THIRD INCIDENT THAT PROJECTED SHIA'H VERSUS SUNNAH

[Zaafirah Muhammad-Ali]

THIRD INCIDENT THAT PROJECTED SHIA'H VERSUS SUNNAH

 

This incident was represented by the perilous stance adopted by most of the Companions in the Saqifah, in which they expressly contradicted the Prophetic texts in appointing 'Ali (A) for the post of caliphate, and were attended by all of them on al-Ghadir Day after the farewell pilgrimage (Hijjat

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al-Wada').
Despite the difference between the Emigrants (Muhajirun) and helpers (Ansar) concerning the caliphate, but they finally agreed upon deserting the Prophetic texts, and introducing Abu Bakr for caliphate even at the cost of taking lives, and they have prepared to kill anyone intending to oppose them though being the nearest in kinship to the Prophet (S).⁸
This incident has also demonstrated that the overwhelming majourity of the Sahabah have backed Abu Bakr and 'Umar in rejecting their Prophet's Sunnah and substituting it with their ijtihadat, as they are supporters of ijtihad.
On the other side, it projected the minority of Muslims, who clung to the Prophetic texts, and refused allegiance to Abu Bakr, who were represented by 'Ali and his followers (Shi'ah).
Thus the Islamic society witnessed, after the mentioned three incidents, the exposure of the identity of the two rival groups or parties, one of them respecting and applying the Prophetic Sunnah, and the other refuting and obliterating it, intending to replace it with exerting its opinion (ijtihad) that tempts most people, making them desire for seizing power or participating in it.
The first Sunni party was headed by 'Ali ibn Abi Talib and his followers, while the second ijtihadi party was headed by Abu Bakr,' Umar and most of the Companions.
The second party, led by Abu Bakr and 'Umar, did its utmost to destroy and break the first party's might, enginearing for this purpose several schemes to exterminate the opposing party, including:

First: Secluding and Paralyzing the Opposition Economically

The first initiative by the ruling party was depriving the opponents from all resources of provision and
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8. The best evidence for the is Umar's threatening to burn Fatima's house with whoever was therein, which is a widely known episode in history books.

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finance. For instance Abu Bakr and 'Umar have determined to dismiss Fatimah's (A) peasants from Fadak, ⁹considering that land as property for all Muslims, and not seclusively owned by Fatimah (A) as ordained by her father (S).
They also deprived her from her father's inheritance claiming that the prophets do not lave any inheritance, besides depriving her from the share of khums (one-fifth) which was dedicated for God's Messenger and his Household (Ahl al-Bayt), since charities being forbidden for them.
Thus 'Ali (A) has become economically paralyzed due to losing Fadak land, that was usurped from him, from which was gaining huge profits, and was also deprived from cutting the share of khumsfrom him. So 'Ali (A), his wife and children became in need of someone able to provide their sustainance and clothe them, the case which was exactly expressed by Abu Bakr when he said to al-Zahra (A): "Yes you are entitled to take the khums, but I shall determine it as done by God's Messenger, so I won't let you starve nor be in need of dress".
As mentioned before, most of the Companions tht followed 'Ali (A) were poor bondmen, who could not constitute any danger for the ruling party, as people incline toward that who is rich, and despise the poor one.

Second: Secluding and Paralyzing the Opposition Socially:

The ruling party embarked on secluding the opposition party, led by 'Ali ibn Abi Talib, socially, aiming at causing their decline.
The first thing done by Abu Bakr and 'Umar was smashing the psychological and sentimental barrier, prompting all the Muslims toward venerating and dignifying the kinship to the Holy Prophet (S).
If 'Ali (A), being the Prophet's cousin and the master
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9. The story of Fadak is known in history books, and Fatima's dispute with Abu Bakr till she passed away while being angry him is famous, and reported by al-Bukhari and Mulim.

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of the pure progeny, had so many opponents among the Companions, who were jealous of him because of that which Allah of His bounty has bestowed upon him, besides the hypocrites who were lurking for him, so how it be with Fatimah (A), who was the only Prophet's daughter that succeeded him among his Ummah,being the mother of her father as the Messenger (S) used to call her, and the lady of all women of the worlds. She has been respected and glorified by all Muslims due to the status she had near her father, and the traditions he uttered regarding he virtues, honour and purity.
Despite all this, we noticed how Abu Bakr and 'Umar intended to bring to the ground this respect and veneration in the eyes of people, so 'Umar ibn al-Khattab came to her house, holding a firebrand, and sorrounded it with fire-wood, swearing to burn the house with whoever is inside, if they do not go out for swearing allegiance to his comrade (Abu Bakr).
About this incident, Ibn 'Abd Rabbih says in his book al-'Iqd al-farid:¹⁰
"But 'Ali, al-'Abbas and al-Zubayr stayed inside Fatimah's house until Abu Bakr sent to them 'Umar ibn al-Khattab to bring them out of the house, telling them: "If they refrain fight them". So he ('Umar) came holding a fire-brand, intending to burn the house with them, whereat Fatimah stood before him saying: "O Ibn al-Khattab, have you come to burn our house?"
He replied :"Yes, unless you enter into what the Ummah entered".
If Fatimah al-Zahra, the lady of all women of the worlds, as mentioned in the Sihah of "Ahl al-Sunnah wa al-Jamah", and her two sons who are the masters of the youth of heaven-dwellers, and the Prophet's aromatic plant (rayhanah), being despised and belittled to the extent that 'Umar openly swears to burn their house upon them should they refuse to acknowledge Abu Bakr as a caliph, shall it remain then any respect or reverence in other people's hearts
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10. Al-'Iqd al-farid, by Ibn 'Abd Rabbin, vol. iv, when mentioning a group refusing to swear allegiance to Abu Bakr.

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toward 'Ali ibn Abi Talib, who was detested and envied by most people, and who became, after the Prophet's demise, the head of the opposition, having nothing of vanities of the world, to be liked by people?
Al-Bukhari relates, in his Sahih, that Fatimah (A) demanded from Abu Bakr her inheritance left by God's Messenger, from which Allah has bestowed over him, with Fadak, and what is left from Khums of khaybar. She was encountered with Abu Bakr's refusal to pay her anything, so she became angry and forsook him, never talking to him till her death. Throughout her life after the Prophet (S) that lasted for six months, Abu Bakr was never allowed to enter her room, until she passed away, where her husband 'Ali (A) buried her at night. When she was alive,' Ali (A) used to receive people but after her demise he disguised himself from people, so he sought to hold compromise and allegaince to Abu Bakr, while he never held allegiance during those months.¹¹
Al-Bukhari and Muslim claim (in their books) that the ruling party managed in imposing economical and social seclusion upon 'Ali, and defaming him in people's eyes, to the extent that he disguised himself from people, and was coered to reconcile and aknowledge Abu Bakr.
Al-Bukhari'a expression "Ali disguised himself from people" presents an express evidence showing the great grudge and hatred faced by Abu al-Hasan (peace be upon him) after his cousin's and wife demise, that he was even abused and slandered by some Companions while walking with them, so he has disguised himself from people due to the abomination he witnessed from them.
Our intention of this chapter is not just citing events, and the justice done to 'Ali (A), but is in fact to disclose the bitter and painful truth, that is the bearer of the Prophetic Sunnah's standard and the gate of the Messenger's knowledge has become deserted, whereas the supporters of exerting the opinion (al-'ijtihad bi al-ra'y), who reject Prophetic
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11. Sahih al-Bukhari vol, v. p.82 ''bab Ghazwat Khaybar'',. Sahih Muslim, ''kitab al-jihad

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Sunnah, are in power, being backed by most of the Companions.

Third: Secluding the Opposition Politically:

Despite the severe seige imposed on the oposition, beside usurping their financial rights and secluding them from the Islamic society, until people turned their faces away from Ali ibn Abi Talib, and mentioned before, the ruling party never sufficed with all theses measure, but it emberked on secluding him ( Ali) politically, alienating him from all state devices, not allowing him to occupy any government post, beside not assigning him any responsibility. While they have appointed those released from bondage tulaq and debauchees from Banu Umayyah, who fought against Islam throughout prophet's (S) life time, al-Imam Ali (A) was secluded and kept away from the political arena throughout twenty -five years, in which Abu Bakr, Umar and Uthman ruled. And at the time when some governors from the Companions were accumulating funds and hoarding up gold and silver and account of Muslims Ali (A) was earning his living through labouring hard by watering the Jews date palm.
Thus the gate of knowledge, the pontiff of the Ummah and Sunnah - bearer remained home imprisoned, whose value was unknown but for some oppressed people, numbering no more than hand-fingers, who were following him, being guided by his guidance and faithfully commited to him.
Al-Imam Ali tried, during his caliphate, to restore people to the Qur'an and the prophetic Sunnah, but faced failure, because people sided with umar's ijtihad, and most of them cried out in the Mosque: oh (alas) Umar 's Sunnah wa sunnatu Umarah).
The conclution we get from all this is that, ' Ali and his followers held fast to the prophetic Sunnah, working for

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receiving it, and never abandoning it, whereas the rest of the Ummah followed the heresies of Abu Bakr, Umar, Uthman and Ai'sha calling them the good heresies "¹²
This being not just a claim, but a reality upon which all Muslims have concurred, stating it in their sihah (varacious refference), and was recognized by every researcher and equitable (munsif)
Al-Bukhari himself testifies that al-Imam Ali has been a memorized of the Qur'an, knowing all its rules, and was the first one to compile it. whereas neither Abu Bakr, nor Umar, nor Uthman were learning Qur'an by heart, or knowing its rulings.¹³The historians mention that they heard Umar's saying for seventy times): Had Ali not been there Umar would have perished", and also Abu Bakr's saying to (Ali): I could not live in a time whereat you are not present O Abu al-Hasan ... and concerning ' Uthman you can say what you like.
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12. Sahih al-Bukhari, vol. iip. 252 ''bab salat al-tarawih'' and also vol. vii, p. 98.

13. 'Umar's unawareness of the rule of kalalah is quite known in the Sunni books, beside his ignorance of the ruls of tayammum, that is known for all and reported by al-Bukhari in his Sahih, vol. i, p 90.

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PROPHETIC SUNNAH BETWEEN REALITIES
AND FANCIES

Although Umar ibn al- Khattab, is considered by Ahl al-Sunnah as one of the inspired and of the knowldgeable Companions, if not the most kowledgeable one absolutely, according to the narration they brought out in their sihah, that the prophet gave him the remainder of his drink, being interpreted into knowledge (ilm), but he testifies against himself his being unaware of much of the Prophetic Sunnah and being occupied with with trading in markets.

Al- Bukhari narrates in his sahih in the chapter: the proof is upon whom said: "The prophet's rulings were apparent, and ome people have not missed seeing the prophet and Islam's affairs and says "Abu Musa asked permision to see Umar, but on finding him busy he retuned, then Umar said I think I heard the voice of Abd Allah ibn Qays, let him in and he was summoned to entre, whereat 'Umar asked him: What prompted you to do what you did?"

He replied: "We were ordered to do this" Umar said" Can you bring an evidence, or otherwise I shall do so and so with punish you)". So he went to the Helpers (Ansar) where they said:, only the juniors among us can give witness, so Abu Sa'id al- Khuduri stood up said: "We have been ordered to do so''. Then Umar said: I have not seen this from the prophet (S), doing transactions in markets kept attention away of this "¹⁴
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14. Sahih al-Bukhari vol. viii, p. 15, kittab al-'itisam bi al-kitab wa al-sunnah'',. Sahih Muslim, vol vi . p .279. ''bab al-isti'dhan min kitab al-adab''.

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COMMENTARY: THERE ARE WITTY SAYING IN THIS
STORY NEED TO BE MENTIONED

First: The matter of taking permission is common in Islam, being a prophetic Sunnah known by all strata of people, and people have been taking permission to see the prophet (S) being one of Islam 's etiquette and glorious deeds.
This narration signifies that Umar ibn al- Khattab used to have guards and policemen keeping people from entering upon him without taking permission. Abu Musa asked permission to enter upon him three times, but he never allowed him in, so he went back. However his (Umar's) assistants and followers from Banu Umayyad, trying to show he was better and superior to the Prophet (S) said that he has been sleeping on the road-edge without guards, untill it was said in his right: You have done justice, so you could sleep (in rest) Some times people dared to say that he was more just than the prophet (S) since the prophet has had body guard, ( while he has not) otherwise why it was: justice died away with Umar?!

Second: This narration tells us about the rudeness and roughness with which Umar ibn al- khattab was known, and roughness with Umar ibn al-khattab was known, and any way he was treating people without any justifiction.
An evident example for this is when Abu Musa al- Asha'ari being one of the great Companions, infers the prophet's tradition in respect of asking permission, and Umar says to him: By God I shall inflict pain on your back and bowels, unless you bring who can testify your claim.¹⁵
Was there any justification for insulting Abu Musa charging him with falsehood and threatening him with painful beating, just because of a narration he cited from God Messenger( S), untill Ubayy ibn Ka'ab has, after confirming the tradition's veracity -- said: O Ibn al- khattab, do not be a torment for the Companion for the Messenger of God 's Messenger (S)¹⁶.
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15. Sahih Muslim, vol, vi, p. 179

16. Ibid

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I can never see any justification other than Umar's sturbbornness in most of the affairs, that when he faced with any objection by God's Book or the Propphet's Sunnah, he loses his temper and resorts to threating, the behaviour that made many Companions hide the truth though knowing it, as in the case of Ammar ibn Yasir when he confronted Umar with the Prophetic Sunnah in the matter of tayammum (rubin face and hands with soil in absence of water), he was faced with Umar's threatening whereat he said: if you like I shall not talk about this issue.¹⁷
There are many evidences about Umar's preventing the Companions from narrating the prophetic traditions, from Abu Bakr 's reign, particularly during his calipahate that lasted for more than ten years, in which he bureid burned all the collectecd prophetic traditions and prevented the Companions from narrating them, imprisoning some of them because of that,¹⁸ the act which was done by Abu Bakr before him and by Uthman after him.
So how is it said then that the Caliphs have been ruling according to the Prophetic Sunnah, whereas this Sunnah got nothing from them except burning, preventing and obscurity?!

Third:This narration indicates that Umar ibn Khattab has been most often absent from attending the Prophet's meetings and listening to his discourses, being indulged in marchandise through markets.
Therefore he missed most of the prophetic traditions, that were known by the elect and public of the companions, including even their boys. This being testified by the Helpers saying, when Abu Musa took refuge with seeking safety from "Umar 's threatening, as they said: By Allah only the youngest one amongst us will accompany you. Then Abu Sa'id al-khudri, who was the most junior one, stood up and testified that he heard the prophet (S) utter that tradition.
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17. Sahih Muslim, vol. i, p. 193, ''bab al-tayammum; and also Sahih al-Bukhari,
18. This is elaborated on the book Fas'ahlu Ahl-Dhikr, with citing the references.

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This in itself is a degrading for Umar who ascended the throne of caliphet, while not know the simplest affair known by the youngest people. what is his position as regards the Messenger's (S) tradition, which says: "While a governor takes charge of people, knowing that there is amongst them someone more knowledgeable than him, thereat he has betrayed Allah, His Messenger and blievers".
How far is 'Umar from heeding such Prophetic traditions, which he rejected during the Prophet's lifetime, being unconvinced with them, and granting himself the right of exerting ijtihad against them.
We should refer to Abu Hafs confessing his ignorance when being encountered by proof and evidence by some Companions, by saying once: "O Umar all people are more knowledgeable( afqah ) than you even the Women- kind" and another time: "If Ali being not there Umar would perish" and a third time: Making deals through markets has kept my attention away from the prophet's traditions" (said by umar)
At the time Umar's attention is kept by making deals through markets away from the Sunnah, he is more diverted from the Qur'an. Once he dispute with Ubayy ibn ka'ab who was the most famous of memoraizers(of Quran) denying his way of reading, claiming that he never heard of it before, threat Ubayy said to him: "O Umar I have been busied with the Qur'an and you with making deals through markets"¹⁹
So his (Umar) business in trade and amusement with doing transctions in markets could be known by all people, not being a secret to be kept from the Companions particularlay those who have been aware of Allah's Book and His Messanger's Sunnah.
I think he has been suffering a big psychological complex, which is the complex of compound ignorance, as he sees the youngest of Muslims known what he knows not
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19. Ta'rikh Ibn 'Asakir, vol. ii, p.228, a similar narration is reported by al-Hakim in his Mustadrak, Abu Dawud hin Sunan, and Ibn al-'Athir in jami'' al-'usul.

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memorizing that which he can not memorize. And sees Ali beside him, being a youth of less than thirty, whose opinion is approved, thanks to what he learned by heart of the Book (Qur'an) and Sunnah, with the presence of the Companions until he (Umar) is obliged to say: "Had Ali not been there, Umar would have perished."
Also he face a woman debating him in the mosque, while he was on tribunal (minbar ), arguing him with God's Book concerning women's dowery before all who were present, whereat he say: "All people are more knowledgeable than you O umar! even the woman - kind!
This in fact was not out of content on his part, as it was a convering over his ignorance, and an attempt to gain the public opinion to his side showing that he was modest, as it is reiterated nowadays by many people.
This complex made "Umar strive hard for eradicating the prophetic Sunnah, exerting his opinion against the Book and Sunnah, upon which numerous evidences are there.²⁰
Whoever follows up 'Umar's sirah( career), will find out that he has not been with the prophhet (S), after embracing Islam, but only half the messenger lifetime, or much less than this.
Here we see him speaking to himself in this respect, saying:
"I and my neighbour from the helpers were at Banu Umayyah ibn Zayd, which was at the upper part of al-Madinah, and we were going down to see the prophet( S) alternately, he was going down one day and I on other. When it was my turn I would apprise him of what occured in that day of revelation (wahy) and else, and so did he.²¹
His saying: "We were going down to see the prophet (S) Alternately, he was going down one day and I the other", contains an explicit evidence that his lodging was distant from the Prophet's mosque, so he divided his life into two days: one in which he goes down to see the prophet, and the other he never goes, nor takes pains to see him due to remoteness
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20. Some of them are cited in Ma'a al-Sadiqin and Fas'alu Ahl al-Dhikr
21. Shih al-Bukhari, vol. i, p.31, ''kitab al-salat, bab altanawub fi al-'ilm''.

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of distance. Or that the distance was not remote but he goes down to the markers to indulge in dealing and trade.
Had we added to this his saying: "Making deals through markets distracted my attention of the prophet's traditions" in the case of Abu Musa al- Ash'ari, previously mentioned, following it with Ubayy ibn Ka'ab's saying: O Umar I have been busied with the Qur'an and you with making deals through markets", as said before, we would have been sure that he had not been long enough with the owner of the messege(S)
And he might have been absenting God's Messenger (S) even during major occisions in which all Muslims gather, like the days of Id al-fitr and Id al-adha (Lesser Bairam and Greater Bairam). So he has started inquiring some Companions whose, attention was not distracted from remembering Allah and establishing prayer by merchandise or trading, about what used to be recited (from Qura'an) by the propet (S) in Id al- Fitr and Id al adha.
Muslim narrates, in his book Salat al - Idayn, from Ubayd Allah ibn Abd Allah saying: Once "Umar ibn al-kattab asked Abu Waqid al-Lathi about what was God's Messenger (S) reciting (from the Qur'an) in al Adha and al afitr, he replied: he was readng (Qaf. By the Glorious Qur'an) and (the hour drew night and the moon was rent in twain). ²²
The same narration is reported by Abu Waqid l-Laythi. ²³
By reviewing the testimony of Ubayd Allah and what and that of Abu Waqid al-Laythi, indicating that 'Umar was unaware of the prophet's (S) reading in the Idayn, adding to that his mind has been diverted away of the Qur'an and the Sunnah by making deals through markets, well shall come to know the secrets and enigmas that remained ambiguous and embarrassing for the scholars, like his fatwa commanding the
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22. Shih Muslim,vol. iii, p.61, kitab al-salat, bab ma yuqra' bihi fi salat al-'idayn

23. Ibid.

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mujnib (one being ritually impure) who cannot find water, ignoring the rules of Tayammum recommended in the Qur'an and Sunnah, to leave prayer (unpeformed). Added to this his rule concerning kalalah, in which he issued contradicting judgement, despite its being revealed in God's Book, and the elaboration and exposition stated in the Prophetic Sunnah about it. Despite all this, Umar could not comprehend it until he passed away.²⁴
Had umar not exceeded his limits, trying to learn and acquire knowledge for uprooting his ignorance it would have been much better for him, but he thought highly of himself, so he embarked on prohibiting what is ordained as lawful by Allah and His messenger, like enjoyment of Hajj mut at al-hajj morganic marriage mut at al-nisa, and the share of those whose hearts are tobe reconciled: and making lawful what is prohibited by Allah and His Messenger, like his approval of the triple divorce, and spying on Muslims, and other matters.²⁵
For this purpose he and Abu Bakr strove hard, from the begining, to prevent narrating, recording and writing down the prophet's (S) traditions reaching the extent that they ordered the prophetic traditions and Sunnan, aiming at:
First: obliterating the facts about Ali and Ahl al-Bayt, that were uttered by the prophet (S).
Second: in order that they do not come across, in the prophetic texts, any objection to the policy they adopted and the rules for which they exerted their opinions.
Third: hiding the fact that Umar ibn al-khattab was knowing only a little of the prophet's Sunnah.
Al-Imam Ahmad ibn Hanbal, in his Musnad has narrated from ibn Abbas his saying that: Umar ibn al-khattab was perplexed as regards doubt in prayer (number of rak'ahs), so he asked his servent saying: O boy have you heard from God's Messenger or any of his Companions what
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24. It is reported by al-Bayhaqi in his Sunan, that Umar once askid the Prophet about the inheritance of the grandfather with the brothers. The Pophet replied: Why do you ask about this, O, 'Umar? I believe that you pass away before knowing it. Sa'id ibn al-Musayyad said: 'Umar then died before being aware of it.
25. Refer to al-Nass wa al-ijtihad,by Sharaf al-Din al-Musawi.

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one should do when doubting his prayer ?²⁶
What a suprise is Umar's case, that he being Muslims Caliph while not knowing how to amend his prayer, so he inquires from the lads of the Companions about a matter known by common Muslims and the illiterate amongst them even at present, More surprising than this is the Sunnis claim that Umar was the most knowledgeable amongst the Companions so if their most more knowledgeable one is in this fashion, then do not inqueire about the rest of them.
Remained only a little objection tha t cannot change their rules and exertions ijtihadat nor threatean the interests of Caliphate, like the case of asking permission by Abu musa or refference (istidlal) of ubayy ibn ka'b with a reading not confession as he says: Making deals through markets has diverted my attention o fthis".
How far is this from Ali's saying:
I had a private entrance upon God's Messenger (S ) meeting him twice a day --once in the morning and the other in the evening?"
These meetting ware dedicated only for Ali every morning and evening to which his permanent presence with the prophet( S) in his public meeting's can be added.
'Ali was the nearest and the most intimate private Companion to the prophet (S) since his birthday, He has been brought up and grow up at his lap, where he has been following him like a weanling child following his mother every where, up to Hira' Cave, during descension of revelation (wahy). He sucked the mesenger milk, and was reared on the knowledge of the prophetic Sunnah since it outset.
So who is more superior to the Sunnah than him, and can anyone else claim the right to it, had the equitables been just and the obstainates restorted to truth?
This is the best evidence that he (A) and his followers (Shi'ah) are in fact the symbol of the Muhammad Sunnah,
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26. Musnad al-'Imam Ahmad,vol i, p. 190.

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and its renowed heads. But others who have neither followed his guide, nor trodden in his steps, are much father from the Prophetic Sunnah, even if they call themselves "Ahl al-Sunnah" out of neglect and imitation.
We will shed more light on this point in the following chapters within the content of this book, God willing.
The Qur'an says:
O ye who believe! Guard your duty to Allah, and speak words straight to the point. He will adjust your works for you and will forgive you your sind. Whosoever obeyeth Allah and His Messneger, he verily hath gained a signal victory". (33: 70,71)

 

Dear reader, do not be amazed at this heading as you are, thanks to God, treading the path of truth for attaining finally to God's pleasure. Do not let the Satan's whispers, nor self-conceit, nor from attaining the aspired target, and the missed truth and eternity paradise.
As said before, who are called "Ahl al-sunnah wal al-Jama'ah" admit the calipate of the Guided Caliphs (al-khulafa al-Rashidun): Abu Bakr, Umar, Uthman and Ali, This known by all people nowadays.
However the better fact is that Ali ibn Abi Talib has not been counted by Ahl al- sunnah among al- khulafa al-Rashidun, and they never admitted the legitimacy of his caliphate. But he was added to the three Caliphs only very lately, in the year 230 H, during the lifetime of Ahmad ibn Hanbal.
Regarding the non-Shafi'i Companions, caliphs, kings and emirs (princes), who ruled Muslims from Abu Bakr's reign up to the era of the 'Abbasid Caliph Muhammad ibn al-Rashid al-Mu'tasim, they never recognized the caliphate of 'Ali ibn Abi Talib at all, rather some of them had been cursing him and never regarding him among Muslims even, otherwise how dare they slander and curse him on tribunals?! We came to know about the policy of Abu Bakr and 'Umar in removing and secluding him, as we said before, then came 'Uthman who exaggerated in humilating him more than the first two caliphs degrading him and rather he once threatened him with deportation, as he deported Abu Dharr al-Ghifari. When Mu'awiyah assumed power, he adopted the policy of

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Slandering and cursing him ('Ali), calling people to do the same, which led the Umayyad rulers to follow suit in every town and village, the act that lasted for eighty years.²⁷
Rather the policy of cursing, defaming and disavowing him and his followers continued much longer, as in the case of the 'Abbasid Caliph, al-Mutawakkil, whose grudge pushed him to did out the tombs of 'Ali and al-Husayn ibn 'Ali in 240H.
Further, al-Walid ibn 'Abd al-Malik, Amir al-Mu'minin in his time, has given a Friday sermon addressing the people saying: "The tradition narrated from God's Messenger: 'You are to me at the same position as Aaron to Moses' is right (sahih), but is perverted (muharraf), since the Prophet said to him ('Ali): 'You are to me at the same position of Qaron to Moses' so it was mistakenly heard by the listen.²⁸
During al-Mu'tasim's reign, a number of zanadiqah, athesis and mutakallim mulipled, and the the time of Guided Caliphate has passed away, and people have indulged in marginal problems, beside Ahmad ibn Hanbal's affliction due to his claim that the Qur'an has become ancient, and people began to follow the religion of their kings believing that the Qur'an being composed (by Muhammad).
When Ahmad ibn Hanbal withdrew his former word, fearing al-Mu'tasim, to find a way out of his affliction, after which he attended fame and became so renowned among narrators of hadith ²⁹(tradition) during al-Mutawakkil's reign, only then 'Ali ibn Abi Talib's name has been added to the Three Caliphs.
Perhaps Ahmad ibn Hanbal was astonished by that number of authentic (sahih) traditions stating the merits of 'Ali (A) and the Prophet (S) which became appearance against the rulers' will, to the extent that he said: "The number of traditions indicating 'Ali's merits has exceeded all other traditions in regard of other people".
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27. All of them except 'Umar ibn 'Abd al-'aziz (God's mercy be upon him).
28. Ta'rikh Baghdad, vol. viii, p.266.
29. Ahl al-Hadith are Ahl al-Sunnah wa Jama'ah themselves.

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Only then 'Ali's caliphate was considered the fourth and acknowledged, after it was denied by them (Ahl al-Sunnah).

Evidnce for this matter:

In Tabaqat al- Hanabilah--the famous and sahih book among Ahl al-Sunnah -- it is reported from IbnYa'ala with the chain of transmission from Wadizah al-Himsi that he said
"I entered upon Ahmad ibn Hanbal after he recognized Ali may God pleased with him)³⁰ as the fourth calipah, then I said to him: O Abu Abd Allah this being slander against Talha and Zubayr! He said: how bad is what you utter, what have we to do with the people's conflict and mentioning it? I replied: May Allah amend you, we mentioned it only when you made Ali the fourth caliph, and obligated for him the caliphate and what is obligated for the Imams before him! He said to me : What can prevent me from so doing ? I said ibn Umar 's tradition. He said Umar is superior to his son, as he accepted Ali as caliph, admitting him in the shura (six-man council ), and Ali has called himself Amir al-Muminin, shall I say that I am not an emir for the faithful?! He said : then I parted him.³¹
The point we get from this story is that Ahl l- Sunnah have never recognized 'Ali's caliphate, nor admitted its legitimacy, but only after a long time after Ahmad ibn Hanbal, as apparent.
it is expressly manifest that this narrator is the head of Ahl al-Sunnah wa al-Jama'ah, and their Mutakallim,since they reject Ali's caliphate disputing it with "Abd Allah ibn Uamr's tradition -- the fiqih of Ahl al- Sunnah -- that was brought out by al -Bukhari in his sahih . And since they regard al-Buhari's Sahih as the most authentic book after God's Book, so it was incubent upon them to reject Ali's caliphate,
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30. It is strange that this narrator, though not reviling or cursing 'Ali, says: (May God be pleased with him) but at the same time he never admits to count him among the caliphs, disapproving this from Ahamad ibn Hanbal. Also he says: We said it to indicate that he is speaking on behalf of the Jama'ah, who are Ahl al-Sunnah who sent him to Ahmad ibn Hanbal to declear their disappeoval.
31Tabaqat al-Hanavilah, vol, i, 292.

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never admitting it.
We have mentioned this tradition in the book "Ask Those Who know " and reiterate it here for public benefit .In Sahih al-Bukhari it is narrated from Abd llah ibn Umar that he said :" We were asked to choose the best among people during the prophet's (S) lifetime, so we prefered Abu Bakr then 'Umar ibn al-khattab then Uthman ibn Affan ( may God be pleased with them )³²
Al-Bukhari has also reported in his sahih another traditiion by Ibn Umar has said:
During the prophet's lifetime, we knew no equal to Abu Bakr, then 'Umar, then Uthman, leaving the prophet's Companions with who preferent .³³
In fact Ahl al-Sunnah have built and based their Madhhab (School of thought) in denying Ali's caliphte, upon this tradition of which the prophet has neither view nor relation but it is fabricated by Abd Allah ibn Umar's imagination, corrupt opinions, grudge and known hatred against Ali.
Throughout such traditions, Banu Umayyah gave themselves permission to slandering, cursing, abusing and defaming Ali, and all rules, from Mua'wiyah's reign up to Marwan Ibn Muhammad ibn Marwan era in 132H, persisted on cursing Ali on tribunals killing whoever followed him or whoever objected their practice .³⁴
Then throughout the Abbasid State from Abu a l-Abbas al Saffah's reign in 132 H until al-Mutawakil 's reign in 247 H, the practice of denying Ali and his followers conteneud through different and versatile means, according to the circumstances and implications, since the Abbasid State was established on the ruins of Ahl al-Bayt and their followers. The rulers then have not practised the act of cursing Ali openly, when the state convenience necessitated, but they acted more stealthily than the Umayyads, benefitting from the
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32. Sahih al-Bukhari, vol. iv, p. 191, ''kitab bab' al-khalq, bab fadl Abi Bakar ba'dal-Nabi
33.Sahih al-Bukhari vol. iv, p. 203 ''bab manaqib 'Uthman ibn 'Affan, from kitab bab' al-khalq.
34. Except two yrars being the reign of 'Umar ibn 'Abd al-'Aziz, who prevented the cursing (of Ali). After he was killed, they resumed the cursing and moreover they digged out his (Ali's ) grave, prohibiting anyone from having his name.

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historical expriment that brought into light the injustice done to Ahl al-Bayt and their followers, and people's sympathy with them.
Thus they ( Abbasid rulers) acted cunningly for gaining the public opinion to their side, so theycame near to Ahl Al-Bayt, not out of love or admitting their right, but for the sake of containing the popular revolts erupting the vicinities of the satate, that threatened its very entity and being. An example for the ruler's cunningness can be obeserved clearly in the way al- Ma'amun ibn haruna al-Rashid treated al- Imam Ali ibn Musa aal- Rida . When the state controls the affairs and suppresess the home revolts, it goes on to act vigorously at insulting the Imams and their Shi'ah, as done by the Abbasid Caliph al- Mutawakkil, who was known of detesting and reviling Ali to the extent that he dug out his and l- Husayn's graves.
That is why we said that Ali Ahl al-Sunnah have not recognized Ali's caliphate but only very lately after Ahmed ibn Hanbal's time. I
It is true that he was the first one to recognize it, but he failed to convince the traditionist, as mentioned before, due to their following the example of Abd Allah ibn Umar., as a long time was required to convince people with Ibn Hanbal 's idea, that might show the Hanbal's as being equitables and close to Ahl al- Bayt, a merit that distinguishes them from other Sunni schools, i.e . the Maliks, Hanafi's and Shafi'is who were contesting for gaining supporters. Thus they had no choice to accept and adopt the idea.
With the lapse of time, all Sunni's accepted Ahmad ibn Hanbal's idea, recognizing Ali's as the Fourth Caliph and obligating for him the respect and obediance obligated for the Three Caliphs.
Can't this be regarded as the clearest evidence that Ahl- al-Sunnah were among those who declared hostilities against Ali, striving for defaming him?
Someone may ask: How can this be true while we

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today observe Ahl- al -Sunnah love 'Ali and accept him?
We reply: yes, it is right, with passage of a long time,and after the demise of Ahl al-Bayt Imams, leaving nothing to frighten the rulers and threaten their government, beside the decline of the diginity of the Islamic caliphate, that was dominated by the Mamalik Monguls and Tatars, and Muslims due to frailty of religion, began to be indulged in art, delight,amusement lahw , debauchery,wine-drinking and bondmaids jawari, succeded by people who neglected prayer: salat and persued luts, for whom ma'arif decency became munkar (indecency) and vice versa , and corruption prevailed on earth and sea. Only then Muslims began to lament their ancestors, chanting their glories and remembering their old days,calling them the golden ages. Since the best age in people's eyes was the age of Sahabah as they have conquered lands, expanding thus the islamic kindom East and West, and for whom Chosroes and Emperors surrendered, so they recognized and were pleased with all Sahabah including 'Ali ibn Abi Talib .If Ahl al-Sunnah regarded All sahabah just adil, so it will not be possible for them to deny;Ali and regard him not included among the Sahabah.
Had they taken him out, their reality would have been come to light and disclosed for every rational man and researcher, so they overlaid facts for the public, showing that he was the fourth of the Guided Caliphs and the gate of the city of knowledge ( may God be pleased with him and may God grant him honour).
We ask them: if you beleave in his being the gate of the city of knowledge, so why do not you follow him in the affairs of you Din (religion) and life?
Why have you abandoned the gate deliberetly and imitated Abu Hanifah,Malik, al-Shafi'i Ibn Hanbal and Ibn taymiyyah, who can not be his equal neither in knowledge nor in conduct, nor in virtue and honour. How far is the soil from chandelier, and how far is the sword scythe, and how far

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is Mu'awiyah form Ali if you discern?
All this being apart from all texts narrated from God's Messenger (S) obligating upon all Muslims to follow after him, the Example of al-Imam Ali and imitate him. Some one from among the Sunnah may say: Ali's vertue. History and jihad for Islam's sake, abundant knowledge, great honour and Zuhd (asceticim) are known by all poeple,and even Ahl-al Sunnah know Ali and love him more than the Shi'ah ( as many them reiterete today ).
We address ourselves to these people and question them them:So where have you been³⁵and where have you ancestors and scholars been when Ali was being cursed on tribunals for hundreds of years? We have never heard, nor have been told by history that one of them has denied or prevented this act, nor has been slain becuase of his loyalty and love for Ali. We hve not found, nor will we find,any of the Sunni scholars doing this, but they were very close to the sultans, emirs and governors, holding allegiance and obedience to them, and furnishing them with a verdit fatwacalling for killing the Rafidah who follow the guide of Ali and his progeny. Such people are present even in our contemporary time.
The Christians persevered on declaring hostility against the Jews throughout centuries, regarding them as culprits, charging them with the responsibility of killing (crucifying) Jesus Christ. But with lapse of time the Christians grew weak, suffering decline in their belief, as most of them adopted the school of atheism, and the church was neglected due to the antagonistic stance it adopted against knowledge and scholars (ulama ). On the other side, the Jews grew stronger and more momentous and expansive as they occupied the Arab and Islamic territories by force, extending their dominion toward East and West, establishing the statelet of Isreal., whereat the pope John Paul II held a meeting with the Jews pontiffs, acquitting them of the charge of murdering Jesus Christ.
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35. I deliberately said: ''Where have you been '', meaning wiht it the contemporary ones from among Ahl al-Sunnah. They read in Sahih Muslim that Mu'awiyah used to revile 'Ali and order the Sahabah to do the same, but never disapprove this, and rather they announce pleasure with their master Mu'awiyah whom they consider as the revelation scribe(Kitab al-wahy). This indicates that their love to 'Ali is untrue and with no consideration.

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AHL AL-SUNNAH AND
OBLITERATING THE SUNNAH

In this chapter we intend to expound an important point, into which every researcher should go deep, to find out without any obscurity that those who call themselves "Ahl al- Sunnah 'have nothing to do with the prophet's Sunnah whatsoever. That is due the fact that they, or rather their ancestors from among the Companions, and their al-khulafah al- Rashidun, whose example they follow, and with whose love and loyalty they approach to Allah, have adopted negative attitude towards the prophetic Sunnah, to the extent that they have burned the prophet's traditions, preventing people from writing them down or conveying them³⁶
In addition to the previously expounded subject,we ought to disclose the vile conspiracy that was hatched against the purified Prophetic Sunnah, aiming at preventing its spread and nipping it in the bud, and substituting it with the rulers, heresies and exertions of opinions ijtihad as well as the Companions views and interpretations
The former rulers have adopted the following measure:
First: Composing false traditions supporting their belief calling for preventing the writing down of the whole Prophetic Sunnah and the honourable traditions.
Muslim reports, in his Sahih, from Haddab ibn khalid al- Azdi, from Hammam, from Zayd ibn Aslam, from Ata ibn Yasir, from Abu Sa'id al-khudri that he heard God's Messenger (S) say:
Do not write (anything) from me, and whoever has written from me without any objection.³⁷
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36. It is better to refer, in this respect, to the book Fas'alu Ahl al-Dhikr, from p. 200 onwards.
37. Sahih Muslim, vol. viii, p. 229, ''kitab alihd wa al-raqa iq, bab al-tathabbut fi al-hadith wakitabat al-'ilm''.

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The purpose of compasing this tradition is to justify what Abu Bakr and Umar have done towards the prophetic traditions written and recorded by some Companions but it came very later after the era of the al- khulafa al-Rashidun, and its fabricators were unawere of the folowing points:

a) Had this hadith (tradition) been said by the prophet (S),the Companions who have written from him,would have adhered his order and scratched it out before being burned by Abu Bakr and Umar, many year after the Prophet's demise.

b) Had this hadith been Sahih, then it could have been used by Abu Bakr and Umar for justifying their order to prevent writing down of ahadith, and have struck them out, while those Sahabah who wrote them would apologized, either out of ignorance or foregetfulness.

c) Had it been Sahih it would have been incumbent upon Abu Bakr and Uamar to strike out the tradtions and not born them.

d) Had been sahih, so all Muslims from Umar ibn Abd al- Aziz's reign till now, would have been regarded as sinners due to disobeying the prophet's order, headed by Umar ibn Abd al-Aziz who had ordered the Ulama of his time to record and write the traditions, and also al-Bukhari and Muslim who attested this hadith, and then disobeyed it writting thousands of hadith from the prophet (S). e) Finally had this hadith been sahih it could have not been missed by the gate of knowledge -- Ali ibn Abi Talib (A) -- who collected and complied the Prophet's traditoins in a Sahifah (sheet) of seventy cubits (dhira), calling it al-Jama'ah ( about which eleboration will be given later on)
Second: The Umayyad rules did their utmost to emphasize that the Mesenger of Allah (S) has not been infallible (ma'asum) from error, and he has been like other human beings who may be mistaken and right, narrating for this several traditoin.The purpose of composing these traditions is to assert that the prophet (S) has been exerting his opinion, committion many errors to the extent that has led some

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Companion to correct him. The example they cite for proving their claim being: the matter of tipping the date-plams, revelation of the verse of hijab (Islamic covering) seeking forgiveness for hypocrites, accepting fidyah (redemption) from prisoners of (the Battle) Badr, and alike issues that Ahl al- Sunnah wa al- Jama'ah claim in their sihah believing them to be ascribed to the owner of the Message upon whom and whose progeny be the best benediction and peace).
Here we like to ask Ahl al-Sunnah the following question:
If this be your practice, and this be the way you believe in the Messenger of Allah (S), how then you allege to be committed to his Sunnah while it is considered by you and your ancestors as a non-infallible Sunnah, and rather not known or written even?³⁸
We oppose these allegations and lies and refute them by proofs from your own books and sahih³⁹
Al-Bukhari reports in his sahih from kitab al- Ilm bab kitabat al- Ilm'', from Abu Hurayrah that he said:"None of the prophet's Companions narrated more traditions from him than I did, except Abd Allah ibn Amr, who used to write them down and I have not written."⁴⁰
This narration bears out that a number of the Companions of the prophet (S) used to write down his traditions, and had Abu Hurayrah been narrating from the prophet (S) more than six thousand traditions orally, then 'Abd Allah ibn Amr ibn Al-as exceeded this number in writing. So Abu Hurayrah confesses this fact since Abd Allah ibn Amr used to write the traditions, and there have been undoubtedly but were not mentioned by Abu Hurayrah due to their not being so famous of aboundantly narrating from him (S).
Should we add to those people al- Imam Ali ibn Talib, who has been promulagating, from over the minbar (tribunal), as sahifah (sheet) calling it al-Jami'ah (all-
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38. That is because the tadwin of thr Prophetic Sunnah was delayed till the era of 'Umar ibn 'Abd al-Aziz and those who succeeded him. The caliphs and rules who ruled before him, have burnt it, preventing people from writing and communicating it.

39. The stange point about Ahl al-Sunnah, is that they most often report a hadith and its opposite in the same book, and stranger is their adopting the fabricated one neglecting the sahih one.
40. Sahihal-Bukhari, vol. i, p. 36, ''bab kitabat al-'ilm''.

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inclusive), in which he complied the prophete's tradition that people badly need and which have been inherited b y the Imams of Ahl- al -Bayt (peace be upon them), and talking about them most often.
Al-Imam Ja'afar al-Sadiq (A) said:
"We (Ahl al-Bayt have sahifah whose length is 70 cubits, dictated by the Messenger of Allah (S) and written by Ali's hand, containing all rule of the lawfull (halal) and unlawfull( haram) aspects, and all matters and issues needed by people even a bit of scrach".⁴¹
Al-Bukhari himself referred, in several chapters of his Sahih , to this sahifah held by Ali (A) but he has usually known about him, mutilated many sharcteristics and contnets.
Al-Bukhari also has said in his Sahih in bab kitabat al-ilm writing knowledge):
It is reported on the authority of al-shibi, from Abu Juhfah that he said:
I pasked Ali: Do you ( Ahl al- Bayt) have a book?
He replied: No, except the Book of Allah, if can be apprehended I shall give it to a Muslim man, or I shall give whatever is in this Sahifah.
He said: I asked him: what does this Sahifah contain?
He repleid : It contains: intelect (aql ), redemption (setting free) of a prisoner of war, and that a Muslim is not to be killed (as a retaliation ) for killing a kafir infidel)⁴²
In another place in sahih al-Bukhari it is also reported from him as saying:
On the authority of al-A' mash from Ibrahim al-Taymi, from his father, from Ali that he said: " we have nothing except the book of Allah and this Sahifah, that is taken from the prophet (S)⁴³
Once again it is reported from al-Bukhari in his Sahih, saying:
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41. Usul al-Kafi, vol. i, p. 239; and Basa'ir al-darajat, p. 143.
42. Sahih al-Bukhari vol. i, p. 36.
43. Ibid vol. ii, p. 221.

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"On the authority of Ibrahim al-aymi from his father that he said: Ali has once addressed us saying:
"We have no book to read except God's Book and whatever is in this Sahifah."⁴⁴
Al-Bukhari reports in another chapter of his Sahih saying:
On the authority of Ali (may God plesead with him) addressed us, giving a sermon on a minbar made of fabricks holding a sword upon which a sahifah was hung, and said: "By God we possess no book to read except the Book of Allah and what this Sahifah contains.''⁴⁵
It is reported also by al-Bukhari in his Sahih that he said:
On the authority of Ibrahim al-Taymi, from his father that he said: "Once 'Ali (may God be pleased with him) addressed us, giving a sermon on a minbar made of bricks, holding a sword upon which a Sahifah was hung, and said: "By God we possess no book to read except the Book of Allah and what this Sahifah contains."⁴⁶
Al-Bukhari has not reported what al-Imam Ja'afar al-Sadiq has said that the Sahifah has been called al-Jami'ah since it gathered all halal and haram (rules), containing whatever people need even abit of scratch, with the dedication of the Messenger of Allah (S) and handwriting of Ali ibn Abi Talib He (al-Bukhari) summarized it once by saying: It contains: intellect (aql), redemption (setting free) of a prisoner of war, and that a Muslim is not be killed (as a retaliation) for killing a kafir (infidel)", and another time by saying: Ali has promulgated it and it had: the teeth of camels, and it had: al-madinah is the sanctuary of..., and it had: dhimmah (obligation) of Muslims is one .., and it had whoever follows the guide of people without the permission of his masters( mawali)
This is no more than falsification and darkening over facts, otherwise can reason received that Ali writes only these four phrase and hangs them on his sword, so as to be stuck to him while orating from the minbar, making them the second
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44. Ibid, col iv, p. 67; amd Sahih Muslim, vol. iv, p.115.
45. Sahih al-Bukhari, vol. iv. p. 69.
46. Ibid, col. viii, p.144.

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reference after God's Book, and telling people that: We have not written from the prophet (S) except the Qur'an and what is (written) in this Sahifah?!
If Abu Hurayrah's aql (intellect) be bigger than that of ALi ibn Abi Talib since he has commited to memorize one hundred thousand traditions from the Messenger of Allah (S) without being written ?
How surprising is the case of these people, who accept one hundred thousand traditions from Abu Hurayrah, who has not acompanied the prophet (S) but only for three years, and being illiterate, and at the same time allege that Ali being the gate of the city of knowledge, from whom all the Sahabah learned and acquired different sciences and branches of knowledge, has been holding a sahifah containing four traditions that remained stuck to him from the prophet's lifetime until his caliphate time, so as to ascend the minbar while they being hung on his sword? It is greatly hateful a word uttered by them, surely what they say is but a lie.
It can be said that what is reported by al-Bukhari is sufficeint for the researchers and those who have intellect ('uqala') when he mentioned that in it Sahifah there is 'aql (intelect). This is a good evidence that the human intellect and Islamic thought.
We do not intend to establish proof upon what is there in the Sahifah, as Makkah dwellers know better its mountain passes (routes), and the householders are better aware of what the hause contains. Ahl al-Bayt have have said that the Sahifah contains all that is needed by people concerning halal and haram rules even the most munite point.
What concern us in this research is that the Sahabah were writing the prophet's (S) traditions and Abu Hurayrah's saying that Abd Allah ibn Amr was writing the prophet's traditions, with Ali's saying: " We have written nothing from the prophet other then the Qur'an and what is (written) in this

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Sahifah", constitute together a decisive proof that God's Messenger has never forbidden in the writing down of his tradition, but on the contrary (he has ordered to do so). The hadith reported by Muslim in his Sahih (that the prophet said): Do not write anything from me, and whoever has written from me other than the Qur'an has to strike it out, is false hadith fabricated by the Caliph's supporters for the sake of attesting and justifying the act produced by Abu Bakr, Umar and Uthman when they burned the Prophetic traditions and prevented promulgation of the prophetic Sunnah. Our certainly that the prophet (S) has never forbidden the writing down of traditions form him, but rather he orderd to do so, will be intensified and confirmed by the hadith narrated from Ali, who was the closest of all the people to the prophet when he said: "We have not written from the prophet other than the Qur'an and what this Sahifah contains." which has been attested by al-Bukhari.
Should we add do this tradition reported from al-Imam Ja'afar al-Sadiq that "al-Sahifah al-Jami'ah has been dictated by the Messenger of Allah and has been written by Ali (A) " we would come to the conclusion that the prophet (S) has commanded Ali (A) to write.
Dear reader, in order to eliminate the least doubt you may have, I cite the following:
Al-Hakim in his Mustadrak, Abu Duwud in his sahih al-Imam Ahmad in his Musnad and al-Darimi in his Sunan, have all reported a very significant hadith about Abd Allah ibn Amar to whom Abu Hurayrah referred, as was writing from the prophet, in this form:
It is reported that 'Abd Allah ibn Amr has said: I used to write down whatever I heard from the Messenger of Allah (S), but Quraysh forbade me by saying: Why do you write whatever you hear from the prophet (S), while he (S) being a human being speaking in rage and content?
Abd Allah said: So I stopped writting, and then I

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mentioned this to the prophet (S) who refrred to his mouth saying:" Write down by him in Whose hands is my soul, nothing has come out from it (his mouth) except the truth."⁴⁷
From this hadith we come to know that Abd Allah ibn Amr used to write whatever he was hearing from the prophet (S), and he was not forbidden by the prophet but by Quraysh, but 'Abd Allah would not like to disclose that names of those who forbade him writing (the tradition), as their act constitued a valification against the prophet (S). So he abscured his reply by saying it was Quraysh from among the Emigrants headed by Abu Bakr, Umar, Uthman, Abd al-Rahman ibn Awf, Abu Ubaydah, Talhah and Zubayr and whoever followed them.
We can observe also that their forbiddance to Abd Allah occurred during the prophet's lifetime, the fact that asserts the depth and perilousness of the plot. otherwise what made those people forbid "Abd Allah from writing without consulting the prophet himself?
Further, it can be inferred from their saying to Abd Allah: "God's Messenger is a human being, that may talk in anger and content', that they were evil-minded towards the prophets (S), blieving him to utter falsehood (batil) and judge unjustly, especially during state of rage. And from the Prophet's (S) statement, at hearing prohibition order ofQuraysh to Abd Allah opinion about him (S), when saying: "Write down (my hadith), by Him in Whose hand is my soul, nothing has been uttered by it (pointing at his mouth) other than truth", we can conclude another evidence that the prophet was aware of their suspicion in his justice, and their ascribing to him comminting an error and uttered falsehood So he swore by Allah that nothing has been uterred by his mouth except the truth.
This saying being the proper intrepretation of the Almighty Allah 'saying: "Nor doth he speak of (his own ) desire. It is naught save an inspiration that is inspired"(53:3,4). We
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47. Mustadrak al-Hkim, vol. i, p. 105; Sunan Abi Dawud, vol. iii, p. 126; Sunan al-Daimi, vol. i, p. 125; Musnad al-'Imam Ahmad ibn Hanbl, vol. ii, p. 126.

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comprehend also that he is infallible (ma'sum) from commiting any error and immnue against utering falsehood. Thus we can irrefutably state that all traditions composed during Umayyads reign indicating the prophet's non-infallibility, were fabricated and baseless. Also, we can sense from the said hadith that the influence of the heads of Quraysh upon 'Abd Allah ibn Amr was so great the he stopped writting as he himself declearred: "So I stopped writing" and he remained so till the time when the prophets (S) himself has interferred to remove the doubts being raised about his infalliability and justice, which must of the time were raised in his (S) presence, as their saying to him expressly: "Are you truly the prophet of Allah ?⁴⁸ Or "Are you the one claiming to be a prophet? ⁴⁹ or: By Allah he never meant by this oath to please Allah".⁵⁰
Or like A'ishah's saying to the prophet: Your Lord hestens in your love.⁵¹ Or other vile statement exprssing their doubt in his infallibility, and thier belief that he errs, does injustice, commits mistakes and lies, I seek God's refuge from this.
Our Prophet (S) having the great magnanimity, was so clment and merciful, that he very often strove to eliminate this doubts and suspicions by saying onc: "I am no more than a commanded slave", and another time by saying: "By Allah I am more rightful and pious near God", and another one saying: "By Him in Whose hand is my soul, nothing has come out of my mouth other than truth "Also so often he used to say: "May God shower His mercy upon my brother Musa, he was harmed much more than this but he endured petiently"
These vile words that raise doubt about his (S) infallibility and propphethood, have not been uttered by unknown people or hypocrites, but unfortunetly they were uttered by the heads of the Companions and umm al Mu'minin (A'ishah), Who were considered by Ahl al-Sunnah wal al-jama'ah as an example and a good pattern.
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48. It is said by 'Umar ibn al-Khat'tab duting al-Hudaybiyyah Peace Treaty, and reported in Sahih al-Bukhari vol.ii, p. 122.
49. It is said; by 'A'ishah bint Abi Bakr ti the Prophet. See the book Ihya' al-'ulum, by al-Ghazzali, vol. ii, p. 29.
50. It is said by a companion from al-'Ansar to the Prophet (S), and reported by al-Bukhari in his Sahih, vol. iv, p. 47.
51. Sahih al-Bukhari, vol. vo, p. 24 and 128.

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There is neither might nor Power but in God, the Sublime, the Tremendous.
The point that multiplies our certainly that the hadith "Do not write from me " is baseless fabricated tradition, and was not uttered by God's Messenger at all, is that Abu Bakr himself used to write from the prophet (S) some of the traditions, he collected during the prophet's lifetime, but when he seized the caliphate, it occurred to his mind to burn them for a reason that may not be kept from the researchers.
Moreover his daughter A'ishah has said: "My father has compiled traditions from God's Messenger, that reached five hundered in number, then he spent his night restlessly. I said: Is he restless due to a complaint or some thing that reached him. Early morning the next day he said: "O my daughter, bring me all the traditions in your possession". So I handed them to him whereat he burnt them.⁵²
Once 'Umar ibn al-Khattab has addressed people saying: "No one can keep any book with him, only after showing it to me, so that I give my opinion about it. So they thought he would check them for the sake of correcting them to be all congruous, leaving no difference thereat, but when they brought their books he burnt them.⁵³
Moreover he have gave his orders to all governorates that: whoever has anything (of the traditions) should wipe it out.⁵⁴ This being an express proof that all the companions in general, whether those residing in al- Madinah or in order Islamic towns, were keeping books, compiling in them the prophetic traditions which they wrote during the prophet's (S) lifetime, but were burnt first by the orders of Abu Bakr and then of Uamar, while other books in towns were wiped out by Umar's commendment during his caliphate.⁵⁵
Thus it can not be believed, whether by us or by any mindful man, that the prophet (S) forbade people from writing the traditions, after we came to know that most of the Companions had kept books of traditions, especially the
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52. kanz al-'ummal, vol. v, p. 237; Ibn Kathir's al-Bidayah wa al-nihayah; al-Dhahabi's Tadhkirat al-huffaz, vol. i, p. 5.
53. Al-Tabaqat al-kubra, by Ibn Sa'ad, vol. v, p. 188; Taqyid al-'lm, by al-Khat ib al-Baghdadi.
54. Jami' bayan al-'ilm, by Ibn Abd al-Barr.
55.Here we observe the heinou act done by Abu Bakr and Umar toward the Prophetic Sunnah, that entailed a vast and unestimated loss for the Islamic Ummah, that was badly wanting for the Pophetic ahadithfor understanding the Qur'an and God's odinances,. Those ahadith were verily sahih, since they were written directly from him (S), without any medium. But those ones collected afterwads were mostly fabricated, since they were written according to the orders of the rulers after the occurrence of the sdition and after Muslims killed each other.

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70-cubits sahifah that was held all the time by al-'Imam 'Ali and was called by him al-Jami'ah as it included everything.
Since the intrests of the ruling authority and dominant policy requird obliterating and burning the prophetic Sunnah, beside preventing people from propagating it, so the Companions Supporting this Caliphate adhered and excuted these orders, whereat no alternative was left for them and their followers, except exerting the opinion (ijtihad bi al- ra'y ) or imitating the the methods (Sunan) of Abu Bakr, umar, Uthman, Mu'awiyah, Yazid, marwan ibn al-Hakam, Abd al-Malik ibn Marwan, al-walid ibn 'Abd Al Malik, or Sulayman ibn Abd al-Malik, till the assuming of power by umar ibn Abd al-Aziz, who asked Abu Bakr al-Hazmi to write down for him what he commited to memory of the prophet's (S) hadith and Sunnah, or Umar's hadith.⁵⁶
Thus we come to know that even during the circumstances permitting the writing of the sunnah, after it had been obliterate and prevented one centuary ago, the moderate Umayyad ruler, whom Ahl al-Sunnah attached to al-Khulafa al-Rashidun, had ordered to collect and compile the prophet's Sunnah beside that of Umar ibn al-khattab, as if Umar was the partner of the prophet (S) in his message and prophethood.
A question arises here is: Why hadn't 'Umar ibn Abd al-Aziz asked the contemporary Imams of Ahl al-Bayt to hand him a copy of al-sahifah al-Jami'ah, and why hadn't he encharged them were more knowledgeable than others in regard of their grandfather's hadith??
Only the investigators and researchers know the secret behind behind this.
After being aware of Quraysh's reality and belief in the Messenger of Allah and his pure Sunnah, can we be assured of the tradtions compiled by Ahl al-Sunnah from the Umayyads and their aides, who represent the caliphate of Quraysh?
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56. Muwat ta' al-'Imam Malik, vol. i, p. 5.

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That what remains clear after all this, is the fact that the ruling authority, throughout all ages of caliphate, has applied ijtihad and qiyas (analogy) and consulting eacth other.
As the authorities removed al'-Imam 'Ali (A) away from the arena of society and disregarded him, so it had no warrant against him to burn what he had written during the mission era, with the Prophet's dictation.
History tells us that 'Ali ibn Abi Talib persisted on keeping the Sahifah, in which the included all the rules and information needed by people. When he assumed the caliphate he used to hang it on his sword, while addressing people from the minbar, acquainting them with its importance.
Narrations have been reported in authentic succession (tawatur) from Ahl al-Bayt (A), confirming that they inherited this Sahifah from their fathers who inherited it from their fathers, giving legal verdicts (fatawas) from it in the issues badly needed by their followers in their time.
Therefore al-'Imam Ja'far al-Sadiq, al-Imam al-Rida and other Imams have been, all the time, expressing this fact by saying: "We do not give people virdicts according to our opinions, since had we practised this we would have perished, but their (verdicts) are quotations from the Messenger of Allah (S), being inherited by us one from the other, hoarding and keeping it as people hoard gold and silver".⁵⁷
Again al-'Imam Ja'far al-Sadiq (A) has said: My hadith is my father's hadith, and his is my grandfather's, his being al-Husayn's hadith, and his al-Hasan's, and al-Hasan's hadith is Amir al-Muminin's, his is the Prophet's hadith, and his hadith is the saying of Allah, (the Glorified and Sublime).⁵⁸
Throughout this, the successively transmitted (mutawatir) Hadith al-Thaqalayn "I am leaving behind two precious things (thaqalayn) among you: the Book of Allah and my kindered ('Itrah), if you hold on to them you will never go astray after me",⁵⁹is verily the truth other than which is only misguided (dalal), and the genuine Prophetic Sunnah will
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57. Ma'alim al-madrasatayn,by al-'Allamah al-'Askari, vol. ii, p. 302.
58. Usul al-kafi, vol. i, p. 53.
59. Sahih Muslim, vol. v, p.122; sahih al-Tirmidhi, vol. v, p. 637.

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have no protector or guardian or supervisor except the Pure Imams from the Household of the chosen prophet (S).
The conclusion reached here is that the Ahl al-Bayt's Shi'ah who held fast to the kindered (Itrah), are the true followers of the Prophetic Sunnah, and "Ahl al-Sunnah wa al-Jama'ah" are no more than claimants whose claim is not based on any argument or proof. Praise is Allah's, Who guided us for this.

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