NOTE: Before reading remember that 4 famous books (Al-Kutub Al-Arbah)

of shia which have gained most prominence are: Kitab al-Kafi of Kulayni (divided into Usul al-Kafi, Furu al-Kafi and Rawdat alKafi) Man la Yahdhuruhu'l Faqih of Shaikh Saduq Tahdhib al-Ahkam by Abu Ja'far al-Tusi Al-Istibsar by Abu Ja'far al-Tusi Other authentic books are Nahj al-Balagha , Bihar Alanwar etc.

The Nahj al-Balagha (Arabic: Nahj ulBalghah; "Peak of Eloquence") is the most famous collection of sermons, letters, tafsirs and narrations attributed to Ali, cousin and son-in-law of Muhammad. It was collected by Sharif Razi, a Shi'i scholar, and it is considered a masterpiece of literature in Shi'a Islam, second only to the Qur'an and Prophetic narrations. (Wikipedia) In this article various references are given from Mulla Baqir Majlisi of Isfahan (1616-1698) who is considered "one of the most powerful and influential Shi'a ulema of all time" (Wikipedia). Some of his more famous works are:
Oceans of Light (Arabic: Bihar ul Anwar) in 110 volumes. Reality of Certainty (Arabic: Haqq-ul-Yaqeen).[12] The Mirror of Intellects (Arabic: Mir'at ul-Oqool), a 26 volume commentary. The Shelter of the Upright People (Arabic: Malaazul-Akhyaar) a 16volume commentary. Provisions for the Hereafter (Arabic: Zaad-ul-Ma'ad).

A Gift for the Pilgrims (Arabic: Tuhfatul-Za'er) Essence of Life (Arabic: Aynul-Hayaat) Hilyat ul-muttaqeen Al-Fara'edh al-Tarifah Therefore his references can be held as strong argument against shias.

Al-Toosi is the writer of Al-Istibsar as well as Tahzeebul Ahkam

---------------------------------------------------------------------------------------------------------------------------------------NEARLY ALL REFERENCES IN THIS ARTICLE ARE FROM SHIA BOOKS Reality of Ghadir Khumm The fact of the matter is that seven or eight months before the Last Pilgrimage, the sacred Prophet had sent Hazrat Ali with about 300 men to Yemen. This is mentioned on the Shia website, www.najaf.org: Ali was appointed the leader of the expedition to Yemen. (http://www.najaf.org/english/book/20/4.htm). They had come from Yemen to join the Prophet in the Farewell Haj. During their stay in Yemen, some of Hazrat Alls companions had disagreed with him on certain matters. These persons, also, had come with Hazrat Ali to take part in the Last Pilgrimage, and during the Haj they spoke about the differences they had with some of the steps taken by Hazrat Ali. It was, undoubtedly, a mistake on their part. and the Devil is always on the lookout for such an opportunity to sow the seeds of rancour and animosity in the hearts of men. When the holy Prophet came to know of it, he felt that the circumstances demanded that he publicly declared what place of acceptance and liking Hazrat Ali did enjoy from the side of God. With that object, he gave the sermon in which he said, Ali is the Maula of whom I am the Maula. 0 God! Have friendship towards those who have friendship for Ali, and have enmity towards those who have enmity for Ali. In Arabic the word Maula has a wide range of meaning. It denotes master, slave, emancipated slave, helper, friend and loved one. In the holy Prophets pronouncement it has been used in the sense of a friend and a loved one, as is evident from the prayer that follows it. What the above saying of the Prophet conveys, in sum, is that he who holds me dear holds Ali dear as well. Hence, whoever loves me should, also. love Ali. "Allah is the MAULA of those who believe, whereas the disbelievers have no MAULA" (Quran 47:11). This proves maula means friend. If it meant master that would seem in appropriate because Allah is master to all believers as well as non-believers.

Allah says in the Quran: So today no ransom shall be accepted from you nor from those who disbelieved; your abode is the fire; it is your beloved friend (Mawla) and an evil refuge it is. (Quran, 57:15) No translator on earthnot even the staunchest Shiahas ever translated this to mean Imam or Caliph, as that would make the verse meaningless. The Hell-fire above is referred to as Mawla to the disbelievers because of their extreme closeness to it, and it is this definition of Mawla that is being referred to in the Hadith of Ghadir Khumm (i.e. extreme closeness to the Prophet, Ali, and the believers). Indeed, the word Mawla comes from Wilayah and not Walayah. Wilayah refers to love and Nusrah (help and aid), and is not to be confused with Walayah, which refers to the leadership. Allah says in the Quran: Certainly your Mawla (beloved friends) are Allah and His Messenger and the believersthose who establish regular prayers and regular charity, and they bow down humbly. As to those who turn (for friendship) to Allah, His Messenger, and the believers, (let them know that) it is the party of Allah that will be triumphant. (Quran, 5:55-56) In this verse of the Quran, Allah refers to all of the believers as being Mawla. How then can the Shia claim that the word Mawla refers to Caliphate or Imamah, unless all of the believers are suddenly Caliphs or Imams? (To this, the Shia will make the outrageous claim that this verse refers to Ali alone, despite the fact that it refers to believers in the plural. No doubt, Alilike many other righteous believerswas included in this verse, but it cannot refer only and exclusively to him since it is clearly in the plural.) Indeed, the word Mawla here refers to love, extreme closeness, and help. In fact, there is not a single instance in the Quran in which the word Mawla is used to refer to Imamah or Caliphate. In another verse of the Quran, Allah says: No Mawla will benefit his Malwa on the Day of Judgment. Does this mean that no leader will benefit his leader on the Day of Judgment? Surely this makes no sense. Rather, we see in this verse of the Quran that Allah refers to two people and calls both to be Mawla; if Mawla were to mean leader, then only one of them could be the leader of the other. But if Mawla means beloved friend, then indeed they could be Mawla of each other and it would be linguistically correct to refer to both of them as Mawla as Allah does in the Quran.

The Definition of the Word Mawla

The Shia claim that the word Mawla here means master. It is based on this erroneous translation of the word that they claim that the Prophet ( ) nominated Ali ( ) as his successor. In fact, the word Mawlalike many other Arabic wordshas multiple possible translations. The Shia lay-person may be shocked to know that indeed the most common definition of the word mawla is actually servant and not master. A former slave who becomes a servant and who has no tribal connections was referred to as a Mawla, such as Salim who was called Salim Mawla Abi Hudhayfah because he was the servant of Abu Hudhayfah. One only needs to open up an Arabic dictionary to see the various definitions of the word Mawla. Ibn Al-Atheer says that the word Mawla can be used to mean, amongst other things, the following: lord, owner, benefactor, liberator, helper, lover, ally, slave, servant, brother-in-law, cousin, friend, etc. Now let us examine the Hadith again: Whomsoevers Mawla I am, this Ali is also his Mawla. O Allah, befriend whosoever befriends him and be the enemy of whosoever is hostile to him. The word Mawla here cannot refer to master, but rather the best translation of the word Mawla is a beloved friend. It is clear that Mawla here refers to love and close relation, not Caliphate and Imamah.

Muwalat (love) is the opposite of Mu`adat (enmity). This definition of the word Mawla makes most sense due to the context, because the Prophet ( ) immediately says O Allah, befriend whosoever befriends him and be the enemy of whosever is hostile to him.
The Shia may refuse to believe that Mawla here means beloved friend but the reality is that it cannot be translated in any other way when we take into account that the very second addition is about befriending him, not about being ruled by him or anything like that. It is in fact unbelievable that the Shia can translate it to mean Caliph and Imam when the context has nothing to do with that. Al-Jazari said in al-Nihaayah: The word Mawla is frequently mentioned in the Hadith, and this is a name that is applied to many. It may refer to a lord, to an owner, to a master, to a benefactor, to one who frees a slave, to a supporter, to one who loves another, to a follower, to a neighbor, to a cousin (son of paternal uncle), to an ally, to an in-law, to a slave, to a freed slave, to one to whom one has done a favor. Most of these meanings are referred to in various Hadith, so it is to be understood in the manner implied by the context of the Hadith in which it is mentioned.

IN FACT... This is the version of Ghadir Khumm narrated in the Sahihayn (i.e. Bukhari and Muslim), with no mention at all of the word Mawla. Shaikh al-Islam Ibn Taymiyyah said: As for his saying If I am someones mawla then Ali is his mawla too, this is not in the books of Sahih (Bukhari and Muslim), but it is one of the reports which were narrated by the scholars and concerning whose authenticity the people disputed. Shia propagandists attempt to remove this background context in which the Hadith was said in order to paint a totally different (and misleading) picture. Ghadir Khumm is located approximately 250 km away from Mecca. This simple fact is enough to shatter the entire premise of Shiism. If it was such a serious issue then why Muhammad (SAW) didn't feel to speak it in the Farewell Sermon at Mecca in front of entire Muslim Ummah but at a 250 Km away place. It was only the group that lived in cities in the North of the Arabian Peninsula that passed by Ghadir Khumm. These people consisted of only those who were heading towards Medinah and the minority of Muslims that lived in places such as Syria. A great number of the Muslims (From Mecca, Taif, Yemen, etc.) were not present whose routes were others. REAL BACKGROUND The army led by Ali ( ) was very successful in Yemen and they captured a lot of war booty. It was over this war booty that a dispute began between Ali ( ) on the one hand and his soldiers on the other. It is narrated in Ibn Kathirs al-Bidayah wanNihayah: Amongst the states fifth of the spoils there was enough linen to clothe the whole army, but Ali had decided that it must be handed over to the Prophet untouched. After the victory in Yemen, Ali ( ) placed his deputy commander in charge of the troops stationed in Yemen, while he himself head out towards Mecca to meet the Prophet ( ) for the Hajj. We read: In his (Alis) absence, however, the man he left in charge was persuaded to lend each man a new change of clothes out of the linen. The change was much needed for they had been away from home for nearly three months. The troops stationed in Yemen then set out to Mecca to complete the Hajj with the Prophet (:) When they (the soldiers sent to Yemen) were not far from entering the city (of Mecca), Ali rode out to meet them and was amazed to see the transformation that had taken place (in regards to their clothing). I gave them the garments, said the deputy commander, that their appearance might be

more seemly when they entered in among the people. The men all knew that everyone in Mecca would now be wearing their finest clothes in honor of the Feast, and they were anxious to look their best. But Ali felt he could not countenance such a liberty and he ordered them to put on their old clothes again and return the new ones to the spoils. Great resentment was felt throughout the army on this account, and when the Prophet heard of it, he (the Prophet) said: O people, blame not Ali, for he is too scrupulous in the path of Allah to be blamed. But these words were not sufficient, or it may be that they were only heard by a few, and the resentment continued. On the way back to Medina one of the troops bitterly complained of Ali to the Prophet, whose face changed color. Am I not nearer to the believers than their own selves? he said; and when the man assented, he added: Whomsoevers beloved friend I am, Ali is (also) his beloved friend. Later on in the journey, when they had halted at Ghadir alKhumm, he gathered all the people together, and taking Ali by the hand he repeated these words [i.e. whomsoevers beloved I am, this Ali is (also) his beloved friend], to which he added the prayer: O Allah, be the friend of him who is his friend, and the foe of him who is his foe; and the murmurings against Ali were silenced. The soldiers under Alis charge were not only perturbed over the change of clothes but also over the distribution of the spoils of war in general. The Muslims, thanks to the great leadership of Ali ( ,) had conquered many camels, but Ali ( ) forbade them from taking possession of these camels. Al-Bayhaqi narrates from Abu Saeed that Ali ( ) prevented them from riding the camels of the war spoils that they had acquired. But when Ali ( ) had left for Mecca, his deputy commander had succumbed to the pleas of the people and allowed them to ride these camels. When Ali ( ) saw that, he became angry and he blamed the deputy commander. Abu Saeed ( ) said: When we were on the way back to Medinah, we mentioned to the Prophet the harshness that we have seen from Ali; the Prophet said: StopBy Allah, I have known that he (Ali) has done good for the sake of Allah. A similar incident is described in Ibn Ishaqs Seerah Rasool-Allah; we read: When Ali came (back) from the Yemen to meet the Apostle in Mecca, he hurried to him and left in charge of his army one of his companions who went and covered every man in the force with clothes from the linen Ali had. When the army approached, he (Ali) went out to meet them and found them dressed in the clothes. When he asked what on earth had happened, the man (his deputee) said that he had dressed the men so that they might appear seemly when they mingle with the people. He (Ali) told him to take off the clothes before they came to the Apostle and they did so and put them back among the spoil(s). The army showed resentment at their treatmentwhen the men complained of Ali, the Apostle arose to address them and he (the narrator) heard him (the Prophet) say: Do not blame Ali, for he is too scrupulous in the things of Allah, or in the way of Allah, to be blamed. (Ibn Ishaq, Seerah Rasool-Allah, p.650)

Ibn Katheer narrates that the people in the army (i.e. the contingent sent to Yemen) started to criticize Ali ( ) because he prevented them from riding the camels and took back the new clothes that they had acquired. It was these men that accompanied the Prophet ( ) to Medinah via Ghadir Khumm, and it is they who were being addressed in the famous Hadith of Ghadir Khumm. In fact, in Tareekh al-Islam, the event of Ghadir Khumm falls under the heading The Consolation of Ali. We read: The Consolation of Ali During the Hajj, some of the followers of Ali who had been with him to Yemen complained to the Prophet about Ali. Some of the misunderstandings of the people of Yemen had given rise to misgivings. Addressing the Companions at Ghadir Khumm, the Prophet of Allah said admiring Ali: The one who is my friend is the friend of Ali Following the address, Umar congratulated Ali saying: From this day on you are a very special friend of mine. The Prophet then came back to Al-Medinah and his son Ibrahim passed away. (Tareekh al-Islam, Vol.1, p.241) The Hadith of Ghadir Khumm To summarize the Hadith of Ghadir Khumm: The soldiers in Alis army were very upset with Ali ( ) for denying them linen and camels from the spoils, and they were not pleased with the fact that Ali ( ) himself was accorded a special share of the Khums (i.e. the fifth of war booty). Of course, Ali ( ) cannot be blamed for this privilege of taking an extra share of the Khums, which is a right accorded to the Prophets family in the Quran. Nonetheless, the people had anger in their eyes, so they took special offense when Ali ( ) took a slave girl for himself from the Khums; the soldiers wrongfully accused Ali ( ) of being a hypocrite for denying the clothes and camels to the men but for himself taking a slave girl. It was for this wrongful criticism of Ali ( ) that the Prophet ( ) defended Ali ( )in the Hadith of Ghadir Khumm. The incident described in above section is mentioned in Shia sources as well. Shaykh Mufid, the classical Shia scholar, writes: (Earlier) the Commander of the Faithful had chosen a slave-girl from among the prisoners. Now Khalid sent Buraida to the Prophet. He said: Get to (the Prophet) before the army does. Tell him what Ali has done in choosing a slave-girl for himself from the Khums and bring him dishonor Buraida went to the Prophet. He (Buraida) had with him the letter from Khalid with which he had been sent. He began to read it. The face of the Prophet began to change.

Apostle of Allah, said Buraida, if you permitted the people (to act) like this, their booty would disappear. Woe upon you, Buraida, the Prophet told him. You have committed an act of hypocrisy. Ali ibn Abi Talib is allowed to have what is allowed to me from their booty Buraida, I warn you that if you hate Ali, Allah will hate you. Buraida reported: I wanted the earth to split open for me so that I could be swallowed into it. Then I said: I seek refuge in Allah from the anger of Allah and the anger of the Apostle of Allah. Apostle of Allah, forgive me. I will never hate Ali and I will only speak good of him. The Prophet forgave him. (Kitab al-Irshad, by Shaykh Mufid, pp.111-112) Shias claim that the expedition of Yemen took place in Rabi al-Thani (the 4th Islamic month) or Jumada al-Awwal (the 5th Islamic month), whereas Ghadir Khumm took place in the 12th month; this is a horrible half-truth. The Yemen campaign lasted many months and into the 11th month! So whereas the Yemen expedition may have started a few months back, it definitely did not end before the last five days of the 11th month, after which Ali ( ) and his soldiers immediately joined the Prophet ( )in Mecca to do Hajj. According to the classical Shia scholar, Shaykh Mufid, the expedition in Yemen was coming to an end in the last five days of Dhu al-Qadah (the 11th Islamic month). Further it is claimed by shias that the incident of Yemen was resolved in Medinah. After what happened in Yemen (i.e. the dispute over Khums), Ali ( ) rode out to meet the Prophet ( ) in Mecca, not Medinah. Ali ( ) and his men performed Hajj with the Prophet ( ) and it was during this time that the soldiers were grumbling about Ali ( ,) which led to the pronouncement at Ghadir Khumm. The Shia propagandists then claim that it was only Khalid ( ) and Buraida ( ) who were upset with Ali (.) In fact, it was all (or at least most) of Alis soldiers who were upset with him, not just one or two soldiers. Shaykh Mufid writes: The Commander of the Faithful, peace be upon him, took them (the breastplates) off the people and put them back in the sacks. They were discontented with him because of that. When they came to Mecca, their complaints against the Commander of the Faithful, peace be upon him, became numerous. The Apostle of God ordered the call to be given among the people: Stop your tongues (speaking) against Ali ibn Abi Talib, peace be upon him. He is one who is harsh in the interests of God, the Mighty and High, not one who deceives in His religion

(Kitab al-Irshad, by Shaykh Mufid, pp.121-122) The complaints against Ali ( ) were numerous and it was the people who were discontented (not one or two individuals), and the Prophet () ordered the call to the people in general. It is clear that the vast majority of Alis soldiers were discontented with him because he refused to allow them to wear the breastplates from the Khums. The bottom line point, however, is that many people were angry at Ali ( ) and this is was the reason why the Prophet ( ) had to make the declaration at Ghadir Khumm, to exonerate Ali () not to nominate Ali ( ) as his successor. The Prophets Farewell Pilgrimage and the Declaration at Ghadir Khumm (Shia Reference) The Apostle of God, may God bless him and his family, had sent him (Ali), peace be upon him, to Yemen to collect the fifth share (khums) of their gold and silder and collect the breastplates and other thingsThen the Apostle of God, may God bless him and his family, decided to go on the pilgrimage and to carry out the duties which God, the Exalted, had decreed He, may God bless him and his family, set out with them with five days remaining in (the month of) Dhu al-Qada. He had written to the Commander of the Faithful (Ali), peace be upon him, about going on the pilgrimage from Yemen Meanwhile, the Commander of the Faithful, peace be upon him, set out with the soldiers who had accompanied him to Yemen. He had with him the breastplates which he had collected from the people of Najran. When the Apostle of God, may God bless him and his family, was nearing Mecca on the road from Medina, the Commander of the Faithful (Ali), peace be upon him, was nearing it on the road from Yemen. He (Ali) went ahead of the army to meet the Prophet, may God bless him and his family, and he left one of their number in charge of them. He came up to the Prophet as the latter was looking down over Mecca. He (Ali) greeted him (the Prophet) and informed him (the Prophet) of what he (Ali) had done and what he (Ali) had collected [in Khums] and that he had hurried ahead of the army to meet him. The Apostle of God, may God bless him and his family, was pleased at that and delighted to meet him The Commander of the Faithful, peace be upon him, said farewell to him (the Prophet) and returned to his army. He (Ali) met them nearby and found that they had put on the breastplates which they had had with them. He (Ali) denounced them for that. Shame on you! he (Ali) said to the man whom he had appointed as his deputy over them. Whatever made you give them breastplates before we hand them over to the Apostle of God, may God bless him and his family? I did not give you permission to do that.

They asked me to let them deck themselves out and enter into the state of consecration in them, and then they would give them back to me, he replied. The Commander of the Faithful, peace be upon him, took them off the people and put them back in the sacks. They were discontented with him because of that. When they came to Mecca, their complaints against the Commander of the Faithful, peace be upon him, became numerous. The Apostle of God ordered the call to be given among the people: Stop your tongues (speaking) against Ali ibn Abi Talib, peace be upon him. He is one who is harsh in the interests of God, the Mighty and High, not one who deceives in His religion When the Apostle of God carried out his rituals of the pilgrimage, he made Ali his partner in the sacrifice of animals. Then he began his journey back to Medina. (Ali) and the Muslims went with him. He came to a place known as Ghadir Khumm (Kitab al-Irshad, by Shaykh Mufid, Translated By I.K.A Howard, pp.119-123) ABOUT VERSE 5:67 OF QURAN This is an oft-repeated claim of the Shia, namely that this verse (5:67) was revealed in regards to Alis nomination to Caliph; in other words, the Prophet () should not worry about the awful reaction of the Sahabah to the declaration of Alis Imamah and Caliphate. As is usually the case, the Shia propagandists have no qualms with playing legoes with the Quran and using the Quran as their own personal jigsaw puzzle. In fact, verse 5:67 could not possibly have been revealed in regards to Alis nomination, namely because it was directed towards the People of the Book (i.e. Jews and Christians). The Shia take the verse out of context, without considering the verse that comes right before it and the verse that comes right after it. Let us take a look: [5:66] And if they (the Jews and the Christians) had observed the Torah and the Gospel and that which was revealed to them from their Lord, they would certainly have eaten from above them and from beneath their feet. Among them there are people who are moderate, but many of them are of evil conduct. [5:67] O Messenger! Proclaim the Message which has been sent down to you from your Lord. If you do not, then you would not have fulfilled and proclaimed His Message. Allah will protect you from these men (who mean mischief). For Allah guides not those who reject Faith. [5:68] Say: O People of the Book (i.e. the Jews and Christians)! You follow no good till you observe the Torah and the Gospel and that which is revealed to you from your Lord; and surely that which has been revealed to you from your Lord shall make many of them increase in inordinacy and disbelief; grieve not therefore for the disbelieving people.

So we see that the verse before and after is talking about the People of the Book, and it is in this context that the verse 5:67 was revealed, reassuring the Prophet ( )that he should not fear the Jews or the Christians and that he () should clearly deliver the Message of Islam which will be made supreme over Judaism and Christianity. The Prophet ( ) is told in verse 5:67 that he should not fear these men who mean mischief, and in the very next verse (5:68) Allah says that the Message of Islam will only increase them in inordinacy and disbelief. It is exceedingly clear that we are talking about the same group of people, namely the disbelievers from amongst the People of the Book who mean to make mischief and who become obstinate in inordinacy and disbelief. In fact, that entire section of the Quran is referring to the People of the Book, starting from verse 5:59 and going all the way to 5:86. Let us reproduce the verses below: [5.59] Say: O People of the Book (i.e. Jews and Christians)! do you find fault with us (for aught) except that we believe in Allah and in what has been revealed to us and what was revealed before, and that most of you are transgressors? [5.60] Say: Shall I inform you of (him who is) worse than this in retribution from Allah? (Worse is he) whom Allah has cursed and brought His wrath upon, and of whom He made apes and swine, and he who served the Shaitan; these are worse in place and more erring from the straight path. [5.61] And when they come to you, they say: We believe; and indeed they come in with unbelief and indeed they go forth with it; and Allah knows best what they concealed. [5.62] And you will see many of them striving with one another to hasten in sin and exceeding the limits, and their eating of what is unlawfully acquired; certainly evil is that which they do. [5.63] Why do not the learned men and the doctors of law prohibit them from their speaking of what is sinful and their eating of what is unlawfully acquired? Certainly evil is that which they work. [5.64] And the Jews say: The hand of Allah is tied up! Their hands shall be shackled and they shall be cursed for what they say. Nay, both His hands are spread out, He expends as He pleases; and what has been revealed to you from your Lord will certainly make many of them increase in inordinacy and unbelief; and We have put enmity and hatred among them till the day of resurrection; whenever they kindle a fire for war Allah puts it out, and they strive to make mischief in the land; and Allah does not love the mischief-makers. [5.65] And if the followers of the Book had believed and guarded (against evil) We would certainly have covered their evil deeds and We would certainly have made them enter gardens of bliss [5:66] And if they had observed the Torah and the Gospel and that which was revealed to them from their Lord, they would certainly have eaten from above them and from beneath their feet. Among them there are people who are moderate, but many of them are of evil conduct. [5:67] O Messenger! Proclaim the Message which has been sent down to you from your Lord. If you do not, then you would not have fulfilled and proclaimed His Message. Allah will protect you from these men (who mean mischief). For Allah guides not those who reject Faith.

[5:68] Say: O People of the Book! You follow no good till you observe the Torah and the Gospel and that which is revealed to you from your Lord; and surely that which has been revealed to you from your Lord shall make many of them increase in inordinacy and disbelief; grieve not therefore for the disbelieving people. [5.69] Surely those who believe and those who are Jews and the Sabians and the Christians whoever believes in Allah and the last day and does good they shall have no fear nor shall they grieve. [5.70] Certainly We made a covenant with the children of Israel and We sent to them apostles; whenever there came to them an apostle with what that their souls did not desire, some (of them) did they call liars and some they slew. [5.71] And they thought that there would be no affliction, so they became blind and deaf; then Allah turned to them mercifully, but many of them became blind and deaf; and Allah is well seeing what they do. [5.72] Certainly they disbelieve who say: Surely Allah, He is the Messiah, son of Marium; and the Messiah said: O Children of Israel! serve Allah, my Lord and your Lord. Surely whoever associates (others) with Allah, then Allah has forbidden to him the garden, and his abode is the fire; and there shall be no helpers for the unjust. [5.73] Certainly they disbelieve who say: Surely Allah is the third (person) of the three; and there is no god but the one God, and if they desist not from what they say, a painful chastisement shall befall those among them who disbelieve. [5.74] Will they not then turn to Allah and ask His forgiveness? And Allah is Forgiving, Merciful. [5.75] The Messiah, son of Marium is but an apostle; apostles before him have indeed passed away; and his mother was a truthful woman; they both used to eat food. See how We make the communications clear to them, then behold, how they are turned away. [5.76] Say: Do you serve besides Allah that which does not control for you any harm, or any profit? And Allah He is the Hearing, the Knowing. [5.77] Say: O followers of the Book! be not unduly immoderate in your religion, and do not follow the low desires of people who went astray before and led many astray and went astray from the right path. [5.78] Those who disbelieved from among the children of Israel were cursed by the tongue of Dawood and Isa, son of Marium; this was because they disobeyed and used to exceed the limit. [5.79] They used not to forbid each other the hateful things (which) they did; certainly evil was that which they did. [5.80] You will see many of them befriending those who disbelieve; certainly evil is that which their souls have sent before for them, that Allah became displeased with them and in chastisement shall they abide. [5.81] And had they believed in Allah and the prophet and what was revealed to him, they would not have taken them for friends but! most of them are transgressors. [5.82] Certainly you will find the most violent of people in enmity for those who believe (to be) the Jews and those who are polytheists, and you will certainly find the nearest in friendship to those who believe (to be) those who say: We are Christians; this is because there are priests and monks among them and because they do not behave proudly. [5.83] And when they hear what has been revealed to the apostle you will see their eyes overflowing with tears on account of the truth that they recognize; they say: Our Lord!

we believe, so write us down with the witnesses (of truth). [5.84] And what (reason) have we that we should not believe in Allah and in the truth that has come to us, while we earnestly desire that our Lord should cause us to enter with the good people? [5.85] Therefore Allah rewarded them on account of what they said, with gardens in which rivers flow to abide in them; and this is the reward of those who do good (to others). [5.86] And (as for) those who disbelieve and reject Our communications, these are the companions of the flame. It is very clear that all of these verses are about the Jews and the Christians, and it is absurd that the Shia could just cut and paste the Quran as they wish. This is manipulating the Word of Allah and a very big sin that leads to the path of the Kufr. And yet, you will find that the Shia universally make the claim that this verse was revealed with regards to the Ghadir Khumm address and the nomination of Ali ( .) So this is the length that the Shia propagandist will go to in order to twist Quran and Hadith in order to create the imaginary tale that the Prophet ( ) nominated Ali ( ) to be Caliph. SHIA CLAIM OF WHEN VERSE 5:67 WAS REVEALED According to a shia website: Some of Sunni references confirming that the revelation of the above verse of Quran was right before the speech of Prophet in Ghadir Khum: (1) Tafsir al-Kabir, by Fakhr al-Razi, under commentary of verse 5:67, v12, pp 49-50, narrated on the authorities of Ibn Abbas, al-Bara Ibn Azib, and Muhammad Ibn Ali. (2) Asbab al-Nuzool, by al-Wahidi, p50, narrated on the authorities of Atiyyah and Abu Said al Khudri. (3) Nuzul al-Quran, by al-Hafiz Abu Nuaym narrated on the authorities Abu Said Khudri and Abu Rafi. (4) al-Fusool al Muhimmah, by Ibn Sabbagh al-Maliki al-Makki, p24 (5) Durr al-Manthur, by al-Hafiz al-Suyuti, under commentary of verse 5:67 (6) Fathul Qadir, by al-Shawkani, under commentary of verse 5:67 (7) Fathul Bayan, by Hasan Khan, under commentary of verse 5:67 (8) Shaykh Muhi al-Din al-Nawawi, under commentary of verse 5:67 (9) al-Sirah al-Halabiyah, by Noor al-Din al-Halabi, v3, p301 (10) Umdatul Qari fi Sharh Sahih al-Bukhari, by al-Ayni (11) Tafsir al-Nisaboori, v6, p194 (12) and many more such as Ibn Mardawayh, etc The Shia propagandists are deceitful; there is no other way to describe them. They have become notorious for their half-quotes. Here the Shia give twelve sources; let us look at them one by one. The first one is at-Tafseer al-Kabeer by Imam Razi. The Shia are trying to fool the Sunnis by making it appear as if Imam Razi believed that this verse 5:67 was

revealed at Ghadir Khumm. In fact, Imam Razi said the exact opposite in his book! Imam Razi mentions that various people have claimed that the verse was revealed on different occassions. He lists ten possibilities of when the verse could have been revealed. It is wellknown that the style of the scholars was to list the most important view first and the least important view last. It should interest the deceitful Shia to know that Imam Razi did mention Ghadir Khumm but as the absolute last one, meaning in his eyes it was the weakest possible view. We will now provide the commentary of Imam Razi word for word: Scholars of Tafseer have mentioned many causes of revelation: (1) The first is that this verse was revealed in the instance of stoning and retaliation as was previously mentioned in the story of the Jews. (2) The second cause is that it has been revealed because of the Jews criticism and making fun of the religion, and the Prophet had remained silent about them, thus this verse was revealed. (3) Third: When the verse of choice was revealed, which is O Prophet! say to thy wives: (i.e 33:28), the Prophet did not deliver this verse to them out of fear that they may choose this world, and thus it (i.e 5:67) was revealed. (4) Fourth: It was revealed with regards to Zayd and Zaynab Bint Jahsh. Aisha said: Whoever claims that the Messenger of Allah concealed part of what was revealed to him, then he has committed a great lie against Allah, for Allah has said: O Apostle (Muhammad)! Proclaim (the Message) and was the Messenger of Allah to conceal part of what was revealed to him he would have concealed His saying: And you hide in your mind that which Allah was to bring to light [33:37] (5) Fifth: It was revealed with regards to Jihad, for the hypocrites hated it, so he used to withhold from urging them for Jihad. (6) Sixth: When the saying of Allah has been revealed: Revile not ye those whom they call upon besides Allah, lest they out of spite revile Allah in their ignorance. [6:108], the Messenger withheld from reviling their gods, so this verse was revealed, and He said: Proclaim i.e the faults/criticism about their gods and do not hide it, and Allah will protect you against them. (7) Seventh: It was revealed with regards to the rights of Muslims, because in the Last Pilgrimage after he had declared the rulings and rituals of Hajj, he said: Have I not declared (it to you)? They said: Yes. He said: O Allah be my witness. (8) Eighth: It has been narrated that he rested under a tree in one of his journeys and hung his sword on it, when a Bedouin came while he was sleeping and snatched the sword

saying: O Muhammad, who will protect you against me? He said: Allah, so the hand of the Bedouin trembled, the sword fell from his hand, and he banged his head against the tree until his brains burst, so Allah revealed this verse and explained that He will protect him against people. (9) Ninth: He used to fear Quraysh, the Jews and the Christians, so Allah removed this fear from his heart with this verse. (10) Tenth: This verse has been revealed to stress Alis excellence, and when the verse was revealed, the Prophet caught hold of Alis hand and said: One who has me as his mawla has Ali as his mawla. O Allah, Be his friend who befriends him, and be his enemy who is his enemy. (Soon) after this, Umar met him (Ali) and said: O Ibn Abi Talib! I congratulate you, now you are my mawla and the mawla of every male and female believer. This is the saying narrated from Abdullah ibn Abbas, Baraa ibn Aazib and Muhammad bin Ali. You should know that even with these narrations being numerous, it is more fit to explain the verse as Allah assuring him (the Prophet) of protection against the cunning schemes of the Jews and Christans and ordered him to announce the proclamation without having fear of them. This is because the context before this verse and after this verse is addressing the Jews and Christians; it would not be possible to throw a verse in the middle (of other verses) making it foreign to what is before it and after it. (source: Tafseer al-Kabir, by Fakhr al-Razi, under the commentary of the verse 5:67, volume 12, pp.49-50) In other words, Imam Razi did mention ten possibilities but he stated that the only strong opinion was that the verse was revealed about the Jews and Christians and this is why he mentioned this possibility first. Is it any wonder that the deceitful Shia Encyclopedia did not mention that Imam Razi mentioned ten possibilities and stated that the only reasonable one was the first? Instead the Shia rely on half-quotes; indeed, they are a people who love Taqiyyah and deception. We warn the Sunni laypersons not to be impressed by their lengthy lists of references; whenever the Shia give a list of references but no exact quote, it is a good sign that they are twisting the text just like they twist the Quran and play legoes with it. As for the narration reported by Ibn Abi Hatim, its chain is as follows: My father told us: Uthman Ibn Khurzad told us: Ismail Ibn Zakariya told us: Ali Ibn Abis told us: from Al-Amash from Atiya Al-Awfi from Abu Saeed Al-Khudri. The Isnad is weak. If we analyze the narrators, we find: (1) Ismail Ibn Zakariya Al-Kufi

Abu Yahya narrated from Ahmad Ibn Hanbal: He is weak. Al-Nasai said in Jarh wa Tadeel: He is not strong. (2) Ali Ibn Abis Yahya Ibn Maeen said: He is nothing. And such said Ibrahim Ibn Yaqub Al-Jozqani, Al-Nasai, and Abu Al-Fath Al-Azdi. Ibn Hibban said: His mistakes were excessive such that he deserved to be deserted. (3) Al-Amash He is Mudalis. (4) Atiya Al-Awfi: Ahmad said: He is weak. Al-Nasai said: He is weak. Ibn Hiban said:He heard from Abu Saeed hadiths and when he died he used to sit with Al-Kalbi, so if Al-Kalbi said: The Messenger of Allah said such-and-such, he would memorize it and he gave him the kunya of Abu Saeed and narrated from him. So if it is said to him: Who narrated this to you? He would say: Abu Saeed narrated this to me. So they (i.e those who inquired) would think that he meant Abu Saeed Al-Khudri, when in reality he meant Al-Kalbi. He further stated: It is not permissible to write his narrations except for being amazed about them. And then he related from Khalid Al-Ahmar that he said: Al-Kalbi told me: Atiya told me: I have given you the kunya of Abu Saeed so I say: Abu Saeed narrated to us. Accordingly, Abu Saeed in this narration could be Al-Kalbi and not the companion of the Prophet, i.e. Abu Saeed Al-Khudri. (5) Abu Saeed: Muhammad Ibn Al_Saeb Al-Kalbi Al-Suyuti said in Al-Itqan regarding the Tafseer of Ibn Abbas: And the weakest of its chains is the way of Al-Kalbi from Abu Saleh from Ibn Abbas. And if the narration of Muhammad Ibn Marwan Al-Sadi, the young, is added then this is the chain of lies, and quite often Al-Thalabi and Al-Wahidi narrate through it. Yaqut Al-Hamawi said in Mujam Al-Udaba of Tafseer at-Tabari: And he (Tabari) did not make reference to any untrusted Tafseer, for he did not include in his book anything

from the book of Muhammad Ibn Al-Saeb Al-Kalbi nor Muqatil ibn Sulayman nor Muhammad ibn Umar Al-Waqidi for they create suspicion (athina) in his view, and Allah knows best. Al-Bukhari mentioned in his Tareekh Al-Kabeer: Muhammad Ibn Al Saeb Abu AlNadhir Al-Kalbi was abandoned by Yahya Ibn Saeed. Ibn Mahdi and Ali told told us: Yahya Ibn Saeed told us: from Sufyan: Al-Kalbi told me: Abu Salih told me: everything I have told you is lies. Al-Nasai said: He is not trusted and his hadith should not be written. Ahmad Ibn Haroon said: I asked Ahmad Ibn Hanbal about Tafseer Al-Kalbi. He said: Lies. I said: Is it permissible for me to look into it? He said: No. CONCLUSION: This narration has no credibility at all. The other books cited by the Shia contain this same chain, such as Asbab Al Nuzul by Imam Wahidi al Naysaburi: : : : : : : ) ( In the Tafseer Dar al-Manthur of Imam Suyuti, we find that the same chain is cited: #6609 : And the same is the case with Imam al-Shawkani in Fath Al Qadir. The point is that none of the sources actually prove the Shia argument. If they did, then you would have seen the Shia providing complete quotes, but they cannot do that because that would expose the weakness in their arguments! To conclude the matter, no reliable Sunni source says that the verse was revealed at Ghadir Khumm. As is well known, the incident of Ghadir Khumm occurred near the Prophets death when all of Arabia had already been subdued by the Muslims under the guidance of the Prophet; this included the Christians in Najran and the Jews in Yemen. What is there for the Prophet to fear from proclamation when his followers have increased a hundred-fold? It would not make sense for this verse to have been revealed at the time of the Prophets peak of power. Rather, this verse was revealed at a much earlier stage of the Prophetic era when Islam was still struggling for its survival, surrounded by many enemies.

LATER ACTIONS OF HAZRAT ALI (RA) PROVES SUNNI VIEW OF GHADIR KHUMM Furthermore, It is an incontrovertible fact of history that, along with the Companions in general,the Mahajirs and Ansars, Hazrat Ali, too, had pledged his fealty to Hazrat Abu Bakr and Hazrat Omar as the Caliphs and successors of the sacred Prophet, and he was among their most trusted advisers (or ministers in the modern parlance). He never expressed his disagreement in that regard before any group or body of men nor laid claim, against them, to Caliphate and Imamate by recalling what is said in these reports to have happened at Ghadir-i-Khum. According to an overwhelming majority of Muslims, and non-Muslim historians as well, the conduct of Hazrat Ali was based wholly on sincerity and had nothing to do with Taqaiyya or hypocrisy as the Shias assert.

FADAK Lets see in shia books what they say about Fadak. In fact shia's most authentic book of hadith Faroi Kafi has a chapter that describes only that women can't get land as inheritance. 1. Imam Jafar as-Sadiq said:

Women will have nothing of houses or land. (Tahdhib al-Ahkam, vol. 9 p. 299; Bihar al-Anwar, vol. 104 p. 351) 2. The Prophets did not leave dinars and dirhams as inheritance, but they left knowledge. (al-Kafi, vol. 1 p. 42) 3. Abu Abdullah jafar said: Maal ghanimat(battle booty) is which .that a nation haven't given by its own hands, the owner of every unfertile land and

forest is prophet(Saw) and after him , the imam of that time can use it in the way he likes.(al usool min al kafi, kutub al hujjah, chapter al fi wa al anfaal, vol 1, page 539) 4. He asked Imam Ja'far as-Sadiq about what a woman inherits. The Imam replied: "They will get the value of the bricks, the building, the wood and the bamboo. As for the land and the fixed property, they will get no inheritance from that." (Tahdhib alAhkam, vol. 9 p. 299; Bihar al-Anwar, vol. 104 p. 351) 5. Imam Muhammad al-Baqir said: "A woman will not inherit anything of land and fixed property." (Tahdhib al-Ahkam, vol. 9 p. 298; al-Istibsar, vol. 4 p. 152) 6. When Abubakar(ra) saw that Fatima(ra) was unhappy so he said to her: I don't deny your virtues and your closeness to prohet(Saw) , I just obeying the command of prophet(saw) didn't give you fadak. I make Allah my witness that I have heard prophet(Saw) saying we prophets don't leave inheritance , but kitab wa hikma and knowledge. In this issue Im not alone , I have done this act on the agreement of muslims. If you want wealth then you can take as much as you want from my mine wealth,

you are the leader of women , you are the shajra taiba for your children, No one can deny your virtues.(haq ul yaqeen page 201, 202 ) 7. Fatima(as) said ya rasool allah (SAW), these are your sons, please give them something, rasool allah(saw) said, I have given hassan (R) my ra'ab and buzurgi and to hussain (R) my saqawat and shujaat.( . (kitab al khasal , sheikh sudooq, page 77) Fatima ( ) never sought Fadak as a gift: in every single narration about this incident, Fatima ( ) spoke about her inheritance. It was immediately after the Prophets death that Fatima ( ) came to claim Fadak, and if it had been a gift during the lifetime of the Prophet ( ,) then it would have already been in her possession at the time of the Prophets death, and there would have been no reason to go to Abu Bakr ( ) for it. It is impossible that the Prophet ( ) gifted Fatima ( ) the property as inheritance that she would assume after his death, since this would be a violation of the Quranic rules about inheritance, in which one cannot simply gift things to whomever one wants. Could not then a father gift all of his inheritance to one son to the exclusion of his daughters? Indeed, a little thought into the matter quickly leads us to the conclusion that the Shia argument holds no weight.

Answer to Quranic Verses Quoted by Shias for Inheritance:

FIRST CLAIM: The Shia propagandists will quote Verse 27:16 in which the Quran says: And Sulaiman was Dawuds heir. ANSWER: 1st The Shia tactfully do not quote the entire verse, nor the preceding verse. Allah says: We gave (in the past) knowledge to Dawud and Sulaiman, and they both said: Praise be to Allah, Who has favored us above many of his servants who believe! And Sulaiman was Dawuds heir. He said: O you people! We have been taught the speech of birds, and on us has been bestowed (a little) of all things: this is indeed Grace manifest (from Allah). (Quran, 27:15-16) In this verse, Allah is clearly talking about Sulaiman ( )inheriting the knowledge and prophethood of Dawud ( ) as prophethood is something that Sulaiman (AS) may not have inherited. Some shias say that it is mentioned in sunni books that Sulaiman (AS) inherited kingdom as well. Yes, but they forget that kingdom is like a job to serve country it is not meaning that Sulaiman (AS) got land, and money etc. left by Daood (AS) as his own property because that will be in contradiction to sahih hadiths of shia most authentic hadith books "The Prophets did not leave dinars and dirhams as inheritance, but they left knowledge" (al-Kafi, vol. 1 p. 42) and what Imam Muhammad al-Baqir said: "A woman will not inherit anything of land and fixed property." (al-Istibsar, vol. 4 p. 152). This idea is strengthened by what the preceding verse says "Walaqad aathayna daooda wa sulaimana ilman" and the next portion of the quoted ayat says "And he said: O mankind! Lo! we have been taught the language of birds, and have been given of all things", clearly indicating that he was taught language of birds i.e a kind of knowledge. Hadiths from the four most authentic books of shia further proves my point of view. Lets see the hadiths: The most authentic shia book of hadiths states "Daood (Alaihsalam) had several aulaad" (Usool Kafi Book1, Page 278, Print Iran). Thus Sulaiman (Alaihsalam) was not the only inheritor of Daood (Alaihsalam). The only thing inherited to him was naboowat and knowledge. To support shia view the ayat should have words like "Sulaiman and his brothers...", but it is no the case here. This claim is further strengthened by shia book (Usool Kafi ma'a Al-Safi Kitab Al-Hajja Section 3rd Page 150 Print Luknow) that "Imam Abu Abdullah (Jaafar Sadiq) said that Daood (AS) was the inheritor of knowledge of Prophets and Sulaiman (AS) was of Daood (AS) knowledge and we are inheritors of Prophet Muhammad (SAW) and we have saheefay of Ibrahim (AS) and takhtiyaan of Musa (AS)". 2nd Quran clearly states at various occasions the wirasat is also of book etc. such as: Therefore We gave the Book as inheritance (awrathna) to such of Our servants

as We have chosen (Surah Fatir, Rukuh 4) Those are the Inheritors (al-warithun) who will inherit Paradise. (Quran, Surah al-Muminoon, Rukuh 6) (Alayraaf, Rukuh 21) and (Asshoora, Rukuh 2) also has such ayats. 3rd An ayat which shias claims in their point of view's favour go against them itself which is "That Allah orders you about your awlaad" (Al-Nisa, Rukuh 2). Because if it was Daood's (AS) inheritance of wealth then other sons (Total 19 in count according to both shia and sunni sources, shia books even gave names of 17 sons in "Tareekh Nasikh Al Tawareekh") got no inheitance. It is known to shia that all aulaad has right in the inheritance (Though Prophets are a special case which shia don't believe). Material inheritance is not something laudable, neither to Dawud ( ) nor to Sulaiman ( .) Even a Jew or Christian inherits the material possessions of his father. The purpose of this verse is to extol the excellence of Sulaiman ( ) and to make mention of that which was granted specifically to him. Inheriting material possessions is an ordinary and trivial matter that is common to everyone this is not the kind of thing that would be mentioned about the Prophets. Only such things would be related about the Prophets which carry lessons or benefit. SECOND CLAIM: Hazrat Zakariyya (AS) begged a Waris from Allah that is waris of both him as well as for Yaqoob (AS) and his family. ANSWER: 1st If it was inheritance of wealth thenit means that Hazrat Zakariyya (AS) was worried about his wealth that it doesn't go to others thus he prayed to Allah. This is a very weak and worldly thought that a Prophet begs for such worldly desire taht also get mentioned in the Quran. 2nd Hazrat Zakariyya (AS) was a carpenter. How much money did he had for which he was so worried. 3rd The progeny of Yaqoob (AS) was spread in vast area then how Yahya (AS) can get the wealth. Even if the Shia live in the delusional world that Prophets leave behind inheritance, then this still does not answer why the Prophet ( ) has stated in Hadith that Prophets do not leave behind inheritance. Again, this Hadith has been stated in Al-Kafi and is considered Sahih. The Shia say that Fatima ( ) accused Abu Bakr ( ) of fabricating the Hadith, but we find that this Hadith exists! If there is a discrepancy between the Quran and the Prophetic Sahih sayings, then we must state that this is an accusation against the Prophet (.:)

Fatima (R) lived short after the incidece of claim of Fadak. Even though if Fatima (R) was unhappy even then Abu Bakr's (R) act was lawful according to the sayings of Holy Prophet (SAW) which are given in both shia and sunni books. Abu Bakr (R) is answerable to Allah according to the way which Holy Prophet (SAW) showed. Furthermore Hazrat Ali (R) didn't gave lands of Khyber, Fadak, and Banu Nazeer to the inheritors of Fatima (R) in his caliphate of about 4 years and 9 months. There is no authentic and reliable source of denying this fact. What AbuBakr (RA) said to Fatima from Shia Book by Majlisi : : When Abubakar(ra) saw that Fatima(ra) was unhappy so he said to her: I dont deny your virtues and your closeness to prohet(Saw) , I just obeying the command of prophet(saw) didnt give you fadak. I make Allah my witness that I have heard prophet(Saw) saying we prophets dont leave inheritance , except the book and hikma and knowledge. In this issue Im not alone , I have done this act on the agreement of muslims. If you want wealth then you can take as much as you want from my mine wealth, you are the leader of women , you are the shajra taiba for your children, No one can deny your virtues. (Shia book, haq ul yaqeen page 201, 202 )

Taqiyya
There is a shia Hadith: "Mix with them (i.e.non-shia) externally but oppose them internally." (Al-Kafi vol.9 p.116) But quoting this they forget the teaching of Quran which says: "When they meet those who believe, they say: `We Believe;' but when they are alone with their evil ones, they say: `We are really with you, we (were) only jesting [2:14]."

Matam is Haram FROM SHIA BOOKS

If Maatam was permisible the Sahaba (RA) would have made it for Muhammed (SAW)

WHEN MATAM STARTED

Kufa was the main region of shias. But at karbala the 18000 shias left Imam Hussain (RA) alone against only 4000 Yazidis. Four years after the massacre of Karbala, the Shia of Kufa attempted to make ammends for their desertion of Hussain ( .) They called themselves the Al-Tawwabun, which translates to the Repentants. This group went to Karbala to comemmorate Hussain ( ,) and here it was that they began Matam, with loud mourning, lamenting, and self-flagellation. These Tawwabun hit themselves to punish themselves for the cowardice that they had shown that led to their Imams death just four years earlier. This is the origin of the Shia ritual of Matam. Ali Ibn Abi Talib in Nahjul Balagha states bemoaning loudly is prohibited Oh Prophet of Allah! I love and respect you more than I loved and respected my parents. Your passing away has put an end to the Prophethood,to the revelation and to the messages of the Lord while that of the other Prophets had not resulted in this way. IF you had not ordered us to be patient and NOT to lament and bemoan loudly, we would have kept weeping and lamenting ceaselessly, though all this weeping,lamenting and bemoaning could not stand in comparison with the actual loss of your presence. But death is an inevitable event, nobody can turn the death back and no body can stop it from coming. (Nahjul Balagha, Sermon 239, pg 533. Islamic Semiinary Publication) 1. "Hazrat Ali(R.A) aik jaga sy guzery to kuch orten Maqtooleen per Giryah ker rahy then itny men os qabeely ky sardar ap ky khidmat men hazer hoye to Hazrat Ali R.A os per naraz hoye or kaha ky kiya tomhara bas in orton per nahy chalta ky inhen giryah kerny sy maana ker sako" (Nahjul Balagha Part 3 page 745 Irshad 322) 2. " Hazrat Muhammed(s.a.w) ky farzand Tahir ka jab inteqal hoa to App(s.a.w) ny beby Khadeja ko Rony sy manna kiya or farmayah kiya toom Is per Razi nahy ky osy Janat ky darwazy per khara pao" (Faroo-e-kafi vol.1 Kitab-ul-Janaiz Ch:78 hadees:7 page:328) 3. " Farmayah Hazrat nay kay Rona, Peetna, Moo per Tamanchy Marna, Seena Kootna, Sar ky Ball Nochna, aour Nooha Karna yeh Soorat tarki Sabar hy or Sahih Tareeqy ko chorhna hy" (Faroo-e-kafi vol.1 Kitab-ul-Janaiz Ch:80 hadees:1 page:333) 4. Faroo-e-kafi vol.1 Kitab-ul-Janaiz Ch:80 hadees:7 & hadees:8 page:334

Hadees:7 "Farmayah Mayet per cheekh cheekh ker nahy Rona chahyeh or Na kapdon ko phadna

chahyeh " Hadees:8 " Museebat per raan per hath marna apna Ajer zayaa kerny ky baraber hy" 5.

Faroo-e-kafi vol.1 Kitab-ul-Janaiz Ch:80 hadees:10 , hadees:11 page:335

Hadees:10 "Is men Imam Jaffer Sadiq ke ladke ka intiqaal hogya to kisy ny poocha ky jab ap ka ladka zinda tha or beemar tha to app ghamgeen they lekin on ky mout per ap khoosh hen to Imam jafer ny kaha Hum ahly beat bemari men ghamzada hoty hen pr jab hamary Ahly beat ka koi shakhes marta hy to Hum Razai Illahi per khush hoty " Hadees:11 "Farmyah Cheekhna chilana na bahter hy na sazawar mager log samjhty nahen or saber nahy kerty " 6. Book name Hayat-ul-Quloob vol.2 page-994 Ch:62

"Rasool(S.A.W) ny farmayah ki 4 Bury Khislaten Mery Umat men Qayamat tak rahen gy i: Apny nasab per Fakher kerna ii: Logon ki Nasab per Tan kerna iii: Barish ko Sitaroon ki gardish ky sabab samjhna or Ilmy Najoom per Aitqaad rakhna iv:Apny Murdon ((Dead body)) per Nooha kerna or Jo Nooha kerny wala merny sy pahly Tooba nahi kery ga to yaqeenan Qayamat ki Roz osy Pighly hoy Tanby or Seesy ka Libaas pahnaya jaye ga. 7. Hayat-ul-quloob , jild:2 , bab:63 , pg:1008

Huzoor(s.a.w) ne Hazrat Fatima (r.a) se farmaya ke mere jane ke bad tum na mujh per gham kerna , na apne chehre ko zakhmi kerna , na apne balon ko pareshaan kerna , na noha kerna aur na noha kerne walon ko bulana.

On asking the meaning of [Anxiety / Jazza] Mourning Imam Jafar (as) said that extreme mourning means to wail and cry loudly and to beat face and chest and to eliminate the hairs of forehead. And one who maintained the lamenting ritual; he has abandoned patience and went against the path of Islam. [Shia book, Furu e Kafi, Volume 1, page 121] Imam Jafar Sadiq (as) quoted Prophet (s) that when a Muslim hits his thighs during the time of adversities , than his reward is destroyed.[Shia book, Furu Kafi, volume 1, page 121]

Ibn Baboya, through Motabar (decent) chain has reported from Imam Mohammad alBaqir (as) that the Holy Prophet (s) bequeathed Hadrath Fatima (sa) in following words: Fatima! When I die, dont gripe your hair due to my separation, dont disturb your hair and do not lament and do not mourn and do not call females who lament and scream.[Shia book, Jila Ul Ayoon (Urdu translation) part 1, page 67, Published in Lucknow] Hussain(as) said: O Sister! By the right that I have on you. Be patient on my separation, and when I get killed do not beat yourself and do not gripe your hair, you are the daughter of Hadrat Fatima e Zahra (sa), show patience the wa she showed on the death of Holy Prophet (s).[Shia book, Jila ul Ayoon (translated) Chapter of 'Qazaaha e Karbala' page 382] Husseins(ra) reaction of Zainabs matam on him: . ) (1) ( : ! : ][ : )2( . ) ( : : . Ali Bin Hussein said: .When Zainab knew that her brother would die she said the followingToday died my mother Fatimah, my father Ali, and my brother Al-Hasan, Oh Khalifa of predecessors and inspiration for the rest. So Hussein looked at her and said, O sister never allow Iblees to take away your maturity. And her eyes flooded with tears (then)she said: Oh my, will you extort your soul extortion?then she slapped her face and she grabed pocket of her dress and tore it and then fell unconscious. Then Hussein (as) went to her and sprinkled water on her face and said : O sister, fear Allah and mourn the mourning of Allah (i.e. in accordance to what Allah allowed in mourning) and know very well that people of earth will die but people of heaven will never die, and every thing is out to be destroyed accept for countenance of Allah the most great, the one who created all creation with his capability.. And said to her: O sister, I place solemn on you so fulfill my solemn, never tear your pockets for me, nor claw (scratch) your face for me, nor invoke woe or destruction if I will die, then he took her and sited her by my side. [Shia book, al irshad, vol 2, page 94]

Amir-ul-muminin said: . : Do not wear black clothes, that is the dress of Pharaoh Source: (i) MAN LA YAHZURA HUL FAQEEH ,vol 1,p 163 ( ii) ANWAR E NUMANIA,vol 1,p 301 Imam As Sadiq was asked about pray in the black clothes, he said: : Dont pray in it, that is dress of people of fire (Source: Al-Shia.com, http://www.al-shia.com/html/ara/books/faqih/faqih-1/a41.htm Imam jaafar sadiq se poocha gayake kya hum kalee topiyon may nimaaz parh lay, Ijazat hai? Imam ne farmaya ke "Iss kalee topi me nimaaz na parhee jaen, ye jahannamiyon ka libas hay isay mat istimaal kiya jaen" (Usoole Kafi, Page 403)

NOTE: Shias usually give example of weeping of Yaqub alaih salam but he didn't
done actions of shias doing maatam beating and harming himself. Shias also forget example of Prophet Muhammad (s) at the martyrdom of Hamza (r) and other martyrs and also at the death of his own son, Ibrahim (R).

Muta Haram in Shia Book

The Shia themselves have a hadith narrated by Ali (r.a.a) which states that the Prophet made Mut'ah haram on the day of Khayber (Book of Tahdeeb: vol. 7, pg. 251, rewaya 10). The author states that Ali lied for the purposes of Taqiya. In Book of Istebsar: vol. 3, pg. 142, rewaya 5, there is a declaration by Ali that Mut'ah is haram. Again they accuse Ali of lying for Taqiya. And as narrated: Muhammad bin Ahmed bin Yahya - Abi al Jawza - Hussain bin Alwan Amr bin Khalid - Zaid bin Ali - his Father (Hussain) - Ali said: The Prophet of Allah [saww] has forbidden the meat of domestic donkeys and Mutah Nikah. [Al Istibsar, vol 3, page 142]

( : ) 100/318 .))

It was narrated by Abdullah Bin Senan said : I asked Abu Abdullah(as) about Mutah and he said: Dont filthy (make dirty) your self with it (Bihaar Al-Anwar 100/318). :

( 14/449) .) ( ) 34/2( Ali bin Yaqteen asked Aba Hassan(as) about Mutah and he answered : What is that and You (In Arabic it means what has that got to do with you) Allah had compensated you with something much better(he meant legal marraige) (Shia books, Furoo 2/43), (Wasael Al-shia 14/449). ABOUT IMAMS
Ali RA Said: Do not evade me as the people of passion are (to be) evaded, do not meet me with flattery and do not think that I shall take it ill if a true thing is said to me, because the person who feels disgusted when truth is said to him or a just matter is placed before him would find it more difficult to act upon them. Dont stop saying the Truth, or Just Advice, As I am not above making Mistakes, and I am not safe from making Mistakes in my Actions. Nahj-Al Balaghah Khutba # 216 Imam al-Sadiq said: we are only slaves to Allah who created us and chose us, by Allah we have no divine argument nor special permission from Allah, we are going to die and we will be judged and responsible, those who love the Ghulat then they hate us and those who hate them then they love us, the Ghulat are Kouffar and the Mufawwidah are Moushrikoun, may Allah curse all Ghulat whether they are Christians or Qadariyah or Murjiah or Haruriyyah. Bihar al-Anwar by Majlisi 3/51. : . : !! : From Saeed ibn Samaan: I was near Abu Abdullah, when two men from zaydiyah entered upon him, and said: Is there between you imam obedience to whom is obligatory?. And as-Sadiq said: No [al-Ihtijaj (1/371)] I heard Abaa `Abd Allaah(as) say: That Allaah, tabarak wa ta`aala, made the Messenger

of Allaah (SWT) sleep for Salaah Al-Fajr until the sun was shining. Then he (SAW) got up and began praying two rakkaah which is before fajr, then he prayed fajr, and he forgot in his salaah tasleem in the second rakkaah then he described what he said in his al-shamaalayn , and He (SWT) did this by his Mercy of this nation lest a muslim man if he (over) sleeps from his salaah or forgets. It will be said: qad aSaab dhaalik rasoolullaah (SAWAS) ["Man la yahduruhul faqih" 1/359] The Messenger of Allah prayed dhuhr prayer two rakat only and did tasleem. A person named Dhu al shamalain said O Messenger of Allah , has something happened to the Prayer? The Messenger of Allah said What is that? He answered : You prayed only two rakat. Then the Messenger of Allah prayed two rakat of sahu meaning forgetfulness" [Al Kafi Volume 3 Page 355 and Allamah Majlisi grading this as muwaththaqq] Tamim al-Qurashi from his father, from Ahmad ibn Ali al-Ansare from al-Harwi: I said to Ar-Rida (alaihi salam): In Kufa there is group of people they reject (possibility) that prophet (sallalahu alaihi wa ali) erred in pray. He(as) said: They lied, may curse of Allah be upon them, the One who didnt err is Allah, no God except Him.[Biharul anwar" 25/350] ------------------------------------------------------------------------------------------------Like Ahlesunnah even Imam Jafar(ra) and Imam Zainul Abedin(ra) didnt believe that teachings of Islam should ONLY be Taken From Ahlul Bayt/Itra of Prophet (Saw) nor did they believe that Ahlebayt inherited the complete knowledge of Prophet(saw) A. Here are names of people from whom Jafar Sadiq(6th shia imam) narrated. Taken from Tahzib of ibn Hajar: Between them Muhammad ibn al-Munkadir, Ubeydullah ibn Abu Rafe, Ata, Urwa and others. Comment: Since Jafar sadiq(ra) narrated ahadees from people who were not from Ahlebayt this itself is a strong proof that its not a necessity that Islamic knowledge should be taken from Ahlebayt ONLY, and the belief of shias is just a myth. This also proves that Ahlebayt didnt inherit the complete knowledge of Prophet(saw), unlike what shia believes. B. Imam Zaynul Aabideen(4th shia imam): Imam Dhahabi states in Siyar Alaam un-Nubulaa (4/387): (besides his fathers) he(Imam Zainul abedin) has narrated from Safiyyah Ummul Mumineen, that is in Bukhari and Muslim, and from Abu Hurairah, and Aaisha, his narration from her is in

Muslim, and from Abu Rafi, his uncle Hasan, Ibn Abbas, Umm Salama, Miswar bin Makhrama, Zainab bint Um Salamah and others. Among the Tabieen he narrates from Marwan,Ubaidullah bin Abi Rafe, Saeed bin AlMusayyab,..Amr bin Uthman bin Affan, and he was not among mukathhir (who narrates lots of narrations). Imam Dhahabi also records some reports according to which, Imam Zainul Aabideen used to sit in the majlis of Zaid bin Aslam. So once Nafe bin Jubayr said to him(Zain ul Abedin), you are Sayyid and you are sitting in the majlis of a slave. to which Imam replied, knowledge is to be taken, no matter from where it comes. Siyar (4/388). Similarly he also used to sit in the majlis of Ubaidullah bin Abdullah. Comment: (1)We see here that Imam Zainul Abedin(ra) and Imam Jafar(ra)[4th and 6th shia imams] used to narrate the ahadees from people who were non-itra, If at all, acquiring Islamic knowledge was restricted to be from Itra only then we wouldnt have found these noble personalities from the Itra narrating ahadees from non-itra. (2)Secondly these members of Itra used to take knowledge and teachings from people who were nonitra. This proves that they didnt inherit the knowledge of Prophet(saw), had it been so then they would have never sought knowledge from other people who were non-itra. ------------------------------------------------------------------------------------------------Like Ahlesunnah even Imam Jafar(ra)[6th Shia Imam] and Imam Abu Al Hasan Moosa(ra)[shia imam] believed that the opinions of Ahlebayt can only be considerable when they are in accordance to Quran and Sunnah and that everything regarding the religion is in the book of Allah and Sunnah of his prophet(saw), So these are sufficient for muslims. A. : It has been narrated from Hisham bin Al-Hakam that he heard Imam Jafar that he said : Dont accept from us except which is according to Quran and Sunnah.[Shia book, Tanqih al maqal , Vol. 1 , p. 174] Comment: Like Ahlesunnah even Imam Jafar(ra)[6th Shia Imam] believed that their statements or opinions cannot be implemented unless they are according to Quran and Sunnah of Prophet(saw). Which in other words proves that, they are not always correct and that what ever they say must be checked with sunnah of Prophet(saw), like the Ahlesunnah does and believes. B.

From Samaa`ah from Abee Al-Hasan Moosa ( ) said, I said to him ( :) Is everything in the Book of Allaah and the Sunnah of his Prophet ( ,) or do you have a say in it? He ( )said: Rather, everything is in the Book of Allaah and the Sunnah of his Prophet () Source, shia book:1. Al-Kulayni, Al-

Kaafi, vol. 1, pg. 62, hadeeth # 10. Grading:1. Al-Majlisi said this
hadeeth is Muwaththaq (Reliable) Miraat Al-`Uqool, vol. 1, pg. 209 Comment: Like Ahlesunnah, even shia Imam believed that everything is present in book of Allah and Sunnah of Prophet(saw) , they are sufficient. So the Imams cannot make any changes to it, even they are binded to follow them(quran and sunnah), unlike what some shias believe. -------------------------------------------------------------------------------------------------

RELAION BETWEEN SAHABA AND AHLE BAYT

The role of Abubakr in marriage of Ali(ra) and Fatima(ra)
One day , Abu Bakr , Umar and Saad bin Muadh were sitting in the masjid nabwi. Abu Bakr said that the nobles of Quraish asked the Prophet (s) about the hand of Fatima (i.e they wanted to marry her), he replied that the matter of Fatima is with Allah, whomever He wills, He will marry her to him. And Ali hasnt talked to the Prophet (s) about this , and in my opinion, nothing is stopping Ali except poverty. Than Abu Bakr said to Umar and Muadh, stand up and lets go to Ali and convince him for asking the hand of Fatima , if poverty is stopping him, than we shall help him. Saad said You are absolutely correct O Abu Bakr. So they stood up and then went to Ali. Ali was not present at his home, He had gone to the garden of an Ansari to water it for wages. They reached there, Ali inquired the reason for their coming , upon which Abu Bakr said You have excelled others in good deeds and you are close to the Prophet (s) also, what is prohibiting you from asking the hand of Fatima. When Ali heard this, his eyes filled with tears. He said Who doesnt want to marry Fatima? But due to poverty, I feel shy to express my sentiments. So they convinced him for this matter and he agreed to go to the Prophet (s). Ali came back to his home, and then went towards the Prophet (s). (Jila ul Ayun, p. 122123) ; Similar tradition is present in Bihar al Anwar , Vol. 10, p. 37-38. The Prophet gave money to Abu Bakr and said Bring clothes and other things needed for Fatima, and sent with him Ammar bin Yasir and some other Sahaba. Then they went

to market, whatever they wanted to buy, they would first show it to Abu Bakr. After he agreed , than only that thing would be purchased. (Afterwards thing purchased are mentioned). Then they purchased the things , Abu Bakr took few things, the other companions took the other things and came back to the Prophet (s) and showed the things they bought to him. He checked the things and said May Allah put blessings in it for the Ahlel Bayt This is also mentioned in Jila ul Ayun, p. 126, chapter the marriage of Fatima to Ali, and in Manaqib ibn Shehr Ashoob, Vol. 4, p. 20. Ali said I came out of the house of the Prophet (s) and I was very happy, I met Abu Bakr and Umar in the way. They asked me what happened that you are so happy, I said The Prophet has told me that Allah has married Fatima to me in the heavens, and now he is going to come out of his home and announce it in the public. Abu Bakr and Umar became extremely happy at this and came to masjid nabwi with me . The Prophet reached soon, than he told Bilal to gather Muhajireen and Ansar, which Bilal did. When all the people gathered, than the Prophet sat on the pulpit. After praising God, he said O Muslims, Gabriel had come to me and informed me that Allah has made the angels witnesses that He has married Fatima to Ali, and has ordered me to marry Fatima to Ali and make all of you witnesses on the earth. Bihar al anwar, Vol. 10, p. 38 Manaqib, by Khwarizmi, p. 251 Jila ul Ayun, p. 125 Kashaful Ghumma, by Ardbeli, Vol. 1, p. 471

Love and Respect of Ahlebayt(ra) for Abubakr(ra)

: : , : , . The Rafidah amongst the Shia told Zaid ibn Ali ibn al-Hussein (rah) during his revolution that he has to abandon the love of Abu Bakr and Umar and he replied: They are the Companions of my grandfather, they said to him: Then we shall refuse you so he said:Go! for you are the Rejectionists(al-Rafidah).[Tuoun Rafidat al-Yaman fi Sahabat al-Rassul, p17 by Abu Nasr Muhammad ibn Abdullah al-Imam and he said: SAHIH]

: : : : , : Suwaid ibn Ghaflah: I entered on Ali ibn abi Talib during his emirate and said: I passed

by some folks who were talking about Abu Bakr and Umar and saying that you have a deep hatred for both of them, one of those folks is Abdullah ibn Saba, Ali said: I do not understand this wicked black man(Ibn Saba), I seek refuge in Allah from this matter and I only have deep beautiful respect for them. Then he sent after Ibn Saba and exiled him to al-Madaen(In Yemen) and said: He will not live in the same land with me. He then went to his Mimbar and when the people gathered he complimented both of them and said nothing but good things about them. then he said: If it reaches me that anyone prefers me over them then I shall lash them as they do with the slandering liar.[alKhateeb made Takhreej for it in al-Kifayah p376 and said that Abu Abdullah alBoushanji graded it as Sahih, Abu Nasr Muhammad ibn Abdullah al-Imam said in the commentary: It is narrated through other chains, it is Thabit.] 650 . 92 : . : . : 1 / 46 66 76 . Bihar al Anwar by al Majlisi 29/650: Ibn Muhammad bin abu bakr al Siddiq, her mother: Asmaa bint Abdul Rahman bin Abu bakr al Siddiq, for this Jaafar PBUH said: I was born twice of Abu Bakr, look in Ihqaq al Haqq 1/66,64,67 In Kasfhul ghumma Shia scholar Arbili quoted al-Hafith Abdulaziz, which said: Abu Abdullah Jafar ibn Muhammad ibn Ali ibn al-Hussain ibn Ali ibn Abu Talib (a), asSadiq, his mother was Ummu Farwa bintul Qaseem ibn Muhammad ibn Abu Bakr asSiddiq (radiAllahu anhu), and her mother was Asma bintu Abdurrahman ibn Abu Bakr as-Siddiq, and due to that Jafar said: Abu Bakr as-Siddiq born me twice. Its narrated from Abu Abdullah jafar sadiq(as) that he used to say: Abubakar have given me birth twice. Because that his mother umme farwa was the daughter of qasim bin muhammed bin abubaker and his grand mother asma was daughter of abdul rahman bin abubakar. (firq al shia , page 78) : . : : : : . : : ) ( : : : : ]" " 8 101 " .]" A woman came to Ja`far As-Sadiq the Six Imam and asked him about Abu Bakr and `Umar; whether to give them her loyalty. Yes, he said. And when I meet my Lord, shall I say that you told me to follow them? she inquired. Again, he said, Yes. (shia book, Al-Kf, Ar-Rawdah, 8:101) )(

 )( , : ! )( : 1/16 , , , One man asked imam sadiq(as) , o son of prophet(saw) , what do you say about abubakar(ra) and umar(ra) ? Imam sadiq said: Both imams were aadil, and just , both were on truth, and on truth they died, May allah shower his mercy until qayamah on them.( Ahqaq-ul-Haq , vol 1, page 16, misr)

That is why Ahlelbayt named their children Abubakr.

Ali showed his great love for the three Rightly-guided Caliphs who preceded him by naming three of his sons after them. The Shia books mention Abu Bakr Ibn `Ali Ibn Abu Talib, `Umar Ibn `Ali Ibn Abu Talib, and `Uthman Ibn `Ali Ibn Abu Talib[See AtTubras, I`lm Al-War, p. 203, Al-Mufd, Al-Irshd, p. 186, Al-Ya`qb, Trkh, 2:213, Abul-Faraj Al-Asfahn, Maqtil At-Tlibiyyn, p. 142, Al-Arbl, Kashful-Ghummah, 2:64, and Al-Majlis, Jal Al-`Uyn, p. 182.] Abu Bakr Bin Ali Bin Abi Talib(son of Ali): Died with Hussein RAA in Karbala, his mother is Layla Bint Masood Al Nahshaliyah. Mentionned by Al Mufid in Al Irshad P 248 186, Also in Tareekh el Yaaqoobi Fi Awlad Ali, Muntaha el Amal for Abbas el Qummi 261/1 He mentions that his name is Mohammad and his surname is Abu Bakr p 544/1 and bihar el anwar for Majlisi 120/42. Abu Bakr Bin Al Hassan Bin Ali Bin Abi Talib(son of Hassan): died with his uncle Hussein in Karbala, Mentioned by Sheikh Al Mufid in Al Irshad under Deaths In Karbala P 248 and Tareekh al Yaaqoobi Fi awlad el Hassan and Muntaha el Amal for Abbas el Qummi 544/1 under Martyrdom of the Bani Hashim Youths in Karbala . Al-Husayn named his sons Abu Bakr and `Umar, and his sons did the same after him. This is an obvious expression of love for and affection for the Companions of the Prophet. This, too, is recorded in the Shia books.[ See At-Tubras, I`lm Al-War, p. 213, Al-Ya`qb, At-Trkh (History), 2:228, Abul-Faraj Al-Asfahn, Maqtil At-Tlibiyyn, pp. 78, 119, Al-Mas`d, At-Tanbh wal-Ishrf, p.263, and Al-Majlis, Jal Al-`Uyn, p. 582.] Abu Bakr Ali Zainul Abedeen: The Nickname for Ali Zainul Abedeen RAA was Abu bakr and this was mentioned in many locations Specially in Al Anwar el Nuumaniyah for Niimatullah Al Jazaeree . As for Imam Musa Ibn Ja`far, the Seventh Imam, one of his sons was also named Abu Bakr[Al-Arbl, Kashful-Ghummah, vol 2, page 217, and Abul-Faraj Al-Asfahn, Maqtil At-Tlibiyyn, p. 561.]

Abu Bakr Ali Bin Musa el Kathim Bin Jaafar el Sadik: Ali Al Redah RAA was nicknamed Abu Bakr and this is mentioned in Noori al Tabrasis Book Al Noor Al Thakib fi Alqab wa Asmaa Al Hujjah al Ghaeb: - . Abu Bakr is a nickname of Imam al Redah as Abu AlFaraj al Asfahani Mentioned in his book . Abu Bakr Mohammad al Mahdi al Mountazar ibn Al Hassan Al Askari: Noori el Tabrasi said The Nickname of Al Mahdi Al Mountazar(Born before 1250 yrs according to twelvers) is Abu Bakr and this is mentioned in the exact same source as above. Abu Bakr Ibn Abdullah Ibn Jaafar ibn Abi Talib: mentioned by The writer of Ansab el Ashraf P68: Sons of AbduLLah Ibn JaafarAnd Abu Bakr died with Hussein and thier mother Al Khawsaa from Rabiah . . . . . . And he was mentioned by Khalifah bin Khiyat In His History book P240 In Naming Those who died from bani Hashim in The Day of Hurrah . Abdullah Ibn Ja`far Ibn Abu Talib had a son named Abu Bakr[Ab Faraj Al-Asfahn, Maqtil At-Tlibiyyn, p. 123.] Comment: Thus we find that Ahlelbayt(ra) named their children Abubakr due to their immense love for Abubakr Siddiq(ra). It should be noted that Abubakr was the not the real name of Abubakr Siddiq(ra), it was his nick name. His real name was Abdullah as stated by Imam Nawawi in his Tahdheeb. And we dont find any other companion of Prophet(saw) who shared the nick name Abubakr, and this wasnt even a common nick name during the lifetime of Abubakr(ra). Thus we ask the unbiased Shias to ponder over the fact that why did so many members of Ahlelbayt gave this name to their Children? Which Abubakr was so virtues that it compelled Ahlelbayt to name their children Abubakr? Can the Shia bring forth another Abubakr(ra) other than Abubakr Siddiq(ra) who had countless virtues? Some deceptive Shias have tried to portray the name Abubakr was a very common name in Arabia and they provided few names to support this deceit. But the fact is that none of these men who had the name Abubakr were born before Ali(ra) named his son Abubakr. So the question still remains that who was that personality with the name Abubakr, who had so many virtues that Ahlelbayt named their children on his name?

Relationships that took place between family of

Ali(R) and family of Abubakr(R)

Alis son Hasan married the grand daughter of Abu Bakr, i.e Hafsa bint Abdur Rahman bin Abu Bakr. Similarly Hussain bin Alis grandson Imam Baqir bin Ali married Muhammad bin Abu Bakrs grand daughter Umm Farwah bint Qasim. Out of this historical marriage, Imam Jafar was born , to whom Shias attribute their fiqh (jurisprudence). Three other marriages are also noteworthy to be mentioned. - Umm Salma bint Muhammad bin Talha bin Abdullah bin Abdur Rahman bin Abu Bakr married Musa bin Abdullah bin Hasan bin Hasan bin Ali. - Umm Hakim bint Qasim bin Muhammad bin Abu Bakr married Ishaq bin Abdullah bin Abu Jafar bin Abu Talib - Ishaq bin Abdullah bin Ali bin Hussain bin Ali married Kulthum bint Ismail bin Abdur Rahman bin Qasim bin Muhammad bin Abu Bakr. Kitab ul Irshad, p. 270 Aalam un Nisa, p. 278 Ummadatut Talib, p. 225 Asili by Ibn Taqtaqi, p. 149 Nasb Quraish, by Musab Zubairi Abu Bakr and Ali were related by marriage. Shaykh Ehsan Elahi Zaheer writes: Asma bint Umais, as is already mentioned, was the wife of Alis real brother, Jafar ibn Abi Talib. When he died, she was married to Abu Bakr. She also gave birth to Abu Bakrs son named Muhammad. Ali (may Allah be pleased with him) appointed him the governor of Egypt. After the death of Abu Bakr, Ali ibn Abi Talib married her. A son named Yahya was born out of the marriage. Shia References: (1) Haqq al-Yaqeen, by Majlisi (2) Kitab al-Irshad, by Mufid (3) Jila ul-Uyoon, by Majlisi (4) Majalis-il-Mumineen, by Shoshtri (Source, ash-Shia Wa Ahlul-Bayt, p. 121) Al-Qassem ibn Muhammad ibn Abu Bakr (ra) he was one of the greatest scholars in Madinah, When Abu Bakr (ra) died his son Muhammad was very young so Ali (ra) took him and raised him with love, then when Ali (ra) and Muhammad bin Abu Bakr (ra) both died it was Aisha bint Abubakr(ra) who raised his son al-Qassem (rah).

However, due to the established historical fact that Abubakr(ra) was titled as Siddiq, The Shia Scholars have

called Abu Bakr(ra) by his title al Siddiq in their books and do not deny it:
53 . 4 : . Rasael al Murtada by al Murtada 4/53: but he meant by she who came on the camel which he described: Aisha bint Abu bakr al Siddiq because she came on the day of Jamal while riding a Camel with these descriptions 2678 . 1 ) . ) Al Saraer for Ibn Idris al Helli #2678: But if they also use as Hujja what they narrated that Abdul Rahman bin Abu Bakr al Siddiq had divorced his wife Tumadir three times 100 . 1 . : Kitab al Salat for al Khoei 1/100: Al Rukuu which is narrated by Abu Bakr al Siddiq and Umar and Uthman and Ali and Ibn Qulabah and Abu al Mutawakkil and Ayyub al Sajistani and he said: Al Shafii and Ahmad didnt see any Harm in Qunoot before Rukuu 221 . 1 . Wudhu al Nabi by Ali al Shahrastani 1/221: Because of her closeness to the Prophet and she is his wife and the daughter of Abu bakr al Siddiq, as there are others from his wife with the same qualities mentioned, Hafsa for example is the wife of the Prophet and the Mother of believers and the daughter of Umar bin al Khattab. 233 . 2 . Al Iqnaa fi Hall Alfaz Abi Shujaa 2/233: From Asmaa bint Abu bakr al Siddiq may Allah be pleased with both of them she said 459 . 1 . ) ) Hawashi al Shurwani 1/459: A Prophet mentioned by al Daylami in al Firdaws from the Narration of Abu Bakr al

Siddiq that the prophet PBUH 37 . 1 ) ( . : . ( ( . Subul al Islam by Muhammad bin Ismail al Kahlani 1/37: She is Aisha the mother of believers daughter of Abu bakr al Siddiq. Her mother 261 . 12 . Nadad al Qawaed al Fiqhiyah by al Miqdad al Sayuri p261: in the days of Abu Bakr al Siddiq year 12 331 . 1 . Mustadrak al Wasael by mirza al noori 1/331: My grandfather al Qassem bin Muhamad bin Abi Bakr al Siddiq told me 223 . . Al Idah for al fadl bin Shazan al Azdi p223: And we have mentioned in the chapter of Abu bakr al Siddiq may Allah be pleased with him 220 . 1 . Al Gharat by Ibrahim bin Muhammad al thaqafi 1/220: She was under Qays the relative of Bint Abu Quhafa the sister of Abu bakr al Siddiq 51 . . Ayn al Ibrah fi Ghayn al UItrah by Ahmad Alu Tawoos p51: Abdul Rahman bin AbI Bakr al Siddiq his parents told him to adopt Islam 135 . . Al Sawarim al Muhriqah by al Shaheed noor al deen al Testeri p135: She came to Abu Bakr al Siddiq asking him for her inheritance so Malik said 130 . . Kitab al Arbaeen by al Shirazi p130: So she openly accused Abu Bakr al Siddiq and Umar al Farooq and AbU Ubaidah al Ameen 228 . 32

. Bihar al Anwar by al Majlisi 23/228: The Prophet PBUH said this was revealed for Abu bakr al Siddiq 650. 92 : . : . : 1 / 46 66 76 . Bihar al Anwar by al Majlisi 29/650: Ibn Muhammad bin abu bakr al Siddiq, her mother: Asmaa bint Abdul Rahman bin Abu bakr al Siddiq, for this Jaafar PBUH said: I was born twice of Abu Bakr, look in Ihqaq al Haqq 1/66,64,67 . 03 605 ( 3 ) . . : Bihar al Anwar by al Majlisi 30/506 in footnotes: in the source: And the picking of Abu Bakr al Siddiq . 23 . Bihar al Anwar by al Majlisi volume 32 the chapter Bayaah of Ameer al mumineen PBUH from Aisha bint Abu Bakr al Siddiq the wife of the prophet to his son

The superiority of Abubakr(ra) attested by Ahlelbayt.

bn Asakir in his Tareeh madenatool dimashk 30/361 narrated: ) ( A man came to Ali and said to him: O the best of the people after prophet (sallalahu alaihi wa ala alihi wa salam). Ali asked:Have you seen Abu Bakr and Umar? He said: No. Ali said: If you would reply positively i would implement hadd upon you. And then he said: The best of this nation after prophet (sallalahu alaihi wa ala alihi wa salam) are Aby Bakr and Umar, and we are ahle-bayt no one can compared with us. : . . 1181/3 :: : : : In the Khutbah of Ali on the Mimbar of Kufah he said: it had reached me that some folks have preferred me over Abu Bakr and Umar may Allah be pleased with them () Whoever says anything of the sort is a slanderer and his punishment will be that of a

slanderer. The best of people after the Prophet PBUH was Abu Bakr and then Umar, Then things happened after them in which it is for Allah to pass his judgement. Muhaddiths are al Hakami in Maarij al Qubool and al Bayhaqi in Al Iitiqad. Hadith rank: Famous, was narrated from him through countless chains and has many Shawahid. REFUTATION OF SHIA ARGUMENT TO REJECT SUPERIORTY OF ABUBAKR(ra): The above ahadeeth which we quoted where Ali(ra) himself stated that Abubakr(ra) and Umar(ra) were the best people after Prophet(Saw) are authentic and even Mutawattir(narrated through many different chain with different narrators, which makes it 100% authentic). Those narrations cant even be rejected by Shias with the lame excuse of Taqiyya, because Ali(ra) narrated those reports in his sermons after he became Caliph. And in the above hadeeth from bukhari we find that Ali(ra) stated this fact to his own son, Muhammad bin Hanafiya, Thus only a biased ignorant could reject these reports claiming them to be Taqiyya. 1.We know that no sane person could reject these mutawattir narrations, but there are some ignorants who claim that, the reason Ali(ra) said that Abubakr(ra) and Umar(ra) were the best people after Prophet(Saw) was due to humbleness, where as Ali(ra) didnt believe in it. This argument is illogical and stupid because the argument of humblesness would have been valid, if the questions would have asked Ali(ra) the question of superiority provided with the options. Like to whom does Ali(ra) consider to be the best of people after Prophet(saw), Whether Abubakr or Umar or Ali. If this would have been then case then the claim that the reply of Ali(ra) was out of humbleness would have been considerable, but in the narration which we provided from Sahi Bukhari, there we find that Ali(ra) wasnt given any Choice, that whether he considers himself superior or ABubakr(ra) superior or not. The Son of Ali(ra) just asked him that who were the best people after prophet(saw), WITHOUT ANY Choices given to him. Yet even then Ali(ra) named Abubakr(ra) and Umar(ra), this shatters the weak argument of Shias. 2.Further we notice that, Ali(ra) didnt name any other companion. If he was being humble then he(ra) should have said that all sahaba are at same level. We find Ali(ra) specificaly naming Abubakr and Umar. 3.Why did Ali(ra) differentiate between Abubakr and Umar ? If he was being humble, then he should have applied the same rule towards Abubakr(ra) and Umar(ra), that both were at same level, but he said after Prophet(Saw) Abubaklr is the best and then after him, Umar. 4. The Shias sometimes quote a narration from Bukhari inorder to prove that what Ali(ra) said was out of humbleness. Here is that narration: {Sahi bukhari 6.128:Narrated Abu Huraira: The Prophet said, Whoever says that I am better than Jonah bin Matta, is a liar.}

The shia misunderstood this report. Since there are no quotation marks in Arabic. Therefore the hadith could be read as Whoever says I am better than Yunus b. Matta, but it could very well also read as Whoever says, I am better than Yunus b. Matta is a liar. Infact, the intent of the hadith is that some jahil people might read the story of Yunus(as) in the Quran and think poorly of him because of the punishment he received because of his mistake. This is a warning to such jahil people to not look down upon this great prophet or to think highly of themselves. So what prophet(Saw) meant was that, Whoever considers himself to be better than Yunus(as) is a liar. 5. Shias also quoted a fabricated hadeeth to reject the authentic and mutawattir hadeeth which states that according to Ali(ra) the best people after Prophet(Saw) were Abubakr(ra) and Umar(ra). The fabricated hadeeth used by Shias is hadeeth of bird(Tayr), This hadeeth which is present in Sunni books is fabricated according to Sunnis standards and this report is even weak in Shia books as per Shia standards.

Shias Martyred Imam Hussain (RA)

1. Al Sayyed Muhsin al Ameen says: 20,000 from the people of Iraq gave Allegiance to Hussein, then they suddenly betrayed him and rebelled against him although they had given him an oath of allegiance (source: Aayan al Shia 1:34) 2. Al hurr bin Yazid one of the companions of Hussein told the people of Kufah while he stood in karbala: did you call upon this pious servant(Hussein) so that you can attack him and try to kill him, it is as if he became like a prisoner in your hands? May Allah not give you a drink on that Day of thurst! (source:Al Irshad for Mufid 234, Iilam al Wara bi Aalam al Huda 242) 3. Al Hussein was calling them before they killed him: Didnt you write to me that the fruits had become ripe? and That I would have an enormous army when I come? Damn you! You cried for us to come then you held a sword that was once in our hands against us! () you were hasty in giving us Bayaah like flies and you gathered around us like a group of butterflies But you broke your oath (source: Al Ihtijaj for al Tabrasi) 4. And here Hussein made a Dua on his Shia, he said: O Allah if you give them pleasure temporarily Then Divide them to various groups and sects and tariqas, and make the rulers oppress them, They have called us so that we may support them and then they betrayed us and killed us. (source:Al Irshad for Mufid 241, Iilam al Wara for Tabrasi 949, Kashf al Ghummah 2:18-38)

5. Famous Shia historian al Yaaqoubi mentions in his Tareekh that when Ali Zain al Abideen bin al Hussein entered Kufah he saw the women crying and screaming so he said: These women are crying because of us, Then who killed us? [meaning who killed us except for these Shia who cry.] (source: Tareekh al yaaqoubi 1:235) Remember Kufah was the homeland of shia Rafidi priest Baqir Shareef al-Qureshi said: Verily Kufa was the birth place of shia, and a homeland of the al-Alaweeen, and it has declared its loyalty to ahlul bait many times. (hayat Al-Hussein 3/12) He also said the seed of shia was sown in Kufa since the khilafat of Umar. (hayat Al-Hussein 3/13)

Shias in the eyes of Zainab bint Ali

Addressing of Zainab bint Ali (ra): And Zainab bint Ali (ra) said: You cry and wail?! Yes by Allah cry much and laugh a little, for indeed you have carried its shame and disgrace. Source 592 Also she said: Hush O Ahlul Kufa, your men kill us and your women weep on us. The judge between us and you is Allah on the day of judgment. Source 563 264 .

Shias in the eyes of Musa Al Kazim (R)

Addressing of Musa al-Kazim (R): If I had to truly distinguish my Shah I would find them nothing other than pretenders. If I had to put them to the test I would only find them to be apostates. If I were to scrutinise them I would be left with only one in a thousand. Were I to sift them thoroughly I would be left with only the handful that is truly mine. They have been sitting on cushions all along, saying: We are the Shah of Al. Source: al-Kulayni,

Rawdat al-Kafi vol. 8 p. 288

Shias in the eyes of Ali (RA)

1. O you semblance of men, not men, your intelligence is that of children and your

wit is that of the occupants of the curtained canopies (women kept in seclusion from the outside world). I wish I had not seen you nor known you. By Allah, this acquaintance has brought about shame and resulted in repentance. May Allah fight you! You have filled my heart with pus and loaded my bosom with rage. You made me drink mouthful of grief one after the other. You shattered my counsel by disobeying and leaving me so much so that Quraysh started saying that the son of Abi Talib is brave but does not know (tactics of) war. Allah bless them ! Is any one of them more fierce in war and more older in it than I am? I rose for it although yet within twenties, and here I am, have crossed over sixty, but one who is not obeyed can have no opinion. [Source: najhul-balagha, sermon 27] 2. Now then, O people of Iraq! You are like the pregnant woman who, on completion of the period of pregnancy delivers a dead child and her husband is also dead and her period of widowhood is long while only remote relation inherits her. By Allah, I did not come to you of my own accord. I came to you by force of circumstances. I have come to know that you say `Ali speaks lie. May Allah fight you! Against whom do I speak lie? Whether against Allah? But I am the first to have believed in him. Whether against His Prophet? But I am the first who testified to him. Certainly not. By Allah it was a way of expression which you failed to appreciate, and you were not capable of it. Woe to you. I am giving out these measures of nice expression free of any cost. I wish there were vessels good enough to hold them. Certainly, you will understand it after some time. (Quran, 38:88) [Source: Nahjul Balagh, Sermon 71] 3. I called you for war but you did not come. I warned you but you did not listen. I called you secretly as well as openly, but you did not respond. I gave you sincere counsel, but you did not accept it. Are you present like the absent, and slaves like masters? I recite before you points of wisdom but you turn away from them, and I advise you with far reaching advice but you disperse away from it. I rouse you for jihad against the people of revolt but before I come to the end of my speech, I see you disperse like the sons of Saba. You return to your places and deceive one another by your counsel. I straighten you in the morning but you are back to me in the evening as curved as the back of a bow. The sraightener has become weary while those to be straightened have become incorrigible. O those whose bodies are present but wits are absent, and whose wishes are scattered. Their rulers are on trial. Your leader obeys Allah but you disobeyed him while the leader of the people of Syria (ash-Sham) disobeys Allah but they obey him. By Allah, I wish Mu`awiyah exchanges with me like Dinars with Dirhams, so that he takes from me ten of you and gives me one from them. O people of Kufah, I have experienced in you three things and two others: you are deaf in spite of having ears, dumb in spite of speaking, and blind in spite of having eyes. You are neither true supporters in combat nor dependable brothers in distress. Your hands may be soiled with earth. O examples of those camels whose herdsman has disappeared, if

they are collected together from one side they disperse from the other. By Allah, I see you in my imagination that if war becomes intense and action is in full swing you would run away from the son of Abi Talib like the woman who becomes naked in the front. I am certainly on clear guidance from my Lord (Allah) and on the path of my Prophet and I am on the right path which I adhere to regularly. [Source: Nahjul Balagh, Sermon 97] Portion of the Sermon

Treachery of Rafidah forefathers towards al-Hasan (ra):

A fanatic rafidi who is Edris Al-Hussein on the treachery of his forefathers said: And Imam Hasan (as) was assassinated by element of his army. (Book Hussein made me shia page 279) 279 Al-Hasan said: By Allah I see Mu`awiyah better than these people, they pretend to be my partisans (Shia), they wanted to kill me, plundered and took my money. Source 2/10 20 Another rafidi who is Amir Mohd Kadhim al-Qazweni said: Indeed the history proves to us that those who were with Al-Hasan (as), even though they were many, were treacherous and perfidious, and their number availed in nothing against his enemies. And their treachery and perfidiousness reached to an extent that they even wrote to Muawiya saying: If you wish we will hand over Al-Hasan to you. And one of them stabbed Imam Al-Hasan (as) on his thigh till it reached his bone Source . 221321 .

Treachery of Rafidah forefathers towards al-Hussein (ra):

1. Rafidi Kadhim Hamad Al-Najafi said: Many letters started coming to Imam AlHussein, and the last letter was from people of Kufa through Hani bin Hani Al-Sabe3ee and Saad bin Abdullah Al-Hanafi, so he opened and read it, there in it was written: In the name of Allah the most gracious the most merciful to Al-Hussein bin Ali from the shias of his father Amirul Muaminin, people are waiting for you and they see no leadership except yours so hasten, hasten. Source 141 58 2. Rafidi Dr. Ahmed Al-Nafees: People of Kufa wrote to Al-Hussein that there is no leader over us, so come to us, may Allah gather us with you upon the truth. Source 94 3. Rafidi muhadhis Abbas Al-Qumi said: Letters started pouring from everywhere till its number reached 600 in a single dayuntill the total no. of letters reached counted 12,000. Source 1/430

4. Rafidi Redha Hussein Sabah al-Husni said: When Muslim set for Kufa, shia came to give their pledge till their number reached 18,000 and other narration through Al-Shabi their number reached 40,000. Source 167 5. Rafidi sheikh Abbas Al-Qumi said: Al-Mufid (top ranking rafidi scholar) and others said: People gave their pledge i.e to Muslim bin Aqeel till their numbers reached 18,000. So Muslim wrote letter to Al-Hussein about the pledge of 18,000 and asked him to come. 1/436 6. Rafidi Mohd Kadhim al-Qazweni said: Ibn Ziyad entered Kufa, and send for the tribal leaders threatening them with amry from Al-Sham, and also enticing them, so they started deserting Muslim little by little until Muslim was left with none Source 7 941 11305 7. Rafidi Kadhim Al-Esani al-Najafi said: The army that come out to fight Imam Hussein (as) 300,000, all where from inhabitants of kufa, there was non amongst them Shami, nor Hijaazi, nor Hindi, nor Pakistani, nor Sudani, nor Eyptian, nor African but all where from inhabitants of Kufa gathered from different tribes. Source 89 8. Al-Hussein said in one of his invocations upon shia: O Allah if you give them enjoyment for a while..then disintegrate them into groupsand divide their pathand never ever accept from them leadershipfor verily they called us for helpthen they transgress upon us and killed us. Source 241 9. Al-Hussein (ra) also said: O Allah judge between us and those who called upon us to give us victory but killed us. Source 1/535

Saying Of Um-Kalsoom to Ahle Kufa

And Um-Kulthum said: Hush O Ahlul Kufa, your men kill us and your women weep. The judge between us and you is Allah on the day of judgment. O Ahlul Kufa, shame on you, what is with you betrayed Al-Hussein and killed him, you plundered his possessions and inherited it, and you captivated his women, and caused him such disaster, so may you perish and may you be crushed, which sickness befall on you, and which burden have you taken upon your backs, and which blood you have shed.and which money you have plundered, you killed the best men after the prophet (saw), and mercy was taken away from your hearts Source 19 363 613 751 68

Addressing of Zainal-Abedin (Ali bin al-Hussein bin Ali bin Abu Talib) (ra):
1. Rafidah priest like Abu Mansoor al-Tabrasi and Ibn Taoos and Al-ameen and others narrated from Ali bin Al-Hussein bin Ali bin Abu Talib well-know as Zain al-Abedin that he said in a scolding manner to the shias who betrayed his father and killed him: O you people, I adjure you by Allah, do you know that you wrote to my father and then betrayed him, and you have given to him promise, bond and pledge? Then you killed him and let him down. So damn on you for what you have forwarded for yourself, and fie to your opinion, by which eye will you look at messenger, when he will say to: you killed my family, and encroached my prohibitions, so you are not amongst my ummah (nation). So the women started weeping out loudly from every direction, and some of them said to others: You are doomed and while you know not. So he (as) said: May Allah shower his mercy upon the one who accepts my advise, and preserve my will in Allah and his ahlul bait, for verily we have in messenger of Allah a good example. So they all of them said: We all are listeners and the one who obeys, preservers of your will without been indifferent to you nor been wishful, so command us may Allah have mercy upon you, verily we are in war with whom you are in war with, and in peace with whom you have peace, we shall over take Yazid and disassociate with those who oppressed you and us. So he (as) said: how far how impossible, O you the treacherous, the deceivers, a barrier has been set between you and your desires, Do you want to come to me like how you came to my fathers before? By the Lord of the dancers never for how long. The wound didnt heal yet, yesterday you killed my father and members of his hold with him, I shall never forget the loss of messengers (saw) children, and loss of my fathers children.. Source )23/2( 29 851 275 381 713 78 262 .063 2. And when Imam Zain al-Abedin pass by, he saw people of kufa wailing and crying, so he reprimanded them saying: You wail and cry for us, so who killed us? Source 68 753 38 4 6991 257 . 3. And in another narration when he saw people of Kufa crying and wailing he said in low voice: These people cry over us, so who killed us other than them? Source 2/29

About Ayesha (R)

1. "The Prophet is closer to the Believers than their own selves, and his wives are their mothers". (Al-Quran) 2. Impure women belong to impure men and immoral men to immoral women. [Surah Nur, Verse 26]

Arguments
1. Hazrat Ali (RA) iman was not so weak that he would have subdued to infidel power (as shia thinks) eventhough his life was in danger for taking pledge of loyalty at the hand of Hazrat Abu Bakr (RA). 2. Hazrat Abu Bakr (RA) was correct in not giving Fadak to Fatima (RA) Because even the most reliable shia book confirm this as following: The Prophets did not leave dinars and dirhams as inheritance, but they left knowledge. (al-Kafi, vol. 1 p. 42) This Shia Hadith in Al-Kafi has two separate narrations, and is considered Sahih by the Shia. The authenticity is confirmed by Ayatollah Khomeini, who used this Hadith to prove his claim of Wilayah al-Faqih. Khomeini said about the Hadith: The narrators of this tradition are all reliable and trustworthy. The father of Ali ibn Ibrahim [namely Ibrahim ibn Hashim] is not only reliable, [but in fact] he is one of the most reliable and trustworthy narrators. (source: Khomeini, al-Hukumat al-Islamiyyah, p. 133, published by Markaz Baqiyyat Allah al-Azam, Beirut) 3.

Ali (RA) said to the Kharijites:

"With regard to me, two categories of people will be ruined, namely he who loves me too much and the love takes him away from rightfulness, and he who hates me too much and the hatred takes him away from rightfulness. The best man with regard to me is he who is on the middle course. So be with him and be with the great majority (of Muslims) because Allah's hand (of protection) is on keeping unity. You should beware of

division because the one isolated from the group is (a prey) to Satan just as the one isolated from the flock of sheep is (a prey) to the wolf." (Nahjul Balagha Portion of Sermon 127 some sourrces consider it Sermon 126)
And we all know that people at that time were divided into three groups: I. Ahlu-Sunnah wal Jama'a (Sunnis): Those were the majority who loved Imam Ali (may Allah be pleased with him) on the middle course. II. The Shia: The ones who loved him too much till they were deviated from the Straight Path. III. The Khawarij: Those who hated him till they were deviated from the Straight Path. 4. "Allah is the MAULA of those who believe, whereas the disbelievers have no MAULA" (Quran 47:11). This proves maula means friend. If it meant master taht would seem in appropriate because Allah is master to all believers as well as non-believers. 5. (1) 3 EARLIER CALIPHS FROM SHIA BOOKS: Shaikh Tabrasi wrote in his al-Ihtejaj (a classical Shia book) the following:

Tabrasi narrates from (Imam) Muhammad Baqir that when Usamah had left for Jihad when the Messenger of Allah passed away, the news reached Usamah (and) he returned with his army to Medinah. He (Usamah) saw a great number of people surrounding Abu Bakr; on seeing this, he went to question Ali ibn Abi Talib and asked: What is this? Ali ibn Abi Talib replied: It is exactly what you are seeing! Usamah asked: Have you (also) given Baya ah to him? Ali ibn Abi Talib replied: Yes. (Al-Ihtejaj, p.50: Printed Mashad, Iraq) (2) Hazrat Ali (RA) regarding the khilafat of Hazrat Abubakar (RA) said: We are happy with the decision of Allah and leave the work of Allah unto him. When I realized about myself I found that before giving bayah itself , I had decided to obey him . (nahjul balagha, page 81, khutba 37 , tahqeeq subhi saleh) (3) As far as the evidence for khilafat of hz abubakar(ra) being correct is concerned its sufficient to realize that hz ali(ra) proving his khilafat correct to ameer e shaam hz muawiya(ra) used the evidence that: On my hand the people of same qawm took bayah those who made bayah on the hands of Abubakar(ra), Umar(ra), Usman(ra) after this for the present people there is no right left nor the far ones can reject it. Shura was established by muhajireen and ansaar, the one whom they agreed upon and made imam , Allah's please used to included in it.After he

bayah no one can deny the obedience to the imam, expect in the condition when a biddat or something wrong is found in the Imam, In that case the imam will be stopped from that, If he doesn't agrees then because he left the path of muslims , struggling and striving would be done against him and his matter would be left on Allah .(nahjul balagha, page, 366, 367, tahqeeq subhi saleh, Beirut) (4) Hazrat Ali (RA) remembering the moment when people rushed to take bayah over Hazrat Abubakar (RA) said: That time I went to Abubakar(ra) took his bayah , when falsehood was perished, and the Allah's words were spread. Then abubakar(ra) took control of all the affairs. And all affairs were performed easily, betterly, loyally and excellently. And I was there with him like a wellwisher. And on those things in which he used to obey Allah, I used to obey him completely. (al gharaat, vl 1, page 307, under title "risalat ali(as) ala ashaab ba'ad makhtal Muhammad bin abi bakar") (5) Hz ali(ra) acknowledged the khilafat and superiority of Abu baker(ra) in a letter:

Allah has chosen many people from among the muslims to approve extend the divine mission. Allah and his messenger have conferred the highest status on the first two caliphs, Abu bakr and umar. I swear by my own life that they occupy the greatest position in the fold of islam. May Allah have mercy upon them , for they suffered intensely for the sake of islaam. May allah compensate them for their sacrifices. (sharah nahjul balagha, ibn meesum , page 488 , iran) (6) When hz ali(ra) met his opponents who had lost in the battle of jamal, So he said , you had given bayah to abubakar and did justice with me, Like you did bayah of abubakar , I too did bayat of abubakar. You did bayat of umar , I too did bayat of umar. You did bayat of usman , I too have done bayat of usman. After that I was at my home , you came to me, None among you was called nor forced , you did my bayat in the same manner.(bihaar al anwaar , vol 23, page 390, reporting from al mufeed) If he would have been divinely appointed as khalipha by Allah, he would have continued giving the call towards his khilafat. (7) And after the sahadat of hz usman(ra) when people came to him to give bayat, he wouldn't have said this: Leave me and find someone else, we have to face a situation which have many trials and tribulations. After that he said: IF you leave me then I'm a man like you, May be the one to whom you handover your affair listen and agrees with your views , I become your wazir, that is better than I become your Ameer.(nahjul balagha , khutba 92 or 12(printing error not clearly visible), page 136, Beirut) (8) Ali(ra) addressing talha(ra) and zubair(ra) said: By Allah I don't have any interest in khilafat Nor Do I have any interest in wilayat ,But you invited me for that and agreed

me over it.(nahjul balagha , page 322, tehqeeq subhi saleh) (9) When Hz muwavia(ra) sent muslama fahri, sharjeel bin samath and ma' an bin yazeed, that they discuss about the murders of hz usman(ra) , Hz ali after reciting bismillah answer that: After that(amaa baad)! Allah sent prophet(saw) who saved people from deviation , saved them from destruction, after united them after they had scattered. Then he died. What responsibilities were on him he fulfilled all those, then abubakar(ra) and Umar(ra0 became khaliphs, both had excellent seerah, both did justice with the ummah, then usman(ra) became the kaliph, He did some acts because of which people laid accusations on him, Then people headed towards him and killed him. Then people came towards me , I wanted to leave them, but they said to me: we want to do your bayah, I denied them. They said me: People are not please with any one besides you, we fear that if you don't give the bayah then people will be divided, So I did the bayah with them.( kitab sifeen, page 105 , iran) (10) Hz Abdullah ibn abbas(ra) said regarding hz abubakar(ra):

May Allah have mercy on Abubakar, He used to have mercy on beggers , he was the one who used to recite quran, who used to recognize deen, who used to fear Allah, who used to be scold on unlawful things, who used to command for good things, who used to spent nights praying to Allah, who used to keep fast on day time. He was on the high rank of the sahaba regarding taqwa and taharat.(Nasikh al tawareekh, vol 5, book 2, page 143, 144, Tehran) (11) The 2nd masoom imam of shias hz hassan(ra) said regarding hz abubakar(ra) that:

Prophet(Saw) said: Abubakar is dear to me like my body.(ayoon al akhbaar, vol 1, page 313) ( ma' aani al akhbaar, page 110, iran) (12) Hz hassan ibn ali (ra) used to respect hz abubakar and umar to such extent that from the conditions which he put forth to hz muwavia bin abi sufyan(ra), One of them was that "He will judge and decide all the matters of people according to book of Allah, sunnah of prophet(saw) and seerah of khulafa rashideen". (in one nuskha the word "khulafa saleheen" is used) (Muntakhi al amaal, vol 2, page 212, iran) (13) Abu Hisham Al-Muadib from Ahmad Ibn Muhammad Ibn Musa from Wariza Ibn Muhammad from Sulayman Ibn Abdul Jabar from Abu Nuam from Amr from Jabir from Abu Jafar Muhammad Ibn Ali Ibn Al-Hussain Ibn Abi Talib "Reported Urwah bin Abdullah: I asked Abu Ja'far Muhammad bin Ali [as] about the swords' ornamentation (i,e with silver pieces), he said: There is no problem with that for Abu Bakr Assiddiq has ornamented his sword (with silver). I said: Did you say Assiddiq? (Urwah) Said: He then jumped, faced the Qiblah and said: Yes Assiddiq, Yes Assiddiq, Yes Assiddiq, he who does not call him Assiddiq, may Allah never testify to any of his

words neither in this life nor the hereafter."(Bihaar al-Anwaar, al-Majlisi, vol. 92 p. 651) (Kashful-Ghummah, al-Arbilly, vol. 2, p. 360) (14) Imam baqir said: Neither I deny the virtues of abubakar(ra) nor I deny the virtues of umar(ra), but the abubakar(ra) was superior that umar(ra). (Al-Ihtijaj, page 330, under title "ehtijaaj abi jafar bin ali al saani fi al anwa'aa al shati min al aloom al diniyat" , mashad) (15) One man asked imam sadiq(as) , o son of prophet(saw) , what do you say about abubakar(ra) and umar(ra) ? Imam sadiq said: Both imams were aadil, and just , both were on truth, and on truth they died, May allah shower his mercy until qayamah on them.( Ahqaq-ul-Haq , vol 1, page 16, misr) (16) Its narrated from Abu Abdullah jafar sadiq(as) that he used to say: Abubakar have given me birth twice. Because that his mother umme farwa was the daughter of qasim bin muhammed bin abubaker and his grand mother asma was daughter of abdul rahman bin abubakar. (firq al shia , page 78) (17) Narrating about the incident of hijrah the eleventh masoom imam of shias imam hasan al askari said: Prophet(Saw) after giving the order to sleep on his bed to hz ali(ra) asked abubakar(ra): O abubakar! Are you pleased with the decision that you stay with me, and desire what I desire, do you even have an idea that because of me how many troubles and problems you will have to suffer? Abubakar(ra) said: Ya rasool allah! If I'm alive until the universe is there and the whole life I have to bear extreme torture , the condition of pain and torture may be such that neither complete death comes nor I get relief for a moment, By Allah for your love this life to me is more dearer than I opposing you enjoy life. And I become the owner of the treasures of all the kings of the world, I and my wealth and my children be sacrificed on you . Hearing this prophet(Saw) said : without doubt Allah has sent his special grace in your heart, because of that you said these words, Allah have made you like my eye and my ear, you hold the position and status on my life which is like for soul in a body .(tafseer hasan al askari, page 164, 165, iran) (18) Zaid bin ali bin hussain(ra) who was the brother of imam muhammed baqir, and who holds an honor of very pious and respectable personality among the shias was asked by his companions about Abubakar(ra) and umar(ra) he replied:I always speak good of them and I have never heard any members of the family of the prophet speak badly of them. They have never persecuted us nor did they maltreat any other citizen. Both of them strictly followed the quran and sunnah of the prophet(Saw). (Nasikh al tawaarikh vol 3, page 590.(under the heading zain ul abedin's saying) (19) Hz ali said: rasool allah(saw) didn't made a will , I too will not do , But if Allah wants betterment for them then he will unite them on the best person among them, Like when Allah united people after prophet(saw) on the best person.(al shaafi, page 171, najaf)

(20) Hz ali said: rasool allah(saw) didn't made a will , I too will not do , But if Allah wants betterment for them then he will unite them on the best person among them, Like when Allah united people after prophet(saw) on the best person.(al shaafi, page 171, najaf) (21) It has been narrated from Salma that he said : The first one to render allegiance to Uthman was Abdur Rahman ibn Awf and after him, Ali ibn abi talib. Tabaqat 3/42 (22) It has been narrated from Yassar that he said : When the last time of Abubakr arrived, he appeared from the window and addressing the people, said : I have made a promise, do you agree with it? The people said : O caliph of the Messenger of Allah, we agree with it. Ali said : We will not agree with anyone except Umar. Asadul Ghaba 4/70 (23) Hz ali(ra) remembering the moment when people rushed to take bayah over Hz abubakar(ra) said: That time I went to Abubakar(ra) took his bayah , when falsehood was perished, and the Allah's words were spread. Then abubakar(ra) took control of all the affairs. And all affairs were performed easily, betterly, loyally and excellently. And I was there with him like a wellwisher. And on those things in which he used to obey Allah, I used to obey him completely. (al gharaat, vl 1, page 307, under title "risalat ali(as) ala ashaab ba'ad makhtal Muhammad bin abi bakar") (24) After ibn muljim had struck hz ali , who will be the khalifa its Narrated from abu wail : He(hz ali) was asked , will you not nominate any one ? on this he said : when rasool allah(saw) didn't nominate any one then will I nominate any one, But he(prophet saw) said: If Allah wants betterment for them then he will unite them on the best person after his prophet.(talkhees al shaafi, vol 2, page 372, najaf)

QURAN ITSELF SAYS MUHAMMAD (SAW) DOESN'T ERR / DECIEVED

53:1 By the Star when it sets,

53:2

Your companion (i.e., Prophet) does not err/wander, nor is he deceived

53:3 Nor does he speak out of his desire; 53:4 It is no less than a revelation that is revealed. 53:5 The Mighty in Power has taught him.

THEN HOW PROPHET MUHAMMAD (SAW) CAN BE DECEIVED AS SHIAS SAY ABOUT NEARLY ALL SAHABA AND AYESHA (RA). ARE THEY NOT DENYING THE VERSES OF QURAN ?????????? Sahaba According to Shia Books
1. Ali (ra) comments on the sword of Zubair (ra): How much did this sword bring comfort to Rasool Allah! (Al-Ihtijaj, Volume 1, Page 380). 2. Majlisi narrates that the Prophet said:

Fortunate are those who saw me and fortunate are the people who met those who saw me. (Bihar al anwar, 22/305) (Amali al Sadooq, page 240-241)

 : : ! Shia scholar Majlisi has narrated from Tusi who has narrated a Muwathaq tradition, from Ali that he said I order you regarding the companions of the Prophet (s) , dont criticize them, because they are the companions of your Prophet (s). They are his companions, they didnt start any bidah in the religion, nor given honor to any innovator. Yes! The Prophet (s) has ordered me regarding them. ( shia book, Hayat ul Qulub , Vol. 2, p. 621) Comment: This narration proves that there were people with Ali(ra) who would criticize companions of Prophet(saw) but

Ali(ra) condemned them, and testified that Sahaba(ra) werent innovators. But still shias falsely accuse companions of Prophet(saw) for being innovators. : Ali(as) said:I order to you regarding the Companions (ra) of Muhammad (SAW), dont criticize them, They were the people after the Prophet (SAW), who did not bring any innovation in the deen and never supported any innovation and the Prophet (SAW) ordered to behave well towards them[ Shia book, Bihar alAnwar 22/305]

Shia Imams named their Daughters

Aisha
1. Aisha bint Musa al-Kadhim: This was the daughter of the seventh Infallible Imam of the Shia, namely Imam Musa al-Kadhim. The esteemed Shia scholar, Muhammad Taqi al-Tustari, states in Tawarikh al-Nabi wa al-Aal [p. 125-126] that Imam Musa al-Kadhim had seventeen daughters and they were named Fatima al-Kubra, Fatima al-Sughra, Ruqayyah, Ruqayyah al-Sughra, Hakima, Aisha, Zaynad and Khadijah Shaikh Mufid also mentions her in al-Irshad [p.303]. Two other strong Shia references are Umdat al-Talib of Ibn Anba [p. 266 {footnote}] and al-Anwar al-Nu`maniyya of Ni`mat Allah al-Jazari [v.1, p.380]. The name of this daughter is also mentioned in Kashf al-Ghumma of Abu alHasan al-Irbili [v.2, p.90 and 217]. 2. Aisha bint Ali al-Rida: This was the daughter of the eight Infallible Imam of the Shia, namely Imam Ali al-Rida. The famous Shia Qadi, Ibn al-Khashab, said in Mawalid Ahl al-Bayt: (Imam) Al-Rida had five sons and one daughter. They were Muhammad alQani, al-Hasan, Jafar, Ibrahim, al-Hussain and the daughter whose name was Aisha. This is quoted by Muhammad Taqi al-Tustari in Tawarikh al-Nabi wa al-Aal [p.128]. 3. Aisha bint Ali Zayn al-Abidin: This was the daughter of the fourth Infallible Imam of the Shia, namely Imam al-Abidin. This fact is referenced in Kashf al-Ghumma of Abu alHasan al-Irbili [v. 2, p. 334]. 4. Aisha bint Jafar as-Sadiq: This was the daughter of Imam Jafar as-Sadiq, the sixth of the Infallible Imams of the Shia. This is also recorded in Kashf al-Ghumma of Abu alHasan al-Irbili [v. 2, p. 373]). 5. Aisha bint Ali al-Hadi: This was the daughter of the tenth Infallible Imam of the Shia, namely Imam Ali al-Hadi. This is mentioned by Shaikh al-Mufid in al-Irshad [p.334] and also in Kashf al-Ghumma of Abu al-Hasan al-Iribli [v.2, p.334] 6. Aisha bint Jafar ibn Musa al-Kadhim: This was the grand-daughter of the Infallible Imam of the Shia (i.e. the daughter of the Imams son, Jafar ibn Musa). This is stated by Abu al-Hasan al-Umari in al-Mujdi [p.109].

QURAN ABOUT CALIPHS &SAHABA

 -
48:18. Indeed, Allah was pleased with the believers when they gave the pledge to you under the tree, He knew what was in their hearts, and He sent down As-Sakinah upon them, and He rewarded them with a near victory. -19. And abundant spoils that they will capture. And Allah is Ever All-Mighty, All-Wise.

9:100. And the foremost to embrace Islam of the Muhajirin and the Ansar and also those who followed them exactly (in faith). Allah is well-pleased with them as they are wellpleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success.

59:8. (And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking bounties from Allah and (His) good pleasure, and helping Allah and His Messenger. Such are indeed the truthful

ABOUT THE 3 CALIPHS WHICH SHIAS CURSE (4th Caliph is undisputed to both Sunnis & Shias)
"Muhammad is the Messenger of Allah and those with him are harsh with the disbelievers and gentle among themselves. So that the disbelievers may become enraged with them." (Al-Quran) "And who so obeys Allaah and His Messenger then they will be in the company of those on whom Allaah has bestowed his grave, of the prophets, the Siddeqeen (Those who were the first and foremost to

believe in the Messenger of Allaah) ."Soorah an-Nisaa (4:69) And when it is said unto them (Kuffars): Believe as these people [Sahabah {R.A}] believe; they say: "Shall we believe as these foolish believe? Alert! they (Kuffars) are the foolish but they know not. {Surah Al-Baqarah, Ayah#13} Al-Ahzab: The Prophet is closer to the believers than their selves, and his wives are (as) their mothers.... ayah 6 Majlisi narrates that the Prophet said: Fortunate are those who saw me and fortunate are the people who met those who saw me. (Bihar al anwar, 22/305) (Amali al Sadooq, page 240-241) : : ) : 22/309) :) From Musa bin Jafar from his fathers who said: The Messenger of Allah (saw) said: There will be 4 generations, the best of generations is the one in which I am living, then the second, then the third [Shia book, Biharul Anwar Volume:22 Page:309] Imam Ali (ra) reads the funeral of Hazrat Umer (ra): I want from Allah to accompain you with your two friends RasoolAllah (sws) and Siddique (ra). Because i heared from Rasool Allah (sws) saying, I, Abu Bakr and Umer entered together; I, Abu Bakr and Umer went out together; I, Abu Bakr and Umer ate together. And I want from Allah to accompain you (umer) with those two (i.e. the prophet and Siddique). Thus the imam turned to Sahabas and said, By Allah, I wish Allah made my record of deeds like that of Umars Kitabe al Shafi al-Huda, Syed ul Murtaza and

Talkhis Al Shafi, Tusi Ali (ra) says in praise of Uthman (ra), There is nothing that we know and you are ignorant of that. I can not point out any matter that you are ignorant of. You know all what we know. We were not better than you in any case that we would inform you. And we were not unique in any case that we would inform you of that. You also saw what we saw; and heared what we heared; you were and are the companion of the prophet like we are. And Ibn abi Kahafa and Umer ibn Khatab were not better than you in practice. And you were nearer to the prophet; you became the son-in law of the prophet while they didnt. Nejul Balagha, volume 2, page 232

. . ((((. 132 / 1
Ali(ra) said: And we see Abu Bakr more fit to receive it (Caliphate) For he is Sahib Al Ghar (Mentioned in the Quran as the second of Two whom Allah is their third) and we know his age and the Prophet PBUH had ordered us to pray Behind him when he was Alive. (

Nahjul Balagha, Tahqeeq

Allamah Shareef el Redah 1/132).

Once, Imam Muhammad al-Baqir (ra) while sitting with his companions, praised Abu Bakr by calling him the truthful ("asSiddiq"). One of his companions got astonished by this remark and inquired if he (the Imam) really meant what he said. Upon this Imam alBaqir replied, "yes Abu Bakr is the truthful and whoever does not give this attribution to him, then may God make that person(who did not give the attribute) helpless on the day of resurrection" Source: Kashful Ghumamah, vol.2, p.174]

Imam Jaffar as Sadiq (ra) expressed his support to Abu Bakr and Umar: Once wife of Imam Jaffar as Sadiq asked him about Abu Bakr and Umar. He replied, "I support them. Then he said to his wife, you should support them also." His wife replied, "So should I say to my creator when I meet Him, that it is your order to support Abu Bakr and Umar." The truthful Imam Jaffar replied, Yes." - Source:

Rawzatul

Kafi, vol.8, p.101

Imam Ja'afer al Sadek says in his famous hadith in both Sunni and Shiite books:

I was born twice from Abu Bakr. Because his mothers mother and his mothers father both are from the lineage of Abu Bakr al Sideek RAA. Imam Ja'afar Said "I Was Born twice of abu Bakr then he named his daughter Aisha" [ Umdat el Talib fi Ansab Aal Abi Talib P195, Kashf el ghummah 2/372 & 2/161] : : : ! : : . ! ! Bihaar al-Anwaar, al-Majlisi, vol. 92 p. 651 Kashful-Ghummah, al-Arbilly, vol. 2, p. 360 A woman came to Ja`far As-Sadiq the Six Imam and asked him about Abu Bakr and

`Umar; whether to give them her loyalty. Yes, he said. And when I meet my Lord, shall I say that you told me to follow them? she inquired. Again, he said, Yes. (

Al-Kf, Ar-Rawdah, 8:101)

Zaid bin ali bin hussain(ra) who holds an honor of very pious and respectable personality among the shias was asked by his companions about Abubakar(ra) and umar(ra) he replied:I always speak good of them and I have never heard any members of the family of the prophet speak badly of them. They have never persecuted us nor did they maltreat any other citizen. Both of them strictly followed the quran and sunnah of the prophet(Saw). Hearing this they said you are not our companion , they separated from him. He said today they have left us , from today they will be called rafidah. (Nasikh al tawaarikh vol 2, page 590.(under the heading zain ul abedins saying) this book is popular and regarded as a reliable shiiah document, see ayyan ush shiah (vol 2) page 132) "Reported Urwah bin Abdullah: I asked Abu Ja'far Muhammad bin Ali [as] about the swords' ornamentation (i,e with silver pieces), he said: There is no problem with that for Abu Bakr Assiddiq has ornamented his sword (with silver). I said: Did you say Assiddiq? (Urwah) Said: He then jumped, faced the Qiblah and said: Yes Assiddiq, Yes Assiddiq, Yes Assiddiq, he who does not call him Assiddiq, may Allah never testify to any of his words neither in this life nor the hereafter."

Eminant shia historian and scholar Tabrisi in his book Ihtijaj Tabrisi page #52 writes that Hz. Ali[ra] got up and took the pledge on the hand of Hz. Abu Bakr[ra], further in the same book page #56 he writes, Hz. Osama[ra] asked Hz. Ali if he took the pledge and Hz. Ali[ra] replied yes I did as it was a rightfull pledge for the Khilafa. Then in Al-Kafi book of Roza page#246 is written that three companions, Hz. Abu Zar [ra] Hz. Salman farsi [ra] and Hz. Miqdad [ra] were refusing to take the pledge, when Hz. Ali[ra] came and took the pledge they followed him and pledged too.

In a book Hayat Alkaloob Vol.6 page#676, Hz. Ali [ra] asked Hz. Salman Farsi to take the pledge on the hand of Hz. Abu bakr [ra].

In the name of Allah , the beneficent, the most Merciful. These are the conditions of peace between Hasan bin Ali bin Abi Talib and Muawiya bin Abi Sufyan. The first condition is that you should follow Quran , Sunnah and the seerah of the righteous Caliphs. [Shia book, Jila ul Ayun, Page 232] Same thing is also present in other shia books.
Ibn `Aqil, al-Nasaih al-Kafiya, p. 156. Al-Majlisi, Bihar al-Anwar, vol. 10, p. 115. Imam Zainul Abedin(ra)[4th shia Imam] asks Allah for best reward for those who followed Sahaba: . . . . . . : O God , and as for the Companions of Muhammad specifically , those who did well in companionship , who stood the good test in helping him , responded to him when he made them hear his messages argument , separated from mates and children in manifesting his word , fought against fathers and sons in strengthening his prophecy , and through him gained victory ; those who were wrapped in affection for him , hoping for a commerce that comes not to naught in love for him ; those who were left by their clans when they clung to his handhold and denied by their kinsfolk when they rested in the shadow of his kinship ; forget not , O God , what they abandoned for Thee and in Thee , and make them pleased with Thy good pleasure for the sake of the creatures they drove to Thee while they were with Thy Messenger , summoners to

Thee for Thee . Show gratitude to them for leaving the abodes of their people for Thy sake and going out from a plentiful livelihood to a narrow one , and ( show gratitude to ) those of them who became objects of wrongdoing and whom Thou multiplied in exalting Thy religion . O God , and give to those who have done well in following the Companions , who say , Our Lord , forgive us and our brothers who went before us in faith , Thy best reward .[Shia book, Sahifeh Sajadia, Blessing upon the Attesters to the Messengers Supplication - 4] Comment: Undoubtedly its the Ahlesunnah wal Jamaah who follow the Sahaba, unlike the shias, who abandoned majority of Sahaba and insulted almost all of them. So this prayer of Imam Zain ul Abedin(ra) was for Ahlesunnah.

Jafar Sadiq narrates from his father (Baqir) that Ali never accused the ones with whom he fought of Shirk (i.e polytheism) or hypocrisy, rather he would say , they are our brothers who rebelled against us. [(shia books) Wasail Shia, 15/83 , also Qurbul Asnad p. 45, Majleese reported in Biharal anwar 32/324]

------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------PROOF THAT Umm Kulthum bin Hazrat Ali WAS WIFE OF UMAR (RA)
1) (10902 1) : : Translation: Humayd ibn ZiyadIbn SamaahMuhammad ibn ZiyadAbdullah ibn SinanMuawiyyah ibn AmmarImam Jafar as-Sadiq: I asked him about a woman whose husband died: Should she spend her iddah in her house, or where she wants to? He [the Imam] replied, Where she wants to. When Umar died, Ali came and took Umm Kulthoom to his house. source: http://www.al-shia.com/html/ara/books/al-kafi-6/85.html (narrated in Furoo al-Kafi, vol.6, p.117) Authenticity We have here four chains of narration up to Imam Jafar as-Sadiq ( .) An investigation into the authenticity of these chains of narration by Shiaand not

Sunnistandards reveals that each and every one of them is a highly reliable and accurate chain.

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Hazrat Abu Bakr Siddique (RA)

Hazrat Abu Bakr mentioned in the Holy Quran: 1. Al-Bara'at. In Sura "A1-Bara'at', there is a reference to Abu Bakr in the following verse: "He being the second of the two, When they were in the cave and when Muhammad said to his companion 'Grieve not, surely God is with us,' then God came to their help, and protected them with an army which they saw not". {9:40} 2. Al-Lail. The following verses in the Sura "Al-Lail" refer to Abu Bakr: "Those who spend their wealth for increase in self-purification and have in their minds no favor from any one, for which a reward is expected in return, but only the desire to seek the countenance of their Lord, Most High and soon will they attain complete satisfaction." {92:18-21} 3. "He who gives in charity, and fears Allah and in all sincerity testifies to the best, We will indeed, make smooth for him, the path to bliss". {92:1-7} 4. Al-Ahzab. When the verse "Surely Allah and His angels bless the Prophet" {33:56} was revealed, Abu Bakr inquired of the Holy Prophet whether he was included in the divine grace which was bestowed on the Holy Prophet. It was on this that the following verse was revealed which contains an implied reference to Abu Bakr: "He it is, Who sends His blessings on him, and so do His angels that He may bring him forth out of utter darkness into light, and He is merciful to the believers'. {33:43} 5. Al-Waqiah. Shah Wali Ullah and other commentators hold that in the following verse of Sura "AI-Waqiah", the "believers that are good refers to Abu Bakr and Umar: "And if you back up each other against him, then surely Allah it is Who is his Guardian, and Gabriel, and the believers that do good, and the angels will be his helpers." {66:4} 6. Ar-Rahman. According to commentators the following verse in Sura "ArRahman" refers to Abu Bakr: "And for him who fears to stand before his Lord are

two gardens", (15:46) 7. Al-Imran. The following verse in Sura "Al-Imran" with reference to the Jews has an implied reference to Abu Bakr: "And you will certainly hear from those who received the Book before you and from the polytheists much that is wrong, but if you preserve and fear God, that is the steadfastness of things." 8. An-Nur. In Sura "An-Nur", the following verse refers to Abu Bakr: "And let not those of you who possess grace and abundance swear against giving to the near of kin and the poor and those who have migrated in the way of Allah, and they should pardon and turn away. Do you not like that God should forgive you?" {18:24}

: ) ( : : Urwa bin Abdullah says: I asked Imam Baqir [A.S], how is to do ornamentation on sword? He (Imam Baqir) replied: It is fine (legitimate) since Abu Bakr Siddiq [R.A] had also costumed (ornamented) his sword. I asked, do you also call him as Siddiq? Imam Baqir stood up in awe and facing towards the Qiblah, said: Yes he is Siddiq! Yes he is Siddiq! Yes he is Siddiq; the one who not say him (Abu Bakr) a Siddiq, may Allah falsify his sayings both in the world and hereafter. (shia book, Kashf-ul-Ghumma fi Marifat-il Aaima; by: Isa bin Irbili; vol 2, pg 147; Chapter: Imam abi Jafar (Imam Baqir), the 5th Imam) (Bihaar al-Anwaar, al-Majlisi, vol. 92 p. 651) Hz Abdullah ibn abbas(ra) said regarding hz abubakar(ra): May Allah have mercy on Abubakar, He used to have mercy on beggers , he was the one: who used to recite quran, who used to recognize deen, who used to fear Allah, who used to be scold on unlawful things, who used to command for good things, who used to spent nights praying to Allah, who used to keep fast on day time. He was on the high rank of the sahaba regarding taqwa and taharat.(Nasikh al tawareekh, vol 5, book 2, page 143, 144, Tehran) : : : : : : In the Tafseer of Ali bin Ibrahim, my father told me from some of his rijal to abi

abdullah (as) that he said: When the prophet SAWS was in the cave he told Abu Bakr: It is as if I see the ship of Jaafar and his companions in the sea and I see the Ansars sitting in the gardens of their houses, so Abu Bakr said: You see them Ya Rassul-Allah? he said: yes he said: will you show me so he wiped on his eyes and he saw them so the prophet said: You are al-Siddiq.[Shia book, Tafseer Noor al-Thaqalayn sheikh alHuweizi (d. 1112 AH) vol 2 pg 220] 1. Abu Bakr (RA) was father in law of Prophet Muhammad S.A.W.

2. He was the first male to embrace Islam. The time at which Islam was very weak and muslims were in danger from Kuffari makkah. Holy Prophet once spoke about Abu Bakr (RA) that "When I invited people towards Allah, everybody thought over it and hesitated, at least for a while, except Abu Bakr (RA) who accepted my call the moment I put it before him, and he did not hesitate even for a moment." 3. 4. Hazrat Abu Bakr (RA) migrated to Habsha with others. Quranic Verses came about Abu Bakr (RA) such as one in Sura Tauba.

5. Hazrat Ali (RA) took pledge of loyalty and the hand of all the three past caliphs including Abu Bakr (RA). Though Hazrat Ali was late in taking pledge at the hand of Hazrat Abu Bakr (RA) because of serious illness of his wife Hazrat Fatima (RA) and was also busy in the collection of Holy Quran. When Hazrat Abu Bakr (RA) enquired of Hazrat Ali (RA) as to why he was so late in taking the pledge of loyalty and whether he disliked his Khilafat, Hazrat Ali (RA) replied, "I do not dislike your leadership but I had taken an oath after the death of the Holy Prophet not to put on my sheet (i.e. not to engage in any work) except for performing Salat until I have collected all the parts of the Holy Qur'an." 6. One of the sons of Hazrat Ali was named Abu Bakr. Imams of shia had many sons named Abubakr (Described Earlier). Alis son Hasan married the grand daughter of Abu Bakr, i.e Hafsa bint Abdur Rahman bin Abu Bakr. 7. "No one has been a better companion to me than Abu Bakr," said the holy Prophet in his last sermon. 8. Hazrat Abu Bakr (RA) was not only companion in life but also after death he lies near the Holy Prophet (SAW) under the same roof. 9. Hazrat Abu Bakr (RA) was the person who bought the land for building Masjid i Nabwi (SAW) from orphans. He personally worked like a labour in the construction. 10. Before, his departure to the Afterworld, he told Ayesha Siddiqa (R) that he be shrouded in his used clothes as was the Prophet (PBUH) because living people have more right on new cloth and when his funeral became ready for the burial, he be taken to the shrine of the Prophet (PBUH) and permission for entering the Shrine of the Prophet

(PBUH) be sought. If the door of the shrine opens of its own, he may be buried there. When the mourners took his funeral at the door of the shrine of the Prophet (PBUH) they said: "O prophet of Allah! your companion Abu Bakr seeks permission to enter," and the door of the shrine of the Prophet (PBUH) opened without touching by anybody. Then Hazrat Abu Bakr (R) was laid to rest besides his beloved, the Prophet (PBUH). 11. Hazrat Abu Bakr (RA) didn't offered his name for first caliph and suggested Abu Ubaidah bi Al Jarrah and Umar (RA) names. But about 33000 people took plege of loyalty at the hand of Hazrat Abu Bakr (RA). 12. Hazrat Abu Bakr (RA) didn't nominated his son after himself as a caliph.

13. The members of Majlise-e- shora of Harat Abu Bakkar (RA) were Hazrat Umer (RA), Hazrat Usman(RA), Hazrat Ali(RA),Hazrat Zubair (RA) and Hazrat Talha(RA). About Abu Bakr (RA) A. When the number of Muslims reached 39, Abu Bakr (R.A.) got the permission of the Holy Prophet (SAW) to invite people openly. Hazrat Abu Bakr (R.A.) gave a Khutbah at Haram. Hazrat Hamzah accepted Islam the same day. When disbelievers and idolators from amongst Quraish heard it they fell on the Muslims from all sides. Abu Bakr (R.A.) was besmeared with blood. He was kicked, thrashed with shoes, trampled under feet and handled most roughly and savagely. He became unconcious and half-dead. When he gained consciousness and opened his eyes in the evening he first enquired. "How is the Prophet (SAW)?" B. On another occasion the Holy Prophet (SAW) was offering his Salat in the Ka'bah, Abu Jahl came and put a sheet of cloth around his neck and twisted it hard in order to strangle the Holy Prophet to death. Hazrat Abu Bakr (RA) saw this, he at once came and pushing Abu Jahl aside took off the piece of cloth around the neck of the Holy Prophet (SAW). He then said, "Do you want to kill such a gentle person who is a Messenger of Allah and declares Allah as the Cherisher and Sustainer." Then Abu Jahl and other enemies of Islam fell upon Abu Bakr and beat him severely. C. The Quraish cruelly persecuted a number of slaves who had accepted Islam and made life difficult for them. Hazrat Bilal (RA) was a negro slave who embraced Islam. His master Umayyah bin Khalf lashed him at night and made him lie on the burning sand during the day but Hazrat Bilal (RA) was saying Ahad Ahad. Hazrat Abu Bakr bought (RA) him freedom and Bilal (RA) became a free Muslim. Other Muslim slaves who were bought by Hadrat Abu Bakr (R.A.), and made free were, Amir bin Fuhairah, Nazirah, Nahdiah, Jariah, Bani Momil and Bint Nahdiah etc. (R.A.). Hazrat Bilal (RA) was the Moazzan of Holy Prophet (SAW) in later life. D. When Holy Prophet narrated his Ascension to the people in the morning after

Ascention. Some of them came to Abu Bakr and said, "Have you listened to your friend (the Holy Prophet)? He is claiming that he visited Jerusalem and the Sublime Throne in the heavens last night and talked with Allah Almighty. Would you believe it?" Hazrat Abu Bakr (R.A.) immediately replied. "If he said so then it is an absolute Truth". They again said, "Do you believe that he visited all these places and came back within a small part of night?" He again replied. "Of course I believe in it and I believe in the things which are farther than it, i.e., the news of Hell and Paradise". For this the Holy Prophet (SAW) named him as-Siddiq i.e., the most Truthful and sincere person in Faith not having even slightest doubt. E. When the Holy Prophet (SAW) decided to migrate to Medina, Abu Bakr (RA) was the only companion with him. He carried all his money, about five to six thousand Darhams, and started in the night with the Holy Prophet. They lay hidden in the cave of Thaur for three days. The Holy Qur'an describes it as follows "When the disbelievers drove him out; he had no more than one companion. They were two in the cave. And he said to his companion: "Have no fear for Allah is with us". Then Allah sent down His peace upon him". (9:40) Abu Bakr's (RA) slave 'Amir bin Fuhairah tended the flocks of goats near the cave during the day and supplied them fresh milk in the night. After three days when Quraish stopped the 7search of the Holy Prophet, Amir bin Fuhairah brought two she-camels and both started for Medina. Thus, of all the companions, Abu Bakr (R.A.) had the honour of accompanying the Holy Prophet (SAW) in the most critical days of his life. He proved to be most trustworthy on all occasions. F. Abu Bakr (RA) fought in Badr when muslims were 1 to 3 infidels. He was like a shadow to Holy Prophet in the battle and was bodyguarding the Holy Prophet (SAW). He killed various kafirs attacking Holy Prohet (SAW). In the battle of Uhud when some of the Muslims were running away, Abu Bakr was firm and when the Holy Prophet (SAW) was brought on the mountain after being injured, he was with him . On the occasion of Tabuk expedition Hazrat Abu Bakr (R.A.) brought everything that he possessed. When the Holy Prophet (SAW) asked him, "What did you leave for your family?" Abu Bakr (R.A.) said, "I have left for them Allah and his Prophet". G. It was the 9th year of Hijrah when the first Haj took place. The Holy Prophet (SAW) had then returned from Tabuk expedition but he was so busy that he could not himself attend the Hajj pilgrimage. He sent Hadrat Abu Bakr (RA) as his deputy to lead the Hajj caravan to Mecca. Among others in the Hajj caravan were Hadrat Sa'd bin AbiWaqqas, Jabir, and Hadrat Abu Hurairah (R.A.). Abu Bakr (RA) taught the people the Hajj rites and rituals and gave a historic sermon (Khutbah) on the Sacrificial Day before the congregation. Hadrat 'Ali followed him and proclaimed severance of all connections with the heathen world. It was announced: Non-believers should not approach the Ka'bah; no person should perform Hajj naked (as was observed before Islam); and all the

treaties with pagan world would cease to operate after four months. The Holy Qur'an mentions it as follow: "An announcement from Allah and His Apostle, to the people (assembled) on the day of the Great Pilgrimage (Al-Hajjul-Akbar), that Allah and His Apostle dissolve (treaty) obligations with the Pagans. If, then, you repent, it is better for you (0 Pagan), but if you turn away then you mind it that you cannot frustrate Allah. And proclaim a grievous penalty to those who reject Faith". (9:3) H. Hazrat Abu Bakr (RA) was one of the ten among Ashra Mubashara.

I. Since his arrival at Medina the Holy Prophet (SAW) himself led the Salats at his mosque all the time. This was really a high office and was not given to anybody in the presence of the Holy Prophet (Sallallahu 'alaihi wa Sallam). A few months after his return from the AI-Hujjatul-Wida Holy Prophet (SAW) fell ill. A time came when he was unable to move and could not go to the Mosque to lead the Salat. He had to appoint someone as the Imam and this honour fell to the lot of Abu Bakr. During those days once Abu Bakr was not present at the time of congregational Salat. Somebody asked Hadrat Umar to lead the Salat. The Holy Prophet (SAW) after hearing the voice of Hadrat Umar enquired about the Imam and when he found that Abu Bakr(R.A.) was not leading he was annoyed and said, "Nobody will lead the Salat besides Ibn Abu Qahafa (i.e. Hadrat Abu Bakr)". Then Abu Bakr (R.A.) was called but by that time Hadrat Umar had completed the Salat. The Salat was repeated by the order of the Holy Prophet (SAW) and Abu Bakr (R.A.) led it. During his sickness, the Holy Prophet (Sallallahu 'alaihi wa Sallam) once felt some relief and went for Zuhr Salat, supported by Hadrat Ali and Hadrat Abbas (R.A.). His face beamed with joy and full satisfaction on seeing Abu Bakr leading the Salat. Sensing the presence of the Holy Prophet, (Sallallahu 'alaihi wa Sallam) Abu Bakr wanted to step back but the Holy Prophet stopped him and sat down by his side. J. Hazrat Abu Bakr (RA) also had a role in the collection of Holy Quran.

K. Hazrat Abu Bakr (RA) took serious actions against people saying they are prophets and eradicated them.

Hazrat Umar (RA)

1. Umar (RA) was son-in-law of Ali (RA). Umm Kulthum bint Hazrat Ali (RA) was married in the year 17 A.H. She gave birth to Ruqayyah and Zaid. Shias usually refuse that this marriage not occured but it is in their most authentic book Furoo Al-Kafi where 23rd chapter in the Book of Marriage (Kitab an-Nikah) is dedicated to the marriage of Umm Kulthoom ( ) and it is called Bab Tazwig Umm Kulthoom. Besides there are hadiths about she being wife of Umar (RA) at other places in Furoo Al-kafi as well.

2. Hazrat Muhammad (SAW) was the son -in-law of Hazrat Umar (RA). Hafsah (R), the daughter of Umar (RA), was thus the wife of momins. 3. One of the sons of Hazrat Ali (RA) was named Umar.

4. He was the most powerful of the four Rashidun Caliphs and one of the most powerful and influential Muslim rulers in history. Under Umar (RA) the Islamic empire expanded at an unprecedented rate ruling the whole Sassanid Persian Empire and more than two thirds of the Eastern Roman Empire. (Wikipedia) It was the golden age of Islam. 5. While still in his teenage years, Umar (R)learned martial arts, horse riding and wrestling. He was tall and physically powerful and was soon to became a renowned wrestler. 6. It was Umar (RA), who for the first time in 500 years since their expulsion from the Holy Land, allowed Jews to practice their religion freely and live inside Jerusalem. 7. Umar (RA) converted to Islam one year after the Migration to Abyssinia. He declared his faith openly before the Quraish chiefs. Though they stared at him, they could not do any harm to him. Then once he had been granted permission from Rasulallah (SAW) he led a party of the Muslims to the Kabah to offer Salat (lead by Rasulullah SAW) for first time openly. For this courageous and bold action of Hazrat Umar (RA), Rasulallah (SAW) gave him the title of al-Farooq i.e., the one who makes a distinction between the right and the wrong. 8. During migration to Medina Muslims usually migrated at night due to fear of Quraish's resistance but Umar (RA) migrated openly during the day time. He put on his armour and first went to the Kabah. After performing the Salat, he announced loudly: "I am migrating to Madinah. If anyone wants to check me, let him come out. I am sure that his mother would cry for his life". There was no man in Makkah to accept the challenge of Hazrat Umar (RA). 9. Umar (RA) participated in the battles of Badr, Uhud, Khandaq, and battle of Banu Qurayza. Shias say that he fled in Uhud. In fact reality is that rumour of Prophet Muhammad's (SAW) death was iniatially heard but hearing that Muhammad was still alive Umar (RA) went to Muhammad at the mountain of Uhud and prepared for the defenses of the hill to keep the Quraishi army down the hill. Umar (RA) was also part of campaign to Khyber, conquest of Macca, Battle of Hunayn, seige of Ta'if, campaign of Tabuk etc. 10. Umar (RA) made the pilgrimage to Mecca nine times.

11. Prophet Muhammad (SAW) said: If God had wished to give another prophet to the world, His choice would have fallen upon Umar (R). 13. Umar (RA) never used even oil from the Baitul Mal to burn a lamp at night for his personal needs. Whenever he finished the official work he put off the lamp. He used to patrol in the city at night to find out the needs and requirements, and conditions of the people. He did not hesitate to take his wife to work as a midwife for a poor woman. The salary he got from the Baitul Mal was so low that it was hardly enough for him and his family's needs. When some of the eminent Muslims requested him to increase the amount he said, "Rasulallah (SAW) has left a standard by his personal example. I must follow him". 14. Once he appeared before a court in Madinah to clarify his position against a complaint. The Qadi (judge) wanted to stand in his honour, but he did not allow him to do so, so that there would be no distinction between him and an ordinary person before Law. 15. Because of the fear of making any mistake, he did not quote many Ahadith even though he was fully conversant with them. He never allowed a person to quote any Hadith which was not well known without producing any attestator in support of it. 16. Umar (R) was one among Ashra Mubashara.

DEATH On 3 November 644, Umar (RA) was attacked, while leading the morning prayers, Abu Lulu stabbed him six times in the belly and last on the navel, that proved fatal. Umar (RA) was left profusely bleeding while Abu Lulu tried to flee but people from all sides rushed to capture him, he in his efforts to escape is reported to have wounded twelve other people, six or nine of them later died. At last he was captured but committed suicide from the same dagger. Umar (RA) died of the wounds three days later on Sunday, 7 November 644.

Hazrat Usman (RA)

1. Umar, on his death bed formed a committee of six people [Ali (R), Uthman ibn Affan (R), Abdur Rahman bin Awf (R), Sa`d ibn Abi Waqqas (R), Al-Zubayr (R), Talhah (R)] to choose the next Caliph from amongst themselves. That comittee selected Uthman (R) as Caliph.In fact Uthman (R) voted for Ali (R). 2. Uthman (R) was the fourth male to convert to Islam, after Ali (R), Zayd (R) and Abu Bakr (R).His conversion to Islam angered his clan, the Banu Ummayyah.

3. Usman (R) was nicknamed "Zunnurain" because of his marriage with two of Prophet Muhammad's daughters Ruqayyah (R) Umm Kulthum (R).Prophet Muhammad (SAW) said about Usman (R)::: "Every Prophet will have a special companion in Heaven, and my companion there will be Usman." 4. One of sons of Ali (R) was named Usman.

5. Uthman (R) was well known for his reported generosity. During Muhammad's time, while in Medina, he financed the project for the construction of the Al-Masjid alNabawi and purchased the well Beer Rauma, which he dedicated to the free use of all Muslims. In 630 Muhammad (SAW) decided to lead an expedition to Tabuk on the Syrian border. In order to finance the expedition Muhammad (SAW) invited contributions from his followers. Uthman (R) made the largest contribution: 1,000 dinars in cash, 1,000 camels for transport, and horses for the cavalry. Uthmans (R) generosity continued after he became caliph. Usman (R) never took salary while caliph. Uthman (R) also developed a custom to free slaves every Friday, look after the widows and orphans, and give unlimited charity. In the times of Umar (R) there was a severe famine. All the people of Madinah were suffering due to the shortage of food. A caravan made up of a thousand camels loaded with a large stock of food grains belonging to Uthman arrived from Syria. Several merchants offered to buy all of it. He asked them what profit they would pay. "Five per cent," they said. He answered that he could get higher profit than that. They began to argue with him, saying that they did not know of any merchant who would offer him more than their quote. He said to them, "I know of one who repays a profit of more than seven hundred to a dirham." He then recited the verse of the Quran in which Allah mentioned this profit. "The likeness of those who spend their wealth in the Way of Allah, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He pleases. And Allah is All-Sufficient for His creatures' needs, All-Knower." (2:261). "O traders! Bear witness with me that I donate all this to the poor people of Madinah!" said Uthman. 6. Uthman (R) and his wife Ruqayya (R) migrated to Abyssinia (modern Ethiopia) in 614615, along with 11 men and 11 women, all Muslims. 7. In 622, Uthman (R) and his wife, Ruqayya (R), migrated to Medina.

8. In 624 Uthman's (R) wife, Ruqayya (R), suffered from malaria and then caught smallpox. Uthman (R) stayed at Medina to look after the ailing Ruqayya (R) and did not join those who left with Muhammad (SAW). Ruqayya (R) died during the time the Battle of Badr was being fought, and the news of the victory of Badr reached Medina as she was being buried. Because of the battle Muhammad (SAW) could not attend the funeral of his daughter. 9. After the Battle of Uhud Uthman (R) married Muhammad's (SAW) second daughter, Umm Kulthum (R).

10. When the Battle of the Trench was fought in 627, Uthman (R) was in charge of a sector of Medina. 11. After the battle of Trench a campaign was undertaken against the Jews of Banu Qaynuqa, and when they were taken captive the question of the disposal of the slaves became a problem. Uthman (R) solved the issue by purchasing all the slaves and depositing their price in the Bayt al-mal (Treasury). Any of these slaves who accepted Islam were set free by Uthman (R) in the name of Allah. 12. In March 628 (6 Hijri), Muhammad (SAW) set out for Mecca to perform the ritual pilgrimage of Umra. The Quraysh denied the Muslims entry into the city and posted themselves outside Mecca, determined to show resistance, even though the Muslims had no intention or preparation for battle. Muhammad (SAW) camped outside Mecca, at Hudaybiyyah, and sent Uthman (R) as his envoy to meet with the leaders of Quraysh and negotiate Muslim entry into the city. The Quraysh made Uthman (R) stay longer in Mecca than he originally planned and refused to inform the Muslims of his whereabouts. This caused the Muslims to believe that Uthman (R) had been killed by the people of Quraysh. On this occasion, Muhammad (SAW) gathered his nearly 1,400 soldiers and called them to pledge to fight until death and avenge the rumoured death of Uthman (R), which they did by placing a hand on top of Muhammad's (SAW). It is reported that Muhammad (SAW) placed one of his hands on top of the other and pledged on behalf of Uthman (R) as well. This pledge took place under a tree and was known as the Pledge of the Tree. They soon released Uthman and sent down an ambassador of their own, Suhail ibn Amr to negotiate terms of a treaty that later became known as the Treaty of Hudaybiyyah. 13. In 629, Uthman (R) fought in the Battle of Khaybar and later that year, he followed Muhammad (SAW) to perform Umrah in Mecca. 14. Under the command of Muhammad, he participated in the Battle of Hunayn which was followed by the Siege of Ta'if. 15. In 632, along with Muhammad (SAW), Uthman (R) participated in The Farewell Pilgrimage. 16. Under Uthman (R) the people became economically more prosperous, and they invested their money in the construction of buildings. Many new and larger buildings were constructed throughout the empire. During the caliphate of Uthman as many as five thousand new mosques were constructed. (Wikipedia) 17. Uthman (R) enlarged, extended, and embellished the Al-Masjid al-Nabawi at Medina and the Kaaba as well. 18. Uthman (R) is perhaps best known for forming the committee which produced multiple copies of the text of the Qur'an as it exists today. The reason was that various

Muslim centres, like Kufa and Damascus, had begun to develop their own traditions for reciting the Qur'an and writing it down with stylistic differences. This copy of the Qur'an is believed to be one of the oldest, compiled during Caliph Uthman's (R) reign. During the time of Uthman (R), by which time Islam had spread far and wide, differences in reading the Quran in different dialects of Arabic language became obvious. A group of companions, headed by Hudhayfah ibn al-Yaman (R), who was then stationed in Iraq, came to Uthman (R) and urged him to "save the Muslim ummah before they differ about the Quran" . Uthman (R) obtained the complete manuscript of the Qur'an from Hafsah (R), one of the wives of Muhammad (SAW) who had been entrusted to keep the manuscript ever since the Qur'an was comprehensively compiled by the first Caliph, Abu Bakr (R). Uthman (R) then again summoned the leading compiling authority, Zayd ibn Thabit (R), and some other companions to make copies of the manuscript. Zayd (R) was put in charge of the task. The style of Arabic dialect used was that of the Quraysh tribe to which the Prophet Muhammad (SAW) belonged. Hence this style was emphasized over all others. Zayd (R) and his assistants produced several copies of the manuscript of the Qur'an. One of each was sent to every Muslim province with the order that all other Quranic materials, whether fragmentary or complete copies, be destroyed. As such, when the standard copies were made widely available to the Muslim community everywhere, then all other material was burnt voluntarily by the Muslim community themselves. The annihilation of these extra-Qur'anic documents remained essential in order to eradicate scriptural incongruities, contradictions of consequence or differences in the dialect from the customary text of the Qur'an. The Caliph Uthman (R) kept a copy for himself and returned the original manuscript to Hafsah (R). While Shi'a and Sunni accept the same sacred text, the Qur'an, some claim that Shi'a dispute the current version, i.e. they add two additional surahs known as al-Nurayn and al-Wilaya. Nonetheless, Shi'as claim that they are falsely accused of this, as they believe, like Sunnis, that the Qur'an has never been changed and it is with reference from sunni hadeeth books that this inference is drawn not only by uninformed shias but sunnis too. (WIKIPEDIA) 19. Usman (R) was martyred by rebels. His body was buried by Hassan (R), Hussein (R), Ali (R) and others in the same clothes in which he was martyred. However some people reject that Ali (R) attended the funeral. Before his death when his house was sieged by rebels. The siege went on for forty days. During the last few days, they also stopped the supply of water. Some brave Muslim youths like Hazrat Hassan (R), Hussain (R), Muhammad bin Talha (R), Abdullah bin Zubair (R) were guarding the gate of the house so that nobody among the insurgents could enter the house. Beside Hazrat Uthman (R) and his wife, Nailah (R), Marwan bin Hakam (R) was also in the house. He did not allow any person to fight with the insurgents although a fight took place between Hazrat Hassan (R), Hussain (R) and Marwan (R) and the insurgents when they did not allow Ummul Mu'minin Hazrat Habibah (R) to supply meals to Hazrat Usman (R). Hazrat

Hassan (R) received minor injuries but Marwan (R) was seriously hurt. However, the insurgents did not fight with Hazrat Hassan (R) and Hussain (R) because of the fear of Hashmites. Some days before death Usman (RA) was asked to take action against rebels but he said "No, I do not want to spill the blood of Muslims, to save my own neck". Shahadat-i-Usman (RA) On seeing Hazrat Usman, one of the insurgents hit his head with an axe while the next struck him with a sword. His wife, Hazrat Nailah (R) tried to shield her husband but she also got several wounds and her fingers were chopped off. After giving severe injuries to Hazrat Usman, one of the insurgents, an Egyptian named Amr bin Hamq cut off the Khalifah's blessed head.

I ASK FROM SHIAS

Shia Imams named their many sons after AbuBakr (R), Umar (R), Usman (R). Shia try to refute this fact by saying they were common names BUT why these names were extraordinarily common among shia Imams. There were hundreds of common names then why these 3 names I repeat why these 3 names??? The fact is that shia Imams also believed like sunnis that there are many common names but more good are the names of most pious sahaba. Furthermore, there were names of sahaba as well which shias consider rightly guided. Even those names were also common. The answer is hidden but clear. Similar is the case of name of Ayesha (R). If you are true to their claims, then could you explain why The Messenger did not forewarn the Ummah and clarify the alleged enmity of the Rightly Guided Khalifas towards Islam? Shia book Kafi says: By listening to the voice of a person, the Imams can tell if the person was destined to go to hell or to heaven; they would thus answer his questions accordingly. (Usool Al-Kafi, p. 185). If Hazrat Ali (R) and his Imam sons knew that sahaba are not good in loyalty etc. then why they didn't tell holy Prophet??? When actions or sayings of Hazrat Ali (RA) and Ahle Bayt clearly contradicts shia beliefs even references are given from the shia's most authentic books then they have no answer except saying that they were hiding their real religion. Such as: Ali said: The Prophet of Allah [saw] has forbidden the meat of domestic donkeys and Mutah Nikah. [Al Istibsar, vol 3, page 142] OR Imam Jaffar as Sadiq (ra) expressed his support to Abu Bakr and Umar: Once wife of Imam Jaffar as Sadiq asked him about Abu Bakr and Umar. He replied, "I support them. Then he said to his wife, you should support them also." His wife replied, "So should I

say to my creator when I meet Him, that it is your order to support Abu Bakr and Umar." The truthful Imam Jaffar replied, Yes." [Rawzatul Kafi, vol.8, p.101] Lets flasely suppose: 1. If Pen & Paper was not provided to Prophet Muhammad (s.a.w.w) by Hazrat Umar Farooq ..... 2. If Caliphate was unjusticed by Hazrat Abu-Bakr Siddiq ..... 3. If Fadak was taken away from Hazrat Fatima Zohra ..... 4. If Quran was burnt on the land of Madinah ..... 5. If House of Hazrat Fatima was burnt by Hazrat Umar Farooq ..... 6. If Mohsin was aborted by giving pushes to Hazrat Fatima Zohra by Hazrat Umar Farooq ..... 7. If Umar (RA) took the daughter of Ali (RA) by force and married her..... Islam says; Amr Bil Maroof Wa Nahi Anil Munkir ..... Then !!!!! 1. Where was Zulfiqar sword at the time of Pen & Paper who disobeyed the orders of Prophet Muhammad (s.a.w.w) ????? 2. Where was Zulfiqar sword at the time when Caliphate was being unjusticed ????? 3. Where was Zulfiqar sword at the time when Fadak was taken away from Hazrat Fatima Zohra ????? 4. Where was Zulfiqar sword at the time when Quran was being burning on the land of Madinah ????? 5. Where was Zulfiqar sword at the time when the house of Hazrat Fatima was burning ????? 6. Where was Zulfiqar sword at the time when Mohsin was being aborted ????? 7. Where was Zulfiqar sword at the time when Umar (RA) which shias wrongly consider Munafiq took the daughter of Hazrat Ali (RA) and married her by force????? If these incidents occoured and history testifies them correct !!!!! Then why did Hazrat Ali-e-Murtaza disobeyed the sayings of Quran: Nahi Anil Munkir ..... Why did the Zulfiqar sword was not out at the time of these Munkirat ????? Did you believe Hazrat Ali-e-Murtaza was coward and didn't have ability to fight ????? If not, then why did they didn't came in the ground and fought for their right ????? Was Prophet Muhammad (s.a.w.w)'s preachings not enough for Hazrat Ali-eMurtaza ????? Or!!!!! Was it a Taqiyya..... If not Taqiyya, then what it was that a Husband (Hazrat Ali ) could not save his wife

(Hazrat Fatima ) from Hazrat Umar Farooq 's pushes and aborted Mohsin ????? Was Hazrat Ali not caretaker of Hazrat Fatima ????? Is Hazrat Ali-e-Murtaza so coward that he could not even save his Wife from Hazrat Umar Farooq ????? What happened to Shair-e-Khuda ????? What happened to Fateh Khaiber ????? What happened to Zulfiqar sword holder ?????

IMAN OF ALI (R) WASN'T SO WEAK IF ALL THESE ACCUSATIONS WERE TRUE AND HE WAS SILENT FOR THE DEEN AND ORDER OF ALLAH HE WAS READY TO KILL AND BE KILLED

Strange things Done By Shias

There seems to be no methodology adapted among shias. Many a time, sahih ahadith are discarded because they go against common practices/beliefs. Many (MOST) a time, weak ahadith are simply picked out of hadith books and are accepted. The weakness and the fakeness of the shia system can be demonstrated from that it was created as a defense reaction at the criticism of the sunnis that they have no system, and that if the system was actually applied, only a handful of ahadith would prove to be sahih, hasan or muwathaq. And here are the words of Ayatullah Brujerdi (Taraif al-Maqal 2:380): which rougly translates to: To believe in the authenticity of the narrations reported by the Muhammads is impossible, especially with the reports of weak narrators among them. Rather, the weak are far more (than the authentic), whereas the authentic ones in those books are like the white hair on a black cow.

The Story of Karbala

The Shias of Kufa outnumbered Yezids men 18,000 to 4,000 but they left Ahle Bayt alone and let them being killed.
During his Caliphate, Ali ( ) shifted the Caliphate from Medinah to Kufa in Iraq. The Kuffans were staunch Partisans of Ali (Shiat Ali). The Jew Abdullah Ibn Saba found the Kuffans to be very receptive to his claims that Ali was divinely appointed by Allah, and his followers became the Sabaites. When the Shiat Ali met the Shiat Muawiyyah on the battlefield, Muawiyyah ( ) convinced Ali ( ) to hold a cease-fire and to use arbitration to decide who will be the Caliph. Ali () agreed to arbitration. This angered the Kuffan Sabaites because they held the erroneous belief that Ali had been divinely appointed by Allah, so they believed that Ali ( )was going against the will of Allah by agreeing to arbitration. In their minds, there could be no negotiation on a matter that was decreed by Allah. Some of these Kuffan Sabaites rebelled against Ali ( ,) turning on him and calling him an apostate. These people would be known as Kharajites, and they would eventually assasinate their leader Ali ( ,) the same leader they had once claimed so much love for. As for the remaining Kuffan Shias who did not become Kharajites, they would later join the forces of Hasan ( .) However, Hasan ( ) did not trust these Shia as they were very disloyal. In his book al-Ihtijj, the prominent Shia author Abu Mansur at-Tabarsi has preserved the following remark of Hasan (:) By Allah, I think Muawiyyah would be better for me than these people who claim that they are my Shia. [Ab Mansr at-Tabars, al-Ihtijj vol. 2 p. 290-291 , Muassasat al-Alam, Beirut 1989] Distrusting his Shia, Hasan ( ) made peace with Muawiyyah ( ) and gave him the Caliphate, so long as Muawiyyah ( ) promised that Hussain ( ) would be made Caliph after Muawiyyahs death ( .) Hussains Shia protested at this, and Hasan () s reply is preserved in the most important of the Shia books of Hadith, Al-Kafi: By Allah, I handed over power to him for no reason other than the fact that I could not find any supporters. Had I found supporters I would have fought him day and night until Allah decides between us. But I know the people of Kufa. I have experience of them. The bad ones of them are no good to me. They have no loyalty, nor any integrity in word or deed. They are in disagreement. They claim that their hearts are with us, but their swords are drawn against us. [Al-Kafi, vol. 8 p. 288] After this reconciliation took place between Hasan ( ) and Muawiyyah ( ,)the Shiat Ali remained in Kufa. After the death of Ali ( ,) the ranks of the Sabaites and their sympathizers amongst the Shiat Ali increased. When Muawiyyah ( ) died, however, his son Yezid declared himself the new

Caliph, in violation of the agreement settled with Hasan ( ) which stated that Hussain ( ) would be Caliph. This angered the Shias of Kufa. So it was that in Ramadan 60 A.H. that the Kuffans sent letter after letter from Kufa to Mecca where Hussain ( ) was staying after his flight from Medinah. The Kuffans assured Hussain ( ) of their loyalty and allegiance to him; they had not accepted Yezid as leader whom they resented. On certain days, there would be as many as 600 letters accompanied by messengers describing the overwhelming support of Hussain ( )in Kufa. Hussain ( ) decided to send his cousin Muslim Ibn Aqil ( ) to investigate the situation in Kufa. Ibn Aqil ( ) arrived in Dhul Qada where he stayed with Ibn Awsajah al-Asadi. The Kuffans met Ibn Aqil ( ) and pledged the support of 12,000 Shiat Ali of Kufa. They promised to fight with and to protect Hussain ( ) with their lives and all they possessed. When the number who pledged support rose to 18,000 Kufans, Ibn Aqil ( ) felt confident enough to dispatch a messenger to Hussain ( ) informing him of the bayat (oath of allegiance) of the Kuffans, and urged him to proceed from Mecca and relocate his base to Kufa. So Hussain ( ) and his near ones began the trek to Kufa. Rumors of what was happening in Kufa soon reached Yezid in Damascus. He dispatched Ubaydullah ibn Ziyad with 17 men to find Muslim Ibn Aqil ( ) and kill him. When Ubaydullah arrived in Kufa, Muslim Ibn Aqil ( ) called the Kuffans to defend him. It was at this moment of need that the Shia of Kufa deserted Ibn Aqil ( ,) fearful of Ubaydullahs threats. Muslim Ibn Aqil ( ) hid from Ubaydullah in the house of an old woman. The old womans son, a part of the Shiat Ali, notified Ubaydullah of Ibn Aqil () s location, hopeful that this act would prevent Yezid from punishing Kufa. Based on this act of treachory, the Shiat Ali left Muslim Ibn Aqil ( ) to be captured by Ubaydullah. Later that daythe Day of Arafah, the 9th of Dhul HijjahMuslim ibn Aqil () was taken up to the highest ramparts of the fort. His last words before being executed were: O Allah, You be the Judge between us and our people; they deceived us and deserted us. The Shia of Kufa witnessed his execution, and not a single one of them went to the aid of Hussains cousin. It is important to remember that only 17 men were with Ubaydullah, whereas there were 18,000 Shia of Kufa who had pledged Bayat to Hussain () in front of Muslim Ibn Aqil ( .) How could it be that 18,000 men could not stop 17 men from slaughtering the very man they had just pledged support to? Such was the treachory of the Shia of Kufa. Meanwhile, Hussain ( ) had dispatched a mesenger by the name of Qais ibn Mushir to inform the Kuffans of Hussain () s arrival. The messenger was captured by Ubaydullah, who ordered him to mount the walls of the fort and publically

curse Hussain ( ) and his father. Instead, Qais ibn Mushir praised Ali ( )and Hussain ( ,) telling the Shia of Kufa that Hussain ( ) was on his way, and he exhorted them to defend him. Upon that, Qais ibn Mushir was executed. Yet another representative of Hussain ( ) had been killed by 18 men who met no ressistance from the 18,000 Shia of Kufa. A ratio of 1,000 Kufans to each of Yezids men. Yezid thereupon dispatched 4,000 soldiers to intercept Hussain ( .) These 4,000 soldiers were actually on their way to fight the Daylamites, but Yezid re-routed them to Karbala. These 4,000 soldiers passed through Kufa. The Kuffans witnessed the departure of this force from Kufa with their own eyes, full well knowing they were headed to Karbala to intercept Hussain ( .) This would be the Kuffans last chance to honor the oaths of allegiance to Hussain ( ) which they had taken upon the hands of his cousin Muslim ibn Aqil ( .) This was the final opportunity to rush to the side of the grandson of the Prophet and protect the Ahlel Bayt. It was after all the invitations and assurances of support from the Shia of Kufa that encouraged Hussain ( ) to abandon the safety of Mecca for Kufa. But once again faithfulness, courage and commitment was found lacking in the Shia of Kufa. Only a handful emerged to join Hussain ( ) at Karbala. Hussain ( ) would comment: Our Shia have deserted us. The Shia of Kufa outnumbered Yezids men 18,000 to 4,000. Actually, the number was greater than 18,000; 18,000 was simply the number of men who had pledged Bayat (oath of allegiance) to protect Hussain ( .) Had they wanted to, the Shia of Kufa could have defeated Yezids men and protected Hussain ( .) But instead, they did nothing but watch from afar with cowardice. The Shia of today will eulogize this day and talk about how 71 men fought against 4,000 of Yezids troops. Where did the other 18,000 go? Al-Tawwabun (The Penitents / Repentents/ Sorry for sins) Four years after the massacre of Karbala, the Shia of Kufa attempted to make ammends for their desertion of Hussain ( .) They called themselves the Al Tawwabun, which translates to the Penitents. This group went to Karbala to comemmorate Hussain ( ,) and here it was that they began Matam, with loud mourning, lamenting, and self-flagellation. These Tawwabun hit themselves to punish themselves for the cowardice that they had shown that led to their Imams death just four years earlier. This is the origin of the Shia ritual of Matam. It is altogether amusing how the Shia never really wonder where this barbaric custom started from or why it started in the first place. Little do they know that it is a testament to this day of how they killed their own Imam, and how their whole religion is centered around a false commitment to the Ahlel Bayt. One More Act of Shia Treachoury

Karbala was not to be the last act of treason by the Shia against the Ahlel Bayt. Sixty year later, the grandson of Hussain ( ,) namely Zayd ibn Ali ibn Hussain ( ,)led an uprising against the Umayyad ruler Hisham ibn Abd al-Malik. Zayd ( )recieved the Bayat (oath of allegiance) of over 40,000 men, of which 15,000 were from the same Kufa that deserted his grandfather. Just before the battle started, all but a few hundred men deserted Zayd ( ) en masse. On the departure of the defectors, Zayd ( ) remarked: I am afraid they have done unto me as they did to Hussain (.) Zayd ( ) and his little army fought bravely and attained martyrdom. Thus, on Wednesday the 1st of Safar 122 AH, another member of the Ahlel Bayt fell victim to the treachery of the Shia of Kufa.

Imam Ali(ra)[1st shia imam] and Imam Abu Abdullah(ra)[6th Shia Imam] taught the method of ablution(wudu) in the same way in which it is performed by Ahlesunnah.
Kulayni narrated in Shia book Kafi (3/35) that imam Abu Abdullah said: . If you forgot to wipe your head, and washed your feets, then wipe you head and wash your feet(again). Bahbude said narration is authentic. Majlisi said its muwathaq (reliable). Comment: So the Imam Ali(ra)[1st shia Imam] and other Shia Imams, taught the pattern of wudu, just like how Ahlesunnah performs it, This differs from the method of Shias since they believe in wiping their feet instead of washing them.

Like Ahlesunnah Imam Abu Abdullah (ra) [6th shia Imam] considered that separating the prayers was better compared to combining the prayers.
This is the first volume of 1 of the 4 Main Shia books Man La Yahduruhu al Faqih In it is an entire chapter:

4 Man La Yahduruhu al Faqih 1 of The Chapter is called Wisdom for having 5 Salats in 5 different timings .In this youll find shia Narrations Stating the virtues of Praying each Salat in its timing : 346 : ]212[ : )1( )2( : )3( ______________ )1( : . )( : : . : . *. ) . ) )2( . )3( . )*( ]312[ )1( )2(

 )3( ______________ (1) . ) . ) (2) ) . . ) (3) : : : . . . )*( . [214] . Shia Book: Man La Yahduruhu al Faqih, Chapter Wisdom of having five prayers at five timings Page 212. 643- Hassan Bin Ali bin abi Talib PBUH said: Some jewish people came to the prophet PBUH and their wisest asked him questions, amongst those questions was: Tell me why did Allah order these five prayers in five different timings during the day and night? The prophet PBUH said: The Sun during Zawal enters a ring(ring of Middle Day or noon), Then everything UNDER the throne says Subhan Allah and it is the time when Allah sends his Salat upon me Thus allah ordered me and my ummah to pray at this hour an he said Establish regular prayers at the suns decline till the darkness of the night, and the morning prayer and reading: for the prayer and reading in the morning carry their testimony. and this is the hour in which Hell shall be brought during judgement day So every Muslim who happens to be in Soujoud, Rukou or Kiyam during that hour then Allah will make hell forbidden for his body, as for Salat al Asr That is the time when Adam PBUH ate from the forbidden tree so Allah took him out of the Garden So Allah ordered this prayer on My ummah as it is one of the most beloved prayers to Allah and he ordered that I Guard it from between the prayers, As for maghrib Then this is the hour when allah made Tawbah on Adam PBUH and between the time he ate and the time Allah made this Tawbah was 300 earth years As for the days of heaven each one is like 1000 earth years. Adam then prayed 3 Rakaat One for hiss Sin and one for Eves Sin and one For Tawbah thus Allah ordered these three during that time and that is the time when Dua is accepted And Allah promised me that he will accept the Dua for all those who make it at that Time, And it is the prayer in which Allah said So (give) glory to God, when ye reach eventide and when ye rise in the morning As for Salat al isha which is the last one, The Grave is dark and The day of resurrection is dark So Allah order this on My ummah To give light to the grave So we can walk on the straight path And Allah Has forbidden Hell for all those who walk to the Dark(Isha) prayer. As for The Fajr prayer, The sun will rise on the horns of the devil So Allah ordered me to pray before the sun

rises and the angels of night shall witness this prayer and so shall those of Day.

I said to Abee `Abd Allaah ( ) that people from companions of Abee AlKhaTTaab (do) maghrib in the dark until the appearance of stars. He ()

Allaah ( ) does baraa (disassociates from him) from one who does this intentionally.( Al-Toosi, Tahdheeb Al-aHkaam, vol. 2, pg. 33,
said: hadeeth # 53. Al-Majlisi said this hadeeth is SaHeeH (Authentic) Milaadh AlAkhyaar, vol. 3, pg. 407)

I said to Abee `Abd Allaah ( ) that people from companions of Abee AlKhaTTaab (do) maghrib in the dark until the appearance of stars. He ( ) said: Allaah ( ) does baraa (disassociates from him) from one who does this intentionally.(Al-Toosi, Tahdheeb Al-aHkaam, vol. 2, pg. 253 254, hadeeth # 41. AlMajlisi said this hadeeth is Muwaththaq (reliable) Milaadh Al-Akhyaar, vol. 4, pg. 309)

)( )( A man (asked) Abaa `Abd Allaah about delaying maghrib (salaah) until the appearance of stars? He said, So he said: KhaTaabiyyah, Verily Jibraeel revealed onto the Messenger of Allaah ( ) the period (of maghrib is) the dropping of the disk (suns disk) (i.e sunset).(Al-Toosi, Tahdheeb al-aHkaam, vol. 2, ch. 13, pg. 258, hadeeth # 64. Al-Majlisi said this hadeeth is Muwaththaq (Reliable) Milaadh AlAkhyaar, vol. 4, pg. 319) And Al-Saadiq ( ) said: Accursed Accursed (mal`oon mal`oon) is whoever delays maghrib (salaah) from the claim of its faDeelah (time). And He said to him, the people of `iraaq delay maghrib (salaah) until the appearance of stars. So he ( )said: This is from the actions of the enemy of Allaah ( ) Abee AlKhaTTaab. (Al-Sadooq, Man Laa YaHDuruh Al-Faqeeh, vol. 1, pg. 220, hadeeth #

661)

In his book al-Hidayah, Ibn Babawayh writes under chapter: The Time for Maghrib & Isha: : Al-Sadiq said: If (When) the sun falls, breaking of fasting becomes lawful, and prayer becomes due. Comment: So regarding breaking the fast and the time of magrib the view of Shia Imams was same as that of Ahlesunnah, which differs from what shias practice.

Like Ahlesunnah even the Shia Imams taught that women should keep their hands on their chest during prayer
A. When the women stand in Salaah, she joins her feet together without separation between them, and she joins her hands towards her breast at the place of her chest Shia Source: 1. 2. Al-Kulayni, Al-Kaafi, vol. 3, pg. 335 336, hadeeth # 2

Al-Toosi, Tahdheeb al-aHkaam, vol. 2, ch. 8, pg. 94, hadeeth # 118 Grading:

1. Al-Majlisi said this hadeeth is SaHeeH in Miraat Al-`Uqool, vol. 2, pg. 343 2. Bahboodee said this hadeeth is SaHeeH in SaHeeH Al-Kaafi, vol. 1, pg. 284 B. In Another SaHeeH Shia hadeeth in Al-Sadooqs `Ilal al-Sharaai` through a different

:chain, it is said She places her hands towards her breasts at the place of her chest (Al-Sadooq, `Ilal Al)1 # Sharaai`, vol. 2, ch. 68, pg. 355, hadeeth :C. This is on page 335 of Shia book al-Kafi : )1( 2 1015 )3( )1( :D. It is reported through a different isnad in Sheikh al-Sadouqs Ilal al-Shari 86 ( 1 : )( : . :E. It is also in Sheikh al-Sadouqs al-Khisal through a different isnad : : : : : ) 1 ( Comment: This shows that like Ahlesunnah even according to Shia Imams the women are not supposed to keep their hands at their sides(like shia men do), but place them on .their chest. But unfortunately the shia women dont follow this teaching of their Imams

However what we assume that the reason shia women dont follow this teachings is because, the shias claim that in the initial stage of Islam even the men were commanded to keep their hands on their chest, but when some hypocrites started holding the idols in prayer this ruling was changed. But we ask that why couldnt this be done by women? Thus the shia realized that they would be left answerless if the women perform the prayer as taught by Imam, So they chose to leave this Sunnah.

Like Ahlesunnah even shia Imams used to say Ameen after supplications.
These duas are from the Shia book sahifa sajjadiya, of Imam Zainul abedin(ra): Examp-le 1: His Supplication for his Children 1- O God, be kind to me through the survival of my children, setting them right for me, and allowing me to enjoy them! 2- My God, make long their lives for me, increase their terms, bring up the smallest for me, strengthen the weakest for me, rectify for me their bodies, their religious dedication, and their moral traits, make them well in their souls, their limbs, and everything that concerns me of their affair, and pour out for me and upon my hand their provisions! 3- Make them pious, fearing, insightful, hearing, and obedient toward Thee, loving and well-disposed Presented by www.ziaraat.com toward Thy friends, and stubbornly resistant and full of hate toward all Thy enemies! Amen! Example 2: His Supplication for his Neighbours and Friends when he Mentioned them.

4- O God, bless Muhammad and his Household, provide me the like of that from them, appoint for me the fullest share of what is with them, increase them in insight toward my right and knowledge of my excellence so that they will be fortunate through me and I fortunate through them! Amen, Lord of the worlds! Example 3: His Supplication in Asking for Covering and Protection Ennoble my degree through Thy good pleasure, perfect my honour through Thy forgiveness, rank me among the companions of the right hand, direct me to the roads of the secure, place me in the throng of the triumphant, and through me let the sessions of the righteous thrive! Amen, Lord of the worlds! [Source: Sahifa Sajjadiya, shia book by Imam Zain ul abedin(ra)] Comment: So like Ahlesunnah even Imam Zain ul Abedin(ra)[4th shia Imam] used to say amen after supplications, unlike the shias who believe that the word Ameen is from the sayings of Christians. Here is what esteemed shia scholar said: al-Sadooq says: And it is not permissible that he says after FaatiHah al-Kitaab: Ameen, because that is the saying of the Christians[ al-Sadooq, Man Laa YaHDuruh al-Faqeeh, vol. 1, pg. 390]

Like Ahlesunnah several Imams of Shias recommended fasting on the day of Ashura.
A. }} : }} [) )92/4( )431/2( )31/7( )733/7( 112 .])574/9( )073/31-173( ) On behalf of Abu Al-Hassan (as) that he said : Rasool Allah (saw) fasted on the day of Ashoura. Shia books 1- Tahdeeb Al-Ahkam 4/29, 2- Alistibsar 2/134, 3- Wasael Al-Shia 7/337, 4- Jaame3 Ahadeeth Al-Shia 9/475, 5- Alhadaeq Alnadhera 13/370-371,

6- Seyam Ashoura 112 B. ]] : ]] [ (13/371) )003/4( )431/2( )574/9( 7/337) .]) ) 211( )31/7( Narrated from Jaffar from his father (as), that he said: Fasting of Ashoura is forgiveness of one year sin. Shia books 1- Tahdeeb Al-Ahkam 4/300, Alistibsar 2/134, 2- Jaame3 Ahadeeth Al-Shia 9/475, 3- Alhadaeq Alnadhera 13/371, 4- Jamal luddin mentioned it in Fasting of Ashoora page 112, 5- Al-Kashani 7/13 6- Hur in Wasael Al-Shia 7/337 C. ]] : ]] [9/474) .]) )743/7( )773/31( And on behalf of Al-Sadiq (rh) that he said: Whoever is able to fast (month of) Muharram, then his fasting shall protect him from every sin. Shia books 1- Wasael Al-shia 7/347, 2- Alhadaeeq Alnadhera 13/377, 3- Jaame3 Ahadeeth Al-shia 9/474. D. : }} }} [9/475) .]) )495/1( And Ali (ra) said: Fast on the day of Ashoora 9th and 10th for substitution, for it is an expiation for the the past year, and if someone of you eats (by mistake) should continue his fasting. Shia books 1- Al-Haj Hussein Al-Nuri Tabarsi in Mustadrak Al-Wasael 1/594, 2- Haj Brujardi in Jaame3 Ahadeeths Al-Shia 9/475. Due to strong chains the Shia scholars had to authenticate narrations that encourage fasting and weaken those which forbid fasting due to the weakness in their chains. : .]) . ] )541 641 841( )3141

Comment: These teachings from Shia Imams regarding the fast of Ashura is widely rejected by Shia in general , but is followed by Ahlesunnah. [Esteemed shia scholar said: 1756. It is Makrooh(disliked) to fast on 'Ashura (10th of Muharram)].

Imams of Shias used to recite Kalimah without the third testimony, just like the kalimah of Ahlesunnah.
A. : ) ( : Jamil bin Duraj narrates that he asked Abu Abdullah (as) about Iman (faith) , on which he said : The testimony [Shia book. Al Kafi, Vol. 1, p. 55] B. ) ( . ) ( Abu Khadija narrated from Abu Abdullah (as) that he said When you are with your dead, remind them shahada till they die. [Shia book, Al kafi, Vol. 3, p. 123] Here is the story of the conversion of Narjis(the mother of the 12th Imam of Shias). She was a Roman slave before being married to the 11th Imam of Shias. Here is a summary of it. Narjis (in the dream) told Fatima (may Allah be pleased with her) that Imam Hasan Askari doesnt come to meeet me. Fatima (may Allah be pleased with her) said How can he come you when you commit shirk. If you want that Allah and Jesus and Mary be happy with you, and Hasan Askari come to meet you, Then say I testify that there is no god but Allah and Muhammad (peace be upon him) is the Messenger of Allah. When I said this, Fatima (may Allah be pleased with her) embraced me and told me that soon Hasan Askari will come to meet you. Than I woke up and kept reciting this Kalimah. Second night when I slept, I saw Hasan Askari in my dream. I told him, why have you come so late. He said Because you were Mushrika before, now you have embraced Islam, so I will come every night [Shia book, Jila ul Ayoon, Volume 2, Page 471-472, by Baqir Majlisi] Comment: Hence, even after the death of Prophet(saw) and even Ali (ra) , the kalimah of the Muslims was the same, and no changes were ever made to it. There wasnt a third

testimony added to the Kalimah. The Shia Imam didnt teach the new convert the third testimony which shias recite.

Ali(ra) said: I heard Prophet(saw) saying that the uniqeness of your shia and your friends is that they will comeout from their graves saying There is no god but Allah and Muhammad(saw) is the messenger of Allah [Shia book, Tohfa al abrar (translation of Jamaa al akhbar) page 290]
() Imam Jafar(as) said: When hz Qaem(as) will come at that time, in the complete earth there will not remain a place where the sound of There is no god but Allah and Muhammad(saw) is the messenger of Allah will not be heard. (bihar al anwaar, vol 52, page 340)

Like Ahlesunnah even Imams of Shia believed that the Adhaan(call to prayer) had just two testimonies not the third ones, which was later innovated by shias.
A. From Shia book tahzib alahkam : :

 : : . muhammed ibn ali ibn mahboob(thiqat ) from ali ibn sindi(this is ali ibn ismaeel nicknames sindi and hes thiqat as stated kishi )from ibn abi umair(thiqat thiqat) from ibn udhainah(thiqat) from zurarah (thiqat ) and fudhail ibn yasaar from abu jaafar (as) he said when rasool allah(saw) was taken into heaven and arrived to bait al-mamoor the prayer time had come so jibreel did the call for prayer then rasool allah saww) led the prayer and the angels and prophets prayed behind him , so we asked him(the imam): how did he recite the call to prayer? he said: allahu akbar (twice ) ; ashhadu an lailaha illa allah (twice) ; ashhadu anna muhammed rasool allah(twice) ; haya ala salat (twice) haya ala al-falah (twice ) ; haya alal falah(twice ) ; hayya al khiari al-amal(twice) ; allahu akbar(twice) ; lailaha illa allah(once) ; and iqamah is like adhaan but with addition of qad qamat assalat(twice) between hayya ala khairi alamal hayya ala khairi al-amal and alahhu akbar allahu akbar so rasool allah ordered bilal to perform adhaan that way and bilal kept doing it untill rasool allah passed away. Comment: Imam Abu Jafar(5th Shia Imam) didnt include the third testimony in the adhaan, contradictory to what shias practice. B. Theres also the following hadith which show the same call to prayer and its also sahih : C. and this one is also sahih from the same Shia book tahzeeb al-ahkam also : : : . D. and this also : Comment: Imams of shias were upon what the Ahlesunnah of today are (BOTH didnt add ANY third testimony to the Adhan), and the Shias are OPPOSING Ali and the Imams of the Ahl Al-Bayt by adding things to adhaan which their Imams didnt add.

Like Ahlesunnah even Imam Ali(ra), Imam Baqir(ra), Imam Jafar(ra)[1st , 5th , 6th shia Imams] believed that graves should be leveled and that no building should be made over them.
A. Sahi muslim Bk 4, Number 2115: AbulHayyaj alAsadi told that Ali (b. Abu Talib) said to him: Should I not send you on the same mission as Allahs Messenger (may peace be upon him) sent me? Do not leave an image without obliterating it, or a high grave without leveling It. B. From Shia book, Wasail ash-Shia: [6614] 7 ( ) . : ) ( : ) ( . ) ( 7 And from them from Sahl from Ja`far b. Muhammad al-Ash`ari from Ibn al-Qaddah (?) from Abu `Abdillah . He said: Amir al-Mumineen said: The Messenger of Allah sent me to tear down the graves and break the images. C. 6615] 8 : ) ( ) ( : ) ( : . . ) ( 8 And from `Ali b. Ibrahim from his father from an-Nawfali from as-Sakuni from Abu `Abdillah . He said: Amir al-Mumineen said: The Messenger of Allah sent me to Madina, and said: Do not leave an image but that you have effaced it, nor a grave but that you have leveled it, nor a dog but that you have killed it. D. And al-Barqi narrated it in Shia book, al-Mahasin from an-Nawfali likewise. [6616] 9 ) ( : .) (

. ) ( . ) ( 9 Muhammad b. al-Hasan by his isnad from al-Husayn b. Sa`id from an-Nadr b. Suwayd from al-Qasim b. Sulayman from Jarrah al-Madaini from Abu `Abdillah .He said: Do not build upon the graves and do not make images on the roofs of the houses, for verily the Messenger of Allah disliked that. E. Ahmad b. Muhammad al-Barqi in al-Mahasin from his father from an-Nadr b. Suwayd likewise. F. And from Yusuf b. `Aqil from Muhammad b. Qays from Abu Ja`far likewise. G. [6617] 10 ) . ( : . 10 And from his father from Ibn Sinan from Abu l-Jarud from al-Asbagh b. Nabata from Amir al-Mumineen . He said: Whoever renovates a grave or fashions an image has gone out of Islam. H. The prophet (sallalahu alayhi wa ala alihi wa salam) said: Dont take my grave like place of worship or Qibla, Allah cursed jews which build Mosques over graves of their prophets. Source: Sheih Saduk Man la yahduruhul fagih vol 1, p 178, hadis# 532; Allama Majlisi Biharul Anwar vol 79, p 20; Allama Majlisi Biharul anwar vol 80, p 313. I. Sheikh Saduq narrated in Shia book Man La Yahdaruhu l-Faqih (1/178) : . And Sama`a b. Mihran asked him about visiting the graves and constructing masajid (pl. of masjid) in them. So he said: As to visiting the graves then there is no harm with it, but one does not construct masajid on them. Hadith authenticated by Muhammad Baqir al-Bahbudi, he included it in Sahih Man La Yahdaruhu l-Faqih. J.

 Alee bin Jafar asked 7th Shia Imaam about building upon graves and sitting (by them). He said: One cannot build upon it, and sit, and plaster, and clay it over Source: Al-Toosi, Tahdheeb Al-aHkaam, vol. 1, ch. 23, pg. 461, hadeeth # 148 Al-Toosi, Al-IstibSaar, vol. 1, ch. 128, pg. 217, hadeeth # 1 Al-Aamilee, Wasaail Al-Sheeah, vol. 3, ch. 44, pg. 210, hadeeth # 3426 Al-Majlisi, Bihaar Al-Anwaar, vol. 3, ch. 12, pg. 79 Alee ibn Jafar (brother of 7th Imaam ), Masaa-il Alee ibn Jafar, pg. 212, hadeeth # 460 Grading: Al-Majlisi said this hadeeth is Muwaththaq KalSaHeeH (Reliable (taken as a) SaHeeH (hadeeth)) > Milaadh Al-Akhyaar, vol. 3, pg. 298 The reason why it is considered Muwaththaq (Reliable) is mainly because of Alee ibn AsbaaT, he is 100% thiqah, but people have differed on his madhhab. However, AlKhoei said that Alee ibn AsbaaT is a Sheeah Imaamee and his madhhab is good. (See: Al-Khoei, Mujam Rijaal Al-Hadeeth, vol. 11, pg. 260, under person # 7923). So this hadeeth is actually graded as purely SaHeeH Comment: So not plastering graves, not building structures over them AND LEVELING graves if found in such conditions are from the teachings and the sunnah of Prophet(Saw), Ali(ra) and other Shia Imams. This is also the belief of Ahlesunnah and they strictly follow these teachings. But on the other hand shias go against the teachings of their Imams by plastering graves and building structures over them, but on the contrary they accuse the true followers of Ali(ra)[Ahlesunnah], when they follow these commands of Ali(ra), by leveling the high or plastered graves or when they dismantle the structures built over graves.

Like Ahlesunnah Ali(ra)[1st shia Imam] too believed that Caliphate of Abubakr(ra), Umar(ra) , Uthman(ra) was with the pleasure of Allah.
Ali(ra) wrote: Verily, the people who payed allegience to Abu Bakr, Umar and Uthman, have payed allegience to me based on the same principles as the allegience to them. So

anyone who was present has no right to go against his pledge of allegience, and anyone who was absent has no right to oppose it. And verily shura (consultation) is only the right of the Muhajirs and the Ansar. So if they decide upon a man and declare him their imam, then it is with the pleasure of Allah. If anyone goes against this decision, then he must be persuaded to follow the rest of the people. If he persists, then fight with him for leaving that which has been accepted by the believers. And Allah shall let him wander misguided and not guide him. (Shia book, Nahjul-Balaghah, Letter #6)

Like Ahlesunnah even Ali(ra) believed that his opponents in battle of siffin[group of muawiya(ra)] were brothers in faith and held the common BELIEFS.
A. Ali(ra) said: )1( )2( : ! : )3( (6) . : )4( ! )5( )7( )8( . )9( )01( . )11( )21( In the beginning of our matter, the people of Sham(Muawiya and his supporters) and us

It is obvious that our God is one, our Prophet is one, and our call in Islam is one. We do not see ourselves more in faith in Allah or more in believing His messenger than them, nor they do. Our matter is one, except for our disagreement in Uthmans blood, and we are innocent from his murder. [Shia book, Nahjul Balagha,
met. vol.3, p.648; letter 58] Comment: We find that just like Ahlesunnah even Ali(ra) confirmed that the beliefs of both the groups was same. Which means that Ali(ra) considered Muawiya(ra) to be his brother in faith. we know that people of Shaam didnt believe in divine Imamah of Ali(a). But Ali(ra) didnt mention the greatest sin(in the sight of shias) that Muawiya(ra) rejected the Imamah of Ali(ra). He didnt mention that they differed in faith nor that Muawiya(ra) went against the Imam appointed by Allah, like the shias always want to portray.

B. . Hz ali addressing his companions and his opponents said: We were with prophet(saw) , that time our fathers and sons were killed , our near one and brothers were killed ,but after every problem and calamity our eman used to get increase. We used to standstill on truth, We used to obey the commands, at times of difficulties we used to do sabr(patience). But

now we are fighting our own muslim

brothers.(Shia book, nahjul

balagha tahqeeq subhi saleh, page 179)

: : 323 ] : Nahj Al-Balagha", Ali

is reported to have rejected the action of those who insult Mu'awiya and those with them, and told them: "I hate for you to be from those who insult, but rather describe their deeds ... and say instead of your insults: O Allah, preserve our blood and theirs, and bring peace between us and them"[Shia book, Nahjul balagha page 323]

Like Ahlesunnah even Imam Ali(ra)[1st shia Imam] never tolerated that wives of Prophet(Saw) or companions of Prophet(saw) be insulted.
A. It was narrated by ibn Kathir in al-Bidayah wa Nihayah (7/258) that one man said to Ali: Near the door standing two men which speak ill about Aisha. Upon this Ali ordered to Kaka ibn Amir take their outer clothing and strike them with 100 lashes. And that was done.[ as-Salabi Siratul Amiralmuminin Ali ibn Abu Talib p 559.] Comment: Imam Ali(ra) never tolerated that wives of Prophet(Saw) be insulted. This is

from the creed of Ahlesunnah, unlike the so called shias insult and curse wives of Prophet(saw). B. Once Suwaid ibn Ghafalah visited `Ali during his reign and told him that he had passed a few people amongst whom was ibn Saba speaking ill of Abu Bakr. They claimed that you(Ali) also held the same opinion. `Ali retorted: I have nothing to do with this black filthy creature. I seek refuge from Allah that I hold any opinion other than the best for Abu Bakr and `Umar. He then exiled ibn Saba saying that he could not tolerate to live with him in one city. `Ali then ascended the pulpit, and after relating the story said: I will lash anyone who prefers me over Abu Bakr and `Umar, the lashing of a slanderer. [(Ibn Hajar al-Asqalani, "Lisan al-Mizan", vol. 3 (1225)] C. : : 323 ] : Nahj Al-Balagha", Ali is reported to have rejected the action of those who insult Mu'awiya and those with them, and told them: "I hate for you to be from those who insult, but rather describe their deeds ... and say instead of your insults: O Allah, preserve our blood and theirs, and bring peace between us and them"[Shia book, Nahjul balagha page 323] D. : . : : . : . ) (: : )( : Hijr ibn Adi and Amr ibn Al-Hamq came out declaring dissociation from and curses upon the people of Shaam(muawiya and his supporters), so Ali sent for them telling them abstain from what I have heard you do. So they came to him and said: O Amir Al Moemineenm arent we upon the Truth? He said: Yes; They said: And arent they upon Falseness? He said: Yes; They asked: So why are you stopping us from insulting them? He (Alaihi Al salam) said: I hated for you to be [from those who] curse, insult, but rather describe their wrongful deeds and say: from their seerah is so and so, and from their actions is so and so, it would have been more correct in speech, and had said instead of your curses and dissociation from them: O Allah, preserve our blood and theirs, and bring peace between us and them.[( Shia books,"Waqi`ah Siffeen" by NaSr bin MazaaHim AlMinqaree, who is a shee`ah. Al-Najaashee said: "his path is striaight");(al akbar al tawaal, page 165, under the heading battle of siffin)] Comment: Imam Ali(ra) never tolerated that companions of Prophet(Saw) be insulted. This is from the creed of Ahlesunnah, unlike the shias insult and curse noble companions of Prophet(saw), going against the teachings of their own divinely appointed Imam.