PROOF that Sh'ias were endorsed by Prophet PBUH

Society Religion & Philosophy
1

Now I will prove, from Hadith in eminent
SUNNI books, that the Prophet PBUH himself
used the word Shi’a for those who loved Ali
(AS).

Abu’l-Muwayyid Muwafiq Bin Ahmad Khawarizmi in the 17th chapter of his Manaqib; Hakim Abu’l-Qasim Abdullah Bin
Abdullahi’l-Haskani, in Shawahidu’t-tanzil; Muhammad Bin Yusuf Ganji Shafi’i in Kifayatu’t-Talib, p. 119, Sibt Ibn Jauzi in Tadhkira,
p. 31, Munzir Bin Muhammad Bin Munzir, and particularly Hakim, have related that Hakim Abu Abdullah Hafiz (one of the greatest
of your ulema) said: based on the testimony of narrators reaching back to Yazid Bin Sharafi’l-Ansari, the scribe of the Commander of
the Faithful, Ali Bin Abu Talib, that Ali said that at the time of the Prophet’s death, the Prophet rested on Ali’s chest and said: “You have heard the holy verse: ‘Those who believe and do good deeds, it is they who are the best of creatures.’ (98:7) These are your
Shia. My and your meeting place shall be at the fountain of Kauthar (in Paradise). When all created beings assemble for reckoning,
your face will be bright, and you will be identified on that day as the leader of the bright-faced people.”

Jalalu’d-din Suyuti, in his Durru’l-Mansur quotes Abu’l-Qasim Ali Bin Hasan (commonly known as Ibn Asakir Damishqi), who quotes
Jabir Bin Abdullah Ansari, one of the greatest companions of the Prophet, as saying that he and others were sitting with the Holy
Prophet when Ali Bin Abu Talib came in. The Holy Prophet said: “I swear by Him Who controls my life that this man (Ali) and his
Shia shall secure deliverance on the Day of Resurrection.” At that time the verse cited above was revealed. In the same commentary,
Ibn Adi quotes Ibn Abbas as saying that when the above verse was revealed, the Prophet said to the Commander of the Faithful, Ali,
“You and your followers (Shia) will come on the Day of Resurrection in such a condition that all of you will be pleased with Allah,
and Allah will be pleased with you.”

In the Manaqib of Khawarizmi, the following is related from Jabir bin Abdullah Ansari: "I was in the presence of the Holy Prophet
when Ali joined us, and thereupon the Holy Prophet said: ‘It is my brother that has come to you.’ Then, facing towards the Ka’ba, the
Prophet took hold of Ali’s hand and said: ‘By Him Who controls my life, this Ali and his Shia will be delivered on the Day of
Judgement.’

Then he said: ‘Ali is the foremost of you all in belief, the most regardful about Allah’s pledges, the most just of you all in deciding
matters of the people, the most equitable of you in distributing allowances among the people, and the highest of you all in rank
before Allah.’" On that occasion, the verse cited above was revealed. In Chapter II of his Sawa’iq, Bin Hajar quotes Hafiz
Jamalu’d-Din Muhammad Bin Yusuf Zarandi Madani (a great scholar of your sect) as saying that when the above verse was revealed,
the Holy Prophet said: “O Ali, you and your Shia are the best of created beings. You and your Shias will come on the Day of
Judgement in such a condition that all of you will be pleased with Allah, and Allah will be pleased with you. Your enemies will be
resentful, and their hands shall be tied round their necks.” Then Ali asked who was his enemy. The Holy Prophet replied, “One who
is hostile to you, and who reviles you.”

Allama Samhudi, in Jawahiru’l-Iqdain, on the authority of Hafiz Jamalu’d-Din Zarandi Madani and Nuru’d-din Ali bin Muhammad bin
Ahmad Maliki Makki, known as Ibn Sabbagh, who is regarded as one of your distinguished scholars and eminent theologians, in his
Fusulu’l-Muhimma relates from Abdullah bin Abbas that when the verse under discussion was revealed, the Prophet said to Ali: “It is
you and your Shias. You and they will come on the Day of Judgement fully pleased and satisfied, while your enemies will come in
grief, with bound hands.”

Mir Seyyed Ali Hamadani Shafi’i, one of your eminent scholars, in his Mawaddatu’l-Qurba, and the well known anti-Shia scholar, Ibn
Hajar, in his Sawa’iq-e Muhriqa narrate from Ummu’l-Mu’minin Umme Salma, the wife of the Prophet, that the Holy Prophet said: “O
Ali, you and your Shias will abide in Paradise; you and your Shias will abide in Paradise.” The well known scholar of Khawarizm,
Muwaffaq bin Ahmad, in his Manaqib, Chapter 19, relates on reliable authority that the Prophet said to Ali: “In my community you
are like the Messiah, Jesus, son of Mary.” This statement implies that as the followers of the Prophet Jesus were divided into three
groups: the true believers, known as hawari’in, the Jews, and the exaggerators, who associated him with Allah. In the same way
Muslims would become divided into three groups. One of them would be the Shias, the true believers. The other group would be Ali’s
enemies, and the third group would be the exaggerators of his position.

                                    SHIAS' MERITS PROVEN FROM

                                                SUNNI BOOKS

The people then dispersed in response to the call for the Isha prayer. After the prayer, Mulla Abdu’l-Hayy returned with a
commentary by Suyuti, Mawaddatu’l-Qurba, the Musnad of Imam Ahmad bin Hanbal, and the Manaqib of Khawarizmi. He read from
them the hadith Well-Wisher had quoted in his discussions by way of verification. Since his references had been accurate, the
expressions of all those in the opposite camp changed. In the meantime, in the Mawaddatu’l-Qurba, they came across another hadith.
The Prophet said: “O Ali, on the Day of Judgement, you and your Shias will come before Allah fully satisfied and pleased, while
your enemy will come in grief and with hands bound.”

Support for my position comes from the books of your own eminent SUNNI scholars. These are in addition to the numerous narrations that exist in the books and commentaries of Shias. Using the books now before you, I could go on presenting arguments in support of the point under
consideration until tomorrow morning, by the grace of Allah; but I think that what I have presented should be enough to dispel your
doubts about Shias. Respected audience, we Shias are not Jews. We are followers of the Prophet Muhammad. The originator of the
word “Shia” as meaning “the followers of Ali,” was not the accursed Abdullah bin Saba, but the Prophet himself. We never follow
any individual without authoritative arguments in his favor. You said that it was after Uthman that the word “Shia” came to be used
referring to the followers of Ali. In fact, even in the Prophet’s day, several noted companions were called Shias. Hafiz Abu Hatim
Razi, in his Az-Zainat, which he compiled for clarifying the meanings of certain words and phrases current among scholars, says that
the first new word that came into general acceptance in Islam in the days of the Prophet was “Shia.” The word was applied to four
prominent companions: Abu Dharr Ghifari, Salman Farsi, Miqdad bin Aswad Kindi, and Ammar Yasir. Many more hadith were quoted
in support of the same point. Now it is for you to consider how it was possible that during the time of the Prophet four of his chief
companions were called Shia. If the Prophet thought it was innovation, why didn’t he forbid the people to use it? The fact is that
people had heard from the Prophet himself that the followers (Shias) of Ali were the inhabitants of Heaven. They were proud of it
and openly called themselves Shias.

[This message has been edited by Bukhari (edited January 26, 1999).]

2

So many scholars cannot be wrong.

Think with your brain.

[This message has been edited by Bukhari (edited January 26, 1999).]

3

WHY ABU BAKR, USMAN, AND UMAR DID NOT
DESERVE CALIPHATE.

THEY WERE POWER HUNGRY HYPOCRITES.

Read On.

THE WORDS 'ULI'L-AMR' DO NOT REFER TO RULERS

Certainly Allah would not require his servants to obey a sinner as they would obey Him or His Prophet. Moreover, if the appointment
of the 'uli'l-amr' were made through a true consensus, an election would have to be held for each new appointment. All citizens of all
Muslim nations would have to agree on the choice in every election.

During 1300 years of Islam we find that, after the Holy Prophet, no such consensus ever occurred. At present it is impossible to
secure such a consensus because the Muslim world has been split up into numerous countries, each with a ruler of its own.

Moreover, if every country should elect an 'uli'l-amr' for itself, there would be numerous 'uli'l-amr,' each to be obeyed within his own
country, and the people of one country would not obey the uli'l-amr' of other countries. Of course then there is the question of
allegiance when differences arise - as they often have in the last 1300 years - between two 'authorities.' We then have Muslims
killing other Muslims in the name of Islam.

But true Islam does not require such absurd behavior which would lead to mutual strife among Muslims. It follows, therefore, that the
'uli'l-amr' whom we are commanded to obey has gained his authority by consensus.

A RULER WHO TAKES POWER BY FORCE CANNOT BE CALLED ULI'L-AMR'

It is equally absurd to suggest that obedience to a tyrant is compulsory. If it were, why do the Sunni ulema condemn the oppressive
rulers and caliphs, like Mu'awiya, Yazid, the wicked Ziyad Ibn Abib, Ubaidullah, Hajjaj, Abu Salma, and Muslim.

If anyone claims that obedience to wicked rulers is compulsory (and some ulema have really said that), it would be quite contrary to
the Qur'anic injunctions. Allah has frequently cursed sinners in the Holy Qur'an and has forbidden Muslims to obey them. So how is
it possible that in this verse He would order us to obey sinners? Obviously, we cannot attribute two divergent orders to Allah
Almighty. Hence, Imam Fakhru'd-din Razi clearly says regarding this holy verse that the 'uli'l-amr' must possess perfect integrity.
Otherwise, Allah would not have linked our duty to obey them with our duty to obey Allah Himself and the Holy Prophet.

                                  'ULI'L-AMR' MUST BE ORDAINED

AND APPOINTED BY ALLAH

According to the Shias, the 'uli'l-amr' must be free from sin and infallible. And since no one except Allah can know the deep reality
of the heart, the 'uli'l-amr' must be appointed by Allah. Thus Allah, Who ordains the prophets, also ordains the 'uli'l-amr:' An
'uli'l-amr' obviously must have the same attributes the Holy Prophet had.

In this holy verse the word ati'u (obey) has been used twice: He says, "Obey Allah and obey the Apostle." When He speaks of
'uli'l-amr,' He does not use the word 'ati'u' again but uses the conjunction 'and' with 'uli'l-amr.' Linking the words in this way it means
that 'uli'l-amr' possess the same merit as the Holy Prophet possesses, except those which are peculiar to the Prophet alone, e.g. 'Wahi'
(revelation), prophethood, etc. In short, the qualities of the Holy Prophet should be possessed by the 'uli'l-amr' except of course the
rank of prophethood.

Accordingly, Shias believe that the words 'uli'l-amr' refer to the twelve Imams, that is Amiru'l-Mu'minin and his eleven descendants,
the progeny of the Holy Prophet. This verse is one of the proofs of the Imamate of the twelve Imams.

Apart from this, there are many other verses supporting our point of view.

(1) For instance, the Holy Qur'an says: "He said: Surely I will make you an Imam of men." Abraham said: And of my offspring? My
covenant includes not the unjust, said He." (2:124)

(2) "The Prophet has a greater claim on the believers than they have on themselves and his wives are (as) their mothers; and blood
relations have the better claim in respect of one to the other, according to the book of Allah than (other) believers or the emigrants."
(33:6)

(3) "O you who believe! Fear Allah and be (always) with the truthful ones." (9:119)

(4) "You are only a warner and (there is) a guide for every people." (13:7)

(5) "And (know) that this is My path, the right one. Therefore follow it, and follow not (other) ways, for they will lead you away
from His way. (6:153)

(6) "And of those whom we have created are a people who guide with the truth and thereby they do justice." (7:181)

(7) "And hold fast by the covenant of Allah all together and be not disunited." (3:103)

(8) "So ask the followers of the Reminder if you do not know." (16:43)

(9) "Allah only desires to keep away uncleanness from you, O people of the House! And to purify you with a complete purification."
(33:33)

(10) "Surely Allah chose Adam and Noah and the descendants of Abraham and the descendants of Imran above the nations.
Offspring, one of the other."(3:33)

(11) "Then We gave the Book for an inheritance to those whom We chose from among Our servants." (35:32)

(12) "Allah is the light of the heavens and the earth; a likeness of His light is as a niche in which is a lamp, the lamp in a glass,
(and) the glass is, as it were, a brightly shining star, lit from a blessed olive tree, of neither the east or the West, the oil whereof
nearly gives light, though fire touch it not." (24:35)

There are many other verses which could be quoted. Many of your prominent ulema have reported that the Holy Prophet said, "One
fourth of the Holy Qur'an is in praise of the Ahle Bait."

Ibn Abbas is reported to have said, "More than 300 verses were revealed in praise of Ali."

Now, I come to my original point that the 'uli'l-amr' must be infallible because obedience to them is linked with obedience to Allah
and the Holy Prophet.

Imam Fakhru'd-din Razi in his Tafsir admits that if we do not regard the 'uli'l-amr' as infallible, it would be, in effect, affirming two
contradictions as being true. Your own ulema have confirmed that these qualities were possessed exclusively by the twelve Imams.
The Holy verse of Purification (33:33) also confirms this fact.

(1) Abu Ishaq Sheikhu'l-Islam Hamwaini Ibrahim Bin Muhammad writes in his Fara'idu's-Simtain: "The Prophet told us that 'uli'l-amr'
refers to Ali Bin Abi Talib and the Ahle Bait of the Holy Prophet."

(2) 'Isa Bin Yusuf Hamadani reports from Abu'l-Hasan and Salim Bin Qais, who report from Amiru'l-Mu'minin Ali that the Holy
Prophet said: "My associates are those whose obedience has been linked by Almighty Allah with His own obedience. It is they to
whom He refers when He says 'Those in authority from among you.' It is necessary that you not oppose what they say. You should
obey them and follow their orders." Amiru'l-Mu'minin goes on to say, "When I heard this, I said: "O Prophet, let me know who the
'uli'l-amr' are." The Prophet said: "O Ali! You are the first of them."

(3) Muhammad Bin Mu'min Shirazi, one of the most eminent Sunni religious scholars, writes in his Risala-e-I'tiqadat that when the
Holy Prophet appointed Amiru'l-Mu'minin his representative in Medina, the verse "uli'l-amr-e-Minkum" (And those in authority from
among you) was revealed in reference to Ali Bin Abi Talib.

(4) Sheikh Sulayman Balkhi Hanafi in his Yanabiu'l-Mawadda, Ch.38, reports from Manaqib that it is stated in Tafsir-e-Mujahid that
this verse was revealed in reference to Amiru'l-Mu'minin when the Prophet appointed him as his representative in Medina. The Holy
Imam said: "O Holy Prophet of Allah! Have you appointed me Caliph over women and children?" Then the Holy Prophet said: "Are
you not content that you have the same relation to me as Aaron had to Moses?"

(5) Sheikhu'l-Islam Hamwaini reports Salim Bin Qais Hilali as saying the following: During Uthman's caliphate, I saw some Muhajirs
and Ansars sitting together praising themselves. Ali was silent among them. The people asked Ali to speak. He said: "Do you not
know that the Holy Prophet said: 'I and my Ahle Bait were one light, which existed in His creation 14,000 years before the creation
of Adam? When He created Adam, He placed that light in his spine when he came down to the earth. Then He placed it in Noah in
his ark; then in Abraham's spine while he was in the fire; similarly in the pure spines of fathers and in the pure wombs of mothers,
none of whom were born unlawfully." Those in the group who were foremost in the battles of Badr and Hunain said: "Yes, we have
heard these words." Then Ali said, "Tell me on oath whether you know that in the Holy Qur'an Allah has given preference to the
foremost ones,

and that in Islam no one equals me in merit." They said, "Yes, we acknowledge this."

Then Ali recited from the Holy Qur'an: "And the foremost are the foremost; these are they who are drawn nigh (to Allah)." (56:10-11)
He said: "When this verse was revealed, the people asked the Holy Prophet who were the foremost ones, and about whom the verse
was revealed. Now tell me on oath if you know that the Holy Prophet told them that Allah Almighty revealed this verse about the
prophets and their vicegerents. I am foremost among all the prophets and Ali, my wasi (vicegerent) is foremost among all the
vicegerents?"

Then Ali said: "The Holy Qur'an tells us, 'Obey Allah and obey the Prophet and those vested with authority from among you' (4:59)
and the verse 'Verily, verily your guardian is (none else but) Allah and His Prophet (Muhammad) and those who believe, those who
establish prayer and pay the poor-rate, while bowing down (in prayer).' (5:55) and the verse 'have not taken anyone as an adherent
besides Allah and His Apostle and the believers.' (9:16) Allah subsequently ordered His Holy Prophet to identify who was meant by
the words 'uli'l-amr' (those vested with authority) in the same way as the ritual prayer, fasting and the Hajj had been clarified.
Accordingly, at Ghadir-e-Khum the Holy Prophet appointed me over the people and declared: 'O people when Almighty Allah
commissioned me to prophethood I felt apprehension that people would oppose me.'

Then the Holy Prophet continued: 'O people, do you know that Allah Most High is my Master? I enjoy more mastery over the selves
of the believers than they have over themselves?'

When all confirmed that it was so, the Holy Prophet announced: 'Of whomsoever I am the master, Ali is his master; O Allah be a
friend of him who is a friend of Ali and be an enemy of him who is an enemy of Ali.'

Then Salman stood up and asked: 'O Holy Prophet what is the significance of Ali's mastery?' The Holy Prophet replied: 'Ali's mastery
is like my own mastery. Of whomsoever I am the master Ali is also his master.'

Then the verse was revealed: 'This day have I perfected for you your religion and completed My favor on you and chosen for you
Islam as a religion.' (5:3) Thereupon the Holy Prophet said: 'Allah is Great, Who has perfected the religion, completed His favor upon
me, and is satisfied with my prophethood and is satisfied with Ali being the vicegerent after me.'"

This hadith confirms those hadith which I related during past nights to show that 'master' connotes complete mastery over more than
one's own.

"The people then said: 'O Holy Prophet tell us the names of your vicegerents.' The Holy Prophet said: 'They are Ali, who is my
brother, my successor, and my vicegerent and the master of every believer after me; then his son, Hasan, then Husain, then nine
successive sons of Husain. The Holy Qur'an is with them and they are with the Holy Qur'an. They will not separate from it, and it will
not separate from them until they reach me at the Pool of Kauthar.'"

After recording the full report, he has recorded three other reports from Manaqib narrated by Salim Bin Qais, Isa Bin Sirri, and Ibn
Mu'awiya showing that the words 'uli'l-amr' refer to the twelve Imams of the 'Ahle Bait.'

I believe that the above reports are enough to clarify the real meaning of 'uli'l-amr.' As for the number and names of the Holy Imams,
I will relate hadith narrated by eminent Sunni scholars, without referring, as has been my practice, to the many reports by Shia
scholars.

                   NAMES OF THE TWELVE IMAMS AND THEIR NUMBER

(1) Sheikh Sulayman Balkhi Hanafi in his Yanabiu'l-Mawadda, ch.76, reports from Fara'idu's-Simtain of Hamwaini, who reports from
Mujahid, who reports from Ibn Abbas, that a Jew named Na'thal came to the Holy Prophet and asked him questions about Tawhid
(Unity of Allah). The Holy Prophet answered his questions and the Jew embraced Islam. Then he said: "O Holy Prophet, every
prophet had a wasi (vicegerent). Our Prophet, Moses Bin Imran, made a will for Yusha Bin Nun. Please tell me who is your wasi?"
The Holy Prophet said: "My vicegerent is Ali Bin Abi Talib; after him are Hasan, and Husain and after them are nine Imams, who are
the successive descendants of Husain."

Na'thal asked the Holy Prophet the names of those Imams. The Holy Prophet said: "After Husain, his son, Ali, will be the Imam; after
him his son, Muhammad; after him his son, Ja'far; after him his son Musa; after him his son, Ali; after him his son, Muhammad; after
him his son, Hasan; after him his son, Muhammad Mahdi will be the last Imam. There will be twelve Imams."

In addition to the names of the nine Imams, this hadith further states that each would succeed as Imam after his father. Na'thal made
further inquiries, and the Holy Prophet described the manner of death of each Imam.

Then Na'thal said, "I bear witness that there is no god but Allah and that you are His Holy Prophet. I bear witness that these twelve
holy Imams are your vicegerents after you. What you have said is exactly what is recorded in our books and in the will of Moses."

Then the Holy Prophet said: "Paradise is for him who loves them and obeys them, and Hell is for him who is hostile to them and
opposes them."

Na'thal then recited some couplets to the effect that "May Allah, the Exalted, shower His blessings upon you, chosen Prophet and
pride of the Bani Hashim. Allah has guided us by means of you and the twelve holy men whom you have named. Certainly Allah has
purified them and preserved them from impurity. He who loves them is successful. He who hates them is the loser. The last of the
Imams will quench the thirst of the thirsty. He is the one the people will wait for. Prophet of Allah, your progeny is a blessing for me
and for all the believers. Those who turn away from them will soon be thrown into Hell."

(2) The great scholar, Sheikh Sulayman Balkhi, in his Yanabiu'l-Mawadda, ch. 76 reports from Manaqib of Khawarizmi, who reports
from Wathila Bin Asqa' Bin Qarkhab, who reports Jabir Bin Abdullah Ansari; and also Abu'l-Fazl Shaibani and he from Muhammad
Bin Abdullah Bin Ibrahim Shafi'i, who reports Jabir Ansari (one of the chief companions of the Prophet) as saying: "Jundal Bin
Junadab Bin Jubair, a Jew, came to the Holy Prophet and asked him about Tawhid. After hearing his reply, the man became a
Muslim. He said that on the previous night he had seen Moses in a dream telling him: 'Embrace Islam at the hands of the last of the
prophets, Muhammad, and attach yourself to the vicegerents after him.' He thanked Allah for the blessing of Islam. He then asked the
Holy Prophet to tell him the names of his vicegerents. The Holy Prophet began by saying: 'My vicegerents are twelve in number.'

The man said that he had seen this fact in the Torah. He asked the Prophet to tell him their names, and the Prophet said: 'The first of
them is the chief of the vicegerents, the father of the Imams, Ali. Then follow his two sons - Hasan and Husain. You shall see these
three. When you reach the last stage of your life, Imam Zainu'l-Abidin will be born, and the last thing that you have of this world
shall be milk. So cling to them so that ignorance may not mislead you.'

The man said that he had seen in the Torah and in other scriptures the names of Ali, Hasan, and Husain as Elias, Shabbar, and
Shabbir. He asked the Holy Prophet to tell him the names of the other Imams.

Then the Holy Prophet named the remaining nine Imams with their epithets and added: 'The last of them, Muhammad Mahdi, will
live, but disappear. He will appear later and will fill the world with justice and equity, since it will have degenerated into injustice
and tyranny. Verily, Paradise is for those who show patience during the time of his occultation. Paradise is for those who are firm in
their love for him. These are they whom Allah Almighty has praised in the Holy Qur'an and for whom the Holy Qur'an is a 'guide for
those who guard (against evil). Those who believe in the unseen.' Also He says 'These are Allah's party: now surely the party of Allah
are the successful ones.'" (58:22)

                                 THE NUMBER OF CALIPHS AFTER 

                                  THE HOLY PROPHET IS TWELVE

Mir Seyyed Ali Shafi'i Hamadani in his Mawaddatu'l Qurba, (Mawadda XIII), reports that Umar Bin Qais said: "We were sitting in a
group in which Abdullah Bin Mas'ud was also present. Suddenly an Arab came and said: "Who among you is Abdullah? Abdullah
said: "I am." He said: "Abdullah! Did the Holy Prophet tell you about the caliphs after him?"

Abdullah Bin Mas'ud said, "Yes, the Prophet said: 'After me there will be twelve caliphs, corresponding to the number of the Imams
of the Bani Isra'il.'"

The same hadith has also been reported from Sha'bi, who reported it from Masruq, who reported it from Abdullah Shiba.

Also Jurair, Ash'ath, Abdullah Bin Mas'ud, Abdullah Bin Umar, and Jubair Bin Samra all report the Holy Prophet as saying: "There
will be twelve caliphs after me. Their number will correspond to the number of the caliphs of the Bani Isra'il." According to
Abdu'l-Malik's report, the Holy Prophet added: "And all of them will be from the Bani Hashim."

Most Sunni ulema, including Tirmidhi, Abu Dawud, Muslim, Sha'bi have reported the same thing.

Yahya Bin Hasan, a great scholar of jurisprudence, has reported in his Kitab-e-Umda from twenty different sources, that "Verily, there
are twelve caliphs after the Holy Prophet, and all of them belong to the Quraish." Bukhari has reported from three sources, Muslim
from nine sources, Ali Dawud from three sources, Tirmidhi from one source, and Hamid from three sources that the Holy Prophet
said: "The caliphs and Imams after me are twelve, and all of them are from the Quraish." According to some reports, the Holy
Prophet said: "All of them are from the Bani Hashim."

On page 446 Yahya Bin Hasan says: "Some of the scholars have said that hadith in support of the view that the number of the
caliphs and Imams after the Holy Prophet is twelve are commonly known. Everyone knows that when the Holy Prophet specified the
number of his caliphs to be twelve, he meant that they would belong to his 'Ahle Bait,' To say that he meant the caliphs who were his
companions would be incompatible with the facts (since there were only four).

Nor can it be said that he meant the Umayyad kings, of whom there were thirteen. Moreover, they were all tyrants except Umar Bin
Abdu'l-Aziz, (although even he usurped the caliphate and forced the Imam of the time to remain confined in his house). Since the
Holy Prophet had said: "They are all from the Bani Hashim," the Bani Umayyads are not to be included.

So it is clear that the rightful caliphs of the Holy Prophet were the twelve Imams who were descendants of the Holy Prophet and who
excelled all others in knowledge and piety. This fact is confirmed by this consecutively narrated hadith of the Holy Prophet. "I leave
behind me two great things, the Holy Book of Allah (the Holy Qur'an) and my 'Ahle Bait.' If you are attached to these two, never,
never, shall you go astray after me. Verily, these two shall never be separated from one another until they meet me at the Pool of
Kauthar. If you are attached to these two, you will never be misled."

The Holy Prophet said: "Seek knowledge even in China." We have spent ten long nights discussing issues concerning a precious
knowledge - the way of Islam. We have seen many differences between the Sunni and Shia sects, and we hope that historical fact and
reason have clarified the nature of the differences. If Allah wills, these discussions will convince sincere seekers of knowledge that
"Whom Allah guides, no one can lead astray."

4

I was reading your posts. It took long, so I decided to finish later. Tell me this:
If it was Ali who was supposed to be the "obvious successor" of Muhammad (S.A.W.), then why is it that Abu Bakr(R.A), NOT Ali (R.A.), lead the last Salaat of Muhammad(S.A.W.)? If it was Ali(R.A.) who should have done it, then Muhammad(S.A.W.) would have pointed that out. While he was still alive, he didn't do anything about it. This is one of the facts that doesn't make me believe everything you say about Ali. As far as I am concerned, Ali(R.A.) is just another Sahaba. I do not differentiate between him, Abu Bakr(R.A.), Umar(R.A.) or Usman(R.A.) and many other Sahabas. Also, it is my belief that Muhammad(S.A.W.) said something to the effect that if there was to be a Prophet after himself, it would have been Umar(R.A.), not Ali(R.A.). I have a request if you still want to post all your proofs and references: First write the hadith, or the point you are making, then support it with Quran and Sunnah, and then provide the reference. It will be easier to read that way. I sometimes get lost trying to read your proofs.

Assalamualaikum.

May Allah guide us all.

Ameen.

5

Asif,

When the Prophet PBUH died, Hazrat Ali (AS)
was washing his body, while Abu Bakr,
Umar and Usman were away discussing
Khilafat.

Later, Abu Bakr may have read his last
Salat out of embarrassment or whatever.
I don't know of Abu Bakr reading the
Prophet PBUH's last salat.

Also, remember, it was Ali (AS) who
defended the Prophet PBUH from the kafireen
when Abu Bakr and others ran, thirteen
of whom(including Abu Bakr) came back
when they saw Ali (AS) with the Prophet.
This happened during Ghazwa-e-Uhud

[This message has been edited by Bukhari (edited February 01, 1999).]

6

Bukhari Bhai
aap ko aou koi kam nahi aata he kiya. Jab dekho ek nia cheese le ker aa ja te hein.Aur wo bhi atni lambi lumbi taqreeren. Do you really thinks that some body reads it ?
It looks like that you have not learn any lesson from uicdoc' writing for you. This is mirror for you in which you can see your real errogant, direspectful, childish and uneducated behaviour.
please take some lesson from his writings and other brothers. Other wise aap se Allah hi samjhe ga.

[This message has been edited by amin (edited February 01, 1999).]