Refuting Tijani’s Criticisms of the Second Khalifah, ‘Umar ibn al Khattab

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Chapter Seven

Tijani’s Criticisms of the Second Khalifah, ‘Umar ibn al Khattab

 

After his earlier diatribe on Hudaybiyyah, the Thursday calamity and the dispatching of Usamah’s battalion Tijani, again, sets his target on the second Khalifah, ‘Umar ibn al Khattab radiya Llahu ‘anhu. Fortunately, our detailed refutations of his arguments, and our exposé of his lies, misdirection and falsification of history suffices us from readdressing those issues[1].

Before addressing his criticisms I feel bound to elaborate, albeit briefly, on the personality and status of this Companion of the Prophet salla Llahu ‘alayhi wa sallam. I will present ‘Umar radiya Llahu ‘anhu as the Prophet salla Llahu ‘alayhi wa sallam described him. The Prophet salla Llahu ‘alayhi wa sallam said:

 

لقد كان فيمن كان قبلكم من بني إسرائيل رجال يكلمون من غير أن يكونوا أنبياء فإن يكن من أمتي منهم أحد فعمر

There were men from those who preceded you, from the Bani Isra’il, who were inspired with guidance though they were not prophets. If ever there is such a person from my Ummah it is ‘Umar.[2]

 

The Prophet salla Llahu ‘alayhi wa sallam also attested to his knowledge when he said:

 

بينا أنا نائم رأيت الناس عرضوا على وعليهم قمص فمنها ما يبلغ الثدى ومنها ما يبلغ دون ذلك وعرض على عمر وعليه قميص اجتره ‏قالوا فما أولته يا رسول الله قال‏ الدين

“I saw in a dream that some people were presented to me clad in shirts. Some of these reached the chest and others reached below that. ‘Umar radiya Llahu ‘anhu was presented to me wearing a shirt which he was dragging.”

They said, “How do you interpret it, O Messenger of Allah?”

He replied, “The din!”[3]

 

Abu Dharr radiya Llahu ‘anhu is one of those Companions whom even the Shia hold in high esteem. He said:

 

مر فتى على عمر فقال عمر نعم الفتى. فتبعه أبو ذر فقال يا فتى استغفر لي فقال يا أبا ذر أستغفر لك وأنت صاحب رسول الله صلى الله عليه وآله وسلم؟ قال استغفر لي. قال لا أو تخبرني. فقال إنك مررت على عمر فقال نعم الفتى.وإني سمعت رسول الله صلى الله عليه وآله وسلم يقول إن الله جعل الحق على لسان عمر وقلبه.

Once a young man passed by ‘Umar, and ‘Umar praised him saying, “What an excellent young man!”

So Abu Dharr radiya Llahu ‘anhu followed him and said to him, “O young man, seek Allah’s forgiveness for me.”

The young man responded, “O Abu Dharr, how is it that you ask me to seek Allah’s forgiveness for you whereas you are a Companion of the Prophet salla Llahu ‘alayhi wa sallam?”

Abu Dharr replied, “Seek Allah’s forgiveness for me.”

But the young man was persistent so Abu Dharr informed him, “When you passed by Umar, I heard him commend you saying, ‘What an excellent young man!’, and I have heard the Prophet salla Llahu ‘alayhi wa sallam saying, ‘Allah has placed the truth on Umar’s tongue and heart.’”[4]

 

Finally, we present a hadith which demonstrates the lofty status of ‘Umar radiya Llahu ‘anhu when the Prophet salla Llahu ‘alayhi wa sallam prayed for his Islam

 

عن عبد الله بن عمر رضي الله عنهما أن رسول الله صلى الله عليه وسلم قال اللهم أعز الإسلام بأحب هذين الرجلين إليك بأبي جهل بن هشام أو بعمر بن الخطاب قال وكان أحبهما إليه عمر

‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma narrates that the Messenger of Allah salla Llahu ‘alayhi wa sallam said, “O Allah! Bring honour to Islam through the dearest of these two men to you: Abu Jahl ibn Hisham, or ‘Umar ibn al Khattab.”

He said, “And the dearest of them to Him was ‘Umar.”[5]

 

1. Tijani’s claim that ‘Umar Contradicted the Sunnah

Tijani says:

 

The one who looks closely at narrations similar to this will find that they (the Sahabah) placed themselves above him (the Prophet salla Llahu ‘alayhi wa sallam) and (will conclude that they) believed that he erred and they were correct. Indeed, this compelled some historians to regard the actions of Sahabah as correct even if it contradicted the action of the Prophet salla Llahu ‘alayhi wa sallam or it projected that the level of some of the Sahabah’s knowledge and piety was greater than the Prophet’s salla Llahu ‘alayhi wa sallam such as when they concluded that the Prophet salla Llahu ‘alayhi wa sallam erred in the issue of the prisoners of Badr and ‘Umar got it right. They narrate concerning that false narrations in which the Prophet salla Llahu ‘alayhi wa sallam said, “Had Allah afflicted us that day none would have been spared save ‘Umar.”[6]

 

Refuting Tijani’s claim that ‘Umar Contradicted the Sunnah

‘Umar radiya Llahu ‘anhu was sensitive to the greater objectives of the Shari’ah. Often times his intuition on certain matters were in accordance to later revelation. There are a number of narrations wherein ‘Umar radiya Llahu ‘anhu expresses his appreciation to Allah for this blessing as he recalls a few incidents when his suggestions on particular matters concurred with what Allah had later revealed in the Qur’an. The following hadith has been narrated by al Bukhari by way of Anas ibn Malik radiya Llahu ‘anhu, who quotes ‘Umar radiya Llahu ‘anhu:

 

وافقت ربي في ثلاث فقلت يا رسول الله لو اتخذنا من مقام إبراهيم مصلى فنزلت ‏‏وَاتَّخِذُوْا مِنْ مَّقَامِ إِبْرَاهِيْمَ مُصَلًّى‏‏ وآية الحجاب قلت يا رسول الله لو أمرت نساءك أن يحتجبن فإنه يكلمهن البر وفاجر‏‏ فنزلت آية الحجاب واجتمع نساء النبي صلى الله عليه وسلم في الغيرة عليه فقلت لهن عسى ربه إن طلقكن أن يبدله أزواجا خيرا منكن‏‏ فنزلت هذه الآية‏

I concurred with my Lord on three issues.

I said, “O Messenger of Allah perhaps we should take the Maqam Ibrahim as a place of salah.” Later it was revealed, ‘And take, [O believers], from the standing place of Ibrahim a place of prayer.’”

Similarly in case of the hijab, I said, “O Messenger of Allah perhaps you ought to consider instructing your wives to conceal themselves as those who are good and bad both speak to them,” whereupon, the verse of hijab was revealed.

On yet another occasion the wives of the Prophet salla Llahu ‘alayhi wa sallam behaved inappropriately with him and I chastised them saying, “It is possible that if he divorces you, his Lord will replace you by granting him wives better than you!” Soon thereafter this verse was revealed.[7]

 

Al Bukhari narrates this in a different chapter with a slight variation in the wording:

 

قال عمر وافقت الله في ثلاث أو وافقني ربي في ثلاث قلت يا رسول الله لو اتخذت مقام إبراهيم مصلى وقلت يا رسول الله يدخل عليك البر والفاجر فلو أمرت أمهات المؤمنين بالحجاب فأنزل الله آية الحجاب قال وبلغني معاتبة النبي صلى الله عليه وسلم بعض نسائه فدخلت عليهن قلت إن انتهيتن أو ليبدلن الله رسوله صلى الله عليه وسلم خيرا منكن حتى أتيت إحدى نسائه قالت يا عمر أما في رسول الله صلى الله عليه وسلم ما يعظ نساءه حتى تعظهن أنت فأنزل الله عسى ربه إن طلقكن أن يبدله أزواجا خيرا منكن مسلمات الآية

I concurred with Allah—or with my Lord—on three issues. I said, “O Messenger! Perhaps you should take the Maqam Ibrahim as a place of salah.”

On another occasion I said, “The good and the bad visit you, perhaps you should instruct the Mothers of the Believers to conceal (themselves),” and Allah revealed the verse of hijab.

(On another occasion) it reached me that the Prophet salla Llahu ‘alayhi wa sallam reproached some of his wives so I went to them and said, “You better stop (with what you doing) or Allah will substitute for his Messenger better than you.” I went to one of his wives and she said, “O ‘Umar! Can the Prophet not rebuke his (own) wives that you come to exhort them?” Allah revealed, “Perhaps his Lord, if he divorced you [all], would substitute for him wives better than you…”[8]

 

Muslim also narrates those matters which ‘Umar radiya Llahu ‘anhu offered a suggestion that was in accordance with subsequent revelation:

 

قال عمر وافقت ربى في ثلاث في مقام إبراهيم وفي الحجاب وفي أسارى بدر

‘Umar radiya Llahu ‘anhu said, “I concurred with my Lord on three issues, the Maqam Ibrahim, the hijab, and the captives of Badr.”[9]

 

He also narrates from ‘Umar radiya Llahu ‘anhu in a lengthy hadith:

 

فلما أسروا الأسارى قال رسول الله صلى الله عليه وسلم لأبي بكر وعمر ما ترون في هؤلاء الأسارى فقال أبو بكر يا نبي الله هم بنو العم والعشيرة أرى أن تأخذ منهم فدية فتكون لنا قوة على الكفار فعسى الله أن يهديهم للإسلام فقال رسول الله صلى الله عليه وسلم ما ترى يا ابن الخطاب قلت لا والله يا رسول الله ما أرى الذي رأى أبو بكر ولكني أرى أن تمكنا فنضرب أعناقهم فتمكن عليا من عقيل فيضرب عنقه وتمكني من فلان نسيبا لعمر فأضرب عنقه فإن هؤلاء أئمة الكفر وصناديدها فهوي رسول الله صلى الله عليه وسلم ما قال أبو بكر ولم يهو ما قلت فلما كان من الغد جئت فإذا رسول الله صلى الله عليه وسلم وأبو بكر قاعدين يبكيان قلت يا رسول الله أخبرني من أي شيء تبكي أنت وصاحبك فإن وجدت بكاء بكيت وإن لم أجد بكاء تباكيت لبكائكما فقال رسول الله صلى الله عليه وسلم أبكي للذي عرض علي أصحابك من أخذهم الفداء لقد عرض علي عذابهم أدنى من هذه الشجرة شجرة قريبة من نبي الله صلى الله عليه وسلم وأنزل الله عز وجل ما كان لنبي أن يكون له أسرى حتى يثخن في الأرض إلى قوله فكلوا مما غنمتم حلالا طيبا فأحل الله الغنيمة لهم

When they took the captives, the Messenger salla Llahu ‘alayhi wa sallam said to Abu Bakr and ‘Umar, “What is your opinion concerning these captives of war?”

Abu Bakr said, “O Prophet of Allah! They are relatives and family. My opinion is that you should release them after getting from them a ransom. This will be a source of strength to us against the disbelievers. It is quite possible that later Allah may guide them to Islam.”

The Prophet salla Llahu ‘alayhi wa sallam said, “What is your opinion, O son of al Khattab?”

I said, “By Allah! No! O Messenger! I do not share the opinion of Abu Bakr. I am of the opinion that you should permit us to take off their heads. You should hand over ‘Aqil so that ‘Ali will remove his head, and allow me to take of the head of so and so (‘Umar’s relative), as these are the leaders of disbelief.”

The Prophet salla Llahu ‘alayhi wa sallam inclined towards Abu Bakr’s opinion and he did not incline towards my opinion.

The next day I found the Messenger of Allah salla Llahu ‘alayhi wa sallam and Abu Bakr sitting on the floor crying. I said, “O Messenger of Allah! Tell me what are you and your Companion crying about. If I find the tears I will weep, or I will at least pretend to cry in sympathy with you.”

The Messenger salla Llahu ‘alayhi wa sallam said, “I weep for what has happened to your Companions for taking ransom (from the prisoners). I was shown the punishment which would have afflicted them. It was brought to me as close as this tree. He pointed to a tree close to him. Allah revealed these verses:

مَا كَانَ لِنَبِيٍّ أَنْ يَكُوْنَ لَه أَسْرٰى حَتّٰى يُثْخِنَ فِيْ الْأَرْضِؕ   تُرِيْدُوْنَ عَرَضَ الدُّنْيَاۗ   وَاللّٰهُ يُرِيدُ الْاٰخِرَةَؕ   وَاللّٰهُ عَزِيْزٌ حَكِيْمٌ لَوْلَا كِتٰبٌ مِنَ اللّٰهِ سَبَقَ لَمَسَّكُمْ فِيمَآ أَخَذْتُمْ عَذَابٌ عَظِيمٌ فَكُلُوْا مِمَّا غَنِمْتُمْ حَلٰلًا طَيِّبًا   ؗ   وَاتَّقُوا اللّٰهَ إِنَّ اللّٰهَ غَفُوْرٌ رَّحِيْمٌ

It is not for a Prophet to have captives (of war) until he has thoroughly defeated (Allah’s enemies) in the land. You (i.e. some Muslims) desire the commodities of this world, but Allah desires (for you) the hereafter. And Allah is Exalted in Might and Wise. If not for a decree from Allah that preceded, you would have been touched for what you took by a great punishment. So consume what you have taken of war booty (as being) lawful and good, and fear Allah. Indeed, Allah is Forgiving and Merciful.[10]

And Allah permitted the spoils of war. [11]

 

It is clear for all to see that these narrations appear in the authentic collections. There is no room for misplaced objections against the authenticity as these chains have withstood the rigorous test of hadith critics. All content related criticism has no weight since there is nothing to suggest that these narrations have been compromised in any way.

By no means do these narrations suggest that some of the Sahabah were more knowledgeable or pious than the Prophet salla Llahu ‘alayhi wa sallam. On the contrary, the Prophet salla Llahu ‘alayhi wa sallam would at times consult his Companions on how to deal with a situation in the absence of revelation.

This was demonstrated on numerous occasions including the incident of Ifk; when the Messenger of Allah salla Llahu ‘alayhi wa sallam called ‘Ali ibn Abi Talib and Usamah ibn Zaid radiya Llahu ‘anhuma and consulted with them about divorcing his wife. Usamah ibn Zaid radiya Llahu ‘anhu told the Prophet salla Llahu ‘alayhi wa sallam about what he knew of his wife’s innocence and his fondness for her saying, “O Messenger of Allah, she is your wife, and we do not know anything but good of her.” On the other hand ‘Ali said, “O Messenger of Allah, Allah has not imposed restrictions on you, and there are plenty of other women besides her. If you ask her servant girl, she will be honest with you.”[12]

No one claims that ‘Ali radiya Llahu ‘anhu was more knowledgeable or pious than the Prophet salla Llahu ‘alayhi wa sallam. The Prophet salla Llahu ‘alayhi wa sallam took ‘Ali’s radiya Llahu ‘anhu advice and went to Barirah; asking about ‘Aisha radiya Llahu ‘anha. Later on the verses were revealed in which she was exonerated.

We have alluded earlier that it was the Prophet’s salla Llahu ‘alayhi wa sallam practice to seek the counsel of his Companions in matters which he had not yet received revelation; such was the case when he consulted them on the captives of Badr.

Similarly, in the absence of revelation, the Prophet salla Llahu ‘alayhi wa sallam used his discretion in matters which he considered would be of benefit for the Muslims. Most times Allah ratified this discretion but there were a few incidents wherein Allah pointed out that the most correct approach was different to what the Prophet salla Llahu ‘alayhi wa sallam first considered. One such occasion is when he prayed the Salat al Janazah for the head of the munafiqin, ‘Abdullah ibn Ubay. ‘Umar radiya Llahu ‘anhu said to him:

 

“O Messenger! Are you praying over him and Allah forbade you from praying over him?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “My Lord gave me the choice. He says, ‘Ask forgiveness for them, (O Muhammad), or do not ask forgiveness for them. If you should ask forgiveness for them seventy times—never will Allah forgive them,’ I will pray for him more than seventy times.”

‘Umar said, “He is a munafiq,” but the Prophet salla Llahu ‘alayhi wa sallam prayed over him. Then Allah revealed, “And do not pray (the funeral prayer, O Muhammad), over any of them who has died—ever—or stand at his grave.”[13]

 

This matter is confirmed in the Qur’an which is obvious for all to see.

It is also established that the Prophet salla Llahu ‘alayhi wa sallam reconsidered what he would have done had he not brought along his sacrificial animal during the Hajjat al Wada’. He said, “If I could change things I would not have brought these sacrificial animals; and had it not been for these sacrificial animals I would have released myself from Ihram and made this an ‘Umrah [independent of the intention of Hajj].”[14]

Similarly when he pledged not to drink honey at the home of Zainab bint Jahsh after indirect complaints from his wives, ‘Aisha and Hafsah, Allah revealed:

يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللّٰهُ لَكَ تَبْتَغِيْ مَرْضَاتَ أَزْوَاجِكَ وَاللّٰهُ غَفُوْرٌ رَحِيْمٌ

O Prophet, why do you prohibit (yourself from) what Allah has made lawful for you, seeking the approval of your wives? And Allah is Forgiving and Merciful.[15]

 

Since the Prophet salla Llahu ‘alayhi wa sallam held the position of legislative authority, the only means by which his Ijtihad-based decisions could be redressed was through revelation. The handful of verses which amend decisions taken by the Prophet salla Llahu ‘alayhi wa sallam were inevitable since these decisions yielded legislative authority and could only be redressed through divine intervention.

On the other hand, ‘Umar ibn al Khattab has no legislative authority. It was hence necessary for revelation to ratify his suggestions because of the lack of jurisdiction otherwise.

Revelation concurring with the suggestion of a Sahabi on an issue does not detract from the Prophet’s salla Llahu ‘alayhi wa sallam position; neither does it mean that some Sahabah were more knowledgeable than the Prophet salla Llahu ‘alayhi wa sallam. One would only expect such reasoning from a foolish person.

An example of this appears in the glorious Qur’an:

 

وَدَاوٗدَ وَسُلَيْمَانَ إِذْ يَحْكُمَانِ فِي الْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ الْقَوْمِ وَكُنَّا لِحُكْمِهِمْ شَاهِدِينَ فَفَهَّمْنَاهَا سُلَيْمَانَ ۚ وَكُلًّا آتَيْنَا حُكْمًا وَعِلْمًا ۚ وَسَخَّرْنَا مَعَ دَاوٗدَ الْجِبَالَ يُسَبِّحْنَ وَالطَّيْرَ ۚ وَكُنَّا فَاعِلِينَ

And [mention] Dawood and Sulaiman, when they judged concerning the field—when the sheep of a people overran it [at night], and We were witness to their judgment. And We gave understanding of the case to Sulaiman, and to each [of them] We gave judgment and knowledge. And We subjected the mountains to exalt [Us], along with Dawood and [also] the birds. And We were doing [that]. [79]

 

Thus we have established that the narrations that have been presented at the beginning of our response enjoy both strength of chain and soundness of purport. Only the eye of prejudice would see them differently.

 

Shia scholars accept these narrations

In fact these narrations have been cited as proof by Rafidi scholars when they debate one another? Dr ‘Ala’ al Din al Qazwini cites the hadith of Anas (mentioned above) as an argument against doctor Musa al Musawi in his book al Shia wa al Tashih. He says:

 

For that reason it has been reported from Anas ibn Malik (this is the narration of ‘Umar in which he says, “I concurred with my Lord on three issues”), he said that ‘Umar said, “I was informed of what some of his wives had said. Therefore, I went to them and I started questioning them, rebuking them and among the things I said was, ‘You all better stop (with what you doing) or Allah will substitute for him better than you,’ until I came to Zainab. She said, ‘O ‘Umar! Is the Messenger unable to exhort his own wives that you exhort us?’ Then Allah revealed (the verse), ‘Perhaps his Lord, if he divorced you (all), would substitute for him wives better than you…’”[16]

 

Then he mentions a number of narrations and says, “This is a collection of narrations from al Sahih (al Bukhari).”[17]

It is indeed an odd phenomena when the Rafidah rely on some ahadith against the Ahlus Sunnah they accept its authenticity. However, at other junctures they dismiss it as weak if it expresses some form of praise in it for a Sahabi.

Perhaps this explains Tijani’s methodology in hadith. Any narration which he believes disparages a Sahabi becomes reliable, whilst any hadith which professes praise for a Sahabi is rendered a false unacceptable hadith, on grounds best known to him.

 

Tijani forges ahadith

Tijani is visibly annoyed with ‘Umar radiya Llahu ‘anhu but he is cautious to unleash his blame on the Ahlus Sunnah to create the impression that they invented the concept of Companions being more knowledgeable and pious than the Messenger of Allah salla Llahu ‘alayhi wa sallam. The truth is that if anything was invented it was the narration that he ascribes to the Prophet salla Llahu ‘alayhi wa sallam which reads:

“Had Allah afflicted us that day none would have been spared save ‘Umar.”

 

Naturally this is an original Tijani forgery. Why would Allah afflict the Prophet salla Llahu ‘alayhi wa sallam and his Sahabah radiya Llahu ‘anhum with an affliction in the first place? This is an old strategy wherein he would ascribe ridiculous narrations to the Prophet salla Llahu ‘alayhi wa sallam assuming that the Ahlus Sunnah would defend a predetermined position. Little does he realise that we do not have preconceived positions and then seek out evidence in support of it. The hallmark feature of the Ahlus Sunnah is to follow the evidence in arriving at any conclusion.

Tijani goes on to say:

 

In other words, they were saying, “If it was not for Umar, the Prophetsalla Llahu ‘alayhi wa sallam would have perished.” God protect us from such a corrupt and shameful belief, and he who adheres to this kind of belief is surely far from Islam, and ought to review his thinking or rid himself of the devil. Allah says:

أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلَهَه هَوَاهُ وَأَضَلَّهُ اللّٰهُ عَلَى عِلْمٍ وَخَتَمَ عَلَى سَمْعِه وَقَلْبِه وَجَعَلَ عَلٰى بَصَرِه غِشَاوَةً فَمَنْ يَهْدِيْهِ مِنْۢ بَعْدِ اللّٰهِ أَفَلَا تَذَكَّرُوْنَ[18]

Have you seen he who has taken as his god his (own) desire, and Allah has sent him astray due to knowledge and has set a seal upon his hearing and his heart and put over his vision a veil? So who will guide him after Allah? Then will you not be reminded?[19]

 

Our response:

We have pointed out the forgery in Tijani’s citation. Therefore, we are not bound by the conclusion that follows. It is nothing but Tijani’s cunning construct. However, we do wish to hone in on Tijani’s judgment on persons holding that particular belief; that which raises ‘some’ individuals above the level of the Prophets and considers ‘their’ knowledge and piety superior to that of the Prophets.

Al Kulayni, in his book al Usul min al Kafi, reports that ‘Ali ibn Abi Talib often used to say:

 

I am God’s partitioner between Jannat and Jahannam. I am the greatest criterion. I am the owner of the staff and the branding iron. All the angels, and the Ruh, and the Messengers have attested to me in the same way they attested to Muhammad. Indeed, I have been empowered with the same power with which he was empowered, and that is empowerment of the Supreme Lord. I have been given characteristics which none before me share. I have been taught the appointed times of death, the tribulations to come, the lineages and the Final Judgement. What has preceded me has not passed me and what was absent from me did not escape me. I give glad tidings with the permission of Allah and execute on his behalf. All of that is from Allah who enabled me through His knowledge.[20]

 

The Rafidah do not stop here, rather they consider the sons of ‘Ali greater than the Prophets. A famous Shia scholar, Muhammad Farrukh al Saffar in his book Fada’il Ahlul Bayt—quotes the following from ‘Abdullah ibn al Walid:

 

Abu ‘Abdullah (al Sadiq) said to me, “What do the Shia say about ‘Isa and Musa, and Amir al Mu’minin?”

I said, “They say that ‘Isa and Musa are greater than Amir al Mu’minin.”

He then said, “Do they claim that Amir al Mu’minin knew what the Prophet knew?”

I said, “Yes! But they do not prefer anyone above the Ulu al Azm from the Messengers.”

Abu ‘Abdullah said, “Argue against them using the Book of Allah!”

I said, “Which place in it should I argue against them with?”

He said, “Allah said to Musa:

وَكَتَبْنَا لَه فِي الْأَلْوَاحِ مِنْ كُلِّ شَيْءٍ

And We wrote for him on the tablets from all things.[21]

He did not say: “We wrote for him all things.”

Allah said to ‘Isa:

وَلِأُبَيِّنَ لَكُمْ بَعْضَ الَّذِيْ تَخْتَلِفُوْنَ فِيْهِ

And to make clear to you some of that over which you dispute.[22]

Whilst he said to Muhammad salla Llahu ‘alayhi wa sallam:

وَجِئْنَا بِكَ شَهِيْدًا عَلَى هٰؤُلَاءِ وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِكُلِّ شَيْءٍ[23]

And We will bring you, (O Muhammad), as a witness over all of them And We have sent down to you the Book as clarification for all things.[24]

 

This fabrication implies that since Amir al Mu’minin was equal to the Prophet Muhammad salla Llahu ‘alayhi wa sallam in knowledge, and these verses are meant to prove the superiority of his knowledge over that of Prophets Musa and ‘Isa, the knowledge of Amir al Mu’minin is superior to theirs!

Thereafter comes the next narration from Abu ‘Abdullah, Jafar ibn Muhammad ibn ‘Ali ibn Hussain ibn ‘Ali ibn Abi Talib, who allegedly said:

 

Allah created the Ulu al ’Azm from the Messengers and honoured them with knowledge. And Allah caused us to inherit their knowledge and their honour. And he preferred us over them through their knowledge and the knowledge of the Messenger which they knew not. He taught us their knowledge and the knowledge of the Messenger.[25]

 

Tijani claims to have examined the books of both sides before making his decision; I am sure he knows how to get out of his own trap.

 

NEXT ⇒ 2. Tijani’s claim that `Umar was Unjust


[1] Refer to earlier discussions on Hudaybiyyah, the Thursday calamity and the Dispatching of Usamah’s battalion

[2]Sahih al Bukhari, Kitab Fada’il al Sahabah, Hadith no. 3486

[3]Sahih al Bukhari, Kitab Fada’il al Sahabah, Hadith no. 3487

[4] Musnad Ahmed, hadith 5145

[5] Sunan al Tirmidhi, Kitab al Manaqib, hadith 4045

[6]Then I was guided, p. 92

[7]Sahih al Bukhari, Kitab Abwab al Qiblah, Hadith no. 393

[8]Sahih al Bukhari, Kitab al Tafsir, Surah al Baqarah, Hadith no. 4213

[9]Sahih Muslim with its commentary, Kitab Fada’il al Sahabah, Bab min Fada’il Abi Bakr, Hadith no. 2399

[10]  Surah al Anfal: 67-69

[11]Sahih Muslim with its commentary, Kitab al Jihad wa al Siyar, Bab al Imdad bi al Mala’ikah fi Ghazwah Badr wa Ibahah al Ghana’im, Hadith no. 1763

[12] Sahih al Bukhari, Kitab al Maghazi, Hadith no. 4141

[13]Sahih al Bukhari, Kitab al Tafsir, Surah al Tawbah, Hadith no. 4393

[14]Sahih al Bukhari, Kitab al Hajj, Hadith no. 1568, from Jabir ibn ‘Abdullah

[15]  Surah al Tahrim: 1

[16]Ma’a al Duktur Musa al Musawi fi Kitabihi al Shia wa al Tashih by Doctor ‘Ala’ al Din al Qazwini, p. 151

[17]  Ibid, 152

[18]  Surah al Jathiyah: 23

[19]Then I was guided, 93

[20]Usul al Kafi, vol. 1, p. 152, Kitab al Hujjah, Bab ‘an al A’immah Hum Arkan al Ard,

[21]  Surah al A’raf: 145

[22]  Surah al Zukhruf: 63

[23]  Surah al Nahl: 89

[24]Fada’il Ahlul Bayt also known as Basa’ir al Darajat by Muhammad al Saffar, p. 223-224, Bab ‘an al A’immah Afdal min Musa wa al Khidr S

[25]  Ibid, p. 224