration of traditions from the Prophet’s faithful companions.

Besides, during the last part of the 40 A H, one group separated from these two schools. It branded the Muslims as infidels and polytheists and attacked them with swords. This group was named the “Khawarij”.

Gradually, the caliphate school divided into various sects the most famous among them being the Mu’tazilah, Asharite and Salafiya (in matters of belief). The Wahabiya sect is an offshoot of the Salafiya sect. And in matters of Ahkam (precepts), the most famous sects in the caliphate school are the Malekiyah, Hanafiya, Shafiya and Hanbali sects. As for the Ahlul Bayt (a.s.) school, their differences among the followers were confined to only two stages: differences during the Imams.’ lifetime and differences during the major occultation of the twelfth Imam.

During the Imams.’ lifetime, occasionally few Shias were at loss to understand the truth after their Imam’s demise. This was because they had no access to the subsequent Imam and their knowledge about the Prophet’s hadith and the hadith of his legatees was limited. This uncertainty continued until a few learned among them would meet the Imam and the issue would become clear for them. Besides, the Imams would constantly strive to guide the Shias in matters of Islamic beliefs and

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precepts.

During the era of the Imams (a.s.), nobody thought of propounding new sect among the followers of this school. In fact, when the era of the 12th Imam began, all the Muslim sects were entirely familiar about the twelve legatees by name, lineage and character. Besides, all the Islamic sciences were recorded in books by the students of the Ahlul Bayt school and were accessible to everyone.

Thus, the propagation of Imams was concluded and the period of major occultation began. During the lifetime of the Imams (a.s.), no controversial sects could raise its head among their followers because of the diligence exhibited by the Imams. As for the Zaidiyah sect, they barely acquired their creeds from the Ahlul Bayt school while a major portion of their beliefs was extracted from the caliphate school. They combined these together and formed the Zaidiyah sect. Thus, they are neither Sunni nor Shi’a sect but rather form a third sect among the Muslims.

As for the Ismailiyah sect, they are like the Bani-Hunaifa and the followers of Musailamah, the liar who at first were Muslims but following their belief that Musailamah has become a prophet like Muhammad (S), they turned apostates. Thereafter, they no longer could be recognised as a Muslim sect as they left the domain of Islam.

Similarly, the Ismailiyah sect too, after they believed in the Imamat of the deceased Ismail, they exited from the domain of Shi’ism. Gradually, by legislating certain laws contrary to the Islamic precepts, they exited from Islam too.

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Thus, one cannot count them to be a sect among the Muslims. The same holds true about the Ghulat where they cannot be called Muslims.

As for the imaginary sects like the Sabaeeyah, Kaisaniyah and Gharabiyah, the authors of Milal wan-Nihal have falsely attributed them to the Ahlul Bayt (a.s.) school whereas such sects did not have any existence at all in history. In this regard, we quote a famous saying:

“I am powerless against the liar who fabricates lies against me! “

This was the gist of differences between the followers of the Ahlul Bayt (a.s.) school during the lifetime of the Imams (a.s.). Even when the major occultation of the twelfth Imam (a.j.t.f.) commenced, the names of twelve Imams (a.s.) were so well known among the Muslim sects that nobody could dare to claim the Imamat. Rather, the power-hungry individuals could only claim the deputyship of the twelfth Imam, which was concluded by Imam after the death of his fourth

special envoy. Under the circumstances, those who claimed the deputyship were dismissed from Shi’ism and Islam like, the Ba.’hai sect in Shiah and the Qadiyaniah sect in Sunnis.

The followers of the Ahlul Bayt (a.s.) school wrote such insightful and comprehensive treatises and compiled books of hadith narrated from the twelve legatees that no sect could dare to stake a claim among the Shias. However, differences of opinion did exist among the Shi’a jurists concerning hadith as a result of which some were named Akhbari and some as Usuli. Presently, the Shi’a

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jurists are Usuli and there is no separate group called as Akhbari.

* * *

In the future discussions, we shall discuss that why after the Prophet’s demise, the followers of the Ahlul Bayt school learnt the Prophet’s Sunnah and the Islamic beliefs and precepts from the Prophet’s twelve legatees.

علی محمد وآل محمد کما صلیت علی ابراهیم و آل ابراهیم. و بارک علی محمد وآل محمد کما بارکت علی ابراهیم و آل ابراهیم فی العالمین. إنک حمید مجید

In salutation too, you may recite what you have just learnt. “(1)

Tirmidhi in his Sunan writes: “Traditions in this regard have also been narrated from other companions like Ali, Abu Hamid, Ka.’b-ibn-Ajareh, Talha-ibn- Ubaidullah, Abu Saeed, Zaid-ibn-Harith and Bareedah. “ Tirmidhi says: `this hadith is acceptable and correct..’

Moreover, Ibn Hajar Haithami has recorded in Sawa.’eq al-Muharreqa and Samhoudi Shafa.’ee has related in Jawaher al-Aqdain that the Prophet (S) said: “Do not send imperfect salutations upon me. “ The people inquired: ‘O the Messenger of Allah! What is an imperfect salutation?

The Prophet (S) said: “That you say:

اللهم صل علی محمد

(O Allah send salutations on Muhammad) and conclude. Desist from such a recitation, rather say:

اللهم صل علی محمد وآل محمد

(O Allah sends salutations on Muhammad and his progeny)

Thus, reciting the words (progeny of Muhammad) after sending greetings and salutations on the Messenger of Allah (S) is one Sunnah, neglected and forsaken by a section of the Muslims.

Ali (a.s) with the actual interpretation of Quran, his Sunnah, various sciences and other vital informations. Hazrat Ali (a.s) devoted his entire life under the special training and guidance of the Holy Prophet (S).

Subsequently, Hazrat Ali passed on the trust to his eleven successors one after the other.

(2) For the safeguard and dissemination of Islam until the day of judgement, Allah appointed Ali and his eleven descendants as the Prophet’s legatees. The Holy Prophet (S) decisively and repeatedly introduced these 12 venerable persons to the Islamic nation so that they may recognize their leaders and guides. Thus the religion of Islam attained perfection and Allah completed his favours on the mankind.

(3) After the Holy Prophet’s demise, his legatees remained upright and protected the exegesis of Quran, the Prophet’s Sunnah and the Islamic precepts and beliefs from all kinds of distortions and misinterpretations.They relentlessly strived and struggled for three centuries and succeeded in conveying the trust of the Holy Prophet (S) including the true exegesis of Quran, the genuine set of Islamic traditions and the divine sciences and gnosis within the reach of the people of the world.

(4) Each of the infallible Imams (a.s.) endeavoured to protect Islam and remained accessible to the people until their last breath in this world. Their sacrifices and efforts for protection of Islam have made them indispensable.

By God’s Grace and Help, we shall discuss and explain these four important issues in the following discussions. 230 Sunnah is a set of sayings and actions of the

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Prophet (S). However, in the caliphate school, the actions of the first three Caliphs is reckoned to be the same as the Prophet’s actions and some like Imam Malikiah (Malik-ibn-Anas) reckon the Prophet’s companion’s actions too to be in line with the Prophet’s actions and consider them as the proof of the Islamic commandments.

In the Ahlul Bayt school, the sayings and actions of the twelve Imams who are the Prophet’s legatees are reckoned to be an exposition of the Prophet’s Sunnah.

several historical evidences to substantiate the arbitrary behaviour of the caliphs regarding the Prophet’s Sunnah. Nevertheless, for an indepth understanding of Ahle-bait’s endeavours for preservation of Prophet’s Sunnah, we have to essentially delve into the historical accounts of Ahle-bait.

Scientifically speaking, this is the most logical method of research. Even earlier, during our discourse on caliphate, we had gleaned from those books that were regarded reliable on the subject of caliphate.

him on whichever subject he was inclined to talk. The Prophet’s companions were aware that none else except I enjoyed such a privilege with the Holy Prophet. Such visits would often take place at my house and the Prophet used to come to see me. When I was to enter any of his (Prophet’s) room to see him he would ask his wives to vacate the room for the sake of privacy with me and there would be none with him besides me.

But when the Prophet had his turn to visit my house for private conversation, he would not exclude Fatimah (my wife) and any of my sons from this conversation. In such meetings, he would reply to my queries and when I had exhausted my queries then he would initiate further discussions.

The Prophet never missed recitation of even a single verse and I did not miss writing any of his dictations. Similarly, the Prophet never skipped the mention of any revelation to me. Thus he taught me the basic import of each and every verse, its complete explanation including the verses that were abrogative and the verses that were abrogated, the clear verses and the ambiguous ones and also those verses that were general and specific.

And then the Prophet prayed to Allah to bestow upon me the true understanding of Quran and its unfailing memory. Ever since the Prophet had prayed for me, I never forgot a single verse from the Book of Allah, nor did I forget

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the knowledge which the Prophet had imparted to me and which I had written down’.’

It is a lengthy hadith. Before we proceed further with this tradition, let us mention another tradition at this juncture.

In this hadith, Zaid-ibn-Ali-ibn-al-Husain (died in.120 A.H.) has repudiated certain objections which often comes in some people’s mind. Zaid-ibn-Ali quoted Amir-ul-Mumineen (a.s.) as saying, “Sleep would not overtake me until the Prophet (S) had taught me whatever Jibrail had brought on that particular day, the commands about the lawful and unlawful things, permissions or prohibitions of actions regarding a particular person or certain act..’.’

Zaid was asked: “How could this be possible when these two were far from each other and spatial distance prevented them from seeing each other? “ Zaid replied, “The Prophet would remember the days on which he was unable to meet Ali and when the Imam would meet him next day, the Prophet said, `O Ali, on such a day, these points were revealed and on such a day these matters were revealed to me..’ He would continue until he would reach the day on which Imam had met him.’(1)

Now we shall continue with the earlier tradition of Imam Ali (a.s.).

“Nothing from what was revealed to the Prophet, the lawful and the unlawful; nothing from the divine imperatives and the prohibitions, nothing from what had been and what would be, and nothing from the books revealed previously to any of the Prophet regarding divine obedience and disobedience did the Prophet skip teaching me.

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I fully grasped it and did not forget a word from it. Then the Prophet put his hand over my chest and prayed to Allah to fill my heart with

knowledge and understanding, wisdom and enlightenment “ (1)

This was a gist of Imam’s regular meetings with the Messengerof God.

his group discussions on war strategies.

Thus, it is clear that this and such other unusual conversations(1) between the two are in line with their daily regular meetings. Or perhaps these meetings are those very meetings which Zaid-ibn-Ali-ibn-Husain had explained that whenever the Prophet (S) and Ali (a.s.) got separated from each other for a few days, the Prophet (S) in his first contact with Ali (a.s.) would sit in private with him and say: .‘O Ali! On such a day, these matters were revealed to me....... which makes the reason for the Prophet’s long act of whispering with Ali (a.s.) evidently clear.

* * *

The purpose of all such regular or unscheduled meetings was that the Holy Prophet (S) imparted and entrusted with his cousin Ali-ibn-Abi Talib (a.s.) all the Islamic sciences related to beliefs, commandments and others important matters.

.‘O the Prophet of Allah, who are my associates?

The Holy Prophet (S) answered: They are the Imams from your offspring through whom the Divine Mercy descends upon my nation. Through them, the prayers are answered and the disasters and calamities are averted from my nation. It is due to them that the Divine blessings descends from the heavens upon my nation. “

Then he pointed his blessed finger at Hasan (a.s.) and said: “He is the first of them. “ Thereafter, he pointed at Husain (a.s.) and said: “The Imams are from his progeny. “(1)

Ali(a.s.) in absolute privacy.

of his blessed saliva on me until the time approached for his departure and he breathed his last on my bosom.….(1)

It has become crystal clear from these narrations that the Prophet (S) dictated all the Islamic sciences and gnosis to Ali (a.s.) and entrusted him with these sciences in the form of a compiled book so that Ali (a.s.) could pass on these records to his successors as a written proof of the Islamic sciences.

you.’

I continued: ‘May I be made your ransom! Your Shias are saying that the Messenger of Allah (S) taught Ali (a.s.) a door (of knowledge) which opens a thousand doors? Imam (as) replied: .‘O Abu Muhammad! Verily, the Jami’ah is in our possession and what do they know what the Jami’ah is?’

I asked: May I be made your ransom! What is the Jami’ah?

He answered, ‘The Sahifah (scroll) whose length is seventy cubits, according to (the measure of) the cubit of the Messenger of Allah (S). The Holy Prophet himself had dictated each and every word, which was transcribed by Ali in totality. In it is every permitted thing and forbidden thing (halal wa haram), and every thing which people need, even the penalty for inflicting a scratch on somebody.’

Then he touched me in gesture of seeking permission, ‘Do you allow me, O Abu Muhammad?.’

I said: May I be made your ransom! Indeed I am yours, do whatever you desire!

Then, Imam (a.s.) pinched me with his hand and said: .‘Even the mulct of this..’

And then the countenance of Imam suddenly changed and he seemed to have become serious.

I said: .‘By Allah, this (itself) is knowledge!..............’.’

There have been several such traditions about “Jami’ah” and Imam Ali’s book. Now, we shall explain how the Imams after Ali (a.s.) would entrust all such compilations (particularly the “Jami’ah”) to their successors at the end of their respective eras.

will of Amir-ul-Muminin (a.s.) when he nominated his son, al-Hasan (a.s.) as his successor. At the time, he made al- Husain (a.s.), Muhammad Ibn Hanafiyah, his other sons, the heads of his Shias and his entire household, as witnesses to the declaration of his will. Then he entrusted with him the book and the armour, and said to his son, al-Hasan (a.s.):

.‘O my dear son, the Messenger of Allah (S) commanded me to appoint you as my successor and to hand over to you the books and the armour which were in my possession just as the Messenger of Allah (S) appointed me as his successor and handed his books and armour over to me. He also ordered me to convey his instructions to you that, when you are close to death you should entrust the same to your brother al-Husain (a.s.).

Then he turned to his son, al- Husain (a.s.) and said: .‘And the Messenger of Allah (S) commanded you to hand it over to this son of yours.’. Then he took the hand of Ali-ibn-al-Husain (a.s.) and said to Ali-ibn-al-Husain: .‘And the Messenger of Allah (S) commanded you to hand it over to your son, Muhammad-ibn-Ali, and to convey greetings of the Messenger of Allah (S) as well as my greetings to him. “(1)

In another tradition from Kafi which is also related in Basa.’er al-Darejat, Humran(2) has narrated:

“I asked Abu Jafar, that is Imam Baqir (a.s.) about the reports that the people were saying that a sealed

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sheet of paper had been entrusted to Umme Salmah. Imam Baqir (a.s.) replied: .‘When the Messenger of Allah (S) departed (from us), Ali (a.s.) inherited his knowledge, his armour and other bequests. Then they passed on the legacy to al-Hasan, which in turn was bequeathed to al-Husain. When we feared that we would be beleaguered (during the events of Karbala), al-Husain entrusted them to Umm Salmah (in Medina) which was later returned to Ali-ibn-al-Husain..’

I said: ‘so after your father it reached you.’.’

Imam Baqir (a.s.) replied in affirmative.’(1)

It has also been narrated from Omar-ibn-Aban(2) who said:(3)

“I asked Abu-Abdullah Imam Jafar Sadiq (a.s.) about the reports doing the rounds that a sealed sheet of paper had been entrusted to Umm Salmah. Imam (a.s.) said: .‘When the Messenger of Allah (S) departed (from us) Ali (a.s.) inherited his knowledge, his armour and other belongings. Then these bequests were passed to al-Hasan after whom al-Husain received it. I said: ‘subsequently the prophetic heritage was passed on to Ali-ibn-al-Husain who later on handed it over to his son. Finally the inheritance reached you..’.’

Imam (a.s.) replied in affirmative..’.’

Fuzail(4) is quoted by Shaikh Tusi in Ghaibah, Ibn Shahre-Ashoob in Manaqib and Allama Majlisi in Beharul-Anwar that: .‘.‘Abu Jafar, Imam Muhammad Baqir (a.s.) told me that when Husain (a.s.) set out for Iraq, he entrusted the Prophet’s (S) will, books and other belongings to Umme Salmah and asked her that when his eldest son visits her, she should hand him over whatever Husain had entrusted to her..’.’

After

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Husain’s (a.s.) martyrdom, Ali-ibn-Husain approached Umm-Salmah who returned to him Husain’s legacy (a.s.) that he had deposited with her.(1)

In another tradition which has been narrated in Kafi, A.’lam al-Wara, Manaqib Ibn Share Ashoob and Bihar al-Anwar which is narrated by Abu-Bakr Hazrami(2) that Imam Sadiq (a.s.) has said:

“When al-Husain, may the Blessings of Allah be upon him, proceeded to Iraq, he deposited the books and the legacies with Umm Salmah, may Allah be pleased with her. When Ali-ibn al-Husain returned (to Medina), she handed them over to him. “(3)

Apart from the belongings with Umme Salmah, there were other essentials things (different from those which one Imam inherits from another) that Imam Husain had entrusted with his daughter Fatimah in Karbala who later handed them over to Ali-ibn-al-Husain (a.s.) who was seriously ill at that time.

now.’.’

Imam Baqir had to summon help from four men to transport that coffer to his place. When he (Ali-ibn-al-Husain) passed away, my uncles came to him to claim what was in the coffer and said: ‘Give us our share from whatever is in the coffer.’

Imam Baqir (a.s.) replied: `By Allah, there is nothing in it that belongs to you.

Had there been something of yours in it, he (my father) would not have handed it over to me alone.’ The coffer comprised armour of the Messenger of Allah (S) and his books. “(1)

the “Jafr” which cannot be browsed by anyone but the Prophet’s successors or his successors.’ successor. “(1)

out its exact text for some of their companions like Zararah, Muhammad-ibn-Muslim(1), Omar-ibn-Uzainah(2), Abu Baseer, Ibn Bukair(3) Abdul Malik-ibn-A.’yan(4) and Mu.’tab.(5) Not to mention those instances where both the Imams kept the Book of Amir-ul-Muminin (a.s.) open in front of non-shias so that they may acquaint themselves with a few significant issues.

Najashi has written:

Azafer Sairafi(6) and Hakam-ibn-Utaibah(7) approached Imam Baqir (a.s.). Although, Imam (a.s.) disliked Hakam, he replied to his queries until it turned into an argument. Hakam refused to accept Imam’s explanation. Finally, Imam Baqir (a.s.) asked his son to bring the Book of Ali. The book that Imam’s son brought was a huge book, which looked like a scroll. Imam (a.s.) opened the Book and looked for the disputed issue.

Thereafter, he said: .‘This is the Prophet’s dictation and Ali’s handwriting..’ Then he turned towards Hakam and said:

.‘O Abu Ahmad! You, Salmah(8) and Abul Miqdam(9) may turn towards any direction (east or west) of your preference, yet I swear by Allah that you will not find anywhere the knowledge that we possess which has reached us through Jibrail..’(10)

Sometimes, the Imams (a.s.) would adjudicate on the basis of Ali-ibn-Abi Talib’s Book, while at times they delivered verdict without citing reference of the Book. We have explained this matter in the book “Ma.’lem al- Madrasatain “(11)

For this reason, all the hadith narrated by Imams possess a single chain of transmission and their traditions spring from a single source and thus are originally unique.

Hisham-ibn-Salem(12), Hammad-ibn-Uthman(13) and others have narrated that Abu

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Abdullah Imam Sadiq (a.s.) said:

“All I narrate are the words of my father. And all the narrations of my father are the words of my grandfather. And all the narrations of my grandfather are the words of (my great grandfather) al-Husain. And all the narrations of al-Husain are the words of al-Hasan. And all the narrations of al-Hasan are the words of his father Amir-ul-Muminin Ali and all the narrations of Amir-ul-Muminin are the words of the Messenger of Allah. And all the traditions of the Prophet are

the words of Allah, the Almighty, the Great..’.’(1)

For this very reason, when Jabir-ibn-Abdullah requested Imam Baqir (a.s.) to mention the chain of narrators for every hadith, he said: “My father narrates from my grandfather who narrates from the Messenger of Allah who narrates from Jibrail who narrates from Allah, the Almighty, and the Great. The chain of transmitters is the same for every hadith I relate to you. “(2)

Nevertheless, Abu Abdullah Imam Sadiq (a.s.) addressed Hafas-ibn-Bukhtari(3) as follows:

“Whatever you hear from me can be related on the authority of my father. Besides, you may attribute to the Messenger of Allah whatever you hear from me. “(4)

In this regard, a poet has poignantly observed:

“So make friendship and follow those whose sayings and hadith are like this: Our fathers have narrated from Jibriel who in turn has narrated from the Almighty Allah “.

At this juncture, we conclude our discussion on the subject that how the Imams substantiated their claim of being the heirs of Holy

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Prophet (S) and his heritage of knowledge and precepts to the Islamic nation which included a discussion on the Book transcribed by Ali (a.s.) at the behest of the Holy Prophet (S).

via four channels.

Can this tradition that is transmitted through four channels over a period of a hundred years be considered reliable?

Now let us discuss the above example with clear evidence in this regard:

Zuhbi and Ibn Kathir narrate from Basheer-ibn-Sa.’d who said `Fear Allah and practice self-control while narrating traditions! I swear by Allah I have seen people attending Abu-Huraira’s gatherings wherein Abu-Huraira would narrate hadith from the Prophet (S) and narrate hadith from Ka.’b al-Ahbar too.

Then he would leave the gathering. Later, I would hear some of the attendants attributing to Ka.’b al-Ahbar traditions, which Abu-Huraira had narrated from the Prophet. Conversely, they would attribute to the Prophet, the traditions that Abu-Huraira had narrated from Ka.’b al-Ahbar and hence narrate them in the name of the Prophet (S)..’.’(1)

We have not even discussed those traditions that were forged during Muawiya’s era or were altered to the benefit of the Caliphs. The issue was mentioned under the discussion `The role of Ayesha.’, particularly, the chapter on Muawiya. Even if we did not present any further evidence to our discussion that Prophet had got all sciences and knowledge recorded, those Muslims who want to conduct a comprehensive and indepth research had to refer to Prophet’s descendants and their explanations on the various aspects of Islamic creed and precepts.

Besides, following the Divine command, the Prophet (S) had clearly and decisively declared to the Muslims that the guides and leaders after him are his twelve legatees. We will now begin our discussion on

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the subject.

Islamic government upon the people; the rights of the people upon the Islamic government; the manner in which a governor and minister is appointed; the manner in which a judge and leader of congregational prayer is selected; the mode of tax-collection; the measure of Zakat (alms), Kheraj (tax) and Jaziyah (tribute); those who are entitled to these; the manner by which they can receive such revenues and such other matters. On the basis of these very books and writings of reliable and renowned scholars from the caliphate school we shall discuss the views of the caliphate school concerning the appointment of a Muslim ruler and the manner of such an appointment.

(2) Another crucial point is the meaning and interpretations of word Khalifa or Caliph.

hadith.....(1)

the Imam of the Age in every era who bears the responsibility of preaching and safeguarding Allah’s religion and the divine commandments. It is for the people to recognize the Caliph appointed by God and considers him as their authority and Master.(1)

As far as its authenticity and validity is concerned, there exists no dispute in the caliphate school.(1)

as in a marriage contract, it is necessary to have one priest or notary and two witnesses, in the case of caliphate too, one person swears allegiance and two others give their consent. This number is enough for the appointment of a Caliph and ruler.(1)

However, a third group believes: Suffice it is if (even) one person swears allegiance to a Caliph. Election of one person and allegiance to that very person chooses the Caliph for the Islamic nation.

Their reasoning:

Abbas-ibn-Abdul-Muttalib said to Ali:“Stretch out your hand so that I may swear allegiance to you. The people shall (then) say: The Prophet’s uncle has sworn allegiance to his cousin. Thereafter, not even two people will oppose you “(2)

Second reasoning: Allegiance is like a judge’s verdict and decree, which is binding and any opposition to it unlawful.

According to these two arguments, even if one person swears allegiance to another, that person’s caliphate is established and his rule is formal and legal.(3)

al-Muluk “ As follows:

“The fourth means is through formation of kingship and Imamat, power and domination. Scholars have said that when an Imam dies and someone takes charge of the Imamat but with no allegiance and no support (by the people) and he employs force against the people then, his Imamat (without allegiance) is established - whether he is a Quraish or an Arab, a non-Arab or a Turk; whether he is fit for this position or not; whether he is a sinful and ignorant person or.....................and he can earn the title of Imam and Caliph. “(1)

traditions as follows:

(1) Huzaifa narrates from the Prophet (S) as such:

“I will be followed by such leaders who will not follow my path and will not act upon my ways. A few of them will have hearts like the hearts of Satans even though apparently they will be humans!”

Huzaifa says: I asked: .‘O Messenger of Allah, if I come across such an era, what I should do?

He replied: “You should listen still adhere to him and obey him fully. Even if he hits at your back and plunders your wealth, you should still obey him and listen to his commands “(1)

(2) Ibn Abbas narrates from the Prophet (S) that:

“If someone witnesses anything unpleasant from his leader, he should bear patiently because if he keeps aloof from the caliphate and the Muslims even by one span and then dies in that state the he has indeed died a death of ignorance “(2)

(3) In another tradition, it has been narrated from Ibn Abbas who related from the Prophet (S) that:

“Nobody is supposed to revolt against the King and Imam of his Age and should not disobey his orders. If he does so and dies in that state he has indeed died a death of ignorance “(3)

One of the leading scholars from the caliphate school records traditions in a chapter titled “The necessity of obeying rulers “:

The common Ahl-Sunnah i.e. the jurisprudents, traditionists and theologians say that a ruler cannot be deposed because of his sins, tyranny and unjust dealing with the people.

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Basically, it is unlawful to revolt against him and rather obligatory to advise and admonish him and warn him of God and the Day of Resurrection. This is because traditions in this regard have been reported where the Prophet (S) has forbidden us from revolting against the ruler.

In short, revolt against the leaders and rulers (no matter how sinful and tyrant they may be) is forbidden which is unanimously agreed amongst all the Muslims.

According to this belief, it is forbidden to revolt against Yazid-ibn-Muawiya a drunkard, keeper of dogs, mass murderer and criminal. It is also forbidden to oppose Abdul-Malik-ibn-Marwan whose contingent of soldiers destroyed the Holy Kaa.’ba by catapult. It is also prohibited to object against Walid who showered Quran with a barrage of arrows!!

Regarding the above discussion, Nauwi, commentator of Sahih Muslim opined:

Numerous traditions support and substantiate this view. Besides, the Ahl-Sunnah have consensus that a sinful and lewd ruler cannot be dethroned from Imamat. “(1)

At this juncture, Nauwi proffers the Quranic verse to substantiate his opinion:

أَطِیعُواْ اللّهَ وَأَطِیعُواْ الرَّسُولَ وَأُوْلِی الأَمْرِ مِنکُمْ

[Obey Allah and obey the Apostle and those in authority from among you;] (Qur'an,4:59).

He also adds his comments that: “Since the rulers are patrons in the affairs, they should necessarily be obeyed. “

This was an extract of what has been reported in the reliable books of hadith from the caliphate school of thought.

Allah. The leaders of this school as well as its scholars cite the following verse in support of their belief:

وَإِذِ ابْتَلَی إِبْرَاهِیمَ رَبُّهُ بِکَلِمَاتٍ فَأَتَمَّهُنَّ قَالَ إِنِّی جَاعِلُکَ لِلنَّاسِ إِمَاماً

“And when His Lord tried Ibrahim with certain words, he fulfilled them. He said: Surely, I will make you an Imam of men “ (Qur'an, 2: 124)

The words by which the Almighty tested Ibrahim were not made clear. Whether it was related to the sacrifice of his dear son Ismaeel or his struggle against Namrud, the evil king of his time? Or was it about his launch into Namrud’s fire? Quran let it remain vague.

Nevertheless, Ibrahim had successfully passed through ordeals and was blessed with the esteemed position of Imamat.

Ironically, Ibrahim was already a prophet and an exalted one at that, not to mention the honour of being Allah’s friend, yet when Allah bestowed Imamat on him he was so ecstatic that he requested the continuation of the same for his offspring.

Thus, he asked: « وَمِن ذُرِّیَّتِی » And what about my progeny?

Naturally, being human, he is fond of his children and wishes that they too should be equally blessed with this honour.

The Almighty Allah replied:

لاَ یَنَالُ عَهْدِی الظَّالِمِین

“My covenant does not include the unjust ones “ (Qur’an, 2:124)

Who are the unjust ones? According to Quranic terminology, a person who does injustice to himself is branded as an unjust person. For instance, the one who worships idol or commits suicide has done injustice to himself and so Islam calls him

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an unjust one. Sometimes too, the one who oppresses others and transgresses their rights is called an oppressor like the one who grabs others wealth or demands usury from them or violates the chastity of women.

Generally, from the viewpoint of Islam and the Holy Quran, anyone who disobeys the Almighty Allah in any manner is termed unjust.(1)

Thus, the divine system judges that whoever does injustice to himself and others is an unjust person and is not eligible for receiving Allah’s covenant (i.e. Imamat).

On the basis of this Quranic precept, Imam should be infallible. Apart from this Holy verse, other verses also emphasizes that Imamat is a divine decree and an Imam is designated by Allah:

وَجَعَلْنَاهُمْ أَئِمَّهً یَهْدُونَ بِأَمْرِنَا وَأَوْحَیْنَا إِلَیْهِمْ فِعْلَ الْخَیْرَاتِ وَإِقَامَ الصَّلَاهِ وَإِیتَاء الزَّکَاهِ وَکَانُوا لَنَا عَابِدِینَ

“And We made them Imams who guided (people) by Our commands and We revealed to them the doing of good and the keeping up of prayer and the giving of the alms, and Us (alone) did they serve “ (Qur’an, 21:73)

وَجَعَلْنَا مِنْهُمْ أَئِمَّهً یَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا وَکَانُوا بِآیَاتِنَا یُوقِنُونَ

“And from them We made Imams to guide by Our command when they were patient, and they were certain of Our communications “ (Qur’an, 32:24)

Therefore, in the Ahl-ul-bayt school, Imamat has been introduced as per the Quranic tenets and an Imam is designated only through divine appointment. The second significant issue of Imamat is the matter of Imam’s infallibility that has been stressed in verse 124 from Sura Baqarah (which was

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briefly explained in the discussion on Ibrahim’s Imamat).

Subsequently, we find in the Holy Quran that Allah says:

إِنَّمَا یُرِیدُ اللَّهُ لِیُذْهِبَ عَنکُمُ الرِّجْسَ أَهْلَ الْبَیْتِ وَیُطَهِّرَکُمْ تَطْهِیراً

“Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purification “ (Qur’an, 33:33)

The word أَهْلَ الْبَیْتِ (Ahlul Bayt) used in this verse is a divine terminology which has been introduced by the Quran. The Holy Prophet (S) too has decisively determined the people belonging to this group.(1)

The Prophet (S) gathered Ali, Fatimah, Hasan and Husain under his cloak and proclaimed this Holy verse, which was revealed in their praise and in this manner clearly specified that the Prophet’s wives are not included amongst the Ahlul Bayt.(2)

Thus, `Ahlul Bayt.’ became the special name of this group and whenever the name of Ahlul Bayt is mentioned in Islam, it is exclusively about this very group. And above all, Quran has certified their infallibility.

So, whatever the Prophet (S) said about Imamat is exactly the same as his sayings and explanations on Sala’t, Haj, Zakat and Jihad.

About Sala.’t, he taught the manner of recitation, the method of ablution; recitation of suras in the first and second units of prayers, mode of ruku (genuflection) and sajdah (prostration). Moreover, he specifies the number of units for each prayer and other paraphernalia. But the most important issue is that the Prophet on his own accord did none of these things but purely on Allah’s instance. Similarly whatever the Prophet has inculcated about Imamat is on entirely on the command of the Almighty Allah and not on his personal whim.

وَمَا یَنطِقُ عَنِ الْهَوَی إِنْ هُوَ إِلَّا وَحْیٌ یُوحَی

“Nor does he speak out of desire. It is naught but revelation that is revealed “ (Qur’an, 53:3 4)

Now, we shall divide a few of the Prophet’s hadith on Imamat into two distinct groups and discuss them briefly in the following two chapters.

Pilgrimage) close to a pool called “Khum “, the Prophet (S) delivered a sermon as follows:

.‘O people know that I am a human-being. Soon, I shall be summoned (towards the eternal world) and I shall respond to the Divine call.

I shall leave with you two precious things: The “Book of Allah “ wherein is found the guidance and the light. Do not abandon it but hold on to it fast. The other is my “Ahlul Bayt “ and I remind you of Allah about them!.’

(Mustadrak relates the tradition with an addition :) ‘Beware of how you treat these two things which I shall leave behind with you after me. These two shall not separate from each other until they meet me at the “Kauthar “ (a fountain in Paradise).’.

The Prophet’s hadith clearly indicate that one of the Imams from the Ahl-ulbayt (whose numbers too have been fixed in other reliable traditions) should possess such a long life that he remains alive till the end of this world alongwith the Book of Allah, so that the Prophet’s saying about the inseparable bond of these two comes true.

Jabir has narrated similar contents from the Prophet’s sermon of Arafat. He says: I saw the Prophet in Arafat during the Haj pilgrimage. He was astride his she-camel named “Azbah “ and addressed the people as such:

‘O people, I have left amongst you such a thing which if you cling to it and not forsake it, you would not go astray --

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(they are) the Book of Allah and my progeny i.e. Ahlul Bayt.’.

Tirmidhi adds that Abu-Zar, Abu Saeed Khudri, Zaid-ibn-Thabit and Huzaifahibn- Usaid too have narrated this tradition.(1) In this tradition, the Holy Prophet (S) has placed his Ahlul Bayt on par with the Quran and emphasized that guidance is achieved through them and the Holy Quran. He reiterated that holding fast to them brings decisive deliverance from deviation and error. He warns the people to be careful in their behaviour towards them and prophesizes that these two would never separate from each other and that they would meet him at the “Kauthar “ (the entrance for the fortunates ones on the Day of Resurrection).

The divine scriptures are the Imams of the people and from the theoretical viewpoint, they are the leaders of the people’s thoughts, beliefs, ethics and deeds, is indeed a Quranic matter.(2)

Thus according to this very principle, the placement of the Prophet’s Ahlul Bayt on par with the Quran makes their Imamat more than evident. In other words, the theoretical aspect of Islam is explained and described in theHoly Quran, while the Ahlul Bayt have explained the practical aspect of the religion. Therefore, once we accept the Imamat of Quran in theoretical, we are bound to accept the Imamat of Ahlul Bayt in practical form.

Besides, considering the fact that guidance is confined to these two precious legacies (as per the Prophet’s statement) wherein Quran comprise of Islamic beliefs, ethics and practice thus it is imperative that

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the explanation of Quranic precepts will be the duty of the Ahlul Bayt (a.s.) so that guidance is imparted in its full and perfect form.

This tradition has been narrated in so many diverse forms and through various chains of narrations that reproduction of each and every tradition will need a separate volume. Our purpose is to elaborate the fact that the Messenger of Allah (S) through Divine commands has limited Imamat to his Ahlul Bayt and placed them on par with the Quran.

them) are suitable as heads of state. “(1)

In another tradition which has been reported in Musnade-Ahmad, Mustadrak- Hakem and others from a person named Masruq who is the narrator of this tradition says: .‘We were in the presence of Abdullah-ibn-Masoud in Kufa and he was busy teaching us the Quran. A man asked: .‘O Abdul-Rahman, didn.’t you inquire from the Prophet (S) concerning the number of Caliphs this nation will have?

.‘Abdullah replied: Since my entry into Iraq, nobody except you has inquired about this matter. Thereafter, he added: Verily, we did inquire from the Prophet about this issue and the Prophet had replied: “Twelve persons equivalent to the number of the chiefs of Bani-Israil “(2)

This tradition has also been narrated from Anas-ibn-Malik and Abdullah-ibn-Amr-ibn-Aas. Of course, each of these traditions has been narrated by various narrators as a result of which their narration enjoys successive transmission and certitude.

Caliph to be a just ruler?

Hereunder, we set forth a few specimens of their sayings:

The renowned jurisprudent Ibn al-Arabi says in Sharhe- Sunan-Tirmidhi:

“We shall enumerate the Caliphs who have come after the Messenger of Allah:

1- Abu Bakr, 2- Omar, 3- Uthman, 4- Ali, 5- Hasan, 6- Muawiya, 7- Yazid-ibn-Muawiya, 8- Muawiya-ibn-Yazid, 9-Marwan, 10- Abdul Malik-ibn-Marwan, 11- Walid, 12- Sulaiman, 13- Omar-ibn-Abdul Aziz, 14- Yazid-ibn-Abdul Malik, 15- Marwan-ibn-Muhamm ad-ibn-Marwan, 16- Safah, 17-Manthur........... “

He continues counting the Caliphs and counts twenty-seven more till his own era (543 A.H.) and then adds:

“If we count twelve of them right from the beginning of caliphate and consider those who have possessed the prophet’s heritage in its apparent form, we shall realize that this figure (i.e. twelve) is completed with the counting of Sulaimanibn- Abdul Malik. However, if we count among them those who have possessed the prophetic caliphate in its true sense, (i.e. were just) we should consider only five of them who consists of the first four Caliphs and Omar-ibn-Abdul Aziz.

Therefore, I fail to find any meaning for this hadith. “(1)

Regarding this question that: “A large number of people far exceeding twelve in number have attained the caliphate “, Qazi Aiyaz, a renowned traditionalist from the caliphate school says:

“This is a futile objection because the Prophet (S) has not said: .‘None shall attain the caliphate save twelve people.’. Nay, he has (only) mentioned that this number (of Caliphs) shall come after him, who have indeed come and his statement does not imply

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that Caliphs exceeding this figure will not follow. “(1)

Another scholar has said:

“The Prophet meant that twelve just Caliphs would exists during the entire period of Islam till the Day of Judgement and succession as a condition would not apply to this group.........Thus, the Prophet’s statement: .‘Thereafter shall follow chaos and disorder.’ refers to the preliminaries of the Day of Judgement and the troubles and seditions before Resurrection like: the uprising of Dajjal. “

He says: The twelve Caliphs refer to the first four Caliphs, Hasan, Muawiya, Abdullah-ibn-Zubair(2) and Omar-ibn-Abdul-Aziz (totalling eight in number).Mahdi Abbasi (127-169 A.H.) too can be included since his case among the Abbasids is similar to the case of Omar-ibn-Abdul-Aziz among the Ummayads. We can also add Zaher (another Abbasid Caliph) because of his just and honest character. Two more remain, one being the Mahdi (The Promised One) who is from the Ahlul Bayt. “(3) (And the other is unknown!?)

Moreover, they have said:

“In this hadith, the Prophet meant to say that twelve Caliphs shall exist in an era when the caliphate will be grand and honourable and Islam will be powerful and its affairs in order. Thus, from the viewpoint of the Prophet, the Caliphs are those during whose era Islam is held in high esteem and all the Muslims have one opinion about them. “(4)

After explaining the above view, Baihaqi a renowned commentator and traditionalist from the caliphate school says:

“This number (twelve Caliphs) possessing the afore-mentioned qualities became complete during the era of Walid-ibn-Yazid-ibn-Abdul Malik

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and thereafter, troubles and seditions became rife. Then, the Abbasids took charge of the affairs. Verily, if we overlook the aforesaid qualities, we shall have more than twelve Caliphs. The same is true if we take into account the Caliphs in the postturmoil and sedition period. “(1)

In elaboration of this view, they have said:

“Amongst those whose right over the seat of caliphate has been unanimous are the first three Caliphs. Following them is Ali until the matter of arbitration arose in the battle of Siffeen. Thereafter, Muawiya declared himself the Caliph (and the unanimity about Ali’s caliphate ceased to exist). After Imam Hasan’s peace treaty, all were unanimious in their opinion about Muawiya. Following him, there took no dispute regarding his son Yazid, Husain’s endeavours and caliphate too proved futile. Rather, Husain was soon killed. After Yazid’s death, once again dispute took place over the caliphate until Abdul-Malik-ibn-Marwan became the Caliph.

A common consensus existed about him. Undoubtedly, we know that this consensus became apparent only after Abdullah-ibn-Zubair’s assasination (73 A.H.). After Abdul-Malik, there occured no dispute with respect to the caliphate of his four sons namely Walid, Sulaiman, Yazid and Hisham. Later, as per Sulaiman’s will, Omar-ibn-Abdul-Aziz became the Caliph. The twelfth person from this group who gained the consensus of the people and ruled for four years is Walid-ibn-Abdul-Malik. “

Ibn Hajar, an eminent traditionalist and famous jurisprudent from the Shafaei sect says:

“This explanation is the best interpretation for the aforesaid traditions. “(2)

Ibn Kathir, a famous historian, traditionalist and

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interpreter of Quran from the eight century writes:

“The path adopted by Baihaqi and his supporters that this hadith refers to the Caliphs which have come in succession till the era of the wicked Walid-ibn- Yazid-ibn-Abdul Malik is a path which calls for great deliberation. The Caliphs coming in any order (and not in succession) till Walid’s era are more than twelve. Our reasoning: The caliphate of the four Caliphs i.e. Abu-Bakr, Omar, Uthman and Ali is unanimious and certain............Hasan-ibn-Ali too follows them since Ali had mentioned so in his will and the Iraqis too had given their allegiance to him..............until he entered into a peace treaty with Muawiya. “After Muawiya came Yazid followed by Muawiya-ibn-Yazid. Thereafter, the rulers and Caliphs who followed in succession were Marwan, Abdul-Malik-ibn- Marwan, Omar-ibn-Abdul-Aziz, Yazid-ibn-Abdul-Malik and Hisham-ibn-Abdul-Malik.

So, this group consists of fifteen people. Moreover, Walid-ibn-Yazid-ibn-Abdul Malik (who is counted by Baihaqi to be the twelfth in number) followed them. If we take into account Abdullah-ibn-Zubair’s rule before Abdul Malik they will total sixteen in number.

“Aside from all these complexities, Yazid-ibn-Muawiya is included in the group of twelve Caliphs recommended by the Prophet (on the basis of counting from the beginning of caliphate) while someone like Omar-ibn-Abdul-Aziz who has been praised and honoured by all the eminent ones has been omitted. This is while he has been counted among the “Khulafa-Rashideen “ (rightly-guided Caliphs) and all are unanimious about his justice and believe that his era has been the most justful era of Islamic rule.

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Even the “Rafezi “ (Shiite) admit this point.

“If someone says that we should take into account only those who have been favoured by the nation, we shall reach a stalemate where Ali-ibn-Abi-Talib and his son will have to be omitted from the list of Caliphs. This is because people were not unanimious about their caliphate and none of the Syrians gave allegiance to these two men. “

Ibn Kathir further adds:

“One of the scholars has included Muawiya, Yazid and Muawiya-ibn-Yazid in the list of the twelve Caliphs but excluded Marwan and Abdullah-ibn-Zubair because the “Ummah “ (nation) had no consensus about them. I say: If we accept this, we have to enumarate the Caliphs as follows:

Abu-Bakr, Omar and Uthman followed by Muawiya, Yazid, Abdul Malik, Walid-ibn-Sulaiman, Omar-ibn-Abdul Aziz and Yazid-ibn-Hisham who become ten in number. After them comes Walid-ibn-Abdul Malik, the sinner. But this is something impossible to accept because we will then have to leave out Ali and his son Hasan from the list of Caliphs. This is against the principle which the Ahl-Sunnah and the Shiite scholars have emphasized. Moreover, it is contrary to the tradition which “Safineh “ has narrated from the Prophet who said: After me, the Caliphate shall continue for thirty years. Thereafter, you shall face bitter kingship “.(1)

Ibn Jauzi has attempted to explain these traditions in his book Kashf al- Mushkel with the help of following two rationales:

1) The Prophet (S) has pointed out in a tradition about the events that would occur

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after him and his companions. He prophesized about the governments that would come to power after him. He also pointed out the number of Caliphs in such governments. Perhaps, his words: ... لا یزال الدین(1) implies that government is always active and powerful until the twelve Caliphs come to power.

Thereafter, the situation would be something different and conditions extremely difficult.

The first amongst the Prophet’s Caliphs from the Bani-Umayyah is Yazid-ibn- Muawiya and the last of them is Marwane Hemar and they are all thirteen in number.

Uthman, Muawiya and Abdullah-ibn-Zubair have been left out in this enumeration, because they are amongst the Prophet’s companions. Thus, if we omit Marwan-ibn-Hakam (because of the probability of being the Prophet’s companion or because he had attained the caliphate by force while the people of his time had given allegiance to Abdullah-ibn-Zubair of their own free will) the number of twelve people becomes complete (and thus the Prophet’s prophecy comes out true).

When the Bani-Ummayad were deprived from the caliphate, serious troubles and seditions took place. This continued till the time the Bani-Abbasids gained control over the caliphate. Thereafter too, the caliphate underwent turbulence and chaos. “(2)

Ibn Hajar repudiated the plausibility of such an explanation in his book “Fath al-Baari “.(3)

Concerning the second rationale in the analysis of these traditions, Ibn Jauzi says:

2) Perhaps, the caliphate of these twelve responsible figures refers to the period after Mahdi who shall emerge at the end of time. I have found in the book of Daniel as such:

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When Mahdi shall depart from this world; five stalwarts from the progeny of ‘sibt-Akbar.’ (Imam Hasan) shall gain power.

Thereafter, five stalwarts from the progeny of ‘sibt-Asghar.’ (Imam Husain) shall attain this position. The last person from this group shall state in his will that someone from the progeny of ‘sibte-Akbar.’ should succeed him. After him, his son will take over the caliphate. In this manner, the afore-mentioned twelve rulers becomes complete and all of them are the Imams, the guided ones (Mahdi). “ Ibn Jauzi adds: “There exists a tradition too which states that after him (i.e. Mahdi), twelve men shall come and rule, six from the progeny of Hasan, five from the progeny of Husain and the last one from the progeny of others. Then he shall die and time shall decay. “(1)

About this tradition, Ibn Hajar Haithami says: “This tradition is indeed a weak tradition. So one cannot rely on it. “(2)

Another group of scholars have opined:

In this hadith, it appears that Hazrat (peace and salutations be upon him) has informed about the strange events that would follow and has predicted the anarchy and turmoil that would occur during that era -- the era in which people would gather around twelve chiefs at one time. If the Prophet had meant otherwise, he would have said: There would be twelve chiefs where each would do so and so work. But, as he has not given such news about them it implies that the Prophet meant to say that

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all these Caliphs would come at one time.

They say that this prophecy (in the aforesaid sense) took effect in the fifth century because at that time, six people in Spain declared themselves the Caliphs. In addition, there were the Egyptian rulers (the Fatimid Caliph) and the Abbasid Caliph in Baghdad (which become eight in number).

Besides, those who have claimed the caliphate have also to be taken into account. They comprise the Khawarij and the Alawites who started a rebellion against the Abbasid Caliphs during this era and staked their claim for the caliphate. After recording the tradition, Ibn Hajar Asqalani says:(1)

“This report is exclusive to those who are aware with Bukhari’s summarized tradition and have not seen the other side of this tradition (which speaks in length about the twelve Caliphs). Moreover, the existence of this numerous groups of Caliphs is itself an evidence of deviation and error which clearly proves that it is not what the Prophet had meant. “

These were the interpretations and explanations given by scholars from the Caliphate ideology regarding the twelve caliphs.

who are all from the Quraish “(1)

Sentences like: “There are twelve Caliphs after me” and such other traditions distinctly specify that the number of Caliphs and leaders of this nation are twelve.

2. These leaders and Caliphs shall remain among the Ummah (nation) till the Day of Judgement.

As a proof, we quote from Sahih Muslim:

“If only two people remain on the earth, one of them will be a caliph who will belong to Quraish. “(2)

This tradition, which is recorded in the most reliable books of the Ahl-Sunnah, clearly announces the perpetuity of the Caliphs till the end of this world. In another tradition, which was also mentioned earlier, the Prophet has said: “Till the time the twelve Caliphs rule upon you, this religion will continue till the Day of Judgement. “(3)

This tradition conveys the glad-tidings about Islam’s continuity till the Day of Judgement. Besides, it also declares the caliphate of the twelve Caliphs. In other words, the Prophet (S) has proclaimed that throughout the duration of this world, one caliph must rule over the world where essentially the age of one of them should be prolonged to run parallel with the age of this world.

they would face in the future in explaining such a hadith. If they had anticipated such troubles they would have ensured that it should not be recorded in the reliable texts of the caliphate school. Or they would set such manipulations into motion that the tradition was distorted beyond redemption, the way several traditions of the Prophet were distorted.

In other words, this hadith was narrated during the reign of Muawiya or Yazidibn- Muawiya and till then, the official Caliphs had not been more than four or five. Thus, the caliphate did not apprehend any danger from dissemination of this hadith. When the Caliphs exceeded twelve in number, it was impossible to prevent the spread of such traditions, leave aside the question of tampering or distorting the text of narration.

* * *

After browsing through the various speculations and baseless explanations about the traditions it becomes more than evident that the belief of Ahlebait’s ideology is the only proper and exact meaning of the tradition. In the end, it is important to know that this hadith gains extreme importance because it is recorded in most of the Sunni books of Sihah, Sunan, Musnad and others which is considered reliable and authentic among the sunni scholars unanimously.

is recorded as Hadith-Enzar or Hadith-Yaum.’ud-Daar. This hadith is reported in numerous authentic books of traditions as well as historical source books from the Sunni references including Tarikh-Tabari, Tarikh-Ibn Kathir and Abul-Fidah, Musnad-Ahmad, Kanz al-Ummal, Tarikh Ibn Wardi, Dala.’el-Nabuwah, Baihaqi and others. These books contain the same hadith though with minor variations.

We shall reproduce the hadith from Tarikh-Tabari, which is the oldest reference in this regard and is regarded as the most authentic historical text in the Sunni school of thought:

Amir-ul-Mominin (as) says: When the blessed verse:

وَأَنذِرْ عَشِیرَتَکَ الْأَقْرَبِینَ

[And warn your nearest relations] (Shuara/214) was revealed, the Messenger of Allah (S) called me and said:

.‘O Ali! Allah commanded me to call my kith and kin towards Allah and warn them. I have undertaken this task, as I was apprehensive of my relatives.’ defiance. I deferred the mission until Jibraeel descended with the verse and said:

.‘O Muhammad, if you do not act upon that which you have been commanded (and delay further the matter) God shall punish you. Therefore, (O Ali, there is no reason for procrastination; hence) arrange for some food and............ Then gather the sons of Abdul-Muttalib (Bani-Hashim) so that I speak to them and convey that for which I have been appointed.(1) “

Imam Ali (as) says:

I obeyed the Prophet’s commands and invited them for food. They were all forty in number. When everybody assembled around the Prophet, he ordered for the food that I had prepared. When I served the meal and laid it in

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front of them, the Messenger of Allah (S) picked a piece of meat and divided it into several pieces. Subsequently, he evenly placed it in front of his relatives. Thereafter, he said: ‘Eat in the name of Allah..’

The attendants ate to their full..........and I swear by Allah Who possesses my soul that the food served to them was actually meant for only one person though, the entire gathering had food to their hearts.’ content. Then the Prophet (S) said: .‘Give them to drink.’. I served yogurt with water and they drank to their full. I swear by Allah that the drink served by me was sufficient for only one person.

When the Messenger of Allah (S) wished to address them, Abu-Lahab took precedence and said: He has indeed cast his spell on you!

Following Abu-Lahab’s remarks, the gathering dispersed without the Prophet having uttered anything to them. The Prophet remained quiet and did not speak a word. He was responsible for inviting his near ones (to the divine path) and hence this gathering. However, in a gathering where his action was termed as .‘magic.’, it was no longer proper for him to say anything.(1)

Ditto, the next day, Imam was assigned the same task. The same people gathered and the same events prevailed. Of course, the Prophet did not allow Abu-Lahab to speak this time and addressed his near ones as such: .‘O the sons of Abdul-Muttalib! I swear by Allah, I do not know of any Arab youth who has

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brought anything better than that which I have brought as a gift for you. I have brought for you the goodness of this world as well as the Hereafter. The Almighty Allah has commanded me to call you towards Him.

Now, who among you is ready to become partner in my sufferings and my assistant in fulfilling my divine mission so that he remains my brother, vicegerent and Caliph amongst you? “

Imam says:

Total silence prevailed in the room and none responded to the Prophet’s call. But I, who at the time was the youngest amongst them answered the Prophet’s call :

‘O the Prophet of Allah, I am ready to be your vizier and helper in your affairs.’(1)

The Prophet laid his hands on my neck and said:

“He is my brother, vicegerent and Caliph amongst you. Follow his commands and obey his instructions “

The elders and the eminent men from the tribe of Bani-Hashim rose and sarcastically told Abu-Talib: Your cousin commands you to obey your son! (whereas you are the chief and leader of the Quraish!)(2)

This is the first day on which the Prophet (S) proclaimed Ali (a.s.) as the Imam of the nation. In the first ever official announcement, the Prophet had drawn people’s attention to three fundamental points:

1. The Almighty Allah’s message.

2. His own Prophethood.

3. Ali ibn Abi Talib’s status as his vizier, his caliph and executive of his mission.

The first title (i.e., viziership) is relevant to the Prophet’s lifetime, while the second and third title (i.e., caliphate and

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executorship) is relevant to the period after the Prophet’s demise.

The responsibility of being a vizier implies Ali’s total dedication to the Prophet in enduring the hardships of the mission during the Prophet’s lifetime. Caliphate and Executorship purports the responsibility of bearing this onerous burden alone after the Prophet’s demise.

It was mentioned that the Caliph of any responsible person performs the same task which that responsible person performs. The Prophet’s Caliph bears the responsibility of fulfilling the Prophet’s task; he is the Prophet’s assistant in his special mission i.e. propagation. After the Prophet’s demise too, his only aim is to continue the Prophet’s task and not to rule.

Of course, leadership and rulership is one of the (and not all) inseparable aspects of the Prophetic mission.(1) Similarly, it is also one of the responsibilities (and not the only one) of the Prophet’s Caliph. The Prophet should be a ruler and none except him can be a legitimate ruler during his era. But the Prophet’s prime objective is not establishing a kingdom lest he fails to acquire the government it would harm his prophethood and his very purpose is destroyed. Hazrat Isa (a.s.) did not establish a government and attain material power during the entire length of his prophethood. However, he passed his entire life propagating the divine message.

Did this create a flaw in his prophethood!?

Before migration to Madina, the last Prophet (S) was neither a ruler nor did he possess power to rule over Mecca for a period of thirteen years.

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But, this did not undermine his prophethood in any manner.

Thus, taking into account Ali’s caliphate, it makes no difference whether he is the chief and ruler of the nation or not as the basis of his Imamat remains unaffected.

What was Prophet’s intention in declaring Ali (a.s.) as the Caliph? Did he intend to introduce him as the ruler and chief of the Islamic society after his demise?

No. He did not merely appoint a ruler. Rather, he established something greater and more superior than rulership. He appointed his legatee, vizier and emissary of the divine message after him. The Prophet’s caliphate, signifying a sublime position, includes:

i. the protection and dissemination of pure Islam

ii. the just Islamic rule

iii. the high position of adjudication as well as

iv. the leadership (Imamat) of Friday and congregation prayers

However, any one of the above by itself is not sufficient.

out to him. Its contents angered the Prophet so much so his countenance changed and anger was writ large on his blessed face.

Thus, I said: .‘O the Messenger of Allah! I seek refuge in you. Khalid has sent this letter and commanded me to forward it to you. I have obeyed him since he is my commander. The Prophet (S) said: “Do not speak ill of Ali! He is from me and I am from him. He is your custodian, guardian and master (of the affairs) after me “(1)

In one of the texts, there is an addition to the hadith: When Bareedah witnessed the Prophet’s wrath; he began to doubt his own faith and said: ‘O the Messenger of Allah! Stretch out your hand so that I swear allegiance to you anew and my sin is forgiven..’(2)

According to this tradition, Imam Ali (a.s.) is the guardian, man of authority and the master of the Muslims after the Prophet (S). In more precise terms, he is the Prophet’s successor, possessing mastership over the people’s life and wealth.

In another tradition related from Ibn Abbas, the Prophet (S) had addressed Amir-ul-Mumineen (a.s.) as follows:

“You are the master, guardian and an authority for every believer after me “(3) In yet another tradition in which the narrator complains to the Prophet (S) about Imam (a.s.), the Prophet (S) said: ‘Never speak in this manner about Ali. After me, he possesses the greatest authority, judgeship and mastership over the people than any other men.(4) It

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can be deduced from these traditions it becomes clear that the Prophet (S) confered positions like caliphate, viziership and executorship on Ali (a.s.). He introduces him with such exalted titles and says: .‘Ali is the master of all believers after me.’

Nevertheless, the incident concerning donation of a ring to a beggar in the mosque and subsequent revelation of the Holy verse,

إِنَّمَا وَلِیُّکُمُ اللّهُ وَرَسُولُهُ وَالَّذِینَ آمَنُواْ الَّذِینَ یُقِیمُونَ الصَّلاَهَ وَیُؤْتُونَ الزَّکَاهَ وَهُمْ رَاکِعُونَ

Your ally is none but Allah and [therefore] His Messenger and those who have believed - those who establish prayer and give zakah, and they bow [in worship]. (Qur'an, 5:55)

substantiates Ali’s position and authority. A fact that is supported by numerous traditions recorded in several sunni books. These traditions quoted from reliable reference books of sunnis proves that the Prophet has made his will and testament during the various stages of his life.

We had discussed earlier about the Prophet’s desire of putting down his will in writing during the last moments of his life. At that crucial hour, the Prophet wished to write down his last will regard his successor who will be his caliph, legatee and ruler after him.

Whenever the Prophet wished to write a letter, he would ask one of his companions to do so. He would then affix his seal on the letter and call to witness this act. Thereafter, he would dispatch it to the Arab tribes or non-Arab chiefs.

The Prophet intended to do the same during the last moments of his life and

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wished to write a will that would prevent the people from going astray in the future. But his companions did not allow him to fulfill his wish and instead replied to him so impertinently and impudently that the Prophet preferred to adopt silence.

But as it was clarified that the issue of successorship was mooted not at the final hour. Rather, for all intent and purposes, the Prophet (S) made it a point that he repeatedly announced his successor during the entire length of his life including war, peace and at various other important occasions of his prophethood. Despite the censors, the massacres perpetrated by the despotic Ummayids and Abbasids rulers and their terror tactics, so that these narrations should never reach the future generations, all these traditions are found in the reliable texts from the caliphate ideology.

Before concluding the discussion, we narrate two traditions from the Sunni books which shed light on the issue of the Prophet’s legatee and will.

First Hadith

Tabarani and other eminent traditionalists from the caliphate ideology have narrated from Salman, the great companion of the Prophet as follows:

I said: .‘O the Messenger of Allah, for every Prophet there is a legatee. Who is your legatee?

The Prophet (S) did not reply until he called me later and said: .‘O Salman!.’

Hearing my name I rushed towards him and respondend, ‘Here I am.’.

He said: .‘Do you know who Musa’s legatee was?.’

I said: .‘Yes! Yushua-ibn-Nun.

He said: For what reason?

I said: Because he (Yushua) was the most learned man

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of his time.

The Prophet said:

So my legatee; the place of my secrets; the best man whom I shall leave after me and who will fulfill my promises and pay my debts is Ali-ibn-Ali Talib. “

An analysis of the hadith

The inquirer in this hadith is “Salman “ the Prophet’s great companion. Before becoming the Prophet’s companion, Salman lived in Isfahan and was the son of an eminent Magian. After coming into contact with a Christian caravan, he converted to Christianity and abandoned his home for the sake of joining their caravan.

Later, he lived in the monasteries in Syria and Iraq listening to the talks of the eminent Christian monks. He acquired knowledge of the past Prophets.’ Books (like the Torah, Evangel and Psalms) and the histories of Prophets, their legatees and nations. Under their guidance, he left for Medina for the sake of listening to the last Prophet’s words.(1)

After embracing Islam and turning into a close companion of the Prophet, he questioned from the Prophet (S):

For every Prophet there is a legatee. Who is your legatee?

The Prophet did not reply.

Was it difficult for the Prophet to fix a legatee for his nation or was he worried of his nation’s reaction?

Such instances were noticed even earlier like his marriage with Zainab-binta-Jahash, divorcee of Zaid (foster son of Prophet). Allah addressed the Prophet and resolved his anxiety: “And you concealed in your soul what Allah would bring to light, and you feared men. “(2)

The Prophet’s (S) silence in reply to Salman could

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be similar to the case of his marriage with Zainab. The Prophet (S) later met Salman and told him about his successor but only after inquiring from him about Musa’s legatee Yushua bin Noon who succeeded Musa because he was the most learned man among the Bani Israel.

Here, the Prophet says: ‘so my legatee; the protector of my secrets; the best man to remain after me who shall fulfil my promises and repay my debts is Ali-ibn-Abi Talib..’

In the Prophet’s answer, we find several explanations:

(a) Yushua bin Nun succeeded Musa because he was the most learned man.

(b) Similarly, the Prophet emphatically said, Ali is his legatee for the same.

(c) The objective of this dialogue between the Prophet (s.a.w.) and Salman was to apprise the Muslims that Ali’s status of legatee was a divine decree not because he was the Prophet’s relative and cousin otherwise, Abbas the Prophet’s uncle too was alive at the time.

Moreover, it was also not because Ali was the Prophet’s son-in-law; since the Prophet had another son-in-law too. It was also not due to his sacrifices in the battle with the polytheists; although none were like him in the battlefield.

It was also not because he had taken precedence over others in accepting Islam. It was also not because he had not worshipped (unlike the rest of the Prophet’s companions) any idol.

Although all the above as well as other factors were applicable to Ali (a.s.) and are counted among the unparalleled virtues in Islam, nevertheless, the Prophet’s

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legatee is responsible first and foremost to safeguard the Prophet’s Shariah (religious laws). So, he should be the most learned one in this regard. And amongst all the companions, Ali (a.s.) was the most learned man in Islam.

(d) Salman’s statement bears testimony to the fact that the past Prophets possessed legatees. To some Muslims, such a testimony on the part of Salman happens to be:

بَلَی وَلَکِن لِّیَطْمَئِنَّ قَلْبِی

 "Yes, but [I ask] only that my heart may be satisfied “ (Qur'an, 2:260)

While for others who were among the hypocrites, this testimony was more enlightening than the Prophet’s remarks.

Second Hadith

Bareedah,(1) another companion of the Prophet related the same tradition in the following words:

“Every Prophet has a legatee; Ali is my legatee and heir “.(2)

The significance of Ali’s immediate succession

Since centuries, the sunni scholars have been striving hard to interpret the Prophet’s hadith concerning Imam Ali’s Imamat (like hadith-Ghadir and hadith- Manzelat):

أنت منی بمنزله هارون من موسی

Their efforts are directed at underplaying the significance of Ali’s Imamat and cite these traditions as mere virtues of Ali rather than his successorship of the Prophet.

At the same time, they have fabricated and concocted traditions describing much higher and superior merits of other Caliphs. Thus the virtues of Ali pale in comparison with those forged traditions.(3)

However, the traditions have clearly indicated that these hadith do not describe them as virtues of Ali but evidently signify Imam Ali’s status as the Prophet’s successor and legatee.

For over seventy years, beginning from Ayesha’s era, the enemies of

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Imam Ali made every conceivable effort to conceal, distort and misinterpret the terms used in the traditions on Imam Ali’s (a.s.) imamat.

The machinations of the inimical scholars have resulted in absolute obliteration of the title, Al-Wasi meaning legatee which has been Imam’s most famous title. In the first section of the book, Ma.’lim al-Madrasatain(1), we have already discussed ten such cases in more than 80 pages.

Insha’Allah, we shall discuss more such Ahadith that have been distorted and falsely attributed to the Prophet (S). These fabricated traditions have ruined the faith of numerous Muslim groups by leading them towards unfounded and false beliefs regarding the Divine attributes, the Prophet’s Seerah (way of life) and the Islamic precepts. Consequently, the Islamic doctrines, creeds and tenets are far from the original teachings of the Prophet.

On the contrary, we shall examine the endeavours of the Imams from the Ahl albayt (a.s.) in presenting the genuine traditions and true life history of the Prophet, and their efforts in restoring the true Sunnah to the Islamic society.

عَنکُمُ الرِّجْسَ أَهْلَ الْبَیْتِ وَیُطَهِّرَکُمْ تَطْهِیراً). فأنا أهل بیتی مطهرون من الذنوب. (الدر المنثور 5/199)

The verse as interpreted by the past and contemporary interpreters:

عن قتاده (رض) فی قوله تعالی (إِنَّمَا یُرِیدُ اللَّهُ لِیُذْهِبَ عَنکُمُ الرِّجْسَ...) قال: هم أهل بیت طهرهم الله من السوء واختصهم برحمته (برحمه منه). تفسیر الطبری 22/5، والدر المنثور 5/199.

قال الطبری: إِنَّمَا یُرِیدُ اللَّهُ لِیُذْهِبَ عَنکُمُ الرِّجْسَ أَهْلَ الْبَیْتِ، یقول: إنما یرید الله لیذهب عنکم السوء والفحشاء یا أهل بیت محمد، و یطهرکم من الدنس الذی یکون فی أهل معاصی الله. الطبری 22/5.

قال الزمخشری: واستعار للذنوب الرجس، وللتقوی الطهر، لأن عرض المقترف للمقبحات یتلوث بها و یتدنس کما یتلوث بدنه بالارجاس. الکشاف 3/425، طبع مصر 1953م.

قال الرازی: فقوله تعالی (لِیُذْهِبَ عَنکُمُ الرِّجْسَ ): أی یزیل عنکم الذنوب (وَیُطَهِّرَکُمْ) أی یلبسکم خلع الکرامه. تفسیر الکبیر 25/209.

قال البیضاوی: (إِنَّمَا یُرِیدُ اللَّهُ لِیُذْهِبَ عَنکُمُ الرِّجْسَ) الذنب المدنس لعرضکم... (وَیُطَهِّرَکُمْ) والمعاصی (تَطْهِیراً). واستعاره الرجس و الترشیح بالتطهیر للتنفیر عنها. تفسیر البیضاوی/ 557، طبع 1305ه.

قال المراغی، إنما یرید الله لیذهب عنکم السوء و الفحشاء یا أهل بیت الرسول، ویطهرکم من دنس الفسق و الفجور الذی یعلق بأرباب الذنوب و المعاصی. تفسیر المراغی 22/7 طبع مصر.

The term رجس, (a KO Mur Rijs) is explained by the lexicographers as an expression which denotes absolute purity and infallibility. Ragheb Esfahani says: رجس (Rijs) refers to something filthy. It is said: " رجل رجس: (A filthy man) and رجل ارجاس (Filthy men). The Almighty says: رِجْسٌ مِّنْ عَمَلِ الشَّیْطَانِ (Filthiness is the act of Satan).

Filthiness can be examined from three angles; intellectual, religious and

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the laws of nature, or from all these aspects like for example a corpse which is filthy from all three aspects i.e., religion, intellect as well as human nature. From the religious aspect, filthy things are those like wine and gambling. Some are of the opinion that these are filthy from the intellectual aspect too....... “ Mufradat al-Quran; topic concerning رجس Page 187; Tehran edition.

Ibn Athir, a renowned lexicographer writes in his book Al-Nihayeh as such:

الرجس: القذر. وقد یعبر به عن الحرام و الفعل القبیح

رجس refers to something filthy and sometimes it refers to forbidden and indecent acts. An-Nihayeh-Fi-Gharib al-hadith wal-Athar 2/200; Egyptian edition 1383 A.H.

Allama Ibn Manzur has said:

الرجس: القذر. وقد یعبر به عن الحرام و الفعل القبیح والعذاب و اللعنه و الکفر

رجس refers to filth. Sometimes, it is interpreted as forbidden and indecent acts, punishment, curse and infidelity. Lisan al-Arab al-Muhit; topic concerning رجس 1/1128.

Firuzabadi says:

الرجس: القذر وکل ما استقذر من العمل، والعمل المؤدی إلی العذاب و الشک والعقاب و الغضب

رجس refers to things, which are filth as well as every evil and polluted deed that leads to punishment, suspicion, evil retribution and anger.

Al-Qamoos al-Muhit; topic concerning رجس 2/227; Egyptian edition.

Jauhari writes:

الرجس: القذر، وقال الفراء فی قوله تعالی: (وَیَجْعَلُ الرِّجْسَ عَلَی الَّذِینَ لاَ یَعْقِلُونَ)، إنه العقاب والغضب

Al-Sihah; topic concerning رجس 2/930; Egyptian edition; research by Ahmad Abdul-Ghafur Attar.

Abdul Qadir Raazi too has interpreted the same meaning for رجس in his book “Mukhtar al-Sihah/ 234.

Fayumi says:

الرجس: النتن، والرجس: القذر. قال الفارابی: وکل شیء ستقذر منه فهو

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رجس. وقال النقاش: الرجس النجس. وقال فی البارع: وربما قالوا: الرجا والنجا، أی جعلوهما بمعنی

Al-Mesbah al-Munir; topic concerning رجس 1/266.

Ibn Farsi says:

الرجس: القذر لانه لطخ وخلط

Mu.’jam Maqa.’es al-Lugha 2/490.

Hubaish Taflisi: “Know that “Rijs “ in the Quran has three aspects:

The first aspect gives the meaning of gambling, idol, gambler’s dart and the second aspect denotes infidelity and hypocrisy while the third aspect signifies evil acts. “ (Quranic Aspects /110 111.)

(2)

Here, we discuss only a few of their most brazen steps taken for concealing and omitting the terms of traditions wherein the Prophet has used the adjective of “Wasi” for Amir al-Muminin (a.s.).

1. Tabari in his “Tafsir’(1) and Ibn Kathir in .‘Al-Badayah wal-Nehayah’(2) have omitted the word “Wasi” from the Prophet’s hadith on Yaum ud-Dar:

فأیکم یؤازرنی هذا الأمر وأن یکون أخی و وصیی و خلیفتی فیکم

In place of that, they have inserted the word و کذا و کذا

2. Muhammad Hasnain Haikal has noted down this hadith in its complete form in the first edition of his book “Haya’t-Muhammad “, page 104. However, in the second edition of the same book printed in 1976, he has fully omitted the hadith. 3. Ibn Hisham who has extracted his book “Seerah” from Seerah Ibn Ishaaq writes in the preface of his book as such: “I have omitted some of the matters narrated in Seerah Ibn Ishaaq that is not liked or approved by the people!! “

Among the omitted matters was hadith Yaum ud-Dar which was recorded in Seerah Ibn

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Ishaaq but left out by Ibn Hisham. For this reason, Seerah Ibn Ishaaq has become obsolete and major portions of its manuscripts are missing. On the other hand, Seerah Ibn Hisham has been shown as the most important and renowned Seerah.

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