WHO ARE THE FIRST GROUP?
will help us to comprehend this
of the Sahaba
who follow the
Messenger (saw) everything
without objection of
any kind and
their faith was
the highest grade. Especially,
the verse that truly
call it a
is THE BEST OF CREATURES -
(As for) those who believe
and do good, surely they are the -best of men.
Their reward with their
Lord is gardens of perpetuity beneath which rivers flow, abiding therein for
ever; Allah is well pleased with them and they are well pleased with Him; that
is for him who fears his Lord.
allatheena amanoo waAAamiloo alssalihati ola-ika
hum khayru albariyyati
AAinda rabbihim jannatu AAadnin tajree min tahtiha al-anharu
khalideena feeha abadan radiya Allahu AAanhum waradoo
AAanhu thalika liman khashiya rabbahu
“When the the above verse of the
holy Qur’an was revealed, the Holy Prophet, addressing Ali, said: ‘O Ali, the
best of creatures (Khairu’l-bariyya) in this holy verse refers to
YOU AND YOUR FOLLOWERS
On the Day of Resurrection, you and your followers
shall attain such a position that Allah will be pleased with you, and you will
be pleased with Him.’”
has further clarify the above
the Prophet (saw) saying regarding
Ali, "O Ali!
You and your
Shia will attain
and as many
other types of
these traditions regarding
verse will be obtained
books for example:
Ahmad Khawarizmi in
17 and 19 in
his book 'Manaqib'.
his book 'Durru'l-Mansur',
volume 6, p.
379 (Cairo edition)
3) Ahmad ibn
famouse scholar whose has a
in volume 2, p.
159, in his
book 'Sawaiqh al
bin Ali has
his book 'Tafsir ibne
33, p. 146.
Fatha ul Bayan,
volume 10, p.
Fatha ul Qadir,
volume 5, p.
7) Sibt Ibn
page 31 in
his book 'Tadhkira'.
Bin Yusuf Ganji
page119 in his book
9) Hafiz Abu
Nu'aim Ispahani brought
through his own
of asnad in
his book 'Hilyatu'l-Auliya'.
in his book
in his book
Samhudi, in his book
Seyyed Ali Hamadani
of the famous scholar in Ahle
his book 'Mawaddatu'l-Qurba'.
More details will be found in
Now we have seen that the best creation is Ali (as) and those who follow him
meaning his Shia, then this is the group of Ali (as) and those who follow him.
There are other virtues mentioned by the Prophet (saw) about Ali (as) here is
not the place, you can retrieve from the articles about Imam Ali (as), though I
will bring some virtues to differentiate between these two groups.
[The Prophet (S) said to `Ammar:] O `Ammar, `Ali will not divert you from
guidance. O `Ammar, obedience to `Ali is obedience to me, and obedience to me is
obedience to God, Almighty and Glorious.
This hadith can be obtained from Ahle Sunnah books such as Farai'd al-simtayn,
volume 1, p. 178, al-Mawaddah fi al-qurba, al-Khwarazmi's Manaqib, p. 57 and
124; Yanabi 'al-mawaddah, p. 128 and 250 ; Miftah al-naja, MS., and Kanz al-`ummal,
volume 12, p. 212
Book 1, Number 0141:
Zirr reported: 'Ali observed: By Him Who split up the seed and created something
living, the Apostle (may peace and blessings be upon him) gave me a promise that
no one but a believer would love me, and none but a hypocrite would nurse grudge
Also in Sunan, al Nasai, vol 6 pg 117, Sahih, al Tirmidhi, vol 8, p. 306
"Ali is the master of all the believers after me." Musnad, Ahmed Hanbal, vol 5,
p. 25; Mustadrak, Hakim, vol 3, p. 134, Sahih, al Tirmidhi, vol 5, p. 296 and
many other books.
And the Messenger of Allah said. "Ali is from me, and I am from Ali, and he is
the master of every believer after me." Sahih, al Tirmidhi, vol 5, p. 296;
Khasai's, al Nisai, p. 87; Mustadrak, al Hakim, vol 3, p. 110
The Holy Prophet (s.a.w) said: "O Ali, you are to me as Aaron was to Moses,
except that there will be no prophet after me."
Ali mal Haq wal Haq ma Ali?”
In short the first group belong to "Ali and his Shia"
WHO ARE THE SECOND GROUP?
Now we should search the people of the second
group those who demonstrate many types of objections to the Prophet (saw),
find it heavy and
difficult to following
the Prophet (saw), finding mistakes and
errors on the person of the Prophet (saw),
did not show
respect which was eligible for the Prophet (saw) and even
to kill him.
Chapter Hujurat and Hadith
of Bukhari tells us who are these person of the second group.
O you who believe!
be not forward in the presence of Allah and His Messenger, and be careful of
(your duty to) Allah; surely Allah is Hearing, Knowing.
O you who believe! do not
raise your voices above the voice of the Prophet, and do not speak loud to him
as you speak loud to one another, lest your deeds became null while you do not
Al-Bukhari relates in Volume 6,
Book 60, Number 368:
Narrated Ibn Abi Mulaika:
The two righteous persons
were about to be ruined. They were Abu
Bakr and 'Umar who raised their voices in the presence of the Prophet when a
mission from Bani Tamim came to him. One of the two recommended Al-Aqra' bin
Habeas, the brother of Bani Mujashi (to be their governor) whilethe other
recommended somebody else. (Nafi', the sub-narrator said, I do not remember his
name). Abu Bakr said to Umar, "You wanted nothing but to oppose me!" 'Umar said,
"I did not intend to oppose you." Their voices grew loud in that argument, so
'O you who believe! Raise
not your voices above the voice of the Prophet.' (49.2) Ibn Az-Zubair said,
"Since the revelation of this Verse, 'Umar used to speak in such a low tone that
the Prophet had to ask him to repeat his statements." But Ibn Az-Zubair did not
mention the same about his (maternal) grandfather (i.e. Abu Bakr).
Volume 6, Book 60, Number 370:
Narrated Abdullah bin
A group of Bani Tamim came
to the Prophet (and requested him to appoint a governor for them). Abu Bakr
said, "Appoint Al-Qaqa bin Mabad." Umar said, "Appoint Al-Aqra' bin Habeas." On
that Abu Bakr said (to 'Umar). "You did not want but to oppose me!" 'Umar
replied "I did not intendto oppose you!" So both of them argued till their
voices grew loud. So the following Verse was revealed:
'O you who believe! Be not
for ward......' (49.1)
It is apparent from
these narrations that Abu Bakr and 'Umar did not behave in a proper way, i.e.,
in accordance with proper Islamic conduct in the presence of the Prophet (s.a.w)
and allowed themselves to advance in front of Allah and His Prophet without
permission; nor did the Prophet of Allah (s.a.w) ask for their views in
appointing anyone from Banu Tamim as a leader; then, they were not content until
they were arguing in his presence and their voices had risen in front of him (s.a.w)with
no respect or care for what is customarily decreed by good character and morals,
values of which none of the companions could have been ignorant and which they
could not have ignored after Allah's Prophet (s.a.w) committed his life to their
education and upbringing.
Had this event
occurred in the early days of Islam, we would have sought to find an excuse for
the two shaykhs and would have tried to find some explanation for this. But the
reports have been indubitably established that the event occurred in the last
days of the Prophet (S.A.W.) nearly six months before his death, since the
delegation from Banu Tamim journeyed to the Prophet (S.A.W.) in 9 A.H., and he
only lived for a few months after that. Every historian and hadith scholar who
has mentioned the coming of the delegation to the Prophet (s.a.w) has testified
That being the
case, how can the apologists make excuses for the stance of Abu Bakr and 'Umar
in the presence of the Prophet (S.A.W.)? If the account was restricted to the
position here exemplified by the two companions only, we would not have the
scope for [wide] criticism and objection. However, Allah, who is not shy of the
truth, recorded [the incident] and revealed a Qur'anic verse that followed. It
contains rebuke and warning for Abu Bakr and 'Umar to the effect that, were they
to repeat their deed, Allah would negate their [good] works. Similarly, the
narrator of the event began his report with the statement: "
The two righteous
They were Abu Bakr and 'Umar who raised their voices in the presence of the
Prophet...". And the narrator of the incident 'Abd Allah b. al-Zubayr, attempted
to convince us that 'Umar, after the revelation of this verse concerning him,
whenever he spoke to the Prophet (s.a.w), he did so in such a low voice that he
had to be asked [to repeat what he said].
In spite of the
fact that he didn't mention the [equally reproachable conduct] on the part of
his grandfather Abu Bakr, the historical accounts and the hadith, preserved by
the hadith scholars, proves the opposite of it. It suffices to mention the
calamity of the Thursday, [just] three days before the death of the Prophet of
Allah (S.A.W.), when we find the very same 'Umar uttering his sinister words:
"Surely the Prophet of Allah is hallucinating
the book of Allah is enough for us". While the same Quran which Umar claimed to
believe disagreed with him.
Your companion does not err, nor does he go astray;
Nor does he speak out of desire.
It is naught but revelation that is revealed,
The Lord of Mighty Power has taught him,
The people were
differing between themselves, there being those who said: "Draw near to the
Prophet so that he may write [his behest] for you"; and there were those who
were saying what 'Umar said.
Volume 7, Book 70, Number 573:
Narrated Ibn 'Abbas:
When Allah's Apostle was on
his death-bed and in the house there were some people among whom was 'Umar bin
Al-Khattab, the Prophet said, "Come, let me write for you a statement after
which you will not go astray." 'Umar said, "The Prophet is seriously ill and you
have the Qur'an; so the Book of Allah is enough for us." The people present in
the house differed and quarrelled. Some said "Go near so that the Prophet may
write for you a statement after which you will not go astray," while the others
said as Umar said. When they caused a hue and cry before the Prophet, Allah's
Apostle said, "Go away!" Narrated 'Ubaidullah: Ibn 'Abbas used to say, "It was
very unfortunate that Allah's Apostle was prevented from writing that statement
for them because of their disagreement and noise."
Volume 1, Book 3, Number 114:
Volume 4, Book 52, Number 288:
Volume 4, Book 53, Number 393:
Volume 5, Book 59, Number 716:
Volume 5, Book 59, Number 717:
Volume 9, Book 92, Number 468:
And in Muslim you will find in
Book 13, Number 4014:
Sa'id b. Jubair reported that Ibn
'Abbas said: Thursday, (and then said): What is this Thursday? He then wept so
much that his tears moistened the pebbles. I said: Ibn 'Abbas, what is
(significant) about Thursday? He (Ibn 'Abbas) said: The illness of Allah's
Messenger (may peace be upon him) took a serious turn (on this day), and he
said: Come to me, so that I should write for you a document that you may not go
astray after me. They (the Companions around him) disputed, and it is not meet
to dispute in the presence of the Apostle. They said: How is lie (Allah's
Apostle) ? Has he lost his consciousness? Try to learn from him (this point). He
(the Holy Prophet) said: Leave me. I am better in the state (than the one in
which you are engaged). I make a will about three things: Turn out the
polytheists from the territory of Arabia; show hospitality to the (foreign)
delegations as I used to show them hospitality. He (the narrator) said: He (Ibn
Abbas) kept silent on the third point, or he (the narrator) said: But I forgot
Book 13, Number 4015:
Book 13, Number 4016:
Ibn Abbas reported: When Allah's
Messenger (may peace be upon him) was about to leave this world, there were
persons (around him) in his house, 'Umar b. al-Kbattab being one of them.
Allah's Apostle (may peace be upon him) said: Come, I may write for you a
document; you would not go astray after that. Thereupon Umar said: Verily
Allah's Messenger (may peace be upon him) is deeply afflicted with pain. You
have the Qur'an with you. The Book of Allah is sufficient for us. Those who were
present in the house differed. Some of them said: Bring him (the writing
material) so that Allah's Messenger (may peace be upon him) may write a document
for you and you would never go astray after him And some among them
said what 'Umar had (already) said. When they indulged in nonsense and began to
dispute in the presence of Allah's Messenger (may peace be upon him), he said:
Get up (and go away) 'Ubaidullah said: Ibn Abbas used to say: There was a heavy
loss, indeed a heavy loss, that, due to their dispute and noise. Allah's
Messenger (may peace be upon him) could not write (or dictate) the document for
Imam Ghazali has
written in his Sirru'l-Alamin, Maqala IV, from which Sibt Ibn Jauzi also quotes
in his Tadhkirat, p. 36, and many others of your eminent ulema have reported
that the Holy Prophet asked the people to bring him ink and paper and according
to some reports he said: "Bring me ink and paper so that I may remove from your
minds all doubts about the caliphate after me; that is so that I may tell you
who deserves the caliphate after me." At this point they write, Umar said,
"Leave this man for he is really talking nonsense (may Allah forgive me!); the
Book of Allah is sufficient for us."
and your great ulema give the meaning of Hajar as "nonsense." For instance Ibn
Athir in his Jam'u'l-Usul, Ibn Hajar in his Sharh-i-Sahih Bukhari, and the
authors of other compilations of hadith give the same meaning. Respected Sir! If
somebody says "this man is uttering nonsense" about the Holy Prophet of Allah
has he not violated manners and the injunction of the Holy Qur'an?
When the clamor and
dissension had increased, the Prophet of Allah (s.a.w.) said to them: "Go away
from me; it is not fitting that the argument should occur near me". It is to be
understood from the intensity of the rude talk, clamor, disagreement and
contention that they overstepped every limit that Allah had set for them in Sura
al-Hujurat, as we have already mentioned. There is no possibility of our being
convinced that their disagreement, contention and clamor were done quietly in
one anothers ears; on the contrary, it is to be understood from all this that
they raised their voices so loudly that even the women, who were behind the
curtain and the veil, participated in the argument. In Kanzul Ummal vol 3 page
138 the women said: "Go close to the Prophet (s.a.w) so that the letter may be
written". Thereupon 'Umar said to them: "You are indeed the women of Yusuf - if
he is ill you squeeze tears from your eyes and if he gets better you ride his
neck". The Prophet of Allah (S.A.W.) then said to him: "Leave them alone, for
they are better than you".
can be found in other traditions books such as Hamidi
Hanbal in "Musnad
', vol 1
p. 222, Ibn
', vol 2,
p. 563; Kirmani
Hajar in' Sawa'iq
Abu Ali, Qazi
Ghazali , Qutbu'd-din
Abu Nu'aim Ispahani,
Jauzi and other.
Even prior to this,
we can read in Sahih Al-Bukhari
Volume 3, Book 50, Number 891
that Abu Bakr had uttered abhorrent words in the presence of the Apostle (S.A.W.)
when he said to 'Urwa b. Mas'ud: "Go lick the clitoris of al-At".
Volume 3, Book 50,
Number 891: Narrated Al-Miswar bin
Then Urwa said, "O Muhammad! Won't you feel
any scruple in extirpating your relations? Have you ever heard of anyone amongst
the Arabs extirpating his relatives before you? On the other hand, if the
reverse should happen, (nobody will aid you, for) by Allah, I do not see (with
you) dignified people, but people from various tribes who would run away leaving
you alone." Hearing that, Abu Bakr
and said, "Do you say we would run and leave the Prophet alone?" Urwa said, "Who
is that man?" They said, "He is Abu Bakr." Urwa said to Abu Bakr, "By Him in
Whose Hands my life is, were it not for the favor which you did to me and which
I did not compensate, I would retort on you."
in Arabic version of Sahih Bukhari will find the abused word which is deleted in
the English version in order to hide and save Abu Baker, the word as below :
“AMSAS BIBADHRI AL-LAT”,
Al-lat was a famous prostitute.
expression, al-Qastalin, a commentator on al-Bukhari said: "The expression to
"Lick the clitoris..." is one of the crudest insults among the Arabs..." If such
expressions were being uttered in the presence of the Prophet (s.a.w), what then
is the meaning of "and do not raise your voices over his as you do with each
The Prophet of
Allah (s.a.w) was of exalted character (as his Lord described him) and more shy
than a virgin in her chambers (as is reported by al-Bukhari and Muslim), for
both have clearly reported that the Prophet of Allah (s.a.w) was neither corrupt
nor obscene, and used to say: "The best among you is he one possessing the most
upright character" ; then how is it that the close companions were not
influenced by his exalted character?
Volume 4, Book 56, Number
Narrated Abu Said Al-Khudri:
The Prophet was shier than a
veined virgin girl.
make such hostility and using such
violent behavior is not easy for them to claim
that they believe in the Prophethood of the Prophet Muhammad (saw), otherwise
this is not the truly behaviour of the real loved one or the one who support
Prophet Muhammad (saw) movement. How can someone claim to love someone or
support someone movement and yet behaving in such violent behaviour? Let us take
statements from the Prophet (saw) and from their own tongues of their belief.
Let us start with Abu Baker.