- Beliefs Of The Shias
- What Is Taqiyyah?
- Shia Aqaid Or Beliefs
- Views Of Khomeini From His Book, "Kashful Asrar"
- Khomeini On Quran In His "Kashful Asrar"
- The Status Of Imaamat In Shia Beliefs
- Mutah (Temporary Marriage)
- Shias Hatred For Sunnis
- Refutations Of The Beliefs Of The Shi’As
- Hazrat Ali On Hazrat Abu Bakr And Hazrat Umar (Radi Allahu Anhum Ajma'In)
- What The Great Saints And Scholars Have Said In Refutation Of The Beliefs Of The Shias
- On The Election Of Hazrat Abu Bakr Siddique (Radi Allahu Anhu) As The First Caliph Of Islam
- The Election Of Hazrat Abu Bakr Siddique (Radi Allahu Anhu) Based On Ijtihad
- The Reasons For Hazrat Ali'S (Radi Allahu Anhu) Absence From The Election
- Hazrat Ali (Radi Allahu Anhu) Willingly Accepted Hazrat Abu Bakr Siddique (Radi Allahu Anhu) As The Caliph
- Fatawa Against The Shias
- About Those Who Curse The Three Khalifas
- Imam Ahmed Raza'S (Radi Allahu Anhu) Fatawa On Having Contact With Shia Individuals
- A Request To The Muslim Youth
- New Targets By The Shias
- Final Word
Allah, in the Name of, the
Affectionate, Most Merciful
Nahmadahu Wanusalli A'la
The Sunni Muslims of today have become
targets of Iranian propaganda. By reading through Shia literature, they conclude
that Khomeini was the great modern day Islamic leader who despised the
separation of the Sunnis and Shias within the Islamic Community. They also
believe that Khomeini preferred a total Islamic Unity of both Sunnis and Shias
and that Khomeini respected the Great Prophet of Islam (sallal laahu alaihi
wasallam), the Khulafa-e-Rashideen and all the Sahaba (radi Allahu anhu
anhum ajma'in). They are also under the impression that Khomeini labelled as
"Shaitaan" those who spoke of a separate Shia and Sunni group within the Muslim
Since the Shias subscribe to the
holding of Meelad and Urs celebrations, the reading of Salat
or Salaam on the Holy Prophet (sallal laahu alaihi wasallam),
visiting of graves, reading of Majaalis during Muharram, etc. Sunni
Muslims are fraudulently led to believe, through the local Iranian agency, that
there are no differences in Aqaaid (Beliefs) between Sunnis and Shias,
more so, because the Shias also reject and refute the Najdi and Wahabi beliefs.
In this manner, it would be a matter
of time before the Shias gain closeness to the hearts of the Sunnis. This will
give them a better and quicker chance to convert them to the Shia fold. This in
reality, is the real basis of Taqiyyah.
TAQIYYAH, in Shia'ite doctrine, is the
concealing of the truth for the purposes of misleading the innocent believers in
the name of religion. This, in Shia'ite belief, is regarded as a great form of
Ibaadah carrying a very great reward. In essence, Taqiyyah
involves lying and deceitfully misleading innocent Muslims into the Shia'ite
For this purpose, it is important to
clearly present to the Sunni Muslims the beliefs of "Imam" Khomeini. These
beliefs are written by himself in two of his books, "KASHFUL ASRAR" and
"AL HUKUMATUL ISLAMIA." It is from these books that one would discover the
false Islam as propagated by the Iranians. It would further help us to stop
their fierce propaganda work in South Africa.
Alhamdulillah! The Sunnis, with
the help of Quranic commentaries, examples from the life of the Holy
Prophet Muhammad (sallal laahu alaihi wasallam), the history of the
Khulafa-e-Rashideen and the history of the Sahaba-e-Kiraam (radi Allahu anhum
ajma'in), Tableegh work and Islamic propagation is vigorous and
successful amongst the South African Muslim communities. However, the Shia
movement has attempted to undermine and retard the good Islamic propagation work
carried out by the Sunnis.
The Shia brand of Islam or so-called
"Islam" incorporates the following beliefs:-
- The HOLY QURAN in
its present form is MUHARRAF (i.e. it has been changed and it is
in an incomplete form).
- The KHULAFA-E-RASHIDEEN
- The first three Khulafa who ruled after Rasoolullah (sallal laahu alaihi
wasallam), namely, Sayyiduna Abu Bakr Siddique (radi Allahu anhu),
Sayyiduna Umar Farooq (radi Allahu anhu) and Sayyiduna Uthman Ghani
(radi Allahu anhu) are regarded as wicked and sinful; and insults are heaped
upon the beloved Companions of Rasoolullah (sallal laahu alaihi wasallam)
to the extent that they are called MURTADD or apostate (one who is out of
the fold of Islam).
It is the responsibility of every
Muslim to use every means at his or her disposal to wipe out the pest of
Shia'ism and propagate the TRUE form of Islam.
We have listed some of the major Shia
- Together with the testifying
of the Oneness of Allah and accepting the Prophethood of Rasoolullah (sallal
laahu alaihi wasallam), it is also a condition of Imaan to testify to
the Imaamat of the 12 Imaams.
- It is Fardh to follow
the A'IMMA in the same manner as a Muslim ought to follow Rasoolullah (sallal laahu alaihi wasallam).
- MU'TAH (Temporary Marriage)
is not only JAA'IZ but also a source of great blessings and Sawaabs.
Temporary marriage amongst the SHIAS does not require the procedure of Nikah
as shown to us by Rasoolullah (sallal laahu alaihi wasallam). It is just
a temporary agreement between a man and a woman either to spend the night, a
week, a month or a year together for the purposes of satisfying their lust.
- The chain of Prophethood is
not complete, but rather it is still in progress in the form of the appearance
of Imaams from time to time.
- The QURAN SHAREEF has
two-thirds of its volume missing. The present form only represents one-third of
the original Quran.
- The original Quran was that
which was compiled by Hazrat Ali (radi Allahu anhu) and Imaam-e-Ghaib,
the hidden Imaam who will appear with it in the future.
- TAQIYYAH is Fardh. Taqiyyah is a Shia'ite practice of concealing the truth for the purposes of
misleading unsuspecting people into the Shia'ite fold.
- After Rasoolullah (sallal
laahu alaihi wasallam) left this world only few Sahabas were steadfast in
spreading Islam. The rest turned apostate or MURTADDS (one who is out of the
fold of Islam). The four Ashaabs accepted by the Shi'ites are:-
- Hazrat Salman Farsi (radi Allahu
- Hazrat Abu Zarr Ghaffari (radi
- Hazrat Miqdad bin Aswad (radi
Allahu anhu) and
- Hazrat Amaar bin Yaasir (radi
- Imaamat is the fifth pillar
of Islam, the rejection of which amounts to Kufr.
All the above Shia'ite beliefs are in
direct conflict with established Islamic practices as shown by Rasoolullah
(sallal laahu alaihi wasallam) and the teachings of the Holy Quran. The
lives and character of the illustrious Sahaba (radi Allahu anhum ajma'in)
have been confirmed by both Muslim and non-Muslim historians alike. The
distorted views regarding the Sahabas, as presented by the Shia'ites,
contradicts confirmed historical proof on the lives of the Sahabas. The
Shia'ites believe that Sayyiduna Ali (radi Allahu anhu) was without
distinction the first Caliph. They reject the Khilaafat of Sayyiduna Abu Bakr
Siddique (radi Allahu anhu), Sayyiduna Umar Farooq (radi Allahu anhu)
and Sayyiduna Uthman Ghani (radi Allahu anhu).
From the examples I (Khomeini) have
given, it shows that the Sheiks Abu Bakr (radi Allahu anhu) and Umar
(radi Allahu anhu) had acted against the Quran. For these people to behave
in such a manner amongst the Muslims was not surprising. The Muslims
(Sahaba-e-Kiraam) were also in such a state that they were either part of the
same group (Abu Bakr - radi Allahu anhu - and Umar -radi Allahu anhu)
or they had similar intentions of becoming the government in power.
"If they (the Muslims) did not side
them (Abu Bakr - radi Allahu anhu - and Umar - radi Allahu anhu)
then it was certain that they did not have the courage to speak out against
those who behaved badly towards Rasoolullah (sallal laahu alaihi wasallam)
and his beloved daughter (Fathima - radi Allahu anha).
"In short, even if mention was made in
the Quran in clear words on this matter (The succession of Ali - radi Allahu
anhu - as Caliph), they would not have changed their intentions, and even at
the Command of Allah they would not have given up the seat (of Government).
"Abu Bakr (radi Allahu anhu),
who had harboured pre-meditated plans, if anything, would have falsely forged a
Hadith to put an end to this matter, just as he had done so to prevent Hazrat
Fathima (radi Allahu anha) from receiving her inheritance. And it was not
impossible for Umar (radi Allahu anhu) in the matter regarding the
Imaamat and Khilaafat of Ali (radi Allahu anhu) to negate such a verse
(regarding the Khilaafat of Ali - radi Allahu anhu) either by saying that
there was a mistake in Allah's Revelation of the Ayah, or that Gibraeel had
erred in transmitting (Allah's Message) correctly to Rasoolullah (sallal
laahu alaihi wasallam)." (KASHFUL ASRAR, PAGES 119-120)
"TAHREEF (deliberate alteration of
words to change the meaning of the holy books, namely, the Bible, etc.) is that
fault which Muslims accuse Jews and Christians of indulging in, has proved to be
found in the Ashaabs (of Rasoolullah - sallal laahu alaihi wasallam)."
(KASHFUL ASRAR, PAGE 114)
"It was easy for the Ashaabs (of
Rasoolullah - sallal laahu alaihi wasallam) to remove verses from the Holy Quran
and deliberately add verses to it, and in this way forever concealing from the
people of the world the true Quran." (KASHFUL ASRAR, PAGE 114)
Yes, the above shocking statements are
in Khomeini's book. Yet, it is the firm belief of the Muslims that the Holy
Quran is the direct Word of Almighty Allah. The Holy Quran has been protected
from any type of changes, removals and additions of verses or increase in
volume, by Almighty Allah Himself.
But, in the corrupt Shia propagation
of Islam, the present day Quran is accepted as a changed version like the
Tauraat and the Bible. And according to Mr. Khomeini, the Sahaba-i-Kiraam of
Rasoolullah (sallal laahu alaihi wasallam) had prevented the entire world
from gaining access to the original Quran. MA'AAZALLAH! Allah
The Shia'ite belief on the Quran even
insults the glorious Khulafa-e-Rashideen, whose names are mentioned from the
mimbars of every Masjid in the Khutbah in every Jummah; those two
Khulafa (Hazrat Abu Bakr and Hazrat Umar) who are resting alongside of
Rasoolullah (sallal laahu alaihi wasallam) under the Green Dome; and
those upon whom thousands of Muslims around the world send their Tribute and
Sayyiduna Ali (radi Allahu anhu)
himself makes mention of the great service that Sayyiduna Abu Bakr Siddique
(radi Allahu anhu) had provided to the Holy Quran. In the introduction of
"FATHUL BARI" and "KANZUL A'MAL" appears a narration of Ibne Mubarak
that Hazrat Ali (radi Allahu anhu) stated that:
"In the service (compilation) of
heavenly books (MASAAHIF), Hazrat Abu Bakr (radi Allahu anhu) would receive the
greatest reward. May Allah's Mercy be on Abu Bakr (radi Allahu anhu). He was the
first person to have started the compilation of the Holy Quran (Kitabullah)."
Khomeini in his book, "AL HUKUMATUL
ISLAMIA", states that: "In our sect, from the necessary and fundamental
beliefs, one necessary principle of our faith is that our Imaams have ranks that
exceed those of close angels and the appointed Messengers." (ALHUKUMATUL
ISLAAMIA, PAGE 52)
Khomeini, in his Kitaab "THEHREERUL
WASEELA," states in the section called Kitaabun Nikah that whilst
Mutah is permissable with an adulterous woman, it is undesirable (KARAHAT)
especially if the woman is a prostitute.
In his ploy to pose as a leader of the
Muslim world immediately after the revolution, and to gain popularity among
Muslims, Khomeini stated in his reply to a question on SHIA-SUNNI differences,
"I entreat Allah to consolidate
Muslims on the basis of Kalimah. The superfluous differences between the Shia
and Sunni brethren have been created by a group of international criminals. Our
brethren must realise that we are all Muslims and followers of the Quran. We
should not harbour mutual differences. May Allah grant us mutual consolidation."
Qom, Iran - 27 March 1979)
This statement was made by Khomeini in
reply to a certain Moulana Yusuf of Jamaat-e-Islamia Hind who questioned
Khomeini in Qom (Iran) about the SHIA-SUNNI differences. The interview and reply
which appears above in the Urdu and Persian language (not very clear,
unfortunately) can be obtained from RAMADAN ANNUAL, Durban, July/August
1979 edition, Page 116. The statement was first published in "Radiance Views
Weekly" of New Delhi, India.
While one may think that there is
nothing objectionable in Khomeini's statement, we would like you to now look at
this "great world leader" and see how "tolerant" he is in his beliefs regarding
Sunnis and others when he PRAISES a book with the following statement:
"When Mahdi (alaihis salaam)
appears, he will deal with the Sunnis and their Ulema first before dealing with
the Kuffar, and he will kill and annihilate all of them (the Sunnis, their Ulema
and the Kuffar)." (HAQQUL YAQEEN, ALLAMA BAAQIR MAJLISI, PAGE 139)
This is the very same book that
Khomeini PRAISES in his "Kashful Asrar" and has encouraged people
to read it. This is in fact one of the cornerstones of Shia belief. If Khomeini
says that the Shia-Sunni difference is the work of "international criminals"
then how is it that he supports and praises Allama Baaqir Majlisi's
statement that Imam Mahdi will FIRST kill the Sunnis before dealing with the
The Muslim Revivalist (Mujaddid) of the 14th Century, A'LA
HAZRAT IMAAM AHMED RAZA AL-QADERI (RADI ALLAHU ANHU) in his book,
"GHAYATUT TAHQEEQ FI IMAAMATUL 'ALI AS SIDDEEQ," quotes from "SAWA IQUL
MUHARRIQAH" that: "Imaam Abul Qaasim Ismaeel Muhammad Bin Al Fazl Balkhi in
his Kitaab, 'AS SUNNAH' stated that Imaam ibn Hajjar Makki reported that
Alqamah (radi Allahu anhu) narrated that Hazrat Ali (radi Allahu anhu)
was once informed that some people declared that he (Hazrat Ali) is higher in
status than Hazraat Shaykhain (Abu Bakr and Umar) - radi Allahu anhuma.
"Upon hearing this, he (Hazrat Ali) stood on the mimbar and
declared after praises to Allah and His Messenger (sallal laahu alaihi
wasallam), 'O People! News had reached me that some people are saying
that I have a higher status than Abu Bakr (radi Allahu anhu) and Umar (radi
Allahu anhu). Had I clarified the ruling earlier on this matter, then the
subscribers to such a view would have certainly been punished by me.
" 'As from today, whosoever is heard to make such
utterances is a slanderer (MUFTARI), and he shall be liable for the punishment
of a slanderer, which is 80 lashes.'
"Thereafter, he (Hazrat Ali) said, 'Without any doubt,
after Rasoolullah (sallal laahu alaihi wasallam), the most excellent in the
Ummah is Hazrat Abu Bakr (radi Allahu anhu), followed by Umar, and after him
Allah knows best whose status appears next.'"
"Alqamah states that Sayyiduna Hassan Mujtaba (radi Allahu
anhu) was present in that gathering and remarked, 'By Allah! If he
(Hazrat Ali) was to make mention of the third name (after Umar Farooq), he would
have mentioned the name of Uthman (radi Allahu anhu).' "
One of the greatest guides of the Sufiya-e-Alawiyyah,
GHOUS-E-AZAM, SAYYID ABDUL QAADIR JILANI (RADI ALLAHU ANHU), writes in his
book, "GHUNYAT-UT-TAALIBIN", that:
Abu Bakr Siddique (radi Allahu anhu) became the
Khalifa with the unanimity of the Muhajirs and Ansars, as follows:-
When Rasoolullah (sallal laahu alaihi wasallam) passed
away, the Ansar-i-Kiram said, "Let one Amir be from you and one Amir be from
Hazrat Umar (radi Allahu anhu) stood up and said,
"O Ansar! Have you forgotten how Rasoolullah (sallal laahu alaihi wasallam)
called Abu Bakr, 'the Imam of my Sahaba'?"
They said, "We know, O Umar."
Hazrat Umar (radi Allahu anhu) went on, "Is anyone
among you higher than Abu Bakr?"
The Ansar replied: "We trust ourselves to Allah's
protection from considering ourselves higher than Abu Bakr."
Then, Hazrat Umar (radi Allahu anhu) asked, "Who
among you would tolerate to remove Abu Bakr from the ranking office where
Rasoolullah (sallal laahu alaihi wasallam) appointed him?"
The Ansar said, "None of us will tolerate it. We trust
ourselves with Allah's protection from removing Abu Bakr."
With the co-operation of the Muhajirs, they appointed Hazrat
Abu Bakr (radi Allahu anhu) as the Khalifa. Hazrat Ali and Hazrat Zubair
(radi Allahu anhuma) came later. Both accepted the Khalifa. Hazrat Abu
Bakr (radi Allahu anhu) stood up three times and said each time, "Is
there anyone among you who has given up choosing me as the Khalifa?" Hazrat
Ali who was sitting in the front stood up and said, "None of us gives up.
Nor shall we ever think of giving up. Rasoolullah (sallal laahu alaihi wasallam)
has put you ahead of us. Who on earth can remove you?"
Thus, we have heard through strong and sound witnesses
that the person who wanted Hazrat Abu Bakr Siddique (radi Allahu anhu) to
become the Khalifa and uttered the most influential words, was Hazrat Ali
(radi Allahu anhu). For example, after the Camel
Event, Hazrat Abdullah bin Kawa (radi Allahu anhu) came to Hazrat Ali
(radi Allahu anhu) and said, "Did Rasoolullah (sallal laahu alaihi
wasallam) tell you anything about the Caliphate?" Hazrat Ali (radi Allahu
anhu) replied, "First we mind our duty concerning the Deen. The archstone
of the Deen is Salaah. And we like and choose for the world what Allah Ta'ala
and His Messenger (sallal laahu alaihi wasallam) have chosen from among us. We
have therefore chosen Abu Bakr as the Khalifa."
As Rasoolullah (sallal laahu alaihi wasallam) was sick
during the final days of his life, he appointed Hazrat Abu Bakr Siddique
(radi Allahu anhu) as the Imaam in his place so that he would conduct the
Salaah. Each time Hazrat Bilal (radi Allahu anhu) called the Adhan,
Rasoolullah (sallal laahu alaihi wasallam) used to say, "Tell Abu
Bakr to be the Imaam for the people." He used to say this repeatedly.
This was taken to imply that after his demise Hazrat Abu Bakr (radi Allahu
anhu) would be most suitable for Caliphate, and that each of Umar, Uthman
and Ali (radi Allahu anhum ajma'in) was the most suitable for the
Caliphate among the people of his time.
IMAM-I-RABBANI, SHAIKH AHMAD SIRHINDI MUJADDID ALF THANI
(RADI ALLAHU ANHU), in his famous book, "RADD
Hazrat Ali (radi Allahu anhu) willingly acknowledged
Hazrat Abu Bakr Siddique's (radi Allahu anhu) Caliphate. The Shias, who
knew this fact said, "He admitted it unwillingly," without saying
anything more than.
However, after Rasulullah (sallal laahu alaihi wasallam)
physically left this world, the Sahaba (radi Allahu anhum ajma'in)
embarked on a job of appointing the Khalifa before the interment (burial). They
considered it Wajib or necessary. Since the Prophet (sallal laahu alaihi
wasallam) had commanded that the guilty should be punished as prescribed by
the Shariat; that they (the Muslims) should be ready for war; in addition to
other things which the government should do, it was Wajib to elect the
representative who would execute these Wajibs.
Therefore, Hazrat Abu Bakr (radi Allahu anhu) stood up
and said, "If you worship Hazrat Muhammad (sallal laahu alaihi wasallam),
know that he passed away. If you worship Allahu Ta'ala know that Allah never
dies, His life is Endless."
"You have to choose someone to carry out His Commandments.
Think, find, and choose!" Everybody agreed with him.
Hazrat Umar (radi Allahu anhu) immediately stood up
and said, "We want you, Abu Bakr!"
All those present there said, "We have elected you."
Then, Hazrat Abu Bakr (radi Allahu anhu) mounted the
mimbar and looked around, "I cannot see Zubair. Call him."
When Hazrat Zubair (radi Allahu anhu) came, Hazrat Abu
Bakr (radi Allahu anhu) said to him, "The Muslims have elected me as
the Khalifa. Will you disagree with their unanimity?"
"O You, the Messenger's (sallal laahu alaihi wasallam)
Khalifa! I do not disagree," and held out his hand and did Musaafaha (shook
hands in a manner prescribed by Islam) with him in attendance.
Hazrat Ali and Hazrat Zubair (radi Allahu anhuma)
apologised to the Khalifa for being late for the election, and said, "We did
not come because we were not notified in advance. We are sorry about it. We see
that who is worthy of the Caliphate amongst us is Hazrat Abu Bakr. For he was
Rasulullah's (sallal laahu alaihi wasallam) companion in the cave. He is the
most honoured and the best of us. Rasulullah (sallal laahu alaihi wasallam)
chose him as the Imaam from amongst us. We performed Namaaz behind Him."
If Hazrat Abu Bakr (radi Allahu anhu) had not been
worthy of the Caliphate, Hazrat Ali (radi Allahu anhu) would NOT have
admitted him and would have said, "It is my right." As a matter of fact,
he refused Hazrat Muawiyyah (radi Allahu anhu) being the Khalifa.
Although Hazrat Muawiyyah's (radi Allahu anhu) army was very strong, he
strove hard so that he himself would be the Khalifa. As a result of this, many
lives were lost. Since he asked for his right at such a difficult situation,
it would have been much easier to ask for it from Hazrat Abu Bakr (radi
Allahu anhu) if he had considered it his right. He would have asked to
be chosen, and that would have been done immediately.
After choosing Hazrat Abu Bakr (radi Allahu anhu) as
the Khalifa and paying homage to him, Hazrat Ali (radi Allahu anhu) sat
in front of the mimbar. In their next conversation he gave effective answers to
the Khalifa's questions and supported him.
MAWLANA UTHMAN BIN NASSIR EFFENDI, in his book,
When the Ashaab-i-Kiraam (radi Allahu anhum ajma'in)
were confronted with something that they did not know how to do, (they would
look the matter up in the SUNNAT-I-SANIYYA), and if they did not find a
solution in the Sunnat-i-Saniyya, either, they would (decide how to) do it
through a method called RE'Y (finding) and QIYAS (comparison),
that is, by comparing it with other matters they knew how to do. This paved the
way to IJTIHAD. If the Ijtihads of the Ashaab-i-Kiraam or other
MUJTAHIDS agree on a matter, they will be no doubt left pertaining to the
matter. This consensus of Ijtihads was called IJMA-I-UMMAT. Making
Ijtihad requires having profound knowledge. Scholars who possess this deep
knowledge (and are therefore capable of making Ijtihad) are called Mujtahid. If
the Ijtihads made by Mujtahids do not agree with one another, it becomes Wajib
for each Mujtahid to act upon his own Ijtihad.
The Caliphate election was a matter of Ijtihad, too.
There were Hadith Shareefs denoting that Hazrat Abu Bakr, Hazrat Umar, Hazrat
Uthman and Hazrat Ali (radi Allahu anhum ajma'in) would become Khalifa.
But, the time for any of them was not stated clearly. Rasulullah (sallal
laahu alaihi was sallam) did not say, "APPOINT SO AND SO KHALIFA AFTER ME."
He left this job over to the Ashaab-i-Kiraam to decide on. The Ijtihads made by
the Ashaab-i-Kiraam pertaining to Caliphate election did not agree with one
another. There were three different Ijtihads:
The first Ijtihad was the Ansar's re'y (finding): They
said that the person "who had served Islam most must be Khalifa. The Arabs
became Muslims in the shade of our swords. Therefore, one of us must be
The second Ijtihad was the re'y (finding) of most of the
Ashaab-i-Kiraam (radi Allahu anhum ajma'in):
They said that the Khalifa "must be powerful enough to enforce the regulations
among the Ummat. The most honourable and the most powerful tribe among the Arabs
is the Quraish. The Khalifa will have to be one from among the Quraish."
The third Ijtihad was the re'y (finding) of the Hashimis:
They said that "one of Rasulullah's (sallal laahu alaihi wasallam)
relations must be Khalifa."
THE CORRECT ONE OF THESE THREE IJTIHADS WAS THE SECOND
ONE. Yes, the Ansar were of great help to Islam. And, the relations of
Rasulullah (sallal laahu alaihi wasallam), on the other hand, were very
honourable. Yet, Caliphate was not a chair for rest granted as a reward for past
services. Nor was it an inheritable property to be handed over to relations. The
second Ijtihad entailed that Caliphate was to be given to the Quraish tribe not
because Rasulullah (sallal laahu alaihi wasallam) was from this tribe,
but because the Quraish was a tribe renowned throughout Arabia for its honour,
power, influence and dignity. For Caliphate was an office to provide unity,
loyalty and social order among Muslims. And doing this, in its turn, would
necessitate being authoritative. The Khalifa's duty is to prevent mischief and
instigation, to secure peace and freedom, to administer Jihad, and to maintain
order so that Muslims carry on their affairs and businesses easily and smoothly.
Doing all these things requires power.
What the Ashaab-i-Kiraam (alaihim-ur-ridwaan) took
into consideration in the Caliphate election was to unite the Muslim tribes so
as to establish a powerful state. Giving the office of Caliphate to the
Hashimis, who were only one out of ten Quraish tribes, would hardly provide this
unity. The higher the number of people establishing a government, the more
powerful the government. For this reason, it would be necessary to one of the
notables of the Quraish. And the person to be elected would have to be a
superior one, not only in tribal identification and genealogy, but also from the
Islamic point of view. The highest Quraish tribe at that time was the Banu
Umayya. And the most outstanding personage in that tribe was Abu Sufyaan bin
Harb. Yet, the harms he had inflicted on the Muslims during the Uhud War had not
yet been totally forgotten. He had already become a true and staunch Muslim. But
the other Muslims could not fully trust him, yet. Consequently, no one could be
placed before Rasulullah's (sallal laahu alaihi wasallam) faithful
companion in the cave, who had become a Muslim earliest and caused others to
become Muslims, too, and who had been appointed (by Rasullulah) as the Imaam (to
conduct public prayers). It was certain that everyone would vote for him. In
addition, since the normal procedure was for all Sahaba to come together and
elect the Khalifa, the Ansar's attempt for an election among themselves could
cause a commotion. Thus, Hazrat Abu Bakr (radi Allahu Ta'ala anhu)
forestalled this danger and saved Muslims from a grave tumult.
MAWLANA UTHMAN BIN NASSIR EFFENDI, in his book,
"TAZKIYYA-I-AHLE-BAYT," further explains:
During these events Hazrat Ali (radi Allahu anhu) was
at his wife, Hazrat Fathima's (radi Allahu anha) home. Hazrat Zubair, who
was Hazrat Abu Bakr Siddique's son-in-law, Hazrat Miqdad, Hazrat Salman, Hazrat
Abu Dharr and Hazrat Ammar bin Yasser (radi Allahu anhum ajma'in) were
there, too. Their Ijtihad concurred with that of the third group. So Hazrat
Abbas (radi Allahu anhu) came to Hazrat Ali (radi Allahu anhu) and
held out his hand in homage to him. But, the latter had heard that Hazrat Abu
Bakr (radi Allahu anhu) had become Khalifa; he, therefore, refused the
offer. Abu Sufyaan (radi Allahu anhu) said, "Hold out your hand and I
shall pay homage to you. I shall fill everywhere with cavalrymen and infantrymen
if you want me to." Hazrat Ali (radi Allahu anhu) refused the notion,
saying, "O Abu Sufyaan! Do you want to cause faction among the Islamic
As it is seen, both Hazrat Abu Bakr Siddique and Hazrat Ali
(radi Allahu anhuma) were sensitive about a probable instigation or
controversy among the Muslims. At first, Hazrat Ali (radi Allahu anhu)
was somewhat sorry because he had not been called to the election held under
Sakifa's brushwood shelter. As it is explained in the book "Musamarat",
by Muhyiddin-i-Arabi, and in the book "Daw us-sabah", by Hamid bin Ali
Imadi [1175 A.D.1757], Abu Ubayda (radi Allahu anhu) came to the house
where Hazrat Ali (radi Allahu anhu) was. He told him about all the statements
that he had heard from Hazrat Abu Bakr and Hazrat Umar (radi Allahu anhuma).
[These statements, very long and effective, are quoted in "Qisas-ul-Ambiya"].
Hazrat Ali (radi Allahu anhu) listened. The statements were so impressive
that he felt as if he had been penetrated to the marrow. He said, "Abu
Ubaida! My sitting in the nook in a house is not intended to become Khalifa or
to protest against the Emr-i-maruf or to castigate a Muslim. Separation from the
Messenger of Allah (sallal laahu alaihi wasallam) has shocked me out of
my senses." The following morning he went to the Masjid-i-Shareef. Walking
past all the others, he went near Hazrat Abu Bakr (radi Allahu anhu),
paid homage and sat down. The Khalifa said to him, "You are blessed and
honoured to us. When you are angry, you fear Allah. And when you are happy, you
thank Him. How lucky for the person who will not demand any more than a position
bestowed on him by Allah. I did not want to be Khalifa. I had to accept it lest
there should arise a fitna (instigation, mischief). There is no resting for me
in this duty. A heavy burden has been imposed on me. I do not have the strength
to carry it. May Allah give me strength! Allahu Ta'ala has taken this burden off
from your back. We need you. We are aware of your superior qualities."
Hazrat Ali and Hazrat Zubair (radi Allahu anhuma) said
that Hazrat Abu Bakr (radi Allahu anhu) was more suitable than anyone
else for the Caliphate. They said they had been sorry for not having been
informed about the election beforehand, and they apologised for this. The
Khalifa accepted their apology. Then, Hazrat Ali (radi Allahu anhu) asked
for permission and stood up. Hazrat Umar (radi Allahu anhu) very kindly
saw him off. As Hazrat Ali (radi Allahu anhu) left, he said, "My being
so late to come here was not intended to oppose (Abu Bakr as) the Khalifa. And
my coming here now is not out of fear." All the Hashimis followed Hazrat
Ali's (radi Allahu anhu) example and paid homage. Thus, a unanimity was
Both Hazrat Abu Bakr and Hazrat Ali (radi Allahu anhma)
managed very vigilant and wise performances throughout the Caliphate
election. Hazrat Ali's (radi Allahu anhu) not being called to the meeting
under Hazrat Sakifa's (radi Allahu anhu) brushwood shelter was a
fortunate event. Had he been there that day, the discussions between the Ansar
and the Muhajirs would have been doubled with the joining of the Hashimis, which
in turn would have made things more complicated. Differences of Ijtihads
pertaining to the Caliphate election are not for us to discuss or comment on.
They are the best Muslims. Each and every one of them is a star guiding to
salvation. It is from them that the meaning of the Quran al-Kareem was acquired.
It is through them that hundreds of thousands of Hadith Shareefs were heard. And
it is via them that the commandments and prohibitions of Allahu Ta'ala were
It would not be worthy of us to attempt to use the teachings
we obtained from them as criteria for assessing their behaviours.
Yes, erring is a human attribute. Mujtahids will err, too.
Yet a Mujtahid will be rewarded with Thawaab anyway; ten times for not erring,
and one reward if he errs.
Each and every one of the Ashaab-i-Kiraam is a pillar of
Islam. Differences among them were based on Ijtihad. They knew one another's
values even when they criticised one another. If Hazrat Zubair (radi Allahu
anhu) had preferred his personal considerations to his religious
conceptions, he would not have disagreed with Hazrat Abu Bakr (radi Allahu
anhu), his father-in-law. Hazrat Umar (radi Allahu anhu) was the most
eager supporter of Hazrat Abu Bakr (radi Allahu anhu) in the Caliphate
election. On the other hand, he, again, was the person who cherished and praised
Hazrat Ali (radi Allahu anhu) the most. One day, Hazrat Umar (radi
Allahu anhu) asked Hazrat Ali (radi Allahu anhu) a question. The
latter answered the question. Upon this he said, "I entrust myself in Allah's
protection from confronting a difficult question in Hazrat Ali's (radi Allahu
anhu) absence." Hazrat Ali (radi Allahu anhu) used to say,
"After Rasulullah (sallal laahu alaihi wasallam), the most useful people
in this Ummat are Hazrat Abu Bakr and Hazrat Umar (radi Allahu Ta'ala alaihim
A month later Hazrat Abu Bakr (radi Allahu anhu)
mounted the mimbar and said, "I want to resign from the office of Caliphate.
If you expect to see me following precisely the same way taken by the Messenger
(sallal laahu alaihi wasallam), this is impossible. For the devil could
not approach him. In addition, he would be revealed the Wahy from Heaven."
Could the hearts of such noble persons harbour the ambitions for rank and
positions? Could any tongue speak ill of them?
Actually, Hazrat Fathima-tuz-Zohra (radi Allahu anha)
was so deeply distressed with the bereavement of her father's (sallal laahu
alaihi wasallam) death that she could not go out. Hazrat Ali (radi Allahu
anhu) also mostly stayed at home to keep her company in her bereavement;
therefore, he could not frequently visit the Khalifa's Sohbat. However, after
Hazrat Fathima's (radi Allahu anha) passing away, he paid homage again.
He would often enter the Khalifa's presence, help him and make suggestions.
As will be concluded from the above mentioned information
which we have derived from "Qisas-ul-Ambiya", the Shi'ite allegation that
Hazrat Ali and six other Sahabis did not pay homage to Hazrat Abu Bakr, (radi
Allahu anhum ajma'in) is ungrounded. To stand against the unanimity of the
Ashaab-i-Kiraam by not accepting Hazrat Abu Bakr (as the Khalifa) and to make
immoderate statements in this subject would only have been incompatible with
Islam. It would also mean to disobey Rasullulah's (sallal laahu alaihi
wasallam) command to his Sahaba: "Be in unity and avoid controversies."
To say that Hazrat Ali and six other Sahabis and Fathima-tuz-Zohra, the highest
of women, (radi Allahu anhum ajma'in) did not carry out this command and
disobeyed Islam would mean, let alone loving them, to controvert and belittle
those great religious leaders. The controversy imputed to them is so grave that
it has inflicted a fatal wound in Islam and caused millions of Muslims to
deviate from the right way till the end of the world. The harms done to Islam
and the bloodbaths of millions of Muslims perpetrated by those who dissented
from the Ahle Sunnah Wa Jamaah by reading the lies and slanders fabricated by
the Hurufis (a Sect), are the causes of Islam's status quo. The
harms which groups named Ahmadi and Qadiyani inflicted on Muslims
are in the open. Could a wise and reasonable person with the light of Islam and
a love of Imaan in his heart say that Hazrat Ali (radi Allahu anhu) was
the cause of this great malice?
The Shias say that as Hazrat Ali (radi Allahu anhu)
was busy with the preparations for the funeral of Sayyiduna Rasulullah
(sallal laahu alaihi wasallam), the three Khalifas convened most of the
Sahaba and made Hazrat Abu Bakr (radi Allahu anhu) the Khalifa. Hazrat
Ali (radi Allahu anhu) heard about this, but he thought that it would be
futile to fight because he had a few men and he did not want the good people to
die. The Shias say that that in some instances Sayyiduna Rasulullah (sallal
laahu alaihi wasallam) did not fight with the Kuffar, and that even Almighty
Allah did not punish His enemies, so for Hazrat Ali (radi Allahu anhu)
not fighting with Hazrat Abu Bakr Siddique (radi Allahu anhu) was
correct. This is what the Shias believe.
It is our Sunni Belief that: By Hazrat Ali (radi
Allahu anhu) not fighting Hazrat Abu Bakr (radi Allahu anhu) and
obeying him, shows that Hazrat Abu Bakr (radi Allahu anhu) was the
rightly-guided Khalifa. This fact cannot be refuted or denied by making a
comparison of it to Rasullulah (sallal laahu alaihi wasallaam) not
fighting against the disbelievers or the Quraish or Almighty Allah delaying the
killing of His enemies such as Pharaoh, Sheddad and Nimrod. Almighty Allah and
Rasullulah (sallal laahu alaihi wasallam) always reproved these enemies.
They stated that these enemies were always evil and base. How can those people
be examples for this case? Where is the similarity? The Shias, seeing that it
would be futile to deny the fact that there are numerous evidence and reports
stating that Hazrat Ali (radi Allahu anhu) accepted Hazrat Abu Bakr's
(radi Allahu anhu) caliphate, changed their course and say that Hazrat Ali
(radi Allahu anhu) accepted it unwillingly in order to act toward the
situation. They cannot find a better way to prove that Hazrat Abu Bakr's
(radi Allahu anhu) caliphate was unjust. They cannot find another way to
resolve the dilemma they have driven themselves into. We shall once again prove
from most reliable sources that it would be impossible to degrade Hazrat Ali
(radi Allahu anhu) to the contemptible state of having committed a wrong
deed in order to act toward the situation because of the overpowering
When Sayyiduna Rasullulah (sallal laahu alaihi wasallam)
passed away, the Ashaab-i-Kiraam (radi Allahu anhum ajma'in) set
about the election of the Khalifa before beginning the procedures of funeral.
They considered it their primary duty to find the leader or president for the
believers. When the people heard that Sayyiduna Rasulullah (sallal laahu
alaihi wasallam) passed away, they became so sad that they were at a loss as
to what to do. Somebody was needed to bandage this very serious wound of the
people and to diminish the severe pain. Hazrat Abu Bakr (radi Allahu anhu),
in a serene manner, gathered the Ashaab-i-Kiraam (radi Allahu anhum ajma'in)
and said aloud: "O thou, the blessed companions of the Prophet! If
anyone here is worshipping Muhammad (sallal laahu alaihi waslalm), let him know
that he is dead. And whoever is worshipping Allahu Ta'ala should know that He is
always Alive. He will never die!" The rest of his speech was equally
When he heard that the Ansar had come together in order to
elect the Khalifa from among themselves, he went to their meeting place taking
Hazrat Abu Ubayda (radi Allahu anhu) and Hazrat Umar (radi Allahu
anhu) along. He said to them, "I have heard that you have been having
elections to perform and execute the Commandments of Allah Ta'ala. Think and
search! The Khalifa is to be from the Quraish (tribe)." Then pointing to
Hazrat Abu Ubayda and Hazrat Umar (radi Allahu anhuma), he added,
"Elect one of these people." Upon this, Hazrat Umar (radi Allahu anhu)
said, "You are the Khalifa, O Abu Bakr," holding out his hand to him.
All the Ansar umanimously agreed to this caliphate.
The following day he went to the mosque and mounted the
mimbar. He looked at the Jamaat (Muslims) and saw that Hazrat Zubair bin Awwam
(radi Allahu anhu) was not among them. He sent for him. When Hazrat
Zubair (radi Allahu anhu) came he asked him, "Do you have anything
against the unanimity of the Muslims?" Hazrat Zubair (radi Allahu anhu)
said, "O the Khalifa of the Messenger! I have nothing against it," and he
held out his hand in submission. The Khalifa looked around once again. When he
did not see Hazrat Ali (radi Allahu anhu), he sent for him. When Hazrat
Ali (radi Allahu anhu) came, he asked him, "Do you want to be opposed
to the unanimity of the Muslims?" Hazrat Ali (radi Allahu anhu) too
held out his hand in submission and said, "O the Khalifa of the Messenger! I
am not opposed." Hazrat Zubair and Hazrat Ali (radi Allahu anhuma)
apologised for being late to accept the Khalifa. They said, "We were sorry
because we had not been informed of the caliphate election. We know very well
that no one among us would be more rightful to the office of caliphate than Abu
Bakr is. For he has been honoured with being (the Prophet's) companion in the
cave. We are very well aware of his honour and his superiority. Rasullulah
(sallal laahu alaihi wasallam) chose him among us to be the Imam to conduct the
The great Imam, HAZRAT IMAM MUHAMMAD SHAFI'I (RADI ALLAHU
ANHU) [150-204 (C.E.819)] states: "When Rasullulah (sallal laahui alaihi
wasallam) passed away, the Ashaab-i-Kiraam considered and searched, and
finally decided that no one on earth could be superior to Hazrat Abu Bakr
(radi Allahu anhu). They unanimously made him the Khalifa. The
Ashaab-i-Kiraam (radi Allahu anhum ajma'in) unanimously wanted to make
one of the following (three) people the Khalifa: Hazrat Abu Bakr, Hazrat Ali and
Hazrat Abbas (radi Allahu anhum ajma'in). Hazrat Ali and Hazrat Abbas
(radi Allahu anhuma) said nothing against the caliphate of Hazrat Abu Bakr
(radi Allahu anhu). They both accepted the caliphate of Hazrat Abu Bakr
(radi Allahu anhu). Thus, Hazrat Abu Bakr (radi Allahu anhu) was
unanimously elected as the Khalifa.
"If Hazrat Abu Bakr (radi Allahu anhu) had not been
the rightful Khalifa, Hazrat Ali and Hazrat Abbas (radi Allahu anhuma)
would have opposed it and demanded their rights. As a matter of fact, (later)
Hazrat Ali (radi Allahu anhu) did not accept the caliphate of Hazrat
Mu'awiyya (radi Allahu anhu) because he did not consider it rightful.
Although Hazrat Mu'awiyya's (radi Allahu anhu) army was greater than his,
he insisted on his due. Many people lost their lives. On the other hand, it
would have been much easier for him to oppose Hazrat Abu Bakr (radi Allahu
anhu), and he would have been elected as the Khalifa. For that time was
closer to the time of Rasullulah (sallal laahu alaihi wasallam) and
people were more inclined to find out (and do) what was right.
"Furthermore, Hazrat Abbas (radi Allahu anhu) offered
Hazrat Ali (radi Allahu anhu) to be the Khalifa, yet he refused it. If he
considered himself to be more rightful, he would have accepted it. Indeed,
Hazrat Zubair (radi Allahu anhu) and all the sons of Hashim, with all
their great fame and bravery, and many other Sahabis were with Hazrat Ali
(radi Allahu anhu). This I'jma (unanimity) would suffice to prove the
fact that Hazrat Abu Bakr (radi Allahu anhu) was the rightful Khalifa.
The fact that there is not a single commandment or even an implication to
contradict this, emphasizes the state of rightfulness. In fact, according to the
majority of the scholars, the I'jma-i-ummat, that is the unanimity of the
Ashaab, is more dependable than a commandment which is not mash-hur
(narrated by all scholars unanimously). For something on which there was
I'jma (unanimity of the Ashaab) is certainly true. A commandment which is
not mash-hur, on the other hand, is supposed to be true.
"We would like to add at this point that if there are
implications or even commandments advising that Hazrat Abu Bakr (radi Allahu
anhu) should be the (first) Khalifa, the profoundly learned Ulema of Tafsir
and Hadith should have reported them. It is true that there are no such
commandments according to the majority of the profound scholars of the Ahle
Sunna. This same statement shows that others do not have the right, either.
Hence, it becomes obvious that Hazrat Abu Bakr (radi Allahu anhu) became
the Khalifa rightfully by the unanimous vote (of the Sahaba) and Hazrat Ali
(radi Allahu anhu) cannot be said to have acted toward the situation,
unwilling as he was. If the Sahaba-i-Kiraam had been the kind of people who
would not have accepted the truth, then (the probability of Hazrat Ali's) having
acted toward the situation might be considered. How could Hazrat Ali (radi
Allahu anhu) ever be reproached with having abdicated a right in order to
handle people honoured with the Hadith Shareef, 'The best of times is my
IMAM-I-RABBANI, SHAIKH AHMAD SIRHINDI MUJADDID ALF THANI (RADI ALLAHU ANHU),
in his famous book, "RADD -E-RAWAAFID", says:
It is disbelief to curse the Shaikhayn (Hazrat Abu Bakr and
Hazrat Umar) - radi Allahu Ta'ala anhuma. The Hadith Shareefs show that
it is disbelief. It is declared, as follows, in a Hadith Shareef reported by
Tabarani [Suleyman bin Ahmad, 260-360 (C.E. 941), in Isfahan] and by Hakim
[Muhammad bin Abdullah, 321-405 (C.E.1014), in Nishapur]: "Allahu Ta'ala has
chosen me. And He has chosen the best ones of mankind as my Ashaab (Companions).
From among my Ashaab, He has selected viziers, assistants, and relatives for me.
If a person curses them, may Allah Ta'ala and angels and human beings curse him!
Allah Ta'ala will not accept the Fardh or Sunnat worships of those persons who
A Hadith Shareef reported by the Hadith scholar, Ali bin Umar
Daraqutni, declares: "After me, some people will appear. If you meet them,
kill them! For they are polytheists (disbelievers)." Hazrat Ali (radi
Allahu anhu) asked, "What is their sign?" He (Rasullulah - sallal
laahu alaihi wasallam) declared, "They will make an excessive display of
attachment to you. They will say about you what you do not have. They will
censure the religions superiors coming before them."
In the same book, he (Rasullulah - sallal laahu alaihi
wasallam) declared, "These people censure Abu Bakr and Umar (radi
Allahu anhum ajma'in). They swear at them. May Allahu Ta'ala and angels and
all human beings curse those who swear at my Ashaab." There are very many
similar Hadith Shareefs, and since most of them are well-known, it is
unnecessary to quote them here.
Cursing the Shaikhayn means enmity towards them. And enmity
towards them, in its turn, is disbelief. For it is declared in a Hadith Shareef,
"Enmity towards them is enmity towards me. To hurt them means to hurt me. And
to hurt me is to torment Allahu Ta'ala."
It is declared in a Hadith Shareef reported by Hassan ibni
Asakir [499-571, in Damascus], "It is Imaan to love Abu Bakr and Umar
(radi Allahu anhuma). Enmity towards them if Kufr (disbelief)."
It is declared in a Hadith Shareef, "If a person says to a
Believer something which states that he is a disbeliever, (If he says, for
instance,`O you the enemy of Allahu Ta'ala!'), he himself becomes a
disbeliever." Then a person who calls the Shaikhayn disbelievers or
considers them to be disbelievers will become a disbeliever himself. We know for
certain that Hazrat Abu Bakr and Hazrat Umar (radi Allahu anhuma) are
Believers. They are not enemies of Allahu Ta'ala. They have been blessed with
the good news (that they shall attain) Paradise. Then, a person who calls them
disbelievers will become a disbeliever. It is true that the Hadith Shareef
quoted above is reported by only one person. Yet, it shows that a person who
calls a Believer a disbeliever will become a disbeliever. Nevertheless, a person
who denies this will not become a disbeliever. Abu Zur'a Razi, a great
contemporary scholar, states, "If a person vituperates one of Rasullulah's
(sallal laahu alaihi wasallam) Ashaab, he is a Zindiq. For Quran al-Kareem
is certainly true. Rasullulah (sallal laahu alaihi wasallam) certainly
tells the truth. The information we have been receiving from them is certainly
true. All this information praise, laud the Ashab-i-Kiraam. To speak ill of them
means to deny the Quran al-Kareem and the Hadith Shareefs. And this, in its
turn, is blasphemy, heresy, and abberation."
Sehl bin Abdullah Tusturi [200-283 (C.E. 896), in Basra]
states,"A person who does not esteem the Ashaab-i-kiram has not had Imaan in
Rasullulah (sallal laahu alaihi wasallam)."
Abdullah bin Mubarak [116-181 (C.E. 797), in Iraq] was asked,
"Which person is higher - Muawiyyah, or Umar bin Abd-ul-Aziz?" He replied,
"The dust that entered the nose of Muawiyyah's [d.60 (C.E. 680), when he was 79
years old] horse as he escorted Rasullulah (sallal laahu alaihi wasallam),
is as many times higher than Umar bin Abd-ul-Aziz."
Thus, he informed that no degree of highness could reach the
level attained by being in Rasullulah's (sallal laahu alaihi wasallam)
Sohbat and seeing his blessed face. [Umar bin Abd-ul-Aziz, the 8th Umayyad
Khalifa, was profoundly learned and an extremely pious person. He was martyred
in the year 101, when he was 41 years old. He bought Malatya from the Byzantine
Greeks in return for a thousand slaves]. This kind of superiority, which is
the sheer result of Sohbat with the exclusion of all other personal virtues is
common in all the Ashaab-i-Kiraam. When the other types of virtues are added to
this superiority; for instance, a Sahabi who made Jihad with Rasullulah
(sallal laahu alaihi wasallam), and who taught the Believers coming after
him what he had learned from him, and who devoted his property for his sake,
must be even more superior, higher. There is no doubt that the (first) two
Khalifas were among the higher ones of the Ashaab-i-Kiraam. They were even the
highest ones. Then, it would be disbelief to attribute the slightest inferiority
to the Shaikhayn, nonetheless for calling them disbelievers. It would mean
It is stated as follows in the book "Muhit", written
by Shams-ul-A'imma, Muhammad bin Ahmad Serahsi [483 (C.E.1090), in Turkistan]:
"It is not permissible to perform Namaaz behind an Imaam (who is notorious for
his) vituperating the Shaikhayn. For that person denies the fact that Hazrat Abu
Bakr (radi Allahu anhu) was the Khalifa. On the other hand, the fact that
he (Abu Bakr) was rightfully elected the Khalifa has been acknowledged
unanimously by all the Ashaab-i-Kiraam."
It is stated as follows in the book of fatwa named
"Hulasa," written by Tahir bin Ahmad Bukhari: "If a person denies the
Caliphate of Hazrat Abu Bakr (radi Allahu anhu), he becomes a
disbeliever. It is Makruh (not liked by Rasullulah, though not forbidden) to
perform the Namaaz conducted by a bid'at holder. If the bid'at he holds is so
bad as to cause disbelief, the Namaaz conducted by him will not be Sahih
(accepted). If it is not so bad as disbelief the Namaaz will be Sahih but
Makruh. It is almost equally true that a person who denies the Caliphate of
Hazrat Umar (radi Allahu anhu) will become a disbeliever."
In the light of the fact that a person who denies their
Caliphates will become a disbeliever, one should imagine the destiny awaiting
those people who vilify and curse them. As it is seen, to call such
eccentricities disbelief is exactly concordant with the Hadith Shareefs and the
statements made by the Islamic Ulama. When some of the Ahl As-sunna scholars
(rahmatullahi Ta'ala alaihim ajma'in) said that these people should not be
called disbelievers, they meant those who were not excessive in their
eccentricities. Their statements are therefore in agreement with the Hadith
Shareefs and the statements of the (other Islamic) Ulama.
A Translation of the Fatawa -
Mas'ala No. 87, page 179 of "Ahkaam-e-Shariat"
What advice do the Ulema of Deen have to offer to the members
of the Ahle Sunnat Wal Jamaat (Sunnis) regarding their relationship with the
Shias (Rawafiz), as to whether they should maintain a friendly association with
Shias; or eat and drink with Shias; and whether the maintaining of trade
relationship with Shias is permissable? Furthermore, what is the Shar'an
ruling against these Sunnis that have such relationships with Shias? Do such
Sunnis fall out of the folds of the Ahle Sunnat Wal Jamaat? (Should such Sunnis
be excluded from the Ahle Sunnat Wal Jamaat?) And should the rest of the Sunni
Muslims severe all religious and social ties with the Sunni Muslim that
associates with Shias?
Shias (Rawafiz) have commonly been known throughout the ages
as apostates (Murtadd) as it has been clearly outlined in "Raddur Rufaza"
(A Fatwa published in the form of a booklet by A'la Hazrat). It is not Halaal to
have any form of contact or maintain any type of relationship with them in any
manner that you would normally have with a fellow Muslim. It is Haraam to
maintain any form of social contact with them; accord them in any form of social
etiquette; greet them (make Salaam to them); and even speak to them. Almighty
Allah says in the Holy Quran, Surah 6, Verse 68 (Surah An'aam): "If Satan
ever makes thee forget, then after reflection, sit not thou in the company of
those who do wrong."
Rasoolullah (sallal laahu alaihi wasallam) has stated
in a hadith that, "Shortly there will appear a group of people (in the Ummah)
whose name would be synonymous with evil; they will be known as Raavzi (meaning
Heretics or Shias). They will revile the virtuous predecessors
(Salf-o-Saleheen); and they will not attend the Jumu'a Salaah, and they will not
adhere to the Jamaat (mainstream body of Muslims). Neither sit in their company
not join them for meals, or drink water with them. Do not intermarry with them
or visit them when they are sick. Do not attend the funerals of their dead; and
neither join them in the Salaatul Janazah nor perform the Salaatul Janazah for
Those Sunni Muslims who freely intermingle socially with the
Shias or Raavzis, if they have not already become Shias themselves, are extreme
transgressors (of the Shariat). Sunnis are advised to severe social ties with
those who freely intermingle with Raavzis or Shias. Wallahu Tha'ala A'alum.
The Muslim youth, in their eagerness to
see the downfall of the enemies of Islam and to see the rise of Islamic Power
worldwide, have become restless. In their love for Islam, they are easily drawn
to the Iranian revolution and Mr. Khomeini. After becoming aware of Shia'ite
beliefs, the new generation of Muslims should keep far away from the LOST
(GUMRAH) sect in order to protect their Imaan.
Having read the above brief account of
how Shia'ism differs with true Islam, Muslims must seriously reflect upon the
- Would you consider reading
Salaah behind an Imaam who has totally rejected Rasoolullah's (sallal laahu
alaihi wasallam) instructions on Imaan and who believes that the 12 Imaams
have greater status than Rasoolullah (sallal laahu alaihi wasallam)?
- Would you sacrifice the
status and honour of Muslim women being used as objects for the gratification of
man's carnal desires through sexual means, with the possible result of
illegitimate children being conceived, all in the name of and Haraam practice of
MUTAH (Temporary Marriage)?
- Would you like your
Salaatul Janaazah to be performed by one who blatantly disregards the pristine
purity of the Holy Quran, a Divine Book which Almighty Allah Himself has
promised to protect?
We wish to also remind our readers
that all the quotations found in this book can be verified from its original
Regarding this sect, the Muslim
Revivalist (Mujaddid) of the 14th Century, A'LA HAZRAT, ASH SHAH IMAM AHMED
RAZA AL-QADERI (RADI ALLAHU ANHU) has stated in his fatawah that this sect,
i.e. SHIA and RAWAFIZ, are disassociated from the boundary of Islam
(Millat-e-Islamia) and they are regarded as APOSTATES. (FATAWAH RAZVEEIAH,
VOL. 6, PAGE 25)
Let us make Dua that Allah
Subhanahu Wa Ta'ala protects us from the insinuations and mischievous
designs of our enemies. May He grant us the power and vision so that the Lamp of
Righteousness may not grow dim, through our vigilance and foresight. May the
Nisbah we bear to the Holy Prophet Muhammad (sallal laahu alaihi
wasallam) and the Great Deen of Islam may grow stronger and stronger every
day. Ameen. Allahumma Ameen.
Our African Muslim brothers
ought to rise up against Shia'ism in the townships. The first African Muslim in
Islam was Hazrat Bilal (radi Allahu anhu) who was not only a brave
soldier, but also one who was subject to the harshest persecution for accepting
The greatest amongst the Companions of Rasoolullah (sallal
laahu alaihi wasallam) was Sayyiduna Abu Bakr Siddique (radi Allahu anhu)
who purchased Hazrat Bilal (radi Allahu anhu) as a slave and freed him to
please Almighty Allah and His Rasool (sallal laahu alaihi wasallam). The
Shias have branded this great personality an apostate and accursed one.
The great African Continent is full of Sunni Muslims. The
Irani Shias have now embarked on a campaign to bribe the poorer African Muslims
to corrupt their beliefs and convert them to Shias. This is the message of Sheik
Shazili on the ocassion of Yaum-e-Siddique Akbar.
Sheik Shazili who is deeply involved in Islamic Propagation
work in the African townships, has pointed out that African townships in the
Cape and the Transvaal have been specifically targeted by the Shias as areas for
potential converts. The modus operandi of the Shias is to single out the
sincere but poor members of the African Muslim Community and bribe them with
wealth to bring them into the ugly Kufr fold of Shia'ism.
This state of affairs is certainly unacceptable to our Sunni
Muslims and it provides a specific challenge to our Dawah workers on the field.
In the past, there were no Shias in South Africa. After the Iranian Revolution
and the 1994 South African elections, a flurry of activity emerged from the Shia
propagation machine to spread this Kufr sect in South Africa. Wealth is outlayed
blatantly to attract Sunni Muslims to the Shia fold and we have received
unconfirmed reports that certain Sunni Ulema had accepted invitations from the
Shias to attend their functions. The Imam Ahmed Raza Academy is
investigating this matter.
The new South Africa has certainly allowed many new sects to
emerge amongst the Muslims and the Iranian influence is another destructive
force that awaits the unsuspecting Muslims in South Africa.
It is now imperative for all Muslim Institutes to face the
challenges of the Shia onslaught and present openly to the African Muslims the
vile and Kufr beliefs of the Shia sect in the townships. Provisions must now be
made to organise Siddique-e-Akbar Day and Khulafaa-e-Rashideen Day in the
townships on a large scale in an attempt to preserve the Imaan of the people
whom the Shias are targeting.
Iran's Islamic Revolution was supported with much zest and
vigour mainly because it was seen as the opening of the doorway to much needed
changes in the world. Sadly, this was not to be. After the dust has settled,
realisation dawned that this was merely a dream which had not been fulfilled.
Iran's claim to the title of an Islamic Republic was forfeited because it is
essentially a Shia Republic.
Moreover, the late Dr. Kalim Siddiqui, who was initially a
great enthusiast of Iran's Revolution, later comprehended the gloomy reality and
admitted to his change of hearts. Most readers and patrons of Dr. Kalim's
writings were of the opinion that Dr. Kalim is unequivocally a champion of the
Iranian movement. They are not aware of the developments that took place
during the last stages of his life.
Initially, Dr. Siddiqui devoted all his energy to Iran's
struggle as he believed that it would give Islam a strong foothold on the
international level. Furthermore, the force of Sunnism will be greatly
strengthened. During Imam Khomeini's reign Dr. Kalim was rewarded with
the respect and honour that he deserved. However, his recent tour to Teheran
became a torturous one. Fanatic Shias who saw Dr. Siddiqui's visit as a
campaign to spread Sunnism felt greatly threatened by his presence. They felt
that he was there to censure Shia'ism and challenge its teachings. They became
extremely defensive and hostile towards him. In his agitation he responded,
"I am not a fan of either your culture or your discourse. I am here only because
of your alleged claims to be an Islamic Republic. Had I known the truth I would
never have come." Milli Times International, Delhi, India (June 1996)
As narrated by Hazrat Jabir bin Abdullah (radi Allahu anhu):
A villager came to Hazrat Ali (radi Allahu anhu) and
asked, "O Ameer-ul-Mumineen! Is Abu Bakr (radi Allahu anhu) in Paradise?"
This question hurt Hazrat Ali (radi Allahu anhu)
considerably. So he said, "I wish I had never come to the world. This statement
has never been made by anyone else before, neither by Rasulullah (sallal
laahu alaihi wasallam) nor by any other Muslim after him. Abu Bakr Siddique
(radi Allahu anhu) was always with the Messenger of Allah; he was his
vizier and counsellor. He succeeded him as the Khalifa after his passing away.
He who denies this fact will become a disbeliever. O villager! Hazrat Abu Bakr
Siddique (radi Allahu anhu) sent for me towards his passing away. He said
to me, 'O my darling brother! I am going to pass away soon. When I die, wash
me with those blessed hands of yours with which you washed the Messenger of
Allah (sallal laahu alaihi wasallam)! Wrap me in my shroud and put me in
my coffin! Take by corpse to the entrance of Hujra-i-sa'adat! Say unto
Rasulullah (sallal laahu alaihi wasallam): Abu Bakr is at the door. He
asks for permission to enter.'
"When Abu Bakr (radi Allahu anhu) passed away, I did
whatever he had told me to do. When we put his coffin in front of the door of
the Hujra-i-sa'adat and I asked for permission, we heard a voice saying,
'Bring the darling near the darling.' Therefore, we buried Hazrat Abu
Bakr (radi Allahu anhu) besides the Messenger of Allah (sallal laahu
It is stated in a Hadith Shareef that Rasulullah (sallal
laahu alaihi wasallam) said: "Fear Allah as you talk about my Ashaab!
Fear Allah lest you should show any disrespect in a conversation about my Ashaab!
After me, never have a bad opinion of them. He who loves them does so because he
loves me. And he who bears hostility towards them is my enemy."
A Dua that was made by Hazrat Imam Rabbani (rahmatullahi
alaihi): "ILAHI! MAKE OUR DU'A AND SALAAM REACH YOU BELOVED PROPHET (SALLAL
LAAHU ALAIHI WASALLAM) AND HIS AHLE BAYT (RADI ALLAHUM AJMA'IN), AND GIVE THEM
KHAIR AND BARAKAH IN A MANNER AS YOU LIKE, AS MANY TIMES AS THE NUMBER OF YOUR
CREATURES AND AS HEAVY AS YOUR ARSH. AMEEN. MAY HAMD BE TO ALLAH TA'ALA, AND MAY
DUAS AND SALAAMS BE TO THE HOLY PROPHET MUHAMMAD (SALLAL LAAHU ALAIHI WASALLAM)
TILL THE END OF THE WORLD! AMEEN."