The Shi`ah and the Sahabah

The Shia and the Sahabah

As for the Shia belief with regards to the Sahabah,^{^[1]} those regarding whom Allah subhanahu wa ta ‘ala has said:

لَقَدْ رَضِیَ اللّٰهُ عَنِ الْمُؤْمِنِیْنَ اِذْ یُبَایِعُوْنَكَ تَحْتَ الشَّجَرَةِ

Certainly was Allah pleased with the believers when they pledged allegiance to you (O Muhammad) under the tree.^{^[2]}

Amongst them being Abu Bakr, ‘Umar, Ibn Mas’ud, and other Sahabah besides them. They are the ones regarding whom Allah has said:

مُحَمَّدٌ رَّسُوْلُ اللّٰهِؕ وَ الَّذِیْنَ مَعَهٓ اَشِدَّآءُ عَلَی الْكُفَّارِ رُحَمَآءُ بَیْنَهُمْ تَرٰهُمْ رُکَّعًا سُجَّدًا یَّبْتَغُوْنَ فَضْلًا مِّنَ اللّٰهِ وَ رِضْوَانًاؗ

Muhammad is the Rasul of Allah; and those with him are forceful against the disbelievers, merciful amongst themselves, you see them bowing and prostrating (in prayer), seeking bounty from Allah and (His) pleasure.^{^[3]}

Allah also says:

لَقَدْ تَّابَ اللّٰهُ عَلَی النَّبِیِّ وَ الْمُهٰجِرِیْنَ وَ الْاَنْصَارِ الَّذِیْنَ اتَّبَعُوْهُ فِیْ سَاعَةِ الْعُسْرَةِ مِنْۢ بَعْدِ مَا کَادَ یَزِیْغُ قُلُوْبُ فَرِیْقٍ مِّنْهُمْ ثُمَّ تَابَ عَلَیْهِمْؕ اِنَّه بِهِمْ رَءُوْفٌ رَّحِیْمٌ

Allah has already forgiven the Nabi and the Muhajirin and the Ansar who followed him in the hour of difficulty after the hearts of a party of them had almost inclined (to doubt), and then He forgave them. Indeed, He was to them kind and merciful).^{^[4]}

And the statement of the Nabi salla Llahu ‘alayhi wa sallam:

The stars are a source of security to the skies, and if the stars perish then the promise made to the skies will come, and I am a source of security to my Sahabah, and when I leave, the promise made to my Sahabah will come, and my Sahabah are a source of security to my Ummah, and when my Sahabah will leave then the promise made to my ummah will come.

The Nabi salla Llahu ‘alayhi wa sallam also said:

Fear Allah, fear Allah with regard to my Sahabah, do not target them after I leave, whoever loves them does so on account of his love for me, and whoever hates them does so on account of his hatred for me, whoever harms them has harmed me, and whoever harms me has indeed harmed Allah, whoever harms Allah very soon Allah will seize him.

One of the requirements of belief in Allah is to believe in what Allah has revealed and what He has sent, whosoever rejects this intentionally is a kafir, and Allah will never accept his actions and finally his abode will be the Fire. This is exactly the condition of the Shia scholars, they do not believe and acknowledge the following verse to be part of the Qur’an:

كُنْتُمْ خَیْرَ اُمَّةٍ اُخْرِجَتْ لِلنَّاسِ تَاْمُرُوْنَ بِالْمَعْرُوْفِ وَتَنْهَوْنَ عَنِ الْمُنْکَرِ

You are the best nation produced (as an example) for mankind.^{^[5]}

According to the Shia there is no one who is more astray and more evil than those whom Allah has praised in the Qur’an, in other words there is none more wretched than the noble Sahabah of the Nabi salla Llahu ‘alayhi wa sallam.

The Shia believe that slandering and cursing the Sahabah radiya Llahu ‘anhum is a means of gaining proximity to Allah. Their belief demands that they should disassociate themselves and curse the best people whom Allah has chosen for the companionship of his Nabi salla Llahu ‘alayhi wa sallam, and through whom Islam has reached us — which is the belief of every Muslim. Should the recompense for this be cursing them and finding fault with them, instead of recognising their virtue, supplicating to Allah to forgive them and grant them eternal Jannat?

Indeed, history has not heard of the likes of them nor related to us anyone who may come close in even resembling them, with the exception of the prophets ‘alayh al Salam of course. We do not claim that the Sahabah radiya Llahu ‘anhum were infallible nor do we raise them to status of a nabi or even the angels, rather we consider them to be an exemplary generation, of which the wombs of mothers are unable to give birth to the likes of these people after them.

Our love for the Sahabah radiya Llahu ‘anhum is based on respect and honour, and granting everyone that which is due to them, not worshipping them or deifying them, as the Shia have done in raising their Imams to the level of deities, as the narrations of al Kafi of al Kulayni mention.

One of the objectives behind cursing and slandering the Sahabah is the destruction of Islam, simply because Islam reached us through them. Slandering the narrator is tantamount slandering the narration itself, and since these are the same people who conveyed the sunnah of the Nabi salla Llahu ‘alayhi wa sallam — which is the second source of guidance after the noble Qur’an — slandering them will be tantamount to slandering the Sunnah of the beloved Nabi salla Llahu ‘alayhi wa sallam.

The books of the Shia are filled with accusations and disparagements against the Sahabah radiya Llahu ‘anhum. We would like to present to the readers a few examples of the hatred and malice which the Shia harbour for the Sahabah radiya Llahu ‘anhum; claiming that they were deprived of the bounty of iman and its sweetness. It is reported in al Kafi (vol. 2 pg. 400) from ‘Ali ibn Jafar:

I heard Abu al Hassan (‘Ali radiya Llahu ‘anhu) saying, “when the Nabi salla Llahu ‘alayhi wa sallam saw Taym (referring to Abu Bakr) and ‘Adiyy (‘Umar) and Bani Umayyah, amongst them ‘Uthman and Muawiyah; ascending his mimbar, this shocked him. Allah then revealed Qur’an to comfort him,

وَ اِذْ قُلْنَا لِلْمَلئِكَةِ اسْجُدُوْا لِاٰدَمَ فَسَجَدُوْٓا اِلَّآ اِبْلِیْسَ

And (mention) when we said to the angels, Prostrate before Adam, so they prostrated, except for Iblis.^{^[6]}

Thereafter Allah consoled him thus, ‘O Muhammad, when I issue a command and I too am disobeyed, you do be grieved when you issue a command and are disobeyed.

He also narrates from Zurarah who narrates from Abu Jafar (al Baqir) (vol. 2 pg. 376) under the verse:

لَتَرْکَبُنَّ طَبَقًا عَنْ طَبَقٍ

(That) you will surely experience state after state.^{^[7]}

He said, “O Zurarah did this ummah not experience after its Nabi state after state in terms of so (Abu Bakr) and so (‘Umar) and so (‘Uthman).”

In the second volume (pg. 387) he also narrates from ‘Abdur Rahman ibn Kathir who narrates that Abu ‘Abdullah (al Sadiq) mentioned regarding the verse:

اِنَّ الَّذِیْنَ اٰمَنُوْا ثُمَّ کَفَرُوْا ثُمَّ اٰمَنُوْا ثُمَّ کَفَرُوْا ثُمَّ ازْدَادُوْا كُفْرًا لَّمْ یَكُنِ اللّٰهُ لِیَغْفِرَ لَهُمْ وَلَا لِیَهْدِیَهُمْ سَبِیْلًا

Indeed, those who have believed then disbelieved, then believed, then disbelieved, and then increased in disbelief — never will Allah forgive them.^{^[8]}

(He said) This verse was revealed concerning so (Abu Bakr) and so (‘Umar) and so (‘Uthman), they believed in the Nabi salla Llahu ‘alayhi wa sallam initially, then disbelieved when the wilayah was presented to them, when the Nabi salla Llahu ‘alayhi wa sallam said, ‘whoever’s mowla I am then ‘Ali is his mowla,’ then they believed by taking pledge with Amir al Mu’minin then disbelieved when the Nabi salla Llahu ‘alayhi wa sallam passed away. So they did not adhere to the pledge, and they increased in disbelief by attacking those who took his pledge, so nothing of belief was left in them.

The next narration is reported in the second volume (pg. 388) from Abu ‘Abdullah (al Sadiq) under the commentary of the verse:

اِنَّ الَّذِیْنَ ارْتَدُّوْا عَلٰی اَدْبَارِهِمْ مِّنْۢ بَعْدِ مَا تَبَیَّنَ لَهُمُ الْهُدَی

Indeed those who reverted back (to disbelief) after guidance had become clear to them.^{^[9]}

This refers to so (Abu Bakr) and so (‘Umar) and so (‘Uthman). They reverted back to disbelief by leaving the wilayah of ‘Ali Amir al Mu’minin.

It is also reported in the second volume (pg. 399) from Abu ‘Abdullah (al Sadiq) under the commentary of the verse:

وَهُدُوْا إِلَى الطَّيِّبِ مِنَ الْقَوْلِ وَهُدُوْا إِلَىٰ صِرَاطِ الْحَمِيْدِ

And they had been guided (in worldly life) to good speech, and they were guided to the path of the praiseworthy.

(He said) This refers to Hamzah, Jafar, ‘Ubaidah, Salman, Abu Dhar, al Miqdad ibn al Aswad and ‘Ammar, they were guided to Amir al Mu’minin ‘alayh al Salam. And when Allah said:

وَ لٰکِنَّ اللّٰهَ حَبَّبَ اِلَیْكُمُ الْاِیْمَانَ وَ زَیَّنَه فِیْ قُلُوْبِكُمْ وَ کَرّهَ اِلَیْكُمُ الْكُفْرَ وَ الْفُسُوْقَ وَ الْعِصْیَانَ

Allah has endeared to you the faith and has made it pleasing in your hearts (meaning Amir al Mu’minin) and has made hateful to you disbelief, defiance and disobedience.^{^[10]}

The first one is (Abu Bakr) the second one is (‘Umar) and the third one is (‘Uthman).

And al Qummi said in his Tafsir (vol. 2 pg. 113) regarding the following verse:

وَ یَوْمَ یَعَضُّ الظَّالِمُ عَلٰی یَدَیْهِ

And the day the wrongdoer will bite on his hands (in regret).^{^[11]}

He says the first one is (Abu Bakr) he says:

یٰلَیْتَنِی اتَّخَذْتُ مَعَ الرَّسُوْلِ سَبِیْلًا

O I wish I had taken with the messenger a way.^{^[12]}

Abu Jafar (al Baqir) said, “O I wish I took ‘Ali and the messenger as a guardian.”

یٰوَیْلَتٰی لَیْتَنِیْ لَمْ اَتَّخِذْ فُلَانًا خَلِیْلًا

O, woe to me! I wish I had not taken that one as a friend.^{^[13]}

He means the second one is (‘Umar):

لَقَدْ اَضَلَّنِیْ عَنِ الذِّكْرِ بَعْدَ اِذْ جَآءَنِیْ ؕ

He led me away from the remembrance after it had come to me^{.^[14]}

He means the guardianship (and ever is Satan,) who is the second one (‘Umar):

وَکَانَ الشَّیْطٰنُ لِلْاِنْسَانِ خَذُوْلًا

To man, a deserter.^{^[15]}

Al Kashani says in his Tafsir (vol. 1 pg. 540) and likewise al Qummi in his Tafsir (vol. 1 pg. 214), regarding the verse:

وَكَذٰلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا شَيَاطِيْنَ

And thus have we made for every Nabi an enemy.

It has been reported by Abu ‘Abdullah (al Sadiq), “Allah did not send any Nabi except there were two devils in his nation, who harmed him and misled the people after him. As for the two devils of Nuh ‘alayh al Salam, they are: Qantifus and Khuram. As for the two of Ibrahim, they are: Makhthal and Razam. As for the two devils of Musa ‘alayh al Salam, they are: “Samiri and Mar’aqibah. As for the two devils of ‘Isa ‘alayh al Salam, they are: Paul and Meriton. And the two devils of Muhammad salla Llahu ‘alayhi wa sallam are: Jabtar (Abu Bakr) and Zurayq (‘Umar).”

Indeed Mulla Maqbul al Hindi explains clearly in his book Maqbul Qur’an (pg. 281),^{^[16]} he says:

It is reported that al Zurayq is a diminutive noun of Azraq, and Jabtar means a fox, the first person refers to Abu Bakr because he was blue eyed, and the second one is ‘Umar, referred to metaphorically on account of his cunning and plotting.

It is mentioned in al Kafi (vol. 1 pg. 374) from Salih ibn Sahm al Hamadani he said:

Abu ‘Abdullah (al Sadiq) said concerning the following verse:

اَللّٰهُ نُوْرُ السَّمٰوٰتِ وَ الْاَرْضِؕ مَثَلُ نُوْرِهٖ کَمِشْکٰوةٍ فِیْهَا مِصْبَاحٌؕ اَلْمِصْبَاحُ فِیْ زُجَاجَةٍؕ اَلزُّجَاجَةُ کَاَنَّهَا کَوْکَبٌ دُرِّیٌّ یُّوْقَدُ مِنْ شَجَرَةٍ مُّبٰرَکَةٍ زَیْتُوْنَةٍ لَّا شَرْقِیَّةٍ وَّلَا غَرْبِیَّةٍۙ یَّکَادُ زَیْتُهَا یُضِیْٓءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌؕ نُوْرٌ عَلٰی نُوْرٍؕ یَهْدِی اللّٰهُ لِنُوْرِهٖ مَنْ یَّشَآءُؕ وَ یَضْرِبُ اللّٰهُ الْاَمْثَالَ لِلنَّاسِؕ وَاللّٰهُ بِكُلِّ شَیْءٍ عَلِیْمٌ

Allah is the Light of the heavens and the earth. The example of His light is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly (white) star lit from (the oil of) a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light. Allah guides to His light whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things.^{^[17]}

The niche is Fatimah, within which is a lamp — Hassan, the lamp is within glass — Hussain, the glass as if it were a pearly (white) star — Fatimah is the pearly star amongst the women of the world, lit from (the oil of) a blessed olive tree — Ibrahim ‘alayh al Salam, neither of the east nor of the west — not Judaism nor Christianity, whose oil would almost glow — the knowledge almost split up through it, even if untouched by fire. Light upon light, even though the fire has not touched it. Light upon light — imam after imam, Allah guides to his light whomever he wills — Allah guides for the leaders whomsoever he wishes, and Allah presents examples for the people.

I (Salih ibn Sahm al Hamadani) asked, “or (they are) like darkness,” and he said, “the first (Abu Bakr) and his friend (‘Umar), which is covered by waves — the third (‘Uthman), upon which are waves, over which are clouds— the second (‘Umar), darkness’s some of them upon others — Muawiyah, may Allah curse him, and the trials of Banu ‘Umayyah, when one puts out his hand (therein) — in the darkness of their trials, he can hardly see it. And he to whom Allah has not granted light — meaning an Imam from the progeny of Fatimah, for him there is no light — an Imam of the Day of Qiyamah.

He says under the verse, “their light will proceed before them and on their right — the Imams of the believers on the Day of Qiyamah will proceed before them and on their right, until they will make them reach their places in Jannat.

Al Kashshani narrates in his Tafsir (vol. 2 pg. 17) from al Baqir:

When the Nabi salla Llahu ‘alayhi wa sallam said, “O Allah give honour to Islam either through the Islam of ‘Umar ibn al Khattab or Abu Jahl ibn Hisham,” this is when Allah revealed the following verse:

مَآ اَشْهَدْتُّهُمْ خَلْقَ السَّمٰوٰتِ وَ الْاَرْضِ وَلَا خَلْقَ اَنْفُسِهِمْ۪ وَمَا كُنْتُ مُتَّخِذَ الْمُضِلِّیْنَ عَضُدًا

I did not make them witness to the creation of the heavens and the earth or to the creation of themselves, and I would not have taken the misguided as assistants.^{^[18]}

Al Qummi reports in his Tafsir (vol. 1 pg. 140) under the verse:

اَلَمْ تَرَ اِلَی الَّذِیْنَ یُزَكُّوْنَ اَنْفُسَهُمْؕ بَلِ اللّٰهُ یُزَکِّیْ مَنْ یَّشَآءُ وَلَا یُظْلَمُوْنَ فَتِیْلًا

Have you not seen those who claim themselves to be pure? Rather, Allah purifies whom He wills.^{^[19]}

Abu ‘Abdullah (al Sadiq) said, “they named themselves as the Siddiq, Faruq, and Dhu al Nurayn.”^{^[20]}

The author of al Anwar al No’maniyyah states (vol. 1 pg. 99):

Al Sadiq was asked in the presence of the khalifah about Sheikhayn (Abu Bakr and ‘Umar), and he said,

هما امامان عدلان قاسطان كانا على الحق فماتا عليه عليهما رحمة الله يوم القيامة

They are two just Imams, they were upon truth and died on it, may Allah have mercy on them on the Day of Judgement.”

When he left the gathering some of His students followed him and said, “O grandson of the Nabi salla Llahu ‘alayhi wa sallam, indeed today you have praised Abu Bakr and ‘Umar.” He replied, “You did not understand what I said.” He was asked to explain to me and he replied, “when I said that they are Imams, it is an indication to the Qur’anic verse:

وَ جَعَلْنٰهُمْ اَئِمَّةً یَّدْعُوْنَ اِلَی النَّارِ

And we made them Imams inviting to the fire.^{^[21]}

When I said that they are just, it is an indication to the verse:

ثُمَّ الَّذِیْنَ کَفَرُوْا بِرَبِّهِمْ یَعْدِلُوْنَ

Then those who disbelieve equate (others) with their Rabb.^{^[22]}

When I said that they are Qasitan, it refers to the verse of the Qur’an:

وَ اَمَّا الْقٰسِطُوْنَ فَکَانُوْا لِجَهَنَّمَ حَطَبًا

But as for the unjust, they will be, for Hell, firewood.^{^[23]}

As for my statement, “they were upon truth,” it means they suppress the right of another, because khilafah was the right of ‘Ali ibn Abi Talib. Similarly they both died without repentance, as they continued with their evil actions until they died. And when I said, “may the mercy of Allah be upon them,” I was referring to the Nabi salla Llahu ‘alayhi wa sallam as is mentioned in the following verse:

وَمَآ اَرْسَلْنٰكَ اِلَّا رَحْمَةً لِّلْعٰلَمِیْنَ

We only sent you (Muhammad) as mercy for the mankind.^{^[24]}

He will be the judge, legislator and witness upon them on the Day of Qiyamah.”

The student then replied, “you have relieved a problem from me, may Allah subhanahu wa ta ‘ala relieve any kind of problem from you.”

The author of al Anwar al Nu’maniyyah (vol. 1 pg. 124-125) also mentions:

The great scholar Sheikh Salih al Jaza’iri wrote a letter to Sheikh al Muhaqqiq, the seal of the most learned people, our mentor, Sheikh Baha’ al Din — may Allah shower him with his mercy. The wording of the letter is as follows:

What is my master’s opinion — upon whom my reliance and help is, after Allah and the Ahlul Bayt — in terms of the following verses of poetry attributed to some extremist Nawasib, may Allah destroy them and their houses. Hopefully through your kindness, and assistance you will provide me with a reply in poetic rendition which may silence this extremist Nasibi and those similar to him from the extremists, may Allah preserve Islam through you and through Muhammad and his Ahlul Bayt. He says:

I prefer ‘Ali Amir al Mu’minin, and am not pleased with cursing Abu Bakr nor ‘Umar,

And I do not say that when they did not give Fadak to the daughter of the Nabi salla Llahu ‘alayhi wa sallam that they both have become disbelievers,

Allah knows best what excuse they will present to Him on the Day of Qiyamah, when they plead their case.

Sheikh Baha’ al Din — may Allah elevate his status —responded, “trust is in Allah alone. My esteemed, bosom, and pure brother — may Allah grant you long life and stability always — I have investigated the nonsensical talk of this helpless brother, and have accepted your request and begin by saying:

Oh the one who claims to love the Wasi (‘Ali ibn Abi Talib) but wishes not to curse Abu Bakr nor ‘Umar, by Allah, you lie in your claim of love for him, may your hands be perished, and your abode in hell.

How can you claim to love Amir al Mu’minin, while you are still contemplating whether you should insult his enemies?

If you are truthful in what you are saying, then fulfil your duty to Allah with regards to the one who deceived or betrayed, who denied the clear pronouncement in Khumm and his pledge, and said that the Nabi salla Llahu ‘alayhi wa sallam was delirious.

You come seeking some excuse with regards to Fadak, do you think by camouflaging the matter it will be hidden?

If the excuse of usurping the right of the pure Fatimah will be accepted from the one who presents it, then in that case every sin will be excused, and every oppression will be forgiven.

So do not say that the one who spends his days in cursing your two Sheikhs that he is astray or has disbelieved.

Al Tabarsi writes in his book Dar al Salam fi Ma Yata’allaqu bi al Ru’ya wa al Manam (vol. 1 pg. 45):

It is reported in the Nahj al Bayan of al Shaybani, “It has been mentioned in our reports from^{^[25]} Abu ‘Abdullah (al Sadiq), ‘the Nabi salla Llahu ‘alayhi wa sallam saw in a dream one night, while he was in Madinah, as if fourteen apes^{^[26]} had ascended his pulpit, one after the other. When he woke up he narrated the dream to his Sahabah. They asked what its interpretation was and he replied, ‘a group of Quraysh will ascend my pulpit after me who are not eligible for it.’”

He also mentions (vol. 1 pg. 45-46) from al ‘Ayyashi — from al Halbi — from Zurarah, and Hamran as well as Muhammad ibn Muslim — from Abu ‘Abdullah (al Sadiq) that the Nabi salla Llahu ‘alayhi wa sallam saw (in a dream) some men^{^[27]} turning people astray, they were; Zurayq^{^[28]}, Zufar^{^[29]}, and the cursed tree in the Qur’an, he said this is the tribe of Umayyah.

It also narrated in the same book (vol. 1 pg. 46) from ‘Abdur Rahim al Qusayr — from Abu Jafar (al Baqir) under the commentary of the verse:

وَمَا جَعَلْنَا الرُّءْیَا الَّتِیْٓ اَرَیْنٰكَ اِلَّا فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُوْنَةَ فِی الْقُرْاٰنِ

And We did not make the sight which We showed you except as a trial for the people, as was the accursed tree (mentioned) in the Qur’an.

The Nabi salla Llahu ‘alayhi wa sallam was shown some people of the Taym tribe^{^[30]} and ‘Adi tribe^{^[31]} on the pulpits turning people away from the straight path.^{^[32]}

Their poet Abu ‘Abdullah Hussain ibn al Hajjaj composed the following bit of poetry:^{^[33]}

May Allah not elevate a people from whom one of them said, “congratulations to you for your honour and your merits,”

When people allegiance to you on Khumm, and Muhammad confirmed it with a clear statement.

They guarded you and throw the statement of the Nabi salla Llahu ‘alayhi wa sallam,

His statement did not prevent them where in He said; this is my brother my successor, He is your master after me, who so ever connects himself to him will not fear, so they followed Taym’s brother^{^[34]} and He said to them; woe to you take my words, when they stroked me I was unable to defend myself, are you then going to cheat me with words and violence^{^[35]}, until when death came to him that’s when He instructed his devil^{^[36]} to succeed him, then out of cunning He invented consultation as a trick which is not hidden^{^[37]}. The third person^{^[38]} also brought out innovations to mankind, which resulted in the Islamic nation to be in ruin^{^[39]}.

There is no good in the people of Harb and ‘Adiyy, nor in the people of Taym as well as its feeble Sheikh, ^{^[40]} they went astray and remained astray just like dogs dedicated to the corpse. Many innovations appeared due to their injustice, corruption of loins and sperms appeared, their innovations spread amongst the people who turned to homosexuality and drinking wine.

Until he said, I do not desire anybody matured than Abu Hassan even if I were to be in a worse condition.

Worse than all of that is that the Shia claim that ‘Umar ibn al Khattab radiya Llahu ‘anhu forcefully married Umm Kulthum, the daughter of ‘Ali radiya Llahu ‘anhu. This happened when ‘Abbas radiya Llahu ‘anhu threatened to kill ‘Ali radiya Llahu ‘anhu if he does not marry Umm Kulthum to ‘Umar. They also claim that ‘Ali married her to him under the pretext of Taqiyyah (dissimulation). Ni’mat Allah al Jaza’iri writes in his book al Anwar al No’maniyyah (vol. 1 pg. 80):

The doubt in the marriage of Umm Kulthum to ‘Umar ibn al Khattab by ‘Ali when he became khalifah. The reason being that many evil deeds emanated from him and he left the fold of Islam, worse than any other who abandoned Islam, such narrations have been reported about him specifically^{^[41]} that Shaitan will be bound with seventy chains of Jahannam and when he will be brought forth on the Plains of Reckoning, he will see a man before him being driven forth by the Angels of Punishment, and on his neck there will be one hundred and twenty chains of Jahannam. Shaitan will come closer to them and ask, “what did this wretched person do to surpass me in punishment, yet I was the one who led people astray and led them to destruction?” ‘Umar will say to Shaitan, “I did nothing but snatch the khilafah of ‘Ali ibn Abi Talib.” It is clear that He belittled the reason of his wretchedness and reason for his increase in punishment, and he does not know that whatever happens in this world until the Day of Qiyamah in terms of disbelief, hypocrisy and of the tyrants and oppressors gaining authority is all due to this action of his.^{^[42]}

Further elaboration on this will be mentioned later, Allah willing.

If He disbelieved in this manner how is it possible to give him a daughter in marriage when Allah has forbidden marriage with a kafir and a murtad, and all Shia scholars agree on this.

The Shia have dealt with this in two ways: the usual reply and the unusual specific. As for the first type; we find in their narrations from al Sadiq, when asked about this marriage, he replied that “this was the first ‘woman’ to be forcefully taken from us.”

Elaborating further on this reply, it means that the khilafah was more important to Amir al Mu’minin than his own sons, daughters, wives and wealth, as only through the khilafah could din be established, the sunnah complete, oppression removed, truth be brought, evil erased, and all benefits — in this world and the next — be preserved. This is why he defended this great matter against Muawiyah radiya Llahu ‘anhu. He sacrificed the lives of people to such an extent that in the Battle of Siffin a great many lives were spent. Therefore, if we accept excuses of this nature, then he was excused, as we will discuss under the reasons for his refraining from battle during the khilafah of the first three Khulafa’.

Taqiyyah is the door which Allah has opened for his servants and commanded them to adhere to — according to the Shia paradigm — just as one adheres to the tenets of salah and fasting. It is narrated from the ‘infallible’ Imams that “there is no din for the one who does not practice Taqiyyah”. This is why His excuse is acceptable in this “subsidiary” matter. Al Kulayni narrates from Ibn Abi ‘Umair — from Hisham ibn Salim — from Abu ‘Abdullah (al Sadiq), who said:

When ‘Umar proposed to him, Amir al Mu’minin said, “She is a young girl.” When ‘Umar met ‘Abbas, he said to him, “what is it with me, is there something wrong with me?” Ibn ‘Abbas enquired, “What is the matter, O ‘Umar?” He said, “I proposed to your nephew and He rejected my proposal. Therefore I swear by Allah, I will take away the Zam-Zam from you, I will not leave any source of honour for you except that I will break it, I will bring two witnesses to say that He stole and I will cut his right hand.” Then ‘Abbas came to ‘Ali and informed him of this; and implored him to hand over the matter to him, which he did.

As for the objection that obviously arises upon this reply that this means that ‘Umar radiya Llahu ‘anhu — Allah forbid — had committed zina in this instance; then this is something that no rational person will accept with regards to Umm Kulthum. Nonetheless, the reply to this can be given from two angles: firstly; it is clear that there is no blame upon Umm Kulthum outwardly and in reality, and this is clear. As for ‘Umar, he cannot be regarded as a zani (one who indulged in fornication) according to shari’ah because all relations that took place, occurred after legal consent was given by the legal representative (of the bride). Yet, in reality (and according to the Shia only), he will be given, not only, the punishment of a zani but rather the punishment of every sinner and of every misdeed ever committed. Secondly; when this matter resulted in the form of Taqiyyah we have mentioned, then it is possible to conclude that ‘Ali consented (even if just outwardly) to this marriage, making it impossible to consider any relations as impermissible.

As for the second reply which is the unusual reply. Sayed al ‘Alim Baha’ al Din ‘Ali ibn ‘Abdul Hamid al Hussaini al Najfi narrates in the first volume of his book, known as al Anwar al Mudi’ah:

Of what is permissible for me to narrate is what I narrate from Sheikh al SaEid Muhammad ibn al No’man al Mufid who raised this narration to ‘Umar ibn ‘Udhnayh who said, “I said to Abu ‘Abdullah, ‘people are raising arguments against us by saying that Amir al Mu’minin his daughter Umm Kulthum in marriage to so and so.’ He as was leaning back, so he sat up and said, ‘do you accept that ‘Ali gave his daughter to so and so in marriage? People assume this to be that which will guide them to the straight path, but they wrong.’ He then clapped his hands and said, ‘glory be to Allah, it was not appropriate for Amir al Mu’minin to unite him with her, they have lied, it was not as they say. Indeed so and so proposed to ‘Ali for the hand of his daughter, Umm Kulthum, which he denied. Then he went to ‘Abbas and said, ‘by Allah if He does not give me his daughter in marriage I will definitely remove you from being in charge of giving the water of Zam-Zam to people, then ‘Abbas went to ‘Ali and informed him of what had happened. ‘Ali refused but ‘Abbas insisted. When Amir al Mu’minin saw the difficulty from the statement of this man upon ‘Abbas, and that He will definitely do what He said to him, he called upon a female Jinn from Najran, a Jewish one, whose name was Suhaynah bint Haririyyah, He commanded her to take the shape of Umm Kulthum, and the real Umm Kulthum was veiled from the eyes of the people. He then sent her to the man, and she remained with him until one day he grew suspicious of her and said, ‘there are none craftier in magic than the Banu Hashim,’ and intended to reveal this to people but he was killed. So, she (the Jinn) took the inheritance and went back to Najran. Then Amir al Mu’minin brought forth the real Umm Kulthum (out of her seclusion).

I say: according to this, the narration which states, “this was the first ‘woman’ to be forcefully taken from us, was merely a reply under the guise of Taqiyyah, and a ploy for the laymen of the Shia, as is apparent.

NEXT⇒ Chapter Two – The Scholars of the Shia and the Distortion of Qur’an

^{^[1]} Refer to the chapter al Shia wa al Sahabah of our book Haqiqat al Shia wa al Tashayyau’ and our book Hukm Sabb al Sahabah” and Muftarayat al Shia ‘ala al Sahabah wa al Radd ‘alayha.

^{^[2]} Surah al Fath: 18

^{^[3]} Surah al Fath: 29

^{^[4]} Surah al Towbah: 117

^{^[5]} Surah Al ‘Imran: 110.

^{^[6]} Surah al Baqarah: 34

^{^[7]} Surah al Inshiqaq: 19

^{^[8]} Surah al Nisa’: 137

^{^[9]} Surah Muhammad: 25

^{^[10]} Surah al Hujurat: 7.

^{^[11]} Surah al Furqan: 27.

^{^[12]} Surah al Furqan: 27.

^{^[13]} Surah al Furqan: 28.

^{^[14]} Surah al Furqan: 29.

^{^[15]} Surah al Furqan: 29.

^{^[16]} Transmitting from the book al Sunnah wa al Shia by Ustadh al Fadil Ihsan Ilahi Zahir pg. 35 second print 1975.

^{^[17]} Surah al Nur: 35.

^{^[18]} Surah al Kahf: 51

^{^[19]} Surah al Nisa’: 49

^{^[20]} Rather it is the Prophet salla Llahu ‘alayhi wa sallam who gave them these names.

^{^[21]} Surah al Qasas: 41

^{^[22]} Surah al An’am: 1

^{^[23]} Surah al Jinn: 15

^{^[24]} Surah al Ambiya’: 107

^{^[25]} Refer to the chapter al Shia wa al hadith of our book Haqiqat al Shia wa al Tashayyu’

^{^[26]} This evil man refers to: Abu Bakr, ‘Umar, ‘Uthman and Muawiyah radiya Llahu ‘anhum. As well as Yazid ibn Muawiyah, Marwan ibn al Hakam, and his son ‘Abdul Malik, al Walid, Sulaiman ibn ‘Abdul Malik, ‘Umar ibn ‘Abdul ‘Aziz, Yazid ibn ‘Abdul Malik ibn Marwan, Hisham ibn ‘Abdul Malik, al Walid ibn Yazid ibn ‘Abdul Malik, Marwan ibn Muhammad ibn Marwan ibn al Hakam rahimahu Llah. They amount to fourteen men.

^{^[27]} How is it that the same people are referred to as “men” here and previously he called them “monkeys”, what a contradiction is this, O offspring of the Zoroastrians and Jews.

^{^[28]} Abu Bakr radiya Llahu ‘anhu

^{^[29]} ‘Umar al Faruq radiya Llahu ‘anhu

^{^[30]} Abu Bakr radiya Llahu ‘anhu

^{^[31]} ‘Umar, the Conqueror of Persia, the one who extinguished the fire of the Zoroastrians, and may the curse of Allah be on those who hate him.

^{^[32]} This is the path of the deviated Mazdaism which disappeared when the Sasanian Empire was destroyed; Khomeini tried in the present time to bring it alive after being blotted out.

^{^[33]} Dar al Salam of Tabarsi vol. 1 pg. 323.

^{^[34]} Abu Bakr radiya Llahu ‘anhu

^{^[35]} Refer to our book Muftarayat al Shia ‘ala Abi Bakr wa al Radd ‘alayh.

^{^[36]} ‘Umar radiya Llahu ‘anhu

^{^[37]} Refer to our book Muftarayat al Shia ‘ala ‘Umar wa al Radd ‘alayha.

^{^[38]} ‘Uthman radiya Llahu ‘anhu

^{^[39]} Refer to our book Muftarayat al Shia ‘ala ‘Uthman wa al Radd ‘alayha.

^{^[40]} Abu Bakr radiya Llahu ‘anhu

^{^[41]} Meaning in the narrations of the Shia, they are regarded as al Khassah, the Ahlus Sunnah are referred to by the Shia as “al ‘Awam”.

^{^[42]} The Shia did not restrict themselves by fabricating these narrations, rather they went beyond this point by celebrating the killing of ‘Umar al Faruq radiya Llahu ‘anhu. Al Jaza’iri mentions this awful celebration in his book al Anwar al No’maniyyah (vol. 1 pg. 108). He — may Allah not bless him and his likes of the Zoroastrians — says: under the heading, the heavenly light reveals the reward on the day of assassination of ‘Umar ibn al Khattab:

We have narrated this from the book of Abu Jafar Muhammad ibn Jarir al Tabari (this Sheikh is not the famous ibn Jarir al Tabari of the Ahlus Sunnah — the author of al Tafsir and al Tarikh — but he is Muhammad ibn Jarir ibn Rustum al Shia.The author did not differentiate between him and Ibn Jarir of the Ahlus Sunnah so as to deceive the masses that he is the same. This is the practice of the Rawafid, and nobody has preceded them in this regard. For more information refer to our book al Shia wa al hadith.) He says, “the second murder on the 9th of Rabi’ al Awwal: al Sayed al Amin Abu al Mubarak Ahmed ibn Muhammad ibn Ardashir al Dastani narrated to us — he says; al Sayed Abu al Barakat ibn Muhammad al Jurjani narrated to us — he said; Hibat Allah al Qummi his name is Yahya narrated to us — he said; Ahmed ibn Ishaq ibn Muhammad al Baghdadi narrated to us — he said; al Faqih al Hassan ibn al Hassan al Samiriyy narrated to us — he said; Yahya ibn Ahmed ibn Jurayh al Baghdadi and myself went to Ahmed ibn Ishaq al Qummi who is the student of Imam Hassan al ‘Askari in Qumm. We knocked on the door and a young girl from Iraq came out from his house, we asked her about him and she said, ‘he is busy with his family as today is Eid.’ We both said, ‘Subhan Allah, Eid for us are four days only: Eid al Fitr, Eid al Nahr, Ghadir, and Jumu’ah.’ She replied, ‘my master, Ahmed ibn Ishaq, narrates from his master, al ‘Askari, from his father, ‘Ali ibn Muhammad, that today is a day of Eid, it is the best Eid for the Ahlul Bayt and for those who love them.’ We said, ‘ask permission for us to enter and inform him of our presence.” He came out while putting on his clothes and his shawl, wiping his face. We asked him to forgive us for the disturbance and he said, “no problem, I was actually bathing for Eid, verily today the 9th of Rabi’ al Awwal is the day of Eid. He then permitted us to enter his house and made us sit on his bed and said to us, ‘myself and some of my brothers went to my master Abu al Hassan al ‘Askari ‘alayh al Salam on a day like this 9th Rabi’ al Awwal, then we saw our master has ordered all his workers to dress up with new clothes, next to him was a stove where he was burning wood, we said, ‘O grandson of the Nabi salla Llahu ‘alayhi wa sallam do you experience happiness on this day for the Ahlul Bayt?’ He replied, ‘which other day is more superior and greater that this day? My father informed me that Hudhayfah entered upon the Nabi salla Llahu ‘alayhi wa sallam on this same day, 9th of Rabi’ al Awwal, and he saw Amir al Mu’minin together with his two sons, Hassan and Hussain, with the Nabi salla Llahu ‘alayhi wa sallam eating. The Nabi salla Llahu ‘alayhi wa sallam was smiling at their faces and saying: enjoy and eat well due the blessings and the success of this day, indeed this is a day whereby Allah will kill his enemy and the enemy of your grandfather and answer the supplication of your mother, this is a day where Allah will break the power of the enemy of your grandfather and those who help your enemy, enjoy and eat, this is the day where when the Firoun of Ahlul Bayt is going to perish and their Haman, as well as their Oppressor, the one who usurped their right. Eat and enjoy indeed this is a day that Allah will open your heart and the heart of your mother.’ Hudhayfah said, O Nabi salla Llahu ‘alayhi wa sallam! Will there be amongst your ummah those who will break this sanctity?’ The Nabi salla Llahu ‘alayhi wa sallam said, ‘the devil of the munafiqun who will oppress my family members, He will also use interest in my Ummah, who will also call people to follow him. He will attack the Ummah after me, this person will gain Allah’s wealth unjustly and spend it in his disobedience. On his shoulders will be the whip of humiliation, he will lead people astray from the path of Allah, the Book of Allah will be changed by him, as well as my Sunnah. He will usurp the inheritance of my son. This person will attribute knowledge to himself, he will deny me, my brother, my minister, my trustee, my son-in-law. Hudhayfah said, ‘O Nabi of Allah, supplicate that Allah destroy him while you are alive.’ He said, ‘O Hudhayfah I do not have that courage before Allah, because of what has been decreed already; rather I will ask Allah to make the day that He will kill this man to be the best day ever. I will ask him to make this my Sunnah so that those who love me, the Shia of my family members and those who love them can practice upon this Sunnah. Then Allah revealed to me saying, O Muhammad indeed it was predestined already that your family members will handle the trials and difficulties of this world, the oppression of the hypocrites and stubborn slaves of mine, from those people that you have advised them yet they deceived you, people whom you were sincere with but they cheated you, those whom you gave them preference but they harbored enmity towards you, you connected them to the Allah but they did not obey, you warned them but they disbelieved you, now through My Majesty and Power I will definitely release a painful punishment to the soul of any person who will hate, after you, ‘Ali who is your trustee and the protector of your right. I will then put him and his followers into a pit, Iblis will appear to him and curse him, on the Day of Qiyamah I shall make this hypocrite an example and a lesson together with the Pharaohs of the Prophets and the enemies of din on the plains of Resurrection. I shall definitely resurrect them, their helpers and all the oppressors as well as the hypocrites in Jahannam, they will be in Jahannam forever and ever. O Muhammad, I will punish the one who is audacious upon me, the one who conceals my words, associating partners with me, thwarting people from my path, the one who takes a calf for himself in worship from your Ummah and disbelieves in me. I have commanded the residents of the heavens, your Shia and your lovers to celebrate on this day that I will kill him, and I have commanded them to erect chairs of honor opposite the Bayt al Ma’mur. They praise me and ask for forgiveness for your Shia of the progeny of Adam. O Muhammad, I have commanded the angels who record deeds to lift their pens from the creation for three days due to this particular day, nothing will be written against them of their sins out of honor to you and your trustee. O Muhammad, I have made this particular day, a day of Eid for you and your family members and for all the believers of your Shia. I then swear upon myself through My Honour, Majesty and My Sublimity in my status, any person who spends upon his family and his relatives on this day, I will surely increase his wealth and his life span, he will also be emancipated from fire, his deeds will be appreciated, his sins will be forgiven and his actions will be accepted.’ Then the Nabi salla Llahu ‘alayhi wa sallam stood up and entered into the house of Umm Salamah then I came back while having conviction of the hypocrisy ‘Umar until I personally saw him after the Nabi salla Llahu ‘alayhi wa sallam opening the doors of evil and brought disbelief to the din and distorted Qur’an.

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