ON THE SUBJECT AS TO HOW THE

GOVERNMENT WAS DEVELOPED

AFTER RASULULLAAH (Sallallaahu
Alayhi Wa Sallam)

(DISCOURSES)
MAJLIS-I-DARS

HELD AT ISLAAMIC ACADEMY OF MANCHESTER

ON THE 03RD AUGUST, 1996

ADDRESS:
ALLAMAH DR. KHALID MAHMUD

DIRECTOR OF
ISLAAMIC ACADEMY OF MANCHESTER (U.K.)

1
The requesting for a pen and a piece of paper for writing a will.
The three bequeaths of Rasulullaah (sallAllaahu alayhi wa sallam) .
Cordial treatment of delegations. Welcome of the missions.
The removal of infidels from the Arabian Peninsula.
The blessed grave must not be made a place of prostration.
The refusal of Shias from this bequest.
The Shias' belief that pen and paper were requested to write the name of
Hadhrat Ali (radhiyAllaahu anhu) as Caliph.
Who was responsible of writing the statements of Rasulullaah
(sallAllaahu alayhi wa sallam).
Another narration on requesting pen and paper.
Reference to the common traditional pattern of Rasulullaah (sallAllaahu
alayhi wa sallam).
Appointing an "Ameer".
The obedience to the creation and disobedience to the Creator.
An Ameer appointed by any Authority does not hold a sinless status.
Sabai conspiracy against Hadhrat Usman (radhiyAllaahu anhu).
Propaganda against Imam Abu Hanifa (RA).
Punishment given to Sabai leader by Hadhrat Ali (radhiyAllaahu anhu).
How to form a government in Islaam?
The gathering at Saqeefa Bani Sa'ida.
To follow the tradition of Gazwa Muta.
The position of Kashf vision of the secret of Islaam.
How the government was developed after Nabi (sallAllaahu alayhi wa
sallam).
One method of appointing a successor.
The burial of Rasulullaah (sallAllaahu alayhi wa sallam).
The status of the Quraish in Arabia.
The election of Hadhrat Abu Bakr (radhiyAllaahu anhu).
Was Hadhrat Abu Bakr (radhiyAllaahu anhu) elected in a gathering of
his own people or were the Ansars agreed on this issue.
Rasulullaah (sallAllaahu alayhi wa sallam)was Imam in his life time as
well as after his demise.
The funeral prayer of Rasulullaah (sallAllaahu alayhi wa sallam) - a
new way.
The funeral prayer of Sheikhain, Muhajireen and the Ansars.

2
Those present at the funeral.
The order for the early burial of dead bodies.

INDEX
The circumstantial request.
Weekly Majlis-I-Dars. (Discourses)
The Noble Quraan confirms all previous revealed books in principle.
The refusal to believe in the blessed Rasool (sallAllaahu alayhi wa
sallam) was due to stubbornness.
The prayer for victory was made with their(the Jews) affinity to
Rasulullaah (sallAllaahu alayhi wa sallam).
The narration of Imam Bahaqi (RA).
The statement of Qazi Shakoori (RA).
The news about the birth of Rasulullaah (sallAllaahu alayhi wa sallam),
the last of the prophets.
To seek from pious people with reference to their affinity to Allaah is
not permitted.
What was the real reason for the obstancy of the Jews.
Who are the most bitter enemies of the Muslims?
The Jews were hopeful that the Tree of Islaam would be uprooted.
The Jews were happy at no male issue from Rasulullaah (sallAllaahu
alayhi wa sallam).
The offspring of the caliphs are great in number.
The Jewish conspiracy to cause disunity amongst the Companions .
Was there any nomination of a Caliph at Gadeer-e-Khum.
The matter of succession after Rasulullaah (sallAllaahu alayhi wa
sallam) .
Who led the Muslims in prayer in the absence of Rasulullaah
(sallAllaahu alayhi wa sallam).
An important statement of Hadhrat Ali (radhiyAllaahu anhu) upon the
demise of Rasulullaah (sallAllaahu alayhi wa sallam).
Was Hadhrat Umar (radhiyAllaahu anhu) answerable to the nation?
Rasulullaah (sallAllaahu alayhi wa sallam) did not nominate anyone as
his successor.
One false story of the Jews
Shiah propaganda and it's analysis.

3
The matter of Imamat for Shiahs.
The Shiah belief that the verse of "completion of Deen" descended on
the 18th of Dhul Hajj.
The claim of Khalil Qazvini that it descended twice.
Why did Hadhrat Ali (radhiyAllaahu anhu) not claim caliphate?
Offering prayer behind Hadhrat Ali in pursuing the Imamat of Hadhrat
Abu Bakr (radhiyAllaahu anhu).
Was there any proposal to appoint a caliph during Nabi (sallAllaahu
alayhi wa sallam's) illness..
Allaah's guarantee concerning the blessed body of Rasulullaah
(sallAllaahu alayhi wa sallam) is that it would be protected.
The blessed body of Rasulullaah (sallAllaahu alayhi wa sallam) is
preserved.
Allaah's guarantee for the protection of Rasulullaah (sallAllaahu alayhi
wa sallam) from the enemies.
The perspiration of Rasulullaah (sallAllaahu alayhi wa sallam) was also
perfumed.
The Sunni history regarding the companions is very clear.
Who was Abdullaah bin Saba?
The prophecy of Rasulullaah (sallAllaahu alayhi wa sallam) concerning
the disturbance.
Hadhrat Uthmaan's (radhiyAllaahu anhu) righteousness.
The marriage of two daughters of Rasulullaah (sallAllaahu alayhi wa
sallam) to Hadhrat Uthmaan (radhiyAllaahu anhu), one after the other.
While it is necessary to learn deeniyat, the safety of beliefs is also
obligatory.
Salvation (deliverance) is in following the path of the Ahle Sunnat Wal
Jama'at.
Why Hadhrat Ali (radhiyAllaahu anhu) burnt Ibne Saba in the fire?
One request to the Muslim brethren.
Conclusion.

CIRCUMSTANTIAL REQUEST

4
How the government was established after Rasulullaah (sallAllaahu
alayhi wa sallam) is a pertinent question in Islaamic History. It is also
a fact that whatever transpired then, neither can caliphate be
withdrawn from anybody nor can it be given to any person of that era or
of that time. How foolish are those evil speakers and
preachers-cum-speakers who, distorting the facts, curse the pious
predecessors.

Those events which took place are events of our history and we are not
ashamed of this history of ours on an international level. This history
proves that Islaam is a complete code of life, which is equally
implemented in peaceful homes as well as in battle-fields. All beliefs,
actions, ethics, politics and centres of business, in every sphere of life,
the brightness of the rightly guided caliphs (Khulafa-e-Rashidin) have
shone and in the fourteen centuries of our history, the rays of goodness
which appeared were the rays of this very sun (i.e. Rasulullaah
(sallAllaahu alayhi wa sallam).

In the Islaamic Academy of Manchester, weekly lessons on the Noble

Quraan are being held continuously for the last twenty-two years, in
which not only the people of Manchester, but people from far off cities
and areas also participate in large numbers. On the 3rd August 1996,
during one such session, the question arose as to how the government
was established after the demise of Rasulullaah (sallAllaahu alayhi wa
sallam)? This discussion resulted in the historical events coming into
chronological order. Some of the participants desired to have it
published in the form of a pamphlet so that the dissipated hearts be
satisfied and the dispersed minds be secured. Thus our honourable
friend, Br. Mahammad Salim transcripted these lessons. This
particular lesson contained explanations only without any reference.
Now that it is being published as a booklet, the need for adorning it
with references arose. The writer has noted the necessary references in
the footnotes so that if any suspicious mind may doubt, he may consult
the original books for confirmation. The great thinker of Islaam,
Hadhrat Allamah Khalid Mahmood, in this lesson, has used the

5
method of explaining and not of debate. I have done like-wise as far as
footnotes are concerned.

My thanks are due to the honourable Haji Niaz Muhammad of Ideal

Printing Press, who handed over this manuscript to the press and today
another educational service is in your hands.

The readers are requested to study this very carefully and to understand
the facts. By the Grace of Allaah, the record of the Ahle
Sunnut-wal-Jama'ats school of thought is very clear, shining and
unblemished. It is the duty of the literate persons to read this and after
understanding it themselves, to read it out to those who cannot read and
to repeat it often so that the school of thought may become clearer for
them and any black hearted and black dressed preacher may not be able
to entrap them. (Hafiz Muhammad Iqbal Rangooni - Manchester).

LESSON

This is about how the Jews, with national perversion, disbelieved in

Rasulullaah (sallAllaahu alayhi wa sallam's) prophethood and
subsequently transformed the caliphate into an issue of difference
and a bone of contention.

Allaah the Almighty has said about Jews and "when the Book (Noble
Qur=aan)came to them from Allaah to confirm that which was already
with them." . When the Noble Quraan came, the Jews had their own
Book called the Taurat which was truly sent by Allaah Almighty and in
it was Allaah's enforced Shariah. The Noble Quraan had not come to
refute it. Therefore, when the Noble Quraan certified their Book in
principle, the Jews should have accepted it and the Prophethood and
Risaalaat of Rasool (sallAllaahu alayhi wa sallam) also. But, they did
not do so. Instead they turned it into a bone of contention, opposed it
and became perverted.

6
THE REFUSAL OF PROPHETHOOD IN STUBBORNNESS:

As has been mentioned in the traditions and in the Ahaadeeth, before

Rasulullaah (sallAllaahu alayhi wa sallam), the Jews used to pray for
help to Allaah while in battles against infidels, with the intercession of
Rasulullaah (sallAllaahu alayhi wa sallam).
"Ya Allaah! Grant us victory over our enemies via the blessings of the
last blessed prophet Hadhrat Ahmad (sallAllaahu alayhi wa sallam) and
the Noble Quraan."

Earlier they used to declare openly that the last Prophet (sallAllaahu
alayhi wa sallam) was due to come in Arabia, and that he will appear on
the tops of Faran, and he shall proclaim upon his arrival that the last
prophet (sallAllaahu alayhi wa sallam) has come. The Jews gave wide
publicity concerning the coming of Rasulullaah (sallAllaahu alayhi wa
sallam). Then the Noble Quraan was revealed and it declared that it
verified and certified the Taurat. Under these circumstances we would
expect the Jews to have believed in Rasulullaah (sallAllaahu alayhi wa
sallam) whom they recognized and about whom they were boasting for
many years. It was their duty to confess, but instead they opposed and
confronted. They used to agree amongst themselves that he was
definitely the same Rasool (sallAllaahu alayhi wa sallam), who had to
come, but they opposed what they knew for sure because they did not
like the truth. Therefore they remained stubborn.

PUBLICITY THAT THE DAYS OF THE LAST RASOOL

(SALLAllaahU ALAYHI WA SALLAM) WERE NEAR:

Allaah says, earlier the Jews used to pray for their victory via the
intercession and blessing of Rasulullaah (sallAllaahu alayhi wa sallam).
The help and victory is granted by Allaah and Allaah only, but if
something is requested for, from Allaah Almighty, with the
intercession of closeness of Allaah, that prayer is often accepted. So to
beseech before Allaah, via intercession is lawful, provided the demand

7
is genuine. The Jews used to put their requests before Allaah via the
intercession of Rasulullaah (sallAllaahu alayhi wa sallam). Had it been
prohibited to pray via intercession, Allaah would have definitely said
that it was not proper on the part of Jews. If Allaah narrates anything or
action of anyone, without rebuttal, it means that it is lawful. The
request should be made to Allaah, and there is nothing wrong if the
request is made through the intercession of a spiritual leader, Allaah=s
loved ones and prophets.

Allaah SHOULD NOT BE USED AS INTERCESSION. IT IS

DISRESPECT:

What the people now call intercession is quite the reverse. They ask
from spiritual leaders with the intercession of Allaah and say "Give for
the sake of Allaah. Oh certain saint, give me via the intercession of
Allaah", meaning thereby that Allaah is being treated as an intercessor
and the saint as Giver.

Requests should be put before Allan and the saint or the prophet should
be treated as the intercessor.
The proper way is that the prayer may be made to Allaah with the
submission to gratify their desire by means of good acts and the
blessings of certain saint. Allaah states that the Jews while going to the
battlefields used to say openly, "Ya Allaah! Via the intercession and
blessings of Rasulullaah (sallAllaahu alayhi wa sallam) who is to appear
during the last times, who would come at the tops of Faran, grant us
victory". On one side they were so looking forward to the arrival of
Rasulullaah (sallAllaahu alayhi wa sallam) that they used to pray to
Allaah treating him as intercessor. Yet when he appeared they opposed
Rasulullaah (sallAllaahu alayhi wa sallam) due to their stubbornness.
From this we come to know that Allaah is the sole authority to place
any one on the right path. It is not on the basis of 'knowing' alone. To
know is 'knowledge'. Now, the Jews knew very well about the last
prophet, Rasulullaah (sallAllaahu alayhi wa sallam). Allaah states at
another place "that they recognised Rasulullaah (sallAllaahu alayhi wa
sallam) as anyone recognises his sons." Just as there is no doubt in

8
recognising one's sons similarly there was no doubt in their minds
regarding Rasulullaah (sallAllaahu alayhi wa sallam), but when
Rasulullaah (sallAllaahu alayhi wa sallam) appeared they became
stubborn. Stubbornness and refusal to accept the truth when it does not
suit you is such a dangerous disease that if forces one to refuse to
recognise that which is already well known and well established. On
conclusion, Allaah says they had settled for a worst bargain. They
brought up and nourished their stubbornness and destroyed their futurity
after life. This was the worst bargain that they bought their lives
against a valid belief as they refused to accept who Allaah had sent,
and this all was due to their stubbornness.

THE REASON OF STUBBORNNESS OF JEWS,

PROPHETHOOD IN BANU ISRAEL.

The Jews, objection was that why Allaah blessed the Arabs and why
the Prophets had not come from Bani Israel. Bani Israel were one
branch of offsprings of Hadhrat Ibrahim (AS) and Bani Ismail, the
Arabs, were also the other branch of offsprings of Hadhrat Ibrahim
(AS). The Jews were infuriated as to why Rasulullaah (sallAllaahu
alayhi wa sallam) came in Bani Ismail? Due to this reason, they
became enemies of Rasulullaah (sallAllaahu alayhi wa sallam). They
did not think that, who are they to distribute Allaah's blessings?
"Allaah knows better as to whom he gives prophethood.@

GREATEST ENEMIES OF MUSLIMS:

Banu Israel are the biggest enemies of Muslims. Allaah Almighty has
one place, stated in the Noble Quraan. Oh, listeners! You will see that
the most intense in enmity to believers are the Jews. So the biggest
enemies are admittedly the Jews. The conspiracies made by Jews
against Muslims are part of our history. I was saying that 'faith'
alighted on Rasulullaah (sallAllaahu alayhi wa sallam) and Rasulullaah
(sallAllaahu alayhi wa sallam) conveyed the trust of Allaah to the
nation after which, Rasulullaah (sallAllaahu alayhi wa sallam) set out
for his last sojourn. Earlier, the Jews excepting that the tree shall not

9
prosper because the Arabs in every movement and in each programme
were succeeded by their sons. The words of father are fulfilled by sons
when they became adult, and victory was also obtained through sons.
As there was no son of Rasulullaah (sallAllaahu alayhi wa sallam), and
Rasulullaah (sallAllaahu alayhi wa sallam) had daughters only, the
Jews were expecting that immediately after the demise of Rasulullaah
(sallAllaahu alayhi wa sallam), the tree of Islaam shall automatically
fall.

THE JEWS HOPE OF UPROOTING THE TREE OF ISLAAM

The Jews were hopeful, and they remained in anticipation. Inspite of

fully well knowing and recognising the last prophet - Rasulullaah
(sallAllaahu alayhi wa sallam), refusing to believe and when Islaam
showered its full brilliances and Rasulullaah (sallAllaahu alayhi wa
sallam) had declared the completion of 'faith', the Jews, hopefully
thinking that in the absence of a son of Rasulullaah (sallAllaahu alayhi
wa sallam), the matter would automatically end, but now were
perturbed to see, although Rasulullaah (sallAllaahu alayhi wa sallam)
had no son, thousands of people were ready and on stand by to be
sacrificed for him. People in crowds were with Rasulullaah
(sallAllaahu alayhi wa sallam) to deliver and to shoulder the
responsibility of Rasulullaah (sallAllaahu alayhi wa sallam). You talk
about a son. One person has one son, the other two and another four
but that responsibility cannot be completed with two / four sons, which
may bring a revolution. The revolution came when not one but
thousands of disciples were standing with Rasulullaah (sallAllaahu
alayhi wa sallam). A son cannot complete the responsibility of his
father to that extent, which the companions (RA) completed the
responsibility of Rasulullaah (sallAllaahu alayhi wa sallam), against the
hopes of Jews that the destruction of Muslims is going to be because
there was no son of Rasulullaah (sallAllaahu alayhi wa sallam).

DIVINE REPLY OF OBJECTION OF NON ISSUE OF

Rasulullaah (SALLAllaahU ALAYHI WA SALLAM).

10
Allaah Almighty said in the Noble Quraan in reply to Jews saying that
Rasulullaah (sallAllaahu alayhi wa sallam) has no male issue, and
provided information "My beloved Rasulullaah (sallAllaahu alayhi wa
sallam), that who is your enemy, he shall be worst. His mission would
not continue. Your responsibility will continue." This word "worst",
in Arabic "Abtar" deteriorating became "Aunter". So, Allaah said,
"You enemy is worst". His race shall end. The race of Jews, who are
your Rasulullaah (sallAllaahu alayhi wa sallam's) enemies, shall not
continue. Your chain will continue, although you have no son, but
your hundreds of devotees shall be a stand-by for your responsibility
and shall bring revolutions all over the world. Inspite of having no
male issue, Rasulullaah (sallAllaahu alayhi wa sallam) was not at all
under any loss and Allaah Almighty provided thousands of disciples,
but the Jews, who were enemies due to their stubbornness, Allaah
Almighty made them completely unsuccessful as Allaah had said to
Rasulullaah (sallAllaahu alayhi wa sallam) that the enemy would be
'worst' and their race would not continue.

DESCENDANTS OF THREE CALIPHS PRESENT IN THE

WORLD

The Shiah community has been propagating that the first three caliphs
were in fact against Rasulullaah (sallAllaahu alayhi wa sallam) and they
had tyrannically captured the government forcibly and as such they are
tyrannys. You may ask them as to whether the descendants of Hadhrat
Abu Bakr (radhiyAllaahu anhu), Hadhrat Umar (radhiyAllaahu anhu)
and Hadhrat Uthmaan Ghani (radhiyAllaahu anhu) are present or not?
Those who are called Siddiqi, are descendants of Hadhrat Abu Bakr
Siddiq (radhiyAllaahu anhu), those called Farooqi are descendants of
Hadhrat Umar Farooq (radhiyAllaahu anhu) and those who are called
'Uthmaani' are descendants of Hadhrat Uthmaan Ghani (radhiyAllaahu
anhu). Who were Moulana Jawad Siddiq, Moulana Abdul Shakoor
Farooqi and Moulana Shabbir Uthmaani? Presently, according to facts
and figures, there are so many Siddiquies, Farooqies and Uthmaanies
scattered and residing all over the world. They have been told many a
times that the Quraan says: (Your enemy shall be worst) meaning that

11
they will have no descendants.

Have you ever heard that the descendants of Abu Lahb is present in the
world? No, Quraan had declared that "your enemy would be worst
and he will have no descendants". If Hadhrat Abu Bakr Siddiq, Umar
Farooq and Uthmaan Ghani (radhiyAllaahu anhum) were against
Rasulullaah (sallAllaahu alayhi wa sallam), as the Shias say, then why
have they descendants, which spread over the areas where the
descendants of Rasulullaah (sallAllaahu alayhi wa sallam) or Hadhrat
Ali (radhiyAllaahu anhu) spread. The number, you will hear, is in
thousands and thousands, with whose names 'Siddiqui', 'Farooqi',
'Uthmaani' and 'Alyi' are attached. The Jews were under the impression
because Rasulullaah (sallAllaahu alayhi wa sallam) had no son, his
responsibility will fail, but they saw that his companions
(radhiyAllaahu anhum) acted so wisely that at the time of his demise,
his companions so swiftly marched forth that in few countable years the
flag of Islaam was flying over Rome, Iran, Yemen, Egypt and Syria.
This success, in actual fact, was the success of Rasulullaah
(sallAllaahu alayhi wa sallam). The flag, which was flying actually
belonged to Rasulullaah (sallAllaahu alayhi wa sallam), and those who
were hoisting it were doing so as his servants and flag bearers. The
success was of Rasulullaah (sallAllaahu alayhi wa sallam).

THE JEWS CONSPIRACY AGAINST THE COMPANIONS (R.A)

TO CAUSE THEM TO FIGHT WITH EACH OTHER.

The Jews again conspired and this time the conspiracy was to cause the
companions (R. A) of Rasulullaah (sallAllaahu alayhi wa sallam) to
fight with each other and allege that Hadhrat Abu Bakr Siddiq
(radhiyAllaahu anhu), who became caliph after Rasulullaah
(sallAllaahu alayhi wa sallam), had usurped caliphate forcibly and as
such he was not caliph, because Rasulullaah (sallAllaahu alayhi wa
sallam) had nominated Hadhrat Ali (radhiyAllaahu anhu) as caliph.
Whenever, we ask them as to when did Rasulullaah (sallAllaahu alayhi
wa sallam) nominate Hadhrat Ali (radhiyAllaahu anhu), they say "on
18th Dhul Hajj". In their authentic books of Hadeeth, it has been

12
written whilst attributing it to Imam Baqir (RA) that when Rasulullaah
(sallAllaahu alayhi wa sallam), after performing pilgrimage, undertook
the journey to Madinah, all companions left for their places and
Rasulullaah (sallAllaahu alayhi wa sallam) and the residents of Madinah
had to go to Madinah. Rasulullaah (sallAllaahu alayhi wa sallam),
Hadhrat Abu Bakr, Hadhrat Umar, Hadhrat Uthmaan and Hadhrat Ali
(radhiyAllaahu anhum), all of them, were residents of Madinah and
were also going to Madinah. On the way, a place came, which is
called "Gadeer-I-Khum" (2), where the travellers stopped, as the
travellers stop somewhere for a brief rest. They were Bani (3).

THE DECLARATION ON THE BANK OF GADEER-I-KHUM

At the bank of this lake the pilgrim travellers stopped and Rasulullaah
(sallAllaahu alayhi wa sallam) is supposed to have made a declaration,
"whose moula I am, his moula is Ali". In Arabic "Moula" means
'friend'. Rasulullaah (sallAllaahu alayhi wa sallam) said, "whose friend
I am, his friend is Ali. Oh Allaah! Keep friendship with that person
who keeps friendship with Ali and be enemy to him, who keeps enmity
with Ali". What actually happened here was that a person quarreled
with Hadhrat Ali (radhiyAllaahu anhu). Rasulullaah (sallAllaahu alayhi
wa sallam) therefore explained to him and in order to teach everyone
else by way of a lesson, said, "whose friend I am, his friend is Ali."
This had no bearing at all with the caliphate or the administration or the
government. The Jews turned this into a basis of falsehood and said
that Rasulullaah (sallAllaahu alayhi wa sallam) had declared Hadhrat
Ali (radhiyAllaahu anhu) as his successor at 'Gadeer-I-Khum' and had
said, "See, Ali is my caliph" and keeping hand on his shoulder, said
"Whose moula I am, his moula is Ali ". The Shias worked extremely
hard on this and to prove the meaning of this hadeeth which they
rephrased and wrote books propagating that this contains the declaration
of caliphate.

It is to be re-iterated with sorrow that the Shiah youth as well as the

common public of the Shiah sect remember their history so well that
they repeat it all the time and it is always on their tongues, whereas the

13
Sunni public is totally unaware of their back ground even though it
contains the truth.

Sadly, even the elders who are asked about these incidents, do not
remember. The result is that whenever a Shiah person narrates this
fabricated incident, the people run towards the Masjids to inform what
they have heard. It is the duty of our youth to take interest in these
religious matters and to keep in mind the basic historic information?
There should not be so much ignorance about these incidents. The
result of such ignorance is that whenever an opponent attacks, so many
people are deprived of belief and faith and they join a deviated
community.

POLITICAL SUCCESSION AFTER THE LAST PROPHET -

Rasulullaah (SALLAllaahU ALAYHI WA SALLAM).

This matter is included in the "principle matters" of Shias. It is a basic

matter for them. When Deen was completed.? How was the issue of
Rasulullaah (sallAllaahu alayhi wa sallam's) succession was decided?
How was the issue of caliphate decided? One fact is regularly repeated
so that it may be remembered is that Rasulullaah (sallAllaahu alayhi wa
sallam), during his last moments, due to acute weakness because of
illness, had nominated Hadhrat Abu Bakr (radhiyAllaahu anhu) to lead
the prayers in Rasulullaah (sallAllaahu alayhi wa sallam's) absence (4).
Hadhrat Abu Bakr (radhiyAllaahu anhu) continued leading the prayers
upto the demise of Rasulullaah (sallAllaahu alayhi wa sallam).
Rasulullaah (sallAllaahu alayhi wa sallam) had not nominated anyone
for political succession, but only for leading prayers. This gave an
indication and hinted that Rasulullaah (sallAllaahu alayhi wa sallam)
nominated the best of Muslims to lead them in prayer, but it made no
political nomination. The reason was that the Ummah itself was left
with the choice. Allaah Almighty had, however, informed Rasulullaah
(sallAllaahu alayhi wa sallam), through Divine revelation, that the
Ummah shall not be willing to choose any person, other than Hadhrat
Abu Bakr (radhiyAllaahu anhu) (5). That is why Rasulullaah

14
(sallAllaahu alayhi wa sallam), on his own, had not taken any step.
After the demise of Rasulullaah (sallAllaahu alayhi wa sallam),
Hadhrat Ali (radhiyAllaahu anhu) said, "Look, prayer (salaat) is the
basis of our Deen. For worldly direction, whom do we choose, for our
country whom do we choose and for government, whom do we
choose"?.After that Hadhrat Ali (radhiyAllaahu anhu) said that for our
world we chose him whom Rasulullaah (sallAllaahu alayhi wa sallam)
chose for our Deen (6). Prayer relates to Deen and caliphate deals
with administrative matters. So, Hadhrat Ali (radhiyAllaahu anhu)
said, "We, for our world, agreed on him, whom Rasulullaah
(sallAllaahu alayhi wa sallam) had agreed for our Deen, and the
companions (radhiyAllaahu anhum) unanimously chose Hadhrat Abu
Bakr Siddiq (radhiyAllaahu anhu) as their caliph. Rasulullaah
(sallAllaahu alayhi wa sallam) had not appointed anyone as caliph. The
reason for this was that if Rasulullaah (sallAllaahu alayhi wa sallam)
had appointed the caliph, no one would have had the courage to object
to any matter relating to his caliphate and his administration, if the
appointment was made by Rasulullaah (sallAllaahu alayhi wa sallam) it
would seem as if they were questioning his wisdom. The intention of
Rasulullaah (sallAllaahu alayhi wa sallam) was that if anyone had any
objection on any issue, the caliph could be questioned and obliged to
answer to the satisfaction of the questioner. You might have heard
about the famous incident about Hadhrat Umar (radhiyAllaahu anhu).
Once, while wearing a long shirt he was questioned thus "Everyone has
only one Yamani sheet, so how did you get two, because this long shirt
is made of cloth from more than one sheet." Hadhrat Umar
(radhiyAllaahu anhu) pointed towards his son, Hadhrat Abdullah
(radhiyAllaahu anhu), who explained that he had given the sheet
received by him to his father. Hadhrat Umar (radhiyAllaahu anhu)
therefore presented his defence. Why did the occasion arise for
defence? Because the appointment of caliph was made by the Ummah
and the Ummah had taken the oath of allegiance and therefore had the
right to question whom they had chosen. Rasulullaah (sallAllaahu
alayhi wa sallam) desired that the caliph should be answerable to the
Ummah. If Rasulullaah (sallAllaahu alayhi wa sallam) had appointed
the caliph, then the Ummah would not feel comfortable to question him.

15
This was the far sighted philosophy, wisdom and intelligence of
Rasulullaah (sallAllaahu alayhi wa sallam). He left the Ummah in a
condition that whoever becomes caliph, has to be answerable to the
Ummah.

THE LAST PROPHET - Rasulullaah (SALLAllaahU ALAYHI WA

SALLAM) DID NOT NOMINATE ANYONE FOR MATTERS OF
GOVERNMENT.

Rasulullaah (sallAllaahu alayhi wa sallam) did not nominate anyone for

the matters relating to government, but he nominated one for prayer,
because it could not be delayed. Remember, Rasulullaah (sallAllaahu
alayhi wa sallam) had NOT appointed anyone for government, for
caliphate, for lordship, for chieftainship. The Jews fabricated a story
that Rasulullaah had appointed Hadhrat Ali (radhiyAllaahu anhu) as
Rasulullaah (sallAllaahu alayhi wa sallam's) successor at
Gadheer-I-Khum. This is false. The Shias propagate, with great
emphasis, that Rasulullaah (sallAllaahu alayhi wa sallam) had
appointed his successor at Gadeer-I-Khum. Let us look at this from a
logical point of view.

Commonsense demands that if Rasulullaah (sallAllaahu alayhi wa

sallam) had to appoint and declare a successor, then the plains of
Arafat was most suitable for it and not the bank of a pond where only
13 people were present. When there is a huge congregation, an annual
congregation and Muslims from every area are present, then that was
where the declaration should have been made and not at the bank of a
pond.

WHEN WAS THE VERSE OF COMPLETION OF DEEN

REVEALED?

Another bone of contention for the Shias is that our Deen was

16
completed on the 9th of Zil Hajj. On this day, Rasulullaah (sallAllaahu
alayhi wa sallam) said, in the name of Allaah Almighty, that "our
Deen is complete". This means that henceforth, no verse can be
revealed explaining any matter or principle relating to Deen. Shias
have a belief that after prophethood, Allaah Almighty has established
the chain of 'Imaamat' of the twelve Imams, who are appointed by
Allaah Almighty, and who came turn by turn. They may be questioned
about whether this issue of Imaamat is a basic one and based on
principle or an administrative one? For us, caliphate is an
administrative matter and not a Divine heavenly one. Muslims may
adopt any procedure for control and administration of the country. They
may choose the ruler, choose the caliph, choose the head. This is an
administrative matter and not a Divine one. The Divine issues ended
with the end of prophethood. When Jibrael (A.S.) came on earth,
brought the message of Allaah and said, "this is my last visit to earth
(7). I am, after this, not to come to earth with any message@. For this
particular purpose, he was not to come again. Yes, for bringing the
blessing of Allaah, to come on Laila-tul-Qadr, to come during the
nights of Ramadhaan, is a different matter. But, to descend with the
message of Almighty Allaah, this was his last descendance and none
was to come after it. The instructions / directions received from Allaah,
are divine instructions. As far as government and caliphate is
concerned, these are administrative matters and not Divine ones.
Rasulullaah (sallAllaahu alayhi wa sallam), in his capacity as
Rasulullaah (sallAllaahu alayhi wa sallam), was standard bearer of
Divine instructions. As head of the state, administratively the worldly
affairs were done under Divine Guidance.

After the demise of Rasulullaah (sallAllaahu alayhi wa sallam) there

was no need for further Divine instructions, as these were available in
the form of the Quraan and Sunnah. The matter remained of
administration, for which the Shias themselves have proposed the 18th
Zil Haj (i.e. after pilgrimage). According to them, the caravan of
Muslims of Madinah was returning and on the way at Gadeer-I-Khum,
the declaration was made. According to the statement of Imam Baqir,
the date was 18 and they say that the Deen was completed with the

17
caliphate, on the 18th. We, Ahle Sunnat Wal-Jamaat say that our
Deen was completed on the 9th. Almighty Allaah said on 9 th Atoday I
have completed your Deen@. So Deen was completed on 9th and if the
matter of caliphate or government was a basic matter, it would have
been done before the 9th and not related to Deen. They will not accept
that it was a casual matter, which happened on the way and Rasulullaah
(sallAllaahu alayhi wa sallam) made reconciliation between both
parties, with the words, "who is not friend of Ali, I am not his friend"
(provided the hadeeth is true).

THE COUNTER ACTIVITY OF SHIAS:

The Shias have concocted (8) that this verse, " today I have completed
your Deen " was revealed twice. Once on the 9th and again on the
18th. Some verses were revealed twice. "Surah Fateha" was revealed
twice. Shias say that this verse was revealed on the 9th and again on
the 18th. We say that in the word 'today' or Athis day@occurring in it,
time is specified. When there is no time-limit or fixation of time in
'Surah Fateha' who is the authority to do so. It may be said ten times or
twenty times, it is proper as no time limit is involved in it. So in a
verse in which time is not specified even if it is revealed ten times it
does not matter. But in the verse in which time is specified, Allaah
Almighty completed Deen on the 9th and afterwards Allaah Almighty
says, "completed on the 18th." In this case one of them will be
incorrect, either the first or the second. Any news specifying 'time' can
be said once only. You have received a letter. You say you received it
on Tuesday. After that you say that it was received by you on
Thursday. Would the listener pardon you? No!. An issue specifying
time has no change. The statement 'I received a letter on Thursday'
involves time. To then say that you received it on Friday would be
wrong unless you negate your earlier statement. Both cannot be true. In
human terms a person may make an error and correct it later. To say
Allaah did such a thing is outrageous. If Allaah Almighty says AToday
I have completed Deen@ and the date was the 9th, how is it possible that
Allaah may say again on the 18th, A no, I have completed it today@.

18
Either the first statement shall be incorrect or the later one. The Shias
have laid their claim on the allegation that the appointment of Hadhrat
Ali (radhiyAllaahu anhu) was made at Gadeer-I-Khum and it was said,
"Ali shall be my successor after me.@

WHY DID HADHRAT ALI (RADHIYAllaahU ANHU) HIMSELF

NOT SAY SO?

A question of great importance arises that when Rasulullaah

(sallAllaahu alayhi wa sallam) passed away, why did Hadhrat Ali
(radhiyAllaahu anhu) himself not say that Rasulullaah (sallAllaahu
alayhi wa sallam) had appointed him caliph or that Allaah had
appointed him Imam. He used to offer prayers under the leadership of
Hadhrat Umar (radhiyAllaahu anhu) and during the caliphate period of
Hadhrat Umar (radhiyAllaahu anhu) under his leadership, and after that
and during the caliphate of Hadhrat Uthmaan (radhiyAllaahu anhu), he
always co-operated and never claimed to be the successor and caliph of
Rasulullaah (sallAllaahu alayhi wa sallam). Take note that Hadhrat Ali
(radhiyAllaahu anhu) does not declare this calim. Yet these people say
that he was appointed as caliph. The claimant is silent, he says nothing,
but the witness is so active that he is saying time and again that
Rasulullaah (sallAllaahu alayhi wa sallam) had appointed Hadhrat Ali
(radhiyAllaahu anhu) as his caliph. This does not appeal to wisdom and
intelligence. Had Rasulullaah (sallAllaahu alayhi wa sallam) or Allaah
appointed Hadhrat Ali (radhiyAllaahu anhu) as caliph, he could have at
least once, in his life, declared that he was Allaah's appointee. He
used to offer prayers under the leadership of all the three caliphs (9) and
fully co-operated with them, but these people deny this saying that
Rasulullaah (sallAllaahu alayhi wa sallam) had appointed Hadhrat Ali
(radhiyAllaahu anhu) as caliph and his caliphate is lawful and justified.
Some allege that he was afraid to do so. This argument degrades the
status of so brave a soldier of Islaam as Hadhrat Ali(R.A.)

ONE MORE OCCASION FOR PROPOSING CALIPHATE:

The Shias made up another story. They claim that when the Beloved

19
Prophet (SallAllaahu alayhi wa sallam) came to Madinah after
Gadeer-I-Khum, he fell ill, and requested them to bring a pen and paper
to write something-"you bring a pen and paper for me, so that I may
write something for you and you will not go astray after me". it was a
narrative that the Beloved Prophet (SallAllaahu alayhi wa sallam) had
asked for a pen and a paper in his last moments. In fact, the Beloved
Prophet (SallAllaahu alayhi wa sallam) had intended to bequeath three
things, which are all mentioned in the hadeeth. The first thing
Rasulullaah (sallAllaahu alayhi wa sallam) had intended to inform the
companions (radhiyAllaahu anhum) was to permit foreign deputations
to come and to provide an opportunity for them to talk on international
matters. After my death, the ambassadors of foreign countries,
representatives of foreign countries will come to you. So keep and
maintain international relations with them. You should grant them
permission to come, as I was doing (10). Islaam does not want you to
stagnate - to stay at one place only. No. Islaam says that you should
spread over the earth as much as you can so that the voice of Allaah
may spread over the wide land. This was the first advice. The second
advice was not to depend on the Jews and that the whole island of
Arabia should be evacuated of Jews. This was the order of Rasulullaah
(sallAllaahu alayhi wa sallam) for at the time of his demise, the Jews
were living even in Madinah. They were evacuated by Hadhrat Umar
(radhiyAllaahu anhu) during his period of caliphate, saying that Amy
Master (sallAllaahu alayhi wa sallam) had bequeathed that the infidels
and Jews should not live here.@ (11). All Jews, who were living in
Madinah, were asked to pack their bags and baggage and were assured
to be given full compensation for what they left behind. Islaam does
not educate to oppress or to take possession of belongings of others.
What could not be taken was compensated for. The Jews left from
Khyber and they were compensated for each and every thing.

These were the advises of Rasulullaah (sallAllaahu alayhi wa sallam).

To entertain the foreign deputations and not to send them back and the
second advice was to evacuate the Jews from the Island of the Arabs.
The third advice was Not to worship his grave - as the people coming
with love and affection may do. Rasulullaah (sallAllaahu alayhi wa

20
sallam), who spent his whole life in propagating Tauheed and the
Oneness of Allaah, stated that his grave may not be worshipped for the
purpose of prayer (12). These were three matters about which
bequeath was made. In some narratives, the bequeath was for the
second matter, i.e. about the evacuation of the Jews.

THE SHIAS REFUSAL TO ACCEPT THIS BEQUEATH:

The Shias do not except all this and say that the purpose of requesting
pen and paper was to dictate Ali (radhiyAllaahu anhu's) caliphate. If,
the purpose was to dictate Ali (radhiyAllaahu anhu's) caliphate, then
they should at least admit that there was no declaration made at
Gadeer-I-Khum concerning caliphate, due to which now the necessity
of bequeath arose. If declaration had been made there in the presence
of 13 people, then there was no need of bequeath here. If Rasulullaah
(sallAllaahu alayhi wa sallam) had to bequeath here, no declaration was
made there. If declaration was made there, then there was no bequeath
here and this was not the bequeath of caliphate, but for some other
matter. But, these Shiah ayatullahs are strange people, who on one side
say that declaration was made at Gadeer-I-Khum and at the same time
claim that Rasulullaah was requesting for pen and paper to nominate the
caliph.

WHOSE RESPONSIBILITY IS IT TO WRITE?

The matter of Apen and paper@ is called Hadeeth-I-Qirtas. For most

of the people, this has become a very sensitive matter. Whenever the
Shiahs have to propagate concerning this belief , they quote this
incident of the Apen and paper.@ Then people come to us to enquire
about it, saying Awhy was pen and paper requested@. Now please
think over this carefully.....

In governmental affairs, who is usually responsible to write? At the

state level, someone acts as Chief secretary, so on whose shoulders
does the responsibility of writing lie? The responsibility lies with the
chief secretary.

21
If Rasulullaah (SallAllaahu alayhi wa sallam) had asked for pen and
paper, then who was responsible to provide these things? The answer is
the Chief Secretary. The Muslims, especially the young ones, should
know as to who the Chief Secretary of Rasulullaah (SallAllaahu alayhi
wa sallam) was. In the Writing Department, the Chief Secretary was
Hadhrat Ali (radhiyAllaahu anhu) . Because it was the habit of the
Arabs that the father's open declarations were seconded by sons. So,
Hadhrat Ali (radhiyAllaahu anhu) was the Secretary for Rasulullaah
(SallAllaahu alayhi wa sallam) , as he was a member of Banu Hashim
Family and his (SallAllaahu alayhi wa sallam) real cousin. At the time
of the Treaty of Hudaibia, Rasulullaah (SallAllaahu alayhi wa sallam)
was the Head and Hadhrat Ali (radhiyAllaahu anhu) was his
(SallAllaahu alayhi wa sallam) Secretary. Who had written the treaty?
Hadhrat Ali (radhiyAllaahu anhu) was in charge of the Writing
Department and related matters, (i.e. pen, paper, etc.). The Chief
Secretary to Hadhrat Abu Bakr was Hadhrat Uthmaan (radhiyAllaahu
anhu) and after that Hadhrat Umar had kept Hadhrat Ali (radhiyAllaahu
anhu) as his Chief Secretary, so it was not possible that Rasulullaah
(SallAllaahu alayhi wa sallam) had nominated Hadhrat Ali
(radhiyAllaahu anhu) as Caliph and Hadhrat Umar (radhiyAllaahu
anhu) had forcibly taken possession of a government portfolio. Is it
logical, for him whose right is forfeited, to be appointed and officiate?
Moreover, on many occasions, when Hadhrat Umar (radhiyAllaahu
anhu) went out, he appointed Hadhrat Ali (radhiyAllaahu anhu) to act
as his successor. From this, it is clear that neither was Hadhrat Ali
(radhiyAllaahu anhu) aware that it was his right, nor was this in the
mind of Hadhrat Umar (radhiyAllaahu anhu). The Secretary of
Rasulullaah (SallAllaahu alayhi wa sallam) was Hadhrat Ali
(radhiyAllaahu anhu) . Secretary of Hadhrat Siddiq-e-Akbar was
Hadhrat Uthmaan (radhiyAllaahu anhu), and Secretary of Hadhrat
Umar was again Hadhrat Ali (radhiyAllaahu anhu). So, when Hadhrat
Ali (radhiyAllaahu anhu) was Secretary of Rasulullaah (SallAllaahu
alayhi wa sallam) and when Rasulullaah (SallAllaahu alayhi wa sallam)
had requested the pen and paper, who was responsible to provide these
things?

22
Definitely, Hadhrat Ali (radhiyAllaahu anhu) , the Chief Secretary. The
Shias propagate that the pen and paper were not provided to Rasulullaah
(SallAllaahu alayhi wa sallam) . We tell them that it was the
responsibility of Hadhrat Ali (radhiyAllaahu anhu). Why then did they
not hold him responsible for it? The answer is simple.

ONE MORE NARRATION WITH REGARD TO THE REQUEST

FOR PEN AND PAPER:

Imam Jafar (radhiyAllaahu anhu) narrates that Hadhrat Ali said,

"Rasulullaah (SallAllaahu alayhi wa sallam) had ordered me to come to
him with paper so that he Rasulullaah (SallAllaahu alayhi wa sallam)
might write something thereon, but I did not do so, as I was afraid that
he (SallAllaahu alayhi wa sallam) might not take his (SallAllaahu
alayhi wa sallam) last breath in my absence and as such I did not go to
bring the pen and paper". (13). Who said these words? Hadhrat Ali
(radhiyAllaahu anhu) had clearly said it, but the Shias say no, the
decision of caliphate had to be written out, which was to be given to
Hadhrat Ali (radhiyAllaahu anhu) . We ask them as to how they came
to believe that the decision with regard to caliphate was to be written?
And if it was to be written out, then they should at least admit that there
was no declaration made at Gadeer-I-Khum. Furthermore, Who was
responsible for it? Another point follows....

After this incident, Rasulullaah (SallAllaahu alayhi wa sallam)

remained alive for two more days. The question arises as to why
Rasulullaah (SallAllaahu alayhi wa sallam) had not made the request
again? If he (SallAllaahu alayhi wa sallam) was divinely deputed to
nominate a successor, why had he (SallAllaahu alayhi wa sallam) not
again said: "Bring pen and paper".

This proves that it is a concocted story that Rasulullaah (SallAllaahu

alayhi wa sallam) had to nominate or had previously nominated his
successor.

23
PROOF FROM THE TRADITIONAL WAY OF Rasulullaah
(SALLAllaahU ALAYHI WA SALLAM) :

One more thing you should remember is that at the time of this
objection the Shias usually say that it was the tradition of Rasulullaah
(SallAllaahu alayhi wa sallam) that whenever Rasulullaah (sallAllaahu
alayhi wa sallam) went out for a few days (two/four days) - from
Madinah to Makkah or any other place, he used to nominate his
successor. They raise the question that when he went on his last
unreturnable journey, why did Rasulullaah (sallAllaahu alayhi wa
sallam) not nominate his successor? When Rasulullaah (sallAllaahu
alayhi wa sallam) went on the biggest and greatest journey, he should
have had appointed the successor with great diligence. But,
Rasulullaah (sallAllaahu alayhi wa sallam) did not do so. The answer
to this is simple. The reason is that whenever Rasulullaah (sallAllaahu
alayhi wa sallam) went out for a short period, during his lifetime, he
knew that he had to come back and if anything wrong had been done,
he would set the matter right. When Rasulullaah was sure that he
would get the things set right after his return, he used to appoint a
successor in his absence, for one or two days. There was no fear that if
the successor did anything what would happen? Because, Rasulullaah
(sallAllaahu alayhi wa sallam) was coming back.
For the final journey after which there is no return, how is it possible
that Rasulullaah (sallAllaahu alayhi wa sallam) may nominate a
successor? For the reason that if he appoints a successor who may
behave erroneously on an issue it would impose or destroy the rights of
many because of their fear to question it.

AN INCIDENT OF APPOINTING AN AMEER

Rasulullaah (SallAllaahu alayhi wa sallam) once appointed an Ameer.

The Ameer went out with the caravan and upon reaching a jungle, he
said to his companions (radhiyAllaahu anhum), "Look, I am your
Ameer and Rasulullaah (sallAllaahu alayhi wa sallam) has said, "who
obeyed my Ameer, he obeyed me, and he who obeyed me, obeyed
Allaah". After narrating this hadeeth, he said, "Look I am your

24
Ameer". They replied that there was no doubt. Then the Ameer
ordered them to cut the wood from the trees. All the companions
(radhiyAllaahu anhum) cut the wood. Then he instructed them further
that after keeping them in proper order, put grass on them and set fire
to the grass and wood. When the fire blazed and the flames went high,
the Ameer again said, "I am your Ameer appointed by Rasulullaah
(sallAllaahu alayhi wa sallam), now I order you to jump into the fire".
What was the result of jumping into the fire? It was death. Some of the
companions (radhiyAllaahu anhum) pondered that they believed
Rasulullaah (sallAllaahu alayhi wa sallam) for saving themselves from
fire but inspite of it, here was an order to enter the fire. They decided
to enquire from Rasulullaah (sallAllaahu alayhi wa sallam). So they
came to Rasulullaah (sallAllaahu alayhi wa sallam) and explained the
whole situation. Then Rasulullaah (sallAllaahu alayhi wa sallam) said,
"had you been entered into the fire, you could have never come out of
it. You have done well in asking from me. if the Ameer, my
appointee, says the same things which are proven from my hadeeth,
then it is valid and if he speaks against it, then you should not obey
him.@ Appointing someone as an Ameer is like making someone an
Imaam in salaat. If the Imaam (leader of the prayer) makes a mistake
while leading the prayer,the followers should correct him. So, if the
Ameer commits a mistake, correct him." And said, "had you been
entered into fire, you could have never come out, and as a result your
place would have been in Hell forever (14).

AMEER IS NOT TOTALLY INNOCENT

This brings another important point to light. Any Ameer, even the one
appointed by the Prophet, is not under the shadow of innocence. He is
NOT innocent. Innocent ones are ONLY the prophets. As such, the
Ameers sayings shall be examined in the light of the sayings of the
prophet. When enquiry was made from Rasulullaah (sallAllaahu alayhi
wa sallam), he said, "Your jumping into the fire should have been
wrong". If the Prophet (sallAllaahu alayhi wa sallam) had nominated
any caliph, and after his demise, if the caliph is questioned in
connection with any of his actions, he might say that he is Rasulullaah

25
(sallAllaahu alayhi wa sallam's) appointee and therefore he should be
followed. This was the foresighted wisdom and philosophy of
Rasulullaah (sallAllaahu alayhi wa sallam) displayed in not appointing a
successor after him.

The beauty of this wisdom was further illustrated when Hadhrat Abu
Bakr (radhiyAllaahu anhu) was made Imam of prayer. Rasulullaah
(sallAllaahu alayhi wa sallam) did not instruct him directly to lead the
prayers. No! He asked the Muslims to ask Abu Bakr (radhiyAllaahu
anhu) to lead the prayers. It was a hint that even tomorrow, decisions
are to be taken by yourselves. Indication was being given to them that
they may ask him to lead the prayers and then when he would be the
appointee of theirs, tomorrow they will be able to make correct
decisions.

THE CALIPH IN ISLAAM IS NOT DIVINELY APPOINTED

Rasulullaah (sallAllaahu alayhi wa sallam) had not nominated his

successor. All the beliefs of Shias depend on the belief that Hadhrat Ali
(radhiyAllaahu anhu) was divinely nominated. One thing must be
remembered that if he was nominated, why had Hadhrat Ali
(radhiyAllaahu anhu) not claimed and declared that he was the
nominee. It is said that he had done so under fear. It is not sufficient to
say that Hadhrat Ali (radhiyAllaahu anhu) had not made a declaration.
Not only had he (radhiyAllaahu anhu) not made a declaration of his
caliphate, but he had , time and again recognized all the three
caliphates and even offered prayers under their leadership. Furthermore
he had not declared, even once, that he was the appointee of Rasulullaah
(sallAllaahu alayhi wa sallam).

The reason was the fact that this is all part of the conspiracy of the
Jews. Jews were not in favour of Muslim unity. They were bent upon
sewing dissension among Muslims and it was their need and necessity.
Abdullah bin Saba had joined the Muslims under pretext of need and
necessity. He started propaganda against Hadhrat Uthmaan
(radhiyAllaahu anhu) "As in Indo-Pak sub continent, Hari Chand son

26
of Dew Chand, Caste Khatri, resident of Alipur Chattha, District
Gujranwalla had joined Muslims under some need and necessity, and
started allegations of opposing hadeeth against Hadhrat Imaam Abu
Hanifa (RA)". Following Ibne Saba, a fully fledged movement is
continuously running on the same lines, following Hari Chand who
was running against Hadhrat Imaam Abu Hanifa (RA). However,
Hadhrat Ali (radhiyAllaahu anhu) during his era of caliphate, burned
Ibne Saba alive (15).

Muslims should know that after Rasulullaah (sallAllaahu alayhi wa

sallam), the system of government of Muslims, should be to form a
government and to run an administration, and it will not be a
law-making body which seeks guidance from anywhere else or add to
the Deen.

HOW TO FORM A GOVERNMENT IN ISLAAM:

As to how the government should be formed, Allaah Almighty had

informed us how to decide on the matters of Muslims and how to
construct the system of government i.e. in consultation with each other.
If bodies are appointed, it is called "Mansoons". If they are not
appointed, then these are "Elected" in consultation. There are only two
systems by which a government can be formed in Islaam. Rasulullaah
(sallAllaahu alayhi wa sallam) had set an example of this during his
lifetime. During his last days Rasulullaah (sallAllaahu alayhi wa sallam)
had sent an expedition towards Ghazwa Hota and said, "I am sending
this expedition and the head of the Muslims would be Zaid. If Zaid is
martyred, the head would be Jafar (brother of Hadhrat Ali
(radhiyAllaahu anhu) and if Jafar is martyred then Abdullah bin
Rawaha would be the Head or Ameer. I have appointed three Ameers
for this expedition. Zaid bin Harsa, Jafar bin Abu Talib and Abdullah
bin Rawah (radhiyAllaahu anhu). Rasulullaah then sent the expedition.
Rasulullaah (sallAllaahu alayhi wa sallam) was in Masjid-I-Nabawi,
perplexed and informed the companions (radhiyAllaahu anhum) with
tears in eyes, that Zaid had been martyred and then he informed them
that Jafar is also martyred and then he informed them about the

27
martyrdom of Abdullah. Three commanders were nominated by
Rasulullaah (sallAllaahu alayhi wa sallam) and all three had been
martyred. Rasulullaah (sallAllaahu alayhi wa sallam), after revelation
from Allaah, informed about the circumstances, thereafter stated that
Khalid bin Walid had taken the command into his hands, and about the
victory of the Muslims through his command. Khalid was in fourth
position, before the martyrdom of the first three commanders. (16).
From this, two things came to light. Firstly, Rasulullaah nominated
three, we came to know that in Islaam one method is nomination and if
this is not the case, then one should elect someone in consultation with
each other. From this we learn about the two methods. One is
nomination and the other consultation.

METHOD OF ARRIVING AT A DECISION AMONGST

MUSLIMS.

The students of history may themselves decide from any Islaamic

source of knowledge, whether from the Noble Quraan, from the
Ahaadeeth, from any other strong method or source if Rasulullaah
(sallAllaahu alayhi wa sallam) had nominated anyone by name as his
successor. In the Noble Quraan Allaah Almighty had promised the
Muslims of the era of Rasulullaah (sallAllaahu alayhi wa sallam) that he
would grant them caliphate with strong possession of land and would
replace their 'fears' with 'peace'. On the other hand, has Allaah Almighty
anywhere said that after Rasulullaah (sallAllaahu alayhi wa sallam), his
first caliph would be Hadhrat Ali (radhiyAllaahu anhu)?

THE GATHERING AT SAQEEFA BANI SA'ADAH:

In Saqeefa Bani Sa'adah, when the Ansaar intended to appoint a caliph

from among themselves, had anybody raised the matter that it was
incorrect to make a decision when Rasulullaah (sallAllaahu alayhi wa
sallam) has already appointed Hadhrat Ali (radhiyAllaahu anhu) as
caliph? Laters, when a few migrated companions (radhiyAllaahu
anhum) reached there and said that the caliph should be from among the
muhaajireen (migratees) and the Ansars kept silent, nobody stood up

28
and said that none from the new comers should be the caliph because
Rasulullaah (sallAllaahu alayhi wa sallam) had already given the
caliphate to Hadhrat Ali (radhiyAllaahu anhu). If this was true. This
would have been the best place to say so. Even at this golden
opportunity, no one did so.

With these facts a researching student is forced to come to the correct

conclusion that Rasulullaah (sallAllaahu alayhi wa sallam) had not
nominated his successor.
The Islaamic system of government is the system of Shura
(consultation). The issue of appointing Hadhrat Ali (radhiyAllaahu
anhu) at Gadeer-I-Khum is no more than a fabrication. The wish
concerning the bequeath of his caliphate also shows that no declaration
with regard to anybody's caliphate was made at the bank of the pond at
Khum.

If no document, as a result of research, is available with regard to

Hadhrat Ali's (radhiyAllaahu anhu) caliphate and when any injunction
concerning appointment of caliph is also not available in the Noble
Quraan, which is also not on the subject of caliphate and the
authenticity of hadeeth-e-Qirtas( i.e. also weak) where Rasulullaah
(sallAllaahu alayhi wa sallam) was to appoint Hadhrat Ali
(radhiyAllaahu anhu) as caliph, is only presumtion and conjecture. In
the light of these facts, the claim concerning nomination of Hadhrat Ali
(radhiyAllaahu anhu) as caliph, holds no weight at all.

Furthermore Hadhrat Ali (radhiyAllaahu anhu) himself is not a claimant

of caliphate. In fact his open acceptance of all the three caliphates,
offering of regular prayers under their leadership and his congenial
relationship with all these three caliphs and his friendly participation
regarding the opinion of these three caliphs concerning religious as well
as other matters, prove that the claim of his nomination is absurd and
has no weight whatsoever.

THE WAY TO FOLLOW IS GAZWA MOTA:

29
In Gaswah Mota, Rasulullaah (sallAllaahu alayhi wa sallam) has
showed both ways:-
If the nominated is present, he would be the head and if there is no
nominee, then selection would be made with consultation. The three
were appointees and after them the turn of Khalid bin Waleed came.
Allaah Almighty granted victory and showed the scenario via
revelation. Revelation (Kashf) means, "removing veil from in
between". As the miracles of a prophet are truth, the revelation he
receives is also always true. Rasulullaah (sallAllaahu alayhi wa sallam)
provided full information concerning the incidents transpiring there and
this was on the basis of revelation (Kashf).
It is therefore clear that if an Ameer is to be appointed for any role,
what should be done first and if there is no nominee, then there would
be consultation with Shura. When Rasulullaah (sallAllaahu alayhi wa
sallam) passed away, there was no nomination concerning anybody.
No order was given concerning anyone and when there was no mandate
concerning anyone, then only one course is left, the method of
Shura( i.e. to decide in consultation with each other.)

HOW THE GOVERNMENT WAS FORMED AFTER Rasulullaah

(SALLAllaahU ALAYHI WA SALLAM):

After Rasulullaah (sallAllaahu alayhi wa sallam), the companions

(radhiyAllaahu anhum), in consultation with each other, elected
Hadhrat Abu Bakr (radhiyAllaahu anhu) as Ameer. Since Hadhrat Abu
Bakr (radhiyAllaahu anhu) was elected through consultation, it
transpires that caliphate is merely an administrative matter and not a
Divine one. The caliph would neither be a direct appointee of Allaah
nor of the Prophet (sallAllaahu alayhi wa sallam). This is merely an
administrative issue. Any administrative matter is not included in
'Fundamentals of Deen'.

The basic issues are called 'Fundamentals'. Then comes the application
to show the methods of working. How to act upon the requirements of
beliefs of these essentials. According to the belief of Ahle Sunnit Wal
Jamaat, the administration of a country or caliphate or Head of State

30
are administrative issues, which are among 'Branches' and not included
in 'Fundamentals'. The principles of Deen are only those which were
completed on the 9th. When Almighty Allaah said, "Today, I have
completed your Deen," it means that all principles had been formulated
and completed on that day, and no issue of principle has been left out.
Therefore what came after this, are from the 'Branches' - it would
relate to 'application' - 'working' and 'administrative'. The caliph is an
administrator. If decisions have to be taken for caliphates, they are
administrative issues. The appointment of Qazis for courts is an
administrative issue. The appointment of a leader (Imam) for prayers is
the administrative issue. All such matters shall fall in this category i.e.
'Branches'. However, there will be no basic matter of principle for
decision after 9th (i.e. after the revelation of the verse "Today I have
completed your deen". The difference between Shias and Ahle Sunnat
on the subject of caliphate is a matter of valid application Islaam Law as
to who should be appointed successor of Rasulullaah (sallAllaahu alayhi
wa sallam)?

THE METHOD OF APPOINTING A SUCCESSOR:

The answer to the above according to the Ahle Sunnat, is not a matter
of principle or basics but an administrative one. Shias consider it a
matter of principle. The second difference is that the Ahle Sunnat say
that Rasulullaah (sallAllaahu alayhi wa sallam) made no nomination,
while the Shias say Hadhrat Ali (radhiyAllaahu anhu) was nominated.
Now the question arises, as to who had appointed Hadhrat Abu Bakr
(radhiyAllaahu anhu) from those who were engaged in a meeting to
choose a caliph.

To understand this question, know how many classes of people there

were at Madinah amongst the Arabs at the demise of Rasulullaah
(sallAllaahu alayhi wa sallam). There were two major classes.
Migratees and Ansars. Ansars, the residents of Madinah, were very
gentle and pious people. It occured to them that Rasulullaah
(sallAllaahu alayhi wa sallam) was from among the migratees and had
migrated from Makkah to Madinah. They had no choice in this matter
as it was an issue relating to Allaah, who had selected him. Moreover

31
Rasulullaah (sallAllaahu alayhi wa sallam) was from among the
migratees and this also was not their choice. Now the caliph should be
from among them as successor.

The burial of Rasulullaah (sallAllaahu alayhi wa sallam) had not yet

taken place, when a meeting was held at the residence of Sa'ad bin
Ibadah.

Know that the new head of state is always appointed before the burial of
the first. This is so because in case of any kind of emergency, a head of
state should be present.

This is the rule in western countries as well. In Britain, when the head
of state, King or Queen dies, the crown is put near the head of the dead
body and it remains there until the new one is selected, who puts it on
his / her head, after which the burial of the dead body takes place. The
companions were fully aware of their responsibilities. Rasulullaah
(sallAllaahu alayhi wa sallam) had passed away at such a time that if
Qaisar-I-Rome or any other foreign power attacked, there had to be
someone among the Muslims who would be responsible to defend.
Therefore the election had to be made before the burial of Rasulullaah
(sallAllaahu alayhi wa sallam). This was a matter of politics, wisdom
and a necessary requirement of the time, The Shias however, have
resorted to emotional excitement as their means of achieving credibility
by claiming that the Sahabah (radhiyAllaahu anhum) were desirous of
the world and were deciding caliphate while the burial of Rasulullaah
(sallAllaahu alayhi wa sallam) had not yet taken place.

They narrate it before people in such a frightful and emotional way that
it arouses much sympathy especially of those whose heart rules their
heads. With this tool of focussing on the emotional side of things, they
bury the strenghth of the illustrious Sahaabh(R.A.). For indeed to
control your love for someone with whom you spent your life with and
in fact sacrificed your luxuries for, requires discipline foresight and
courage.

32
Imagine if someone burgles into a home and kills one=s wife or
husband. Would it be wise for the surviving spouse to start wailing and
mourning immediately, or to maintain silence and to assist in the safety
of the other members of the family first. Should a spouse who saved
his/her family because he was emotionally disciplined be rewarded as
unfeeling towards them? Shaitaan has always used the misplacement of
priorities to conquer peoples lives. This is why we have many so called
religious people paying much more heed to death and birth ceremonies,
where they cry over the past and waste their time and energy in such
persuits while the main work of Deen gets left behind.

Furthermore a head of state is not buried unless the new one is elected
or selected. Certain laws are universal because they are so obviously
common sense. History of all the huge countries read the same thing.
The companions were so well trained in politics that they, before the
burial of Rasulullaah (sallAllaahu alayhi wa sallam), decided to select
an Ameer.

So beware that you also do not get caught in the trap of those who live
off your emotions. Whenever Shias convene meetings in Muharram in
commemoration of the martyrdom of Imam Hussain (radhiyAllaahu
anhu), they instigate the crowds emotionally saying that decisions were
being taken before burial. People of weak belief become impressed due
to this. One Zakir (speaker) cries out bitterly "The dead body of
Rasulullaah (sallAllaahu alayhi wa sallam) was lying in Madinah whilst
a decision was being made about the throne of caliphate. What would
the sacrifices of such caliphates be?@ This is when the Sunni youngster
who is unaware of his own history, starts asking what actually had
happened? Books have been written on every topic and are available
everywhere. If one had some love for one's belief, then one will not be
affected by emotional statements such as "Say, what sacrifices of such
caliphates, who were making decisions of the throne of caliphate whilst
the blessed body lay.@ They will learn to get hard facts and wisdom of
such actions.

The fact remains there that the companions were correct in electing the

33
successor first.

Some of the Ansars did claim that the successor should be from among
themselves as they belonged to Rasulullaah (sallAllaahu alayhi wa
sallam), but they overlooked who were most respectable among the
Arabs? Amongst the Arabs, the most respectable people were the
Quraish. Moreso they were the Trustees of the Kabah. Such was the
fear of the dacoits and thieves for them in Arabia that when they
undertook journeys whether in the seasons of summer or winter no
dacoit had ever attacked their caravans.

THE RESPECT AND INFLUENCE OF QURAISH OVER THE

WHOLE OF ARABIA.

Allaah Almighty has mentioned two journeys of the Quraish in the

Noble Quraan. A journey in the winter season. A journey in the
summer season. The Quraish were motivated in these two journeys and
their trading caravans used to go towards Yeman and Syria. No dacoit
had the courage to attack the caravan. Allaah Almighty said in the
Noble Quraan, "Oh Quraish, remember the beneficence of Allaah,
when Allaah gave you honour when any other trade caravan was not so
safe in journeys, as yours, and as such what should you to do?
Remember your Rabb (Allaah).@

The Quraish therefore worshipped their Rabb who kept them in peace
during these two journeys. These Quraish worshipped their Rabb with
more eagerness. Whom did they worship? That Rabb who gave them
food at that time when Arab Nations used to sleep hungry, Allaah
Almighty had given them honour. This was that period, when every
trade caravan had been under fear that dacoits might loot them. But,
Allaah Almighty gave peace to the Quraish. This tribe and family
amongst the Arabs had more awe and influence over any other.

CALIPH SHOULD BE FROM QURAISH:

The object is that if the head of the Muslims is from that nation who is

34
the trustee of the Kabah, all nations shall surrender and shall not raise
heads or objections before them. The Ansars were also good people.
They were very gentle - they had helped Rasulullaah (sallAllaahu
alayhi wa sallam) and the Companions (radhiyAllaahu anhum). There
is no doubt at all in it, but there was no person of such respect amongst
them to whom all the people of Arabia might surrender before.
Therefore to make a decision concerning the election of the caliph,
they gathered in the house of Sa'ad bin Ibadah under a thatched roof.

THE TRUTH ABOUT THE MUHAAJIREEN WHOM THE

SHIAHS CURSE REGULARLY.

One must be informed that those who gathered, were Ansars. Where
were the two migratees at that time? Those migratees, who had come
from Makkah, were in Masjid-e-Nabawi. The blessed body of
Rasulullaah (sallAllaahu alayhi wa sallam) was also there and all
migratees were sitting there, whose greatest wealth, the most precious,
had gone away from the world. All the migratees, in grief, were
sitting there as their master, Rasulullaah (sallAllaahu alayhi wa sallam)
had set out for the last journey. While they were sitting there, the
Ansars were thinking as to how Madinah was to be protected from
invaders. Both parties cannot be insulted for their actions. Remember
this. The Ansaar were wise to worry about the protection of Madinah.
We do not and no one should ever curse them for this.

Nauman bin Bashir (R.A), who was a companion of Rasulullaah and

also from Ansars, went to Masjid-I-Nabawi and informed them that a
meeting was being held there. The Muhaajireen who were sitting there
were in the hundreds. When they came to know about that meeting,
with a view to helping in the decision process, three persons stood up,
Hadhrat Abu Obaidah bin Jarah, Hadhrat Umar and Hadhrat Abu Bakr
(radhiyAllaahu anhum). All three stood up and went to join the meeting
of the Ansars. The Ansars were saying that the caliph should be from
among them, when these three migratees reached. Hadhrat Abu Bakr
(radhiyAllaahu anhu) upon reaching there narrated the hadeeth where
Rasulullaah (sallAllaahu alayhi wa sallam) had said Athat caliphs shall

35
be chosen from the Quraish,@ who were Trustees of the Kabah.

This was the saying of Rasulullaah (sallAllaahu alayhi wa sallam) and

this was the hadeeth of Rasulullaah (sallAllaahu alayhi wa sallam) .
What was the reaction of the Ansaar. They were very gentle and pious
people. They recollected and confirmed the hadeeth, that the caliphs
should be from among migratees and the ministers from the Ansars.
There was total agreement in principle on the subject of caliphate.
When they agreed, Hadhrat Abu Bakr (radhiyAllaahu anhu) stood up
and proposed the name of Hadhrat Umar (radhiyAllaahu anhu) saying
that he was a very intelligent person fully capable of fulfilling the
responsibilities of caliphate. Then Hadhrat Umar (radhiyAllaahu anhu)
stood up and said that the Quraan had spoken in favour of Abu Bakr
(radhiyAllaahu anhu) "Sani Asnain", those two were in the cave. He
asked, "in that cave was I or you with Rasulullaah (sallAllaahu alayhi
wa sallam) to whom Allaah Almighty refers as being with Rasulullaah
(sallAllaahu alayhi wa sallam), "Sani Asnain", is that you or I"? This
was a clear verse of Quraan and it was known to all the Muslims that it
referred to Hadhrat Abu Bakr (radhiyAllaahu anhu). What was his
reaction? Hadhrat Abu Bakr remained silent and Hadhrat Umar
(radhiyAllaahu anhu) caught the hand of Hadhrat Abu Bakr and raising
it up he said "First of all, I take the oath of allegiance". Then all of
them also took the oath of allegiance and then proceeded to the Masjid
where the migratees took the oath of allegiance.

Now any reasonable person may question?. History interrogates as to

whether the choice of Hadhrat Abu Bakr (radhiyAllaahu anhu) was
done from those of his own camp or by the others. What was the
question at that time?. The question was should the caliph, the
successor of Rasulullaah (sallAllaahu alayhi wa sallam) be from among
the migratees or the Ansars? Now had there been any declaration at
Gadeer-I-Khum in favour of Hadhrat Ali (radhiyAllaahu anhu),
someone from the crowd, would or could have stated that why is there
a decision being taken when that decision had already been stipulated
by Rasulullaah (sallAllaahu alayhi wa sallam) himself. When among
the Ansars, the name of Hadhrat Umar (radhiyAllaahu anhu) was

36
proposed, it was apparently the defeat of the Ansars, as it was against
their wish and against their programme. At that time, the Ansars could
have said that if theirs was not nominated, Hadhrat Umar (R.A) might
also be dropped. They could have said that Rasulullaah (sallAllaahu
alayhi wa sallam) had already made a declaration in favour of Hadhrat
Ali (radhiyAllaahu anhu) and as such he should be the Caliph. But,
they did not take the name of Hadhrat Ali (radhiyAllaahu anhu). In
fact, the story of so called nomination and declaration in favour of
Hadhrat Ali (radhiyAllaahu anhu) was concocted later on. Had there
been any minute truth regarding this declaration - any small ray of truth,
then yet another occasion had presented itself for someone to speak out.
When Hadhrat Abu Bakr (radhiyAllaahu anhu) was elected as caliph,
he took the oath thereafter from Migratees in Masjid-I-Nabawi.

THE BURIAL OF RASULULLAAH (SALLAllaahU ALAYHI WA

SALLAM):

When the declaration with regard to caliphate had been done, then
Rasulullaah (sallAllaahu alayhi wa sallam) was buried. When
Rasulullaah (sallAllaahu alayhi wa sallam) was buried, Hadhrat Ali
(radhiyAllaahu anhu) was not under any pressure at all to speak out. In
the room (the room of the respectable mother of Muslims), where the
body of Rasulullaah (sallAllaahu alayhi wa sallam) was laid what did
Hadhrat Ali (radhiyAllaahu anhu) do? Standing at the door of the room
he said, "O people! In his life time as well as after death, Rasulullaah
(sallAllaahu alayhi wa sallam) was our Imam (17) and as such there
would be no Imam in the funeral prayer (18).

His funeral prayer would be only salutation. People might come in

groups of ten each, turn by turn, look at the holy face, and after
offering salutation, should leave and so should this process continue
(19). This process continued for three consecutive days and the people
continued coming, offering salutation and returning in groups of ten
each. The funeral prayer of a prophet was not offered like that of
others. On the dead bodies of people, other than prophets, the Imam
prays, "O Allaah! Forgive his sins for the present, absent, man -

37
women". While the Imam prays for those brought there, for their
forgiveness, who can say before the blessed body of Rasulullaah
(sallAllaahu alayhi wa sallam) that he may be forgiven for his sins, for
he himself has to intercede in connection with the sins of others and he
is the the greatest hope of sinners. Therefore the funeral prayer
comprised only of offering salutation and then leaving. History records
that people continued to come and go and salutation continued to be
offered. (20)

All migratees and Ansars offered the funeral prayer (salutations).

Things were sad but peaceful. Then, as it remains upto the present day,
whenever there is a sign of peace, the mischief mongers will not rest.
Peace is disaster for them. Therefore, upon the instigation of Abdullah
bin Sabah, they claimed that the three caliphs did not offer funeral
prayer, as they had gone to Saqeefa Bani Sa'ada to make the decision
concerning caliphate. They vigouresly assert that Hadhrat Ali
(radhiyAllaahu anhu) had offered the funeral prayer; and question as to
the presence of the other caliphs?" Once this question was put to me
also. I replied by asking the following:-

In which row of the funeral prayer of Rasulullaah (sallAllaahu alayhi

wa sallam) was Hadhrat Ali (radhiyAllaahu anhu) and whether he was
standing on the right side or left side? Then they, who speak without
proof get nervous and want to know why I ask this question. I said, "I
want to inform you where he was standing. He stood on the right
side.". Then they confidently argue that it was not known as to where
Hadhrat Ali (radhiyAllaahu anhu) was standing. Then I ask them,@If it
was not known to you where one single person was standing, then how
can you be sure, amidst hundreds of companions, about who offered
and who did not offer the funeral prayer@. Questions like these are
very superfluous and as such their answer should also be similar.
To suspect that the Sahabah had not cared about the burial of
Rasulullaah (sallAllaahu alayhi wa sallam) is not correct and proper.
Not at all!

Another point worth learning at this stage, is the directive to bury the

38
dead body as soon as possible. This is because for ordinary people, it is
feared that the dead body may start rotting. As long as it is alive, it
remains in tact for years together, but when dead, the body rots and
starts to gangrene and to give disagreeable smells. Therefore the order
is to bury quickly. Regarding the body of a prophet, we have been
given surety that it does not rot. It is our faith and belief that the body
of Rasulullaah (sallAllaahu alayhi wa sallam) even today is as fresh as
it was at the time of burial. Immediately after the death of a person,
the body is usually fresh, but after half an hour or fifteen / twenty
minutes, it begins to shrink and to cool down and after an hour it
stiffens. So as long as the freshness remains, the body remains under
the influence and effect of the soul. When the soul departs, its effects
remain for some time and the body remains fresh after which it starts to
stiffen. With regard to the blessed body of Rasulullaah (sallAllaahu
alayhi wa sallam), the scholars say that it is as soft as it was in this
world. The period of more than fourteen hundred years has passed, but
the blessed body of Rasulullaah (sallAllaahu alayhi wa sallam) is not
such that after departing soul, it may stiffen or become stone. It is still
fresh like a flower, as it was at that time.

It has been written in "Hidaya" that Rasulullaah (sallAllaahu alayhi wa

sallam) is as fresh as he was at the time of burial (21). The changes of
times have not affected him at all and the effects of soul are still present
on it. Now, when with regard to Rasulullaah (sallAllaahu alayhi wa
sallam) surety was available that it would not be rotten, then if the
companions had not buried the blessed body for three days and those
who had to offer salutation continued coming and going back for three
days, the companions were in no way guilty. But those who have to
raise objections against the companions, they in enmity repeatedly
remark about the burial after three days.

When there is surety, the normal rules or procedures are not necessary
to be followed. For instance, it was the habit of Rasulullaah
(sallAllaahu alayhi wa sallam) that whenever he used to go out, two /
four companions accompanied him as body guards. Lest anybody may
attack. Allaah Almighty sent a verse in the Noble Quraan (O

39
Messenger of Allaah, Allaah would save you from the hands of those
people and their unclean hands would not touch your body).
Immediately after the descent of this verse, Rasulullaah (sallAllaahu
alayhi wa sallam) said that he would no longer require any bodyguard
as AMy Allaah has given me surety". (22). After that Rasulullaah
(sallAllaahu alayhi wa sallam) used to go alone to places where the
bravest people were frightened to go. Rasulullaah (sallAllaahu alayhi
wa sallam) used to go alone on the back of a horse, as Allaah had given
surety. When there is surety from Allaah, accordingly the
circumstances change. There was surety on behalf of Allaah that the
holy body would not rot. You know that if a person does not take a
bath in the season of summer, after two or three days, the perspiration
give a bad smell. It is a natural phenomen that the heat of body and its
inner conditions produce perspiration and later smell bad. The food of
Rasulullaah (sallAllaahu alayhi wa sallam) was the same as that of other
Muslims and Companions, but his perspiration always smelt of
perfume. This was due to the special conditions of the holy body that
his perspiration was perfume. (23). If the companions had not buried
for him for three days, it was so due to the surety given in this regard .

Coming back to the election of a caliph, please be informed that in case

of the death of the head of a state, unless his successor is appointed,
the crown remains near the head of the dead body and unless it is not
put on any other's head, the burial does not take place. The story which
the Shias concocted about the nomination of Hadhrat Ali
(radhiyAllaahu anhu) was there. The meeting at Saqeefa Bani Sa'ada,
in which Hadhrat Abu Bakr (radhiyAllaahu anhu) was elected nullified
all their plotting and they were thus angered. The Ansars were on one
side and these people were on the other side and a good deal of
discussion took place. Why was no voice raised here that Hadhrat Ali
(radhiyAllaahu anhu) had already been appointed as caliph? After
Hadhrat Uthmaan, Hadhrat Ali (radhiyAllaahu anhum) was appointed
as caliph, he used to say that he was fourth.

If Hadhrat Ali(R.A.) was afraid to say as he pleased during the previous

caliphates then why did he not proclaim any injustice done to him even

40
after he was in power and after those whom the Shias regularly curse,
had passed on. Why was it difficult for him to say that he was the first
caliph. Instead, he repeatedly ragarded himself as the fourth caliph.

Furthermore, he continuously reaffirmed that his caliphate was based on

their caliphate. In a letter, he wrote, (23).

AThose, who had nominated Hadhrat Abu Bakr (radhiyAllaahu anhu),

after that Hadhrat Umar (radhiyAllaahu anhu) and then after them
Hadhrat Uthmaan (R.A) as caliphs, have also nominated me as caliph
and on the same terms and conditions as for all of them.@ This leaves
no option for anybody to adopt any other course. Hadhrat Ali
(radhiyAllaahu anhu) himself does not claim that he was appointed as
Caliph, so all this about Hadhrat Ali (radhiyAllaahu anhu) having been
nominated was and is a concoction of the Shias.

Let us examine further. Whenever Hadhrat Umar (radhiyAllaahu anhu)

went out, he appointed Hadhrat Ali (radhiyAllaahu anhu) to officiate in
his place. This presented an ideal opportunity for him to take permanent
charge.

Our Sunni youth should take note that our own history, with the grace
of Allaah, is very bright. The record of the stirring deeds of the
companions is with us, and as much as history has made efforts to
darken these deeds, that much light is available with us, which
produces each and every chain of these incidents and deeds very clearly,
if only someone would study them. It has to be said very sadly that the
Shiah youth, although they have very little and very false education,
they basically know all about their beliefs. But our people are so weak
that they get all confused whenever they face such onslaughts. What is
therefore needed is for them to study their bright history.

It is mentioned in the Noble Quraan that the Jews are old enemies of the
Muslims and this is their historical conspiracy. They moved the minds
of Muslims against some companions. The Jews had undertaken this
mission. One such Jew, named Abdullah bin Sabah (24), posing

41
himself as a Muslim, entered into Islaam and caused a lot of hatred
amongst the muslims. The official birth of Shiasm took place when he
almost succeeded in his propaganda against Hadhrat Uthmaan
(radhiyAllaahu anhu). Whoever speaks ill against Hadhrat Uthmaan
(radhiyAllaahu anhu), more often than not, he belongs to that camp.

One day Rasulullaah (sallAllaahu alayhi wa sallam) said that "there

would be severe disturbances after me and one disturbance shall be like
a strong storm in a river". Hearing this, the companions were very
worried and said, "if there would be disturbances as severe as
Rasulullaah (sallAllaahu alayhi wa sallam) has said, then what would
happen and what should we do to save ourselves?" Then Rasulullaah
(sallAllaahu alayhi wa sallam) said, "when this Ummah would be
entangled into differences and all kinds of severe disturbances, I am
going to give you a "sign", which would be the signal of safety". All
the companions became attentive and curious. At this point a person
was seen at some distance, whose head was covered. Rasulullaah
(sallAllaahu alayhi wa sallam) said, AUpon that day when this Ummah
would be entangled into severe disturbances, this man would be on the
path of righteousness and you should be on the side that he is." The
companions ran to see who he was? When he took off the sheet of cloth
from his face, they saw that he was Hadhrat Uthmaan (radhiyAllaahu
anhu) (25).

According to the directions of Rasulullaah (sallAllaahu alayhi wa

sallam), whenever such a situation arises, the companions should
observe on which side Hadhrat Uthmaan (radhiyAllaahu anhu) was.
When differences did come to surface, Hadhrat Uthmaan
(radhiyAllaahu anhu) was martyred. Hadhrat Uthmaan (radhiyAllaahu
anhu) is a sign of righteousness for this Ummah and as such the Ummah
should be very bashful in his case and should not tolerate anything
against him under any circumstances. Since Hadhrat Adam (AS) came
to this world, there has never been a person, who may have married
two daughters of a prophet, one after the other excepting Hadhrat
Uthmaan (radhiyAllaahu anhu). No such example is available from
Hadhrat Adam (AS) upto this day. And Hadhrat Uthmaan Ghani

42
(radhiyAllaahu anhu) was a man of very, very high moral rank.

I request from you, my brothers that the Muslims themselves and

particularly their off spring, sons and daughters, should know their
history so as to prevent the corruption of their beliefs. One thing is to
learn deeniyaat and the other is to save one=s beliefs. To offer five
times prayer and to fast is deenyaat. The other is to keep our history
alive. Unless you do not tell them your history, they would not be able
to up- keep the belief of Ahle Sunnat Wal Jama'at. And remember,
there is no deliverance for anybody, excepting those who have belief of
Ahle Sunnat. Rasulullaah (sallAllaahu alayhi wa sallam) has said, "all
sects are 'hellbound' excepting one, and that is the one who is with my
companions".

The Sunnah of Rasulullaah (sallAllaahu alayhi wa sallam) and the

companions (radhiyAllaahu anhum), who are called "Sahabah". If in
this country of others, if you want our future generations to remain
Muslim, it is not only sufficient to offer prayers and to fast. To keep
the belief right and to uphold, the belief of Ahle Sunnat Wal Jama'at is
necessary. The Ahle Sunnat Wal Jama'at are those who believe that
Rasulullaah (sallAllaahu alayhi wa sallam) and the companions were
criterions. Those who do not believe it, they are not from among them.
Allaah Almighty had informed us that those who had created
differences, were the Jews. Abdullah bin Saba appeared during the
period of Hadhrat Ali (radhiyAllaahu anhu) and he started opposing
Hadhrat Uthmaan (radhiyAllaahu anhu). When asked from him, if
Hadhrat Uthmaan was bad? what about Hadhrat Ali? He should have
said, "he was good". Instead he said, "Ali is God". It means he was
not ready to accept the Ahle Bait as relations of Rasulullaah
(sallAllaahu alayhi wa sallam) in their true and actual position. When
Hadhrat Ali (radhiyAllaahu anhu) came to know about his being
regarded as god, he put him alive in the fire. We know that it is the
authority of Allaah Almighty only to give such punishment. The
governments and Qazis may give punishments in the form of death or
punishment of sword, iron etc., but the punishment which Allaah has
to give, is prohibited. So why did Hadhrat Ali(R.A.) do so?

43
O' People! Who have minds like kharijies and are opponent to Hadhrat
Ali (radhiyAllaahu anhu). Listen carefully to the wisdom of this action.
Once a person said to me that I praise Hadhrat Ali (radhiyAllaahu anhu)
and speak of his high position, but he had given the punishment of fire
to Abdullah bin Saba, the Jew, although Rasulullaah (sallAllaahu
alayhi wa sallam) had ordered not to give such a punishment to any
person, which Allaah gives. I enquired as to whom? He replied, to
Abdullah bin Saba. I again enquired as to what he had done? He
replied that he had said, "Ali was God". I said, "when he had said that
Ali was God, Ali (radhiyAllaahu anhu) had said that he would give him
the same punishment which God gives.A So, at the time of his death
his incorrect belief was fulfilled.

Allaah Almighty May bless us with Divine guidance. I shall again

request the young people to remember our history, particularly the
history of the final journey of Rasulullaah (sallAllaahu alayhi wa
sallam). Rasulullaah (sallAllaahu alayhi wa sallam) fell ill before this
journey, the circumstances prevailing at that time and after Rasulullaah
(sallAllaahu alayhi wa sallam) fell ill before this journey, the
circumstances prevailing at that time and after Rasulullaah (sallAllaahu
alayhi wa sallam), and how the government was formed? In
Rabi-ul-Awwal, particularly to remember this journey in the same
order. What I have explained before you, is very necessary. All people
do not come here. Who will tell your sons and daughters the correct
belief? This is your responsibility. Nobody has ever come to us to ask
which book he may read to secure the correct beliefs not only of his
own but also of the sons and daughters, as they do not attend this Dars.
And yet we are in a position to guide them in this respect. Allaah
Almighty has kept deliverance in following Rasulullaah (sallAllaahu
alayhi wa sallam) and the companions and that is Deen. If the people
do not act thereupon, they are sinners. But, if it is to be acted upon,
then Islaam is that which is taught by the Ahle Sunnat Wal Jama'at.
Unfortunately, most of the people are off the track. May Allaah
Almighty keep us firm on this line of Ahle Sunnat Wal Jama'at.

44
*****************************************************

SAYYIDINA SIDDIQ AKBAR

(RADHIYAllaahU ANHU)

IN THE LIGHT OF SHIAH LEGENDS

His honourable title "Siddiq" was given by Rasulullaah (sallAllaahu

alayhi wa sallam). Addressing him, said, O' Abu Bakr! You are
"Siddiq" (Tafseer Quni, P-157, published Iran). Imam Jafar Sadiq
(RA) says, "Abu Bakr" is Siddiq, is Siddiq, is Siddiq and he, who
does not recognise him as Siddiq, Allaah Almighty may not allow him
to be true to this world as well as in the other world. (Kashfulgamah,
p-22, published Iran). Imam Jafar (RA) also said, Abu Bakr is my
maternal grandfather (Isqaq-ul-Haq, p-7). Hadhrat Abu Bakr
neglecting the dignity and awe of the whole of society and concerned
people, preferred the company and love of Rasulullaah (sallAllaahu
alayhi wa sallam) (Gazwati Hairdri).

Imam Baqar (RA) says that when Allaah Almighty ordered Rasulullaah
(sallAllaahu alayhi wa sallam) for migration, he also asked him to take
Abu Bakr (radhiyAllaahu anhu) along with him, (Tafseer Imam Hassan
Askri, p-194, Iran).

Hadhrat Abu Bakr (radhiyAllaahu anhu) kept the weight of

prophethood on his shoulders on the night of migration
(Gazwati-I-Haidri). From whose home did food reach the cave for
Rasulullaah (sallAllaahu alayhi wa sallam) (ditto). He also says "I am
not a deniar of Abu Bakr's excellence" (Ihtijaj Tabri, p-229, Iran).
Hadhrat Ali(R.A) says, "Rasulullaah (sallAllaahu alayhi wa sallam)
said to me, people would take the oath of allegiance for Abu Bakr"
(Furu Kafi Kitab-ul-Roza, p-160), Hadhrat Ali Murtaza (R.A) had also
taken oath of allegiance for Abu Bakr (ditto, p-126). Hadhrat Ali
Murtaza (R.A) used to offer prayers as follower of Hadhrat Abu Bakr
(Ihtijaj Tabri, p-60, Iran). Hadhrat Abu Bakr(R.A) along with Hadhrat
Umar motivated Hadhrat Ali for marriage with Sayyiditina Fatima

45
(Jalalul Ayoon, p-111). The dowry of Sayyiditina Fatima Al Zohra
(R.A) was given by Abu Bakr (R.A) (Biharul Anwar, V - 10, p-35,
Iran). Sayyiditina Fatima Al Zohra (R.A) died during the period of
Hadhrat Abu Bakr (radhiyAllaahu anhu) and the wife of Hadhrat Abu
Bakr (radhiyAllaahu anhu) had given bath to Sayyiditina Fatima
(Biharul Anwaar, V-10, p-55). Rasulullaah (sallAllaahu alayhi wa
sallam), in his last time, had nominated Hadhrat Abu Bakr
(radhiyAllaahu anhu) as Imam in Rasulullaah (sallAllaahu alayhi wa
sallam's) place (Nisikh-ul-Tawarikh, V-1, p-547). Hadhrat Ali
Murtaza had, one of his sons, name "Abu Bakr" (Jalal Ayoon, p-193.
Hadhrat Imam Hassan had also named his one son, Abu Bakr (ditto)
and the name of one son of Hadhrat Imam Hussain was also Abu Bakr
(Tarikh-ul-Aima, p-83).

1. P8
After their defeat from Arab tribes, the jews of Madinah were rendered
helpless. Yet under the guidance of their learned people, used to pray
"O Allaah, bless us with the intercession of Rasulullaah (sallAllaahu
alayhi wa sallam) and the Noble Quraan and grant us victory over
enemies (Rawah-ul-Hakim Walsehqi). Qazi Shookani writes in Tafseer
Fateh-ul-Qadeer, V-1, p112.

2. P14
Asool Kafi, V-2, p205, Maul Shafi
3. P14
Masand Ali Bin Abi Talib, V-1, p182
4. P15
Shiah scholars admit that Rasulullaah (sallAllaahu alayhi wa sallam) at
his last time, nominated Hadhrat Abu Bakr as Imam in his place (See
Nasul Tawarikh, V-1, from book second, p547. (Sharah Nahajul
Balaga, Darah Najfia, p225.
5.P16
(Sahi Muslim, V-2, p272). Famous Shiah narrater of hadeeth Mulla
Muhammad bin Yaqub Al-Kulini (328) writes that Rasulullaah
(sallAllaahu alayhi wa sallam) said to me that after him (PBUH), the
people would take oath of allegiance on Abu Bakr (Furu Kafi

46
Kitab-ul-Roza, p160, published Lucknow).
6.P16
Al-astiab-ul-Ibn Abdul Barr Tehtul Asaba, V-2, p242).
(Insab-ul-Ashraf Bilazri, V-1, p587), Riazul Nazrah Lemhub Tabri,
V-1, p249).
7.P18
(Rawah-ul-Yahq, Taken from Sermon Almarood-ul-Farskhi, p149,
Hakeemul Ummat Hadhrat Thanvi (RA).
8.P19
9.P21
The Shiah Translator Moulvi Maqbool Ahmad Dehlive writes that -
then he (Hadhrat Ali) stood up, performing ablution for the purpose of
prayer, came to the mosque and stood in prayer behind the Imamat of
Abu Bakr (Supplement Translation Maqbool, p415. (Ihtijaj Tabri,
p53) Mulla Baqar Majlasi has also in Ihtijaj Tabri seconded it (see
p388). Sheikhul Taifa, Sheikh Toosi admits that Hadhrat Ali offering
prayer, Abu Bakr as Imam, is well admitted. (Talkhees-ul-Shaifi,
p354).
10.P22
(Sahee Dokhani, V-1, p429)
11.P22
Imam Bukhari, in his sahee, has written a chapter (Sahee Bukhari,
V-1, p449).
12.P23
(Nauvi Sharah, Sahee Muslim, V-2, p43)
13.P25
(Musnad Ahmad, V-1, p195)
14.P27
Sahi Bukhari, V-2, p622; Rooh-ul-Mauani, v-5, p66
15.P29
(Sahee Bukhari, V-2, p1023). Who were these Zanawqah? (Kitabul
Nabsrah Labi-ul-Muzaffar-ul-Asfarai Margin Bukhari). Mullah Ali
Qari (RA) writes -- (Mirqat Sharah Miskhaat, V-7, p104. (Sahee
Bukhari, V-2, p611).
16.P39
Usool Kafi, V-3, p26

47
17. P39
Albidaya Walkhaya, V-5, p265

18. P39
Ihtijaj Tabri, V-1, p106 (1); Asool Kafi, V-3, p 26 (Mauaul Shafi)
19.P40
Usool Kafi, V-3, p 27 (Mauaul Shafi)
20.P41
Hadaya Babul Janaiz, V-1, p16
21.P42
Roohul Mauani, V-3, p364
22.P43
Sahee Muslim, V-2, p257
23.P43
Nihajal Balaga, V-3, p1, published "Egypt".
24.P44
In Rijal Kashi of Shiah's famous book Ismaul Rijal, it is ... p71.
25.P45
Jamia Tirmidhi, V- 2, p211

48