Make your own free website on Tripod.com
MAIN ARTICLE

Shiasm - The path guided by the Holy Prophet PBUH

Hazrat Mohammed was very small when his both parents, Hazrat Abdul Muttalib & Lady Amena died. Hazrat Mohammed started living with Hazrat Abu Talib and Fatima-bint-e-Asad since the very childhood. Then Hazrat Ali and Hazrat Jaffer-e-Tayyar were born to Hazrat Abu Talib. So, all the three lived together. Hazrat Ali was like a shadow to Prophet Mohammed and always followed him and protected him from Meccan Arabs who inflicted all kinds of pains on Hazrat Mohammed.

Allah SWT selected the Hazrat Mohammed SWW to be the Holy Prophet and revealed the first Ayat of the Holy Quran ‘Iqra’ is revealed. Prophet sends Hazrat Ali, then a kid of 9 yrs to gather the people of Mecca. When all gathered Prophet declared the religion of Islam and asked from the crowd who would help him to carry out his mission. He asked three times and all the three times Ali stood up and acknowledged to support. Prophet asked him to sit down. Nobody except Hazrat Ali-ibn-Abi Talib stood up. Then on the 3rd time the Holy Prophet showed Ali to the people and said, ‘Ali is my brother, my helper and my successor after me’. This is the first day of Islam and the Holy Prophet, Hazrat Mohammed SWW declares the Religion of Islam as well as the Leader after him.

“History testifies that when Hadhrath Muhammad (saaws) declared his Prophethood (saaws), the Quraysh subjected the Bani Hashim to a boycott. Hadhrath Abu Talib (as) took the tribe to an area called Shib Abi Talib where they remained for three years, suffering from immense hardship. Where were Hadhrath Abu Bakr and Hadhrath Umar during that period? They were in Makkah so why did they not help the Holy Prophet (saaws)? If they were unable to join the Prophet (saaws) at the Shib Abi Talib is there any evidence that they provided any type of support (food etc), breaching the agreement that the Quraysh boycott all food / business transactions with Bani Hashim?

1. “the Quraysh gathered together to confer and decided to draw up a document in which they undertook not to marry women from Banu Hashim and the Banu al Muttalib, or to give them women in marriage, or to sell anything to them or buy anything from them. They drew up a written contract to that effect and solemnly pledged themselves to observe it. They then hung up the document in the interior of the Ka’bah to make it even more binding upon themselves. When Quraysh did this, the Banu Hashim and the Banu al-Muttalib joined with ‘Abu Talib, went with him to his valley and gathered round him there; but ‘Abu Lahab ‘Abd al Uzza b. ‘Abd al-Muttalib left the Banu Hashim and went with the Quraysh supporting them against ‘Abu Talib. This state of affairs continued for two or three years, until the two clans were exhausted, since nothing reached any of them except what was sent secretly by those of the Quraysh who wished to maintain relations with them”. (Taken from The History of al-Tabari, Volume 6 page 81 - Muhammad at Mecca, translated by W.Montgommery & M.V. MacDonald).
2. “These days were very hard with them and very often they had to feed on the leaves TALH or plantain” (taken from Siratun Nabi by Shibli Numani Vol 1 p 218, English translation by M. Tayyib Bakhsh Budayuni.

The above piece is from a short article from Maulana Ghulam Hussain Na’eemi of Sahiwa’al, Pakistan who was martyred for his believes.

The prophecy continued for 23 years. During these 23 years Hazrat Ali occupied the key position and handled all the affairs of the Holy Prophet Mohammed in his mission. Ali was the Commander of the armed forces & led all the wars that were fought under Prophet Mohammed’s command. Ali was the chief of political & financial administration during Prophet’s mission. Ali was the chief writer of Prophet’s narration (Sahifa) [1] that Prophet dictated. Sahifa is in 70 cubits and Ali wrote it with his own hands. This Sahifa contains all the rules and regulations regarding Islam guidance as narrated by the Holy Prophet. Ali held the special position through out the mision of the Holy Prophet. All references are from Sunni authentic books.

During these 23 years of Prophecy, Allah SWT revealed the verses at different stages according to the time & situation. At one stage Allah said that the Holy Prophet says nothing but what is revealed down to him.

[ 53:3] “Nor does he speak out of desire”
[53:4] “It is no less than inspiration sent down to him”

And then at many stages He warns the believers to obey Him and the Holy Prophet.

[4:64] “And We did not send any messenger but that he should be obeyed by Allah's permission”
[ 8:20] “O ye who believe! Obey Allah and His Messenger, and turn not away from him when ye hear (him speak)”
[8:13] “Whosoever oppose Allah and His messenger, (for him) lo! Allah is severe in punishment”
And at so many place in the Holy Quran, He says, “Obey Allah and His Messenger” and warns those who disobey the orders of the Holy Prophet with severe punishment.

As Prophecy goes along, Allah SWT reveals yet another amazing verse

[33:6] The Prophet has a greater claim on the faithful than they have on themselves, and his wives are (as) their mothers”
Allah SWT says that the Holy Prophet has the highest authority over the Muslim Ummah than we have on our own selves and our wives and our parents. Please give attention to the authority the Holy Prophet has over us.

The Prophecy continues and at one stage Allah SWT reveals very important verses,

[33:33] “obey Allah and His Messenger. Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a thorough purifying “
Here Allah clearly says that He has purified Ahlebayt and further desires to keep them pure by keeping away all kinds of uncleanness from them. This verse sufficiently proves that Ahlebait are flawless and they are protected against any kind of uncleanness as per the above verse.

Then Allah SWT reveals an amazing verse at one stage.

[42:23] “Say: I do not ask of you any reward for it but love for my near relatives (Ahlebayt); and whoever earns good, We give him more of good therein; surely Allah is Forgiving, Grateful”.
Allah SWT asks the Holy Prophet to demand to the Muslim Ummah that he (Prophet) asks nothing in recompense for the hard work he(prophet) did, but the love of Ahlebait. He wants the Muslim Ummah to repay the Prophet by loving the Ahebayt.

Allah SWT reveals yet another amazing verse.

[34:47] “Whatever recompense I have asked of you, it is only for yourselves; my recompense is (to be expected) from God(alone).
This verse makes the meaning (or object) of the demand of previous verse saying that whatever the Holy Prophet would demand as the return for the discharge of his duties of the Apostleship (ie., love of Ahlebait) would be for the people’s own benefit. If they truly love Ahlebait in the correct sense (who are earlier purified by God (33:33)) they would be quite safe by following their example would not deviate. Ahlebait would lead them to the right path to salvation as Allah created them special by purifying them and by desiring to keep all kinds of uncleanness away from them.

Special importance is to be given to this verse (33:33) because this verse is associated with a very important historical incident of "KISA" . This incident is narrated by Ummul Momineen- Umme Salma and this shows the people who fall under Ahlebait (children of the Holy Prophet’s family, namely (Imam Ali, Hazrath Fatima Zahra, Imam Hassan, Imam Hussain & the Imams borne to Imam Hussain only). The incident of Kisa is followed by many Hadiths from the Holy Prophet and also he showed the importance of Ahlebayt by various ways to the people of Madina. That is covered in our special article Ahlebayt on our Menu list.

Then finally when the Holy Prophet was returning from the last Haj when the caravan reached a place called Ghadeer, near Mecca, the second to last (last but one) verse of the Holy Quran, ie., Maida (5:67) was revealed.

[5:67] O Messenger! deliver (message) what has been revealed to you from your Lord; and if you do it not, then you have not delivered His mission, and Allah will protect you from the people (who mean mischief); surely Allah will not guide the disbelieving people (who reject faith).
Allah, who always addressed the Holy Prophet with love and affection through out the Holy Quran addresses the Prophet in a rather stronger tone by calling the Holy Prophet as ‘O Messenger’ then commanding him to deliver the message that has revealed to him. God furthers says that if the Holy Prophet do not deliver that message clearly to the Muslims then the Prophet has done nothing at all as the “Messenger of Allah”. Despite of the fact that Prophet suffered immensely in the hands of the Meccan pagan. In other words the whole hard work and the holy prophecy of the Holy Prophet lies upon delivering this message.

The Important Message

As soon as the verse is revealed, the Holy Prophet stopped the caravan near the pond at a place called Ghadeer Qom and organized a big incident. This incident is narrated by many Sunni Scholars and large amount of information have been written by the Scholars on this incident. We gave narrated the incident of ‘Ghadeer’ in detailed in the article ‘Ghadeer’ on our Menu list. But, we feel important to narrate that incident in short here. It would be worth mentioning that this incident is historically and religiously very important because the Holy Prophet died within 3 months of this incident and the first split occurred in Islam.

Ghadeer

Upon receiving the verse, the Prophet (PBUH&HF) stopped on that place (the pond of Khum) which was extremely hot. Then he sent for all people who have been ahead in the way, to come back and waited until all pilgrims who fell behind, arrived and gathered. He ordered Salman (RA) to use rocks and camel toolings to make a pulpit (minbar) so he could make his announcement. It was around noon time in the first of the Fall, and due to the extreme heat in that valley, people were wrapping their robes around their feet and legs, and were sitting around the pulpit, on the hot rocks. On this day the Messenger of Allah spent approximately five hours in this place; three hours of which he was on the pulpit. He recited nearly one hundred verses from The Glorious Quran, and for seventy three times reminded and warned people of their deeds and future. Then he gave them a long speech.

The Messenger of Allah declared: "It seems the time approached when I shall be called away (by Allah) and I shall answer that call. I am leaving for you two precious things and if you adhere both of them, you will never go astray after me. They are the Book of Allah and my progeny, that is my Ahlul-Bayt. The two shall never separate from each other until they come to me by the Pool (of Paradise)."

Then the Messenger of Allah continued: "Do I not have more right over the believers than what they have over themselves?" People cried and answered: "Yes, O' Messenger of God." Then Prophet (PBUH) held up the hand of Ali and said: "Whoever I am his leader (Mawla), Ali is his leader (Mawla). O' God, love those who love him, and be hostile to those who are hostile to him." [2]

Immediately after the Prophet (PBUH) finished his speech, the last verse of Holy Quran was revealed:

[5:3] "Today I have perfected your religion and completed my bounty upon you, and I was satisfied that Islam be your religion." [3]

The above verse clearly indicates that Islam without clearing up matter of leadership after Prophet was not complete, and Allah SWT declared the completion of the religion upon the announcement of Prophet's immediate successor, Ali Ibn-Abi-Talib as the leader.

Oath of Allegiance

After his speech, the Messenger of Allah asked every body to give the oath of allegiance to Ali (AS) and congratulate him. Among those who gave him the oath were Hazrat Abu Bakr, Hazrat Omar and Hazrat Uthman. It is narrated that Hazrat Abu Baker & Hazrat Umar said:

"Well done Ibn Abi Talib! Today you became the leader (Mawla) of all believing men and women." [4]

There were around 120,000 people who witnessed and gave allegiance to Ali before the Holy Prophet.

Sunni Traditionists who mentioned the Tradition of Ghadir Khum [5]

Companions who narrated the incident of Ghadeer [6]


Prophet hadiths in favor of Ali Ibn-Abi Talib.

"Ali is with Quran, and Quran is with Ali. They shall not separate from each other till they both return to me by the Pool (of Paradise)." [7]

"Ali is from me and I am from Ali" [8]
"I am the city of knowledge and Ali is the Gate"
[9]

"Loving Ali is believing, hating him is hypocrisy”. “We recognise the hypocrites by their hatred of Ali” [10]

“You are to me as Aaron was to Moses, but there will be no Prophet after me” [11]

“He who insults Ali, insults me. He who insults me insults Allah. And he who insults Allah, Allah will throw him in Hell” [12]

"Ali is with Quran and Quran is with Ali, they shall never separate until they meet me at the Pond (Hauz-e-Kauthar) “ [13]

"Ali is with Truth and Truth is with Ali", “"Ali, you are the most Truthful" “Ali is the master of all the believers after me” [14]

“Whoever accepted me as his master, then he should also accept Ali as his master. O Allah be friendly with his friends and be enemy with his enemy” [15]

“Ali is my brother, my trustee and my deputy (Calif) after me, so listen to him and obey him” [16]

“Ali is from me and I am from Ali and nobody can discharge my duties except myself or Ali” [17]

“No one among the companions of the Messenger of Allah(SAW) had more virtues than Ali-ibn Abi Talib” [18]

Prophet also said regarding Ahlebait.

“Behold! My Ahlul Bait are like the Ark of Noah, whoever embarked in it was saved, and whoever turned away from it was drowned “ [19]

“My Ahlabayt are like the Gate of Repentance of the children of Isreal; whoever entered therein was forgiven” [20]

“Whoever wishes to live and die like me, and to abide in the Garden of Eden after death should acknowledge Ali as his patron and follow Ahlebayt after me, for they are my Ahlebayt and they have been created out of the same knowledge and understanding as myself. Woe unto those followers of mine who will deny the Ahlebayt their distinctions and who will disregard their relationship and affinity with me. May Allah in ever let them benefit from my intercession [21]

"Hold fast to the Rope of Allah, all of you together and do not separate" (Quran 3:103)" The Rope of Allah is Ahlebayt, Imam Jaffer-as-Sadiq AS.


Start of the main-line controversies.

Within just 3 months of this incident the Holy Prophet comes to his last days. He calls Hazrat Abubaker, Hazrat Omar, Hazrat Ali, Hadrath Ayesha and Hadrath Fatima in the house of Hadrath Fatima and gave them 3 verbal wills,

1. Remove all the polytheist from the Arabian Peninsula
2. Reward the delegation in the same way as I have done.
3. ??????????????????

Quite surprisingly, the narrator of this hadiths says that they’ve forgotten ‘The Third Will’ of the Holy Prophet. [22]

It is interesting to note that the history forgets the third ‘will’ that Prophet made in his death bed. This is unreal to believe. This is the first cover of the historical incident. Then Prophet saw the faces and ordered them to bring “The Ink & Pen” and he said that he wants to write down the statement that would prevent the Umma from going astray. Hazrat Omar said that Prophet is sick and is under the spell of pain and denied the “The Ink & Pen”. Prophet was also blamed to be talking “Nonsense” whereas, Quran says that Prophet is never talks non-sense but whatever revealed to him. Then they started arguing and when the debated became heated and noise became louder, the Messenger of Allah said to them “Leave me alone”. Then Hazrat Omar said we have Quran and that is sufficient and left the room. [23]

Please notice few things here.

1. How could somebody deny the Prophet’s request
2. How is Quran sufficient when Prophet said “Quran & Ahlebait”
3. How could they raise the voices over Prophet’s voice when Allah says “never to raise your voice over Prophets voice” & “never talk to him as you talk to one other”

Then the news comes to the Holy Prophet that the army of Rome is preparing to attack Medina. Prophet wanted Ali to be near him in his last moments and appointed Usama ibn Zayd ibn Haritha (18 years old) as the commander-in-chief of the Islamic army. Then He calls all his companions (including Shakhain) and instructs every companion regardless of age to join Usama’s army and surround Madina for protection the “Center of Islam”. [24]

Then the Holy Prophet Hazrat Mohammed SWW (PBUH), the ‘Rahmatun-lil Alameen’, closed his eyes for good.

Usama prepares his army goes to 3 miles and waits for the Hazrat Abubaker and Hazrat Omar. They didn’t join his command but assembled in a place called ‘Saqifa bani Saeeda’ for the ‘CONSENSUS’ ie., to select the Khalifa for the Muslim world. They select Hazrat Abubaker as the first Calif of the Muslim Ummah.

On the other hand Imam Ali was busy in laying the Holy Prophet to his final rest. Imam Ali took a bunch of youth from Bani-Hashim and gave the final washing of the corpse of the Holy Prophet, Shrouding the Holy Prophet and laid him to final rest.

The following questions arise from this incident.

1. As per the order of the Holy Prophet all companions should have joined Usama’s command to protect the “Center of Islam”.
2. If they didn’t join Usama’s for some reason then was it important to lay the Holy Prophet to the final rest or the “Consensus”.
3. How many people were there in “Consensus”, 4 or 5. Can you elect a leader from the consensus of 5 people for the entire muslim nation.
4. Is there any historical evidence that the Muslims gave authority to the people of “Consensus” to represent them and select Calif on their behalf.
5. Were the companions like Salman-Farsi, AbuZar-e-Ghaffari, Ammar-e-Yassir, Mighdad or Ali himself present in the “Consensus”. These are the companions Prophet liked very much & history recorded their closeness to the Prophet.
6. How many people were there in the final funeral of the Holy Prophet. Only a group of youth from Bani-Hashim led by Imam Ali whereas, there were a million people in Madina.
7. Is this what the Holy Prophet deserved for his 23 years of hard struggle.
8. How was the “consensus” legitimate when the succession of leadership was already decided by the Holy Prophet as per the Holy Quran.

Then the history goes further.

Sahih al-Bukhari confirms that Imam Ali refused to give his allegiance to Hazrat Abu Bakr for six months. He gave his allegiance to Abu Bakr only after the martyrdom of his wife Fatimah al-Zahra, Daughter of the Holy Prophet, who died within six month after the departure of Prophet.(see Sahih al-Bukhari,Arabic-English version, Tradition 5.546).

If you notice, 2 questions arise here.

1. Imam Ali refused to give allegiance to Hazrat Abu Baker for six months as per Sahih Buqari until the death of the Fatima Zahra.
2. Fatima Zahra the daughter of the Holy Prophet being killed.

Why did the ‘Truthful’ did not gave allegiance to Hazrat Abubaker for 6 months. Ali’s rejection reminds us two hadiths from the Holy Prophet.
- “Ali is with Truth and Truth is with Ali”, “Ali is with Quran & Quran is with Ali”
- “Ali is from me and I am from Ali and nobody can discharge my duties except myself or Ali.”

This also clearly shows that Ali & Fatima Zehra were not happy about something.

Why & how was Fatima Zahra, the daughter of the Holy Prophet killed within 6 months of Prophet’s demise?

History tells that her house was burned with Ali, Hassan and Hussain inside the house along with herself. And she was crushed to death with baby in her womb, as narrated by,
- Mas'udi wrote in his book 'Isbaat al-Wasiyyah'
- Al-imama wall siyasah by Ibn Qutaybah

A couple of questions arise here.

It was the responsibility of the government to catch the culprits and punish for this grave sin. Were the culprits who lighted the door of Fatima caught? Were they punished? Madina was not a big city.

The answer is, NO, there were neither caught nor punished.

Hence, this clearly indicates that the door was burnt and Fatima Zahra was killed for not giving allegiance to the political system.

History tells one more thing here.

Ali, buried her at night without informing Hazrat Abu Bakr or Hazrat Omar and he said the funeral prayer by himself privately. (Sahih al-Bukhari, Chapter of "The battle of Khaibar", Arabic-English, v5, tradition #546, pp 381-383, also v4, Tradition #325)

This tradition clearly shows that Hazrat Fatima Zahra was in bad terms with the Shaqain that she did not like them to attend her funeral and she gave her will to Ali to bury and pray her secretly.

Hadhrat Fatima Zahra (sa) died 6 months after her father (saaws), Hadhrat Abu Bakr died two and a half years later and Hadhrath Umar in 24 Hijri. Despite their later deaths how is it that they attained burial sites next to the Prophet (saaws) and not Hadhrat Fatima (as)? Did she request that she be buried away from her father? If so, why?Or did the Muslims prevent her burial? (see Sahih al Bukhari Arabic - English Vol 5 hadith number 546).

During the first few days of the first Khilafat and well before the death of Hadrath Fatima Zehra, the sorrowful incident of FADAK occurred . The incident is, after gifting away the ‘booty’ that came from the War of Qandaq to his companions first, the Holy Prophet gifted a piece of land called Fadak to his daughter, Fatima Zehra. This land was there in the control of Hazrat Fatima Zahra, as her property, through out the life of the Prophet. When the Prophet died within the first month itself the laborers of Fadak were driven out and the land was taken away by the Government. Hadrath Fatima Zahra goes to ‘Darul-Khilafa’ and fights her case. Ali, Hassan, Hussain & Salman-e-Farsi gave their witnesses. They were all refused and rejected and the land of Fadak was usurped.

Then Hadrath Fatima said “I testify before Allah(SAW) and the angels that you have angered me and did not please me, and if I meet the Prophet I will complain to him about you”. Hadrath Fatima Zahra never saw the faces of Shaqain till her dead and she died displeased with these people.
- Sahih al-Bukhari, Chapter of "The battle of Khaibar", Arabic-English, v5, tradition #546, pp 381-383, also v4, Tradition #325
- Al-Imamah wal-Siyasah by Ibn Qutaybah vol.1.p.20

Few obvious questions arise here.

1. Why did this political scam of Fadak took place? Is it to cripple the economy of Ahlebait and put them under economic hardship?
2. What is the status of the people who angered Fatima under the Hadith, “Fatima is a part of me, whoever angers her angers me”, Holy Prophet. (Buqari vol. 2. p. 206)
3. Quran says, “‘Wa iza Hakantum Bainannas Antaktamubil Adl‘, means, ‘if you are made the ruler among people, do justice to people as justice is nearest to Taqwa. Where is justice that Quran demands in this Khilafat.

EMERGENCE OF THE SECT 'SHIAS'

If you give attention here, there were two distinct groups immediately after the demise of the Holy Prophet. One Group was with Ali Ibn-Abi Talib and the other group with the political system.

1. The group that remained loyal and steadfast to the allegiance they gave to to Ali-Ibn Abi Talib before the Holy Prophet ie., the members of Ahlebait (Hazrat Hassan, Hazrat Hussain, Hazrath Zainab, Hazrath Kulsum), close companions of the Holy Prophet (Salman-e-Farsi, AbuZar-e-Ghaffari, Ammar-e-Yassir, Mighdad and Banu Hashim) and members of Bani-Hashim tribe. These are the SHIAS of Ali ie., followers of Ali-ibn Abi Talib.

2. The other group that went with the political system was named as Ahlul-Sunna in later years.

History has been distorted and many things have been written by the tradition writers under the influence of the tyranny of the time against Shias to prove that Shias are formed lately and is a deviated group. This was an act of mischief and a fabricated lie. The basic belief of a Shiite Muslim is to accept Imam Ali as the first Imam after the immediate death of the Holy Prophet as per the order of Quran & the Holy Prophet himself. Shias, are the group of people who followed Ali and did not bowed down to to the political system. They prayed with Ali and took Islamic teachings from Ali.

If you give attention to the Islamic history, Ali, who was once everything during the mission of the Holy Prophet has gone into seclusion. He was given no place in the political system and none of his followers were ever given any positions. But, they knocked the door of Ali whenever religious help was required. Check it out yourselves. This continued in all the 3 Khilafats that lasted for 25 long years.

We have no intention to describe the whole history of incidents that occurred in this 25 years.They are detailed in Taskiratul Khawas & Madarijul Nabuwa in greater details. But it is work mentioning few of them.

The true traditions of the Holy Prophet were collected burnt and destroyed. First Khilafat ruled for 2 ½ years. No position was given to Hazrat Ali or Prophet’s companions like Salman, AbuZar, Ammar, Miqdad etc. Ahlebait were suppressed and the people who loved Ahelebait were suppressed. Fadak was snatched and Hadrath Fatima Zahra was killed.

First Khalifa died by giving the succession into the hands of Hazrat Omar. He ruled for 9 ½ years riving many changes in Islam. Tarawia prayers were included, Muta was prohibited and was banned and many people who were sent out of Madina by the Holy Prophet were called back into Madina against Prophet’s orders. Abu Sufian who fought for 13 years (40 wars) against the Holy Prophet was appointed as chief advisor, when a person with unparalleled virtues was living in the same city of Madina. The preference of Arabs over non-arabs was introduced, Prophet’s original traditions were collected, burnt and destroyed. New (fabricated) traditions appeared. Again, no position was given to Bani Hasham and they were completely ignored and suppressed. Ahlebait were suppressed and the followers of Ahlebait were suppressed and put into immense hardship. Enemies who disliked and fought against the Holy Prophet were called into Madina and were given important positions in the Government. Second Khalifa in the last stage called and Hazrat Ali and Hazrat Osman and put three conditions for the political government.

1. Quran shall be followed
2. Sunna shall be followed
3. Sunna of Shakhain should be followed

Ali said as far as the Quran and Sunna of Prophet were concerned he shall agree upon it but he did not agree for the 3rd point. The third condition clearly shows that there have been changes in Islam. Ali denied it outright and the reins of Khilafat went into the hands of Hazrat Osman, who was from Bani Umayya.

That was an historic rule. People like AbuZar whom Prophet called his eyes, were driven out into exile and died in the desert with his wife and daughter. Everyone from Banu Umayya, who was earlier driven out by the Holy Prophet himself were called back into Madina and were given positions in the Government. All the governors were replaced by Bani-Umayya. Key positions, key locations were handed over to the people who fought wars and inflicted pain to the Holy Prophet. Governors drank liquor and prayed in the mosques. Bait-ul-Maal was highly misued. Ahlebait were suppressed and the people who loved Ahelebait were suppressed and put into immense hardship. The situation during this Khalifa was so bad that Hazrat Usman was killed upon the ‘Fatwa’ by Ummul Momineen Ayesha [25]

The people were so tired, fed up and frustrated with the politics ran to Hazrat Ali and asked him to lead as the 4th Khalifa. Hazrat Ali refused but people insisted him. Then upon people’s requests and immense pressures he accepted it. This Khilafat did not came into existence as a result of “consensus” nor by the hand over of power. Ali was elected by the Muslims in Prophet’s mosque. He gave the historic sermon and took Khilafat. Ali gave the sermon in Prophet’s mosque and everybody elected him there. Ali led the group prayer after being nominated as their leader. Shibli Nomani writes in his book ‘Taskiratal Khawas’ that after the prayer there was only one sentence on the lips of every elderly person, they offered the Prayers as they offered at the time of Holy Prophet. This clearly shows that during the rule of 25 years even prayers never remained in its original form.

He ruled for just 4 ½ years. During the period of just 4 ½ years, Wars of Jamal, Naherwan and Siffeen took place in this 4 ½ years.

1. JAMAL : Why did Ummul Momineen Aysha waged the war against the Khalifa of the time, Hazrat Ali AS (from Ahlebait) in which more than 10,000 muslims were killed in the Battle of Jamal, within hours of war. Hazrat Mohammed bin-Abubaker the son of Hazrat Abubaker fought this war on Ali’s side against his own dear sister. He lived with Ali and Ali liked him for his truthfulness. Was Ali a bad leader?

2. SIFFEEN : Battle of Siffeen takes place and Muawia goes to war with the Most Truthful, Ali Ibn Abi Talib, the Khalifa of the time and from Ahlebait. More than 78,000 Muslims are killed. When Ali was about to make the attack on the last camp of Muawia, they lifted Qurans on the spears and evaded a certain defeat in the hands of Ali. Nobody gives attention to the disrespect given to the Holy Quran by Muwavia.

They did all kinds of disturbances like, killing, looting, arson and spreading terror in the villages during this period to unstable Ali’s Khilafat. They did their best to keep Ali busy into disturbances so that he does not bring the correct Islam back.

We remind you the following traditions from the Holy Prophet

“Whoever hurts Ali, has hurt me”
“Ali is with Truth and Truth is Ali”
“Whoever fights with Ali fights with me, Whoever fights with me Allah throws them in Hell”
“Whoever reviles/curses Ali, has reviled/cursed me”
“Whoever holds fast the Rope of Ahlebayt will be saved”

Few Hadiths from Sunni sources.

Muawiyah, the son of Abu Sufyan, give order to Sa'd, and told him: "What prevents you that you are refraining from cursing Abu Turab (nickname of Ali)?" Sa'd replied: "Don't you remember that the Prophet said three things about (the virtue of) Ali? So I will never curse Ali."

Sunni reference: Sahih Muslim, Chapter of Virtues of Companions, Section of Virtues of Ali, Arabic, v4, p1871, Tradition #32.
For the English version of Sahih Muslim, see Chapter CMXCVI, p1284, Tradition #5916

- The governor of Madina said: "If you don't want to curse Ali, just say God curse Abu Turab (the nickname of Ali)”.
Sahih Muslim, Chapter of Virtues of Companions, Section of Virtues of Ali, Arabic version, v4, p1874, Tradition

This cursing continued for 65 years.

- Was Ummul Momineed Ayesha holding the “rope of ahlebayt” when she fought in Jamal that killed 10,000 Muslims.
- Did Muawia was steadfast in holding the rope of Ahlebait that killed 78,000 Muslims in Siffeen. What was the status of the people who supported and died in those wars. Were they holding the “rope of Ahlebait”.

Abu Huraira was in Prophet’s companionship for just last 2 years. How could his traditions exceed the traditions narrated by Ali who was in the companionship of the Holy Prophet for 33 years.

Here’s another truth.

Out of :
1. 600,000 tradations, al-Buqari thought fit to select only 2,761 tradations
(Taareeq-e-Baghdad,vol.2,p.8; Al-Irshaad as-sari, vol.1.p.28; NB-452)
2. 300,000 tradations, Muslim thought fit to select only 4,000 tradations
(Tareeq-e-Baghdad,vol.13,p.101;Tabaqat al-Hoffaz,vol.2p.151,157)
3. 500,000 tradations, Abu Dawood thought fit to select only 4,800
(Tareeq-e-Baghdad-vol.9,p.57,al-Montazam-vol.5,p.97)
4. 1,000,000 tradations, Ahmed bn Hambal took 30,000 tradations
(Tareeq-e-Baghdad-c=vol.4,p.419, Tabaqat al Hoffaz, vol.2.p.17)

How did all these traditions came into existence and what did the political systems did in order to stop them. Think it yourself.

Finally, Ali was struck by the poisoned sword of Ibn-e-Muljib in the mosque of Koofa, while leading the morning prayers. There is yet another truth, the name of Hazrat Ali in Khalifa-e-Rashidoon was included only in 230 H Ahmed Ibn Hambal.

Muavia, declared Khalifa himself and Ali declared Imam Hassan as his successsor. Muavia then organised the poisoning & killing of Imam Hassan. Imam Hassan declared Imam Hussain as the Imam and Muavia declared Yazid as Khalifa. Ahlebait and the followers of Ahlebait suffered a lot in the hands of Muavia and Yazid. Insults were hurled on Ali and Ahlebait from every pulpit by Muavia and Yazid in Syria. Lovers of Ahlebait (Shi’ites) were captured and were asked to rebuke and insult Ali and Ahlebait. Their tongues were pulled out as they refused. They were sent to prisons, nails plucked and they were burnt live and buried alive. The son of Hazrat Abubaker who loved and lived with Ali died in the same way, killed by Muavia. He was tied to a donkey and was burnt alive. Hadrath Ayesha was angry and frustrated on Muavia. It is reported that she never ate the roasted meat ever after her brother’s death. History records that Hadrath Ayesha was also killed by Muavia. (Tarikh al Islam, by Najeeb Abadi, Vol 2 p 44)

Muavia used every option possible to cultivate hatred among Muslims against Ali and Ahlebait. Ali’s name was not even listed under ‘Khalifa-e-Rashidoon’. It was included only by Imam Hambal in 230H and Hazrat Osman’s name was not in the list earlier, but added in 5 Hijri when Muavia captured the power.

When Yazid became Khalifa he demanded that Imam Hussain to surrender and give Bayat to his governor in Medina. Imam Hussain refused to give bayat to a drunkard oppressor, Yazid resulting in the lamentable incident of Karbala where the children of Holy Prophet suffered mercilessly.

Karbala: The Imam Hussain, Daughters of the Holy Prophet, Children of the Holy Prophet were deprived of water and food from 7th Moharrum. Men from Sahabi and Ansar of Imam Hussain offered their sacrifices and finally the supreme sacrifice was offered by Imam Hussain. The heads of Ahlebait and companions of Ahlebait were beheaded, the bodies were run over by the horses of Yazid. The heads as young as 6 months to as old as 100 years were lifted on the spears. The belongings of Ahelebait was looted, the weils (coverings) of the Daughters of Ahlebait were snatched away and daughters of the Holy Prophet covered their faces with their hair and their hands were tied to heads of the children. They were driven bare footed from Karbala to Koofa, Koofa to Syria by walk. Hadrath Zainab and Imam Zainul Abedden (4th Imam and Son of Imam Hussain) were in that caravan. Check this on the map how what was the distance covered. There were 68 children with Imam Hussain and when the caravan returned back there were just 4 left. Children never went to battlefield. Then how did they die. When the half dead children fell from down the enemies did not let their mothers pick the children. They left the children of Ahlebait to die in the hot sun enroute. The daughter of Imam Hussain died in the jail of Syria due to oppression of Yazid. Ahlebait were put under immense hardship of the jails and they were laughed at by the people of Syria. So, what is the status of these people against “rope of Ahlebait”.

"
The Saha Sittah has traditions in which the Holy Prophet (saaws) foretold the coming of twelve khalifa’s after him(1). Who are they? We assert that these are the twelve Imams from the Ahlul’bayt. Mulla Ali Qari whilst setting out the Hanafi interpretation of this hadith lists Yazid ibn Mu’awiya as the sixth Khalifa?(2) Was the Holy Prophet (saaws) really referring to such a man? When we also have a hadith that states ‘He who dies without giving bayah to an Imam dies the death of one belonging to the days of jahiliyya’(3) then it is imperative that we identify and determine who these twelve khalifa’s are.

1. “The affairs of the people will continue to be conducted as long as they are governed by 12 men, he then added from Quraish” (taken from Sahih Muslim, hadith number 4483, English translation by Abdul Hamid Siddiqui).
2. Sharra Fiqa Akbar, by Mulla Ali Qari, p 175 (publishers Muhummud Saeed and son, Qur’an Muhall, Karachi).
3.Ibid,page.175
"

The above piece is from a short article from Maulana Ghulam Hussain Na’eemi.

Here are those 12 Imams among Shiites:

1st Imam, Ali ibn Abi Talib AS - Martyred in the Mosque of Koofa, Najaf in Fajr prayers
2nd Imam, Hassans ibn Ali AS - Martyred by poison in the holy city of Medina
3rd Imam, Hussain ibn Ali As - Martyred in Karbala, Iraq with family & friends
4th Imam, Sajjad ibn Hussain AS - Martyred by poision in Medina
5th Imam, Baquer AS - Martyred by poison in Medina
6th Imam, Jaffer-e-Sadiq AS - Martyred by poison in Medina, teacher of Abu Hanifa
7th Imam, Moosa Kazim As - Martyred by poison in Medina
8th Imam, Raza AS - Martyred by poison in Mashad, Iran
9th Imam, Taqi AS - Martyred by poison in Kazimain, Iraq
10th Imam, Naqi AS - Martyred by poison in Samara, Iraq
11th Imam, Hassan Askari AS - Martyred by poison in Samarra, Iraq
12th Imam, Mehdi AS (al Qayam)- In cultation, will appear on the command of Allah and shall bring justice in this world.

And scholars of Ahlul Sunna quotes in their books like, Tarikh al Khulafa, Kanz al ummal, al Dhahabi and other renowned sunni scholars mentions their 12 caliphs as follows,

1. Hazrat Abubaker
2. Hazrat Umar
3. Hazrat Usman
4. Mua’via bin-Abu Sufiyan
5. Yazid-bin-Mua’via
6. Saffa-bin-Muavia
7. Salam
8. Mansur
9. Jabir
10. al-Mahdi
11. Al Amin
12. Amir al Asab.

Can we compare the virtues of Imams on both sides.

Our Imams (Ahlulbayt) were offered with bribes and power. But they refused and stood fast on the religion. So, they were jailed and poisoned to death. Every Khalifa (Banu Umayya & Banu Abbas) did the same and every Imam died on the right path. They were oppressed, jailed in solitary confinements and finally poisoned to death. The lovers of Ahlebait were also suppressed, killed and mutilated. Then Power was snatched by Banu-Abbas from Bani-Umayya. They were enemy of one-another and killed one each other. But Banu-Abbas’s reaction towards Imams and the lovers of Ahlebait was same. They wanted Imams to agree with their corrupt ideas of reviving Islam as per their requirements. Imams stood fast and gave sacrifices and so the lovers of Ahlebait. The wall of Baghdad was built by the blood of Shi’ite Muslims instead of water. Atrocities on Shi’as is a common situation practiced by the rulers of the time. The Khalifa were always in power and Imams and lovers of Ahlebait(Shi’ias) were always out of powers and were in hardships. Khalifas spent money, power and attrocities to spread hatred against Shi’ites. Fatwas were given against Shias by spreading all lies against them. Sometimes they propagated with different lies every time. They propagated their ideas by presenting in a very vulgar fashion distorting the image of Shiism. The world was always shown wrong picture of Shi’ism, so that people hate them and kill them. Just to give you something to think about, here are two questions.

1. What could be the reason behind projecting such a bad picture of Shi’ism.
2. Why are all these incidents hidden from people in general.
3. Why they are not openly discussed.
4. Why were all 11 imams martyred when there is not even a single weakest hadith against Imams being bad. There are no incidents reported that Imams killed somebody or deceived somebody or snatched the rights of somebody.
5. Who is ultimately benefiting from the conspiracies of spreading hatred towards Shias.

The only reason of killing is that the Imams stood fast in their way as an obstacle protecting Quran and the Sunnah. But, the Muslim scholars blame that Imams revolted against Bani-Umayya and Banu-Abbas. Yes, they did, they did to preserve the truth, the Holy Quran and for Islam. That is the reason there are no sub-sects in Shiism (twelver). It is just one for the past 1422 years. This is the reason Shi’ite speak up first to protect Quran and the Holy Prophet even today. It is our birth-right. We can’t let the sacrifices of our Imams go waste. You can find nothing but a series of high profile conspiracies.

Rest, the highly distorted picture of Shia’sm is projected by the enemies of Islam to the world . . . . .

We end our article here and we leave few questions for you to think about.

“There are going to be 73 sects in Islam and only one will succeed…”, Hadith Prophet Mohammed SWW.

Can you justify yourselves when you have 200 differences in prayers alone among yourselves!

Can you justify if the Muslims kept their word they gave to the Holy Prophet at Ghadeer!
Can you justify if the Muslims kept the promise they made before the Holy Prophet for giving allegiance of leadership to Hazrat Ali.

Religion is dear …… Aqirat should be dearer.


Click here to View encyclopedia of Islam


1. Sahifa
(1)Al Buqari Ibid vol ii,p 221,
(2)Ibid vol iv p.67,
(3) Sahih Muslim vol iv p.115,
(4) Sahih Buqari vol iv.p,69
(5) Al Buqari Ibid vol viii p.144.

2. Ghadeer
(1) Sahih Tirmidhi, v2, p298, v5, p63
(2) Sunan Ibn Maja, v1, pp 12,43
(3) Khasa'is, by al-Nisa'i, pp 4,21
(4) al-Mustadrak, by al-Hakim, v2, p129, v3, pp 109-110,116,371
(5) Musnad Ahmad Ibn Hanbal, v1, pp 84,118,119,152,330, v4, pp 281,368,370, 372,378, v5, pp 35,347,358,361,366,419 (from 40 chains of narrators)
(6) Fada'il al-Sahaba, by Ahmad Hanbal, v2, pp 563,572
(7) Majma' al-Zawa'id, by al-Haythami, v9, p103 (from several transmitters)
(8) Tafsir al-Kabir, by Fakhr al-Razi, v12, pp 49-50
(9) Tafsir al-Durr al-Manthur, by al-Hafiz Jalaluddin al-Suyuti, v3, p19
(10) Tarikh al-Khulafa, by al-Suyuti, pp 169,173
(11) al-Bidayah wal-Nihayah, by Ibn Kathir, v3, p213, v5, p208
(12) Usdul Ghabah, by Ibn Athir, v4, p114
(13) Mushkil al-Athar, by al-Tahawi, v2, pp 307-308
(14) Habib al-Siyar, by Mir Khand, v1, part 3, p144
(15) Sawaiq al-Muhriqah, by Ibn Hajar al-Haythami, p26
(16) al-Isabah, by Ibn Hajar al-Asqalani, v2, p509; v1, part1, p319, v2, part1, p57, v3, part1, p29, v4, part 1, pp 14,16,143
(17) Tabarani, who narrated from companions such as Ibn Umar, Malik Ibn al-Hawirath, Habashi Ibn Junadah, Jari, Sa'd Ibn Abi Waqqas, Anas Ibn Malik, Ibn Abbas, Amarah,Buraydah,...
(18) Tarikh, by al-Khatib Baghdadi, v8, p290
(19) Hilyatul Awliya', by al-Hafiz Abu Nu'aym, v4, p23, v5, pp26-27
(20) al-Istiab, by Ibn Abd al-Barr, Chapter of word "ayn" (Ali), v2, p462
(21) Kanzul Ummal, by al-Muttaqi al-Hindi, v6, pp 154,397
(22) al-Mirqat, v5, p568
(23) al-Riyad al-Nadirah, by al-Muhib al-Tabari, v2, p172
(24) Dhaka'ir al-Uqba, by al-Muhib al-Tabari, p68
(25) Faydh al-Qadir, by al-Manawi, v6, p217
(26) Yanabi' al-Mawaddah, by al-Qudoozi al-Hanafi, p297
... And hundreds more.
Please see part 3 for more classified references
(traditionists, historians, and commentators).

3. Sunni references which mentioned the revelation of the above verse of Quran in Ghadir Khum after the speech of the Prophet:

(1) al-Durr al-Manthur, by al-Hafiz Jalaluddin al-Suyuti, v3, p19
(2) Tarikh, by Khatib al-Baghdadi, v8, pp 290,596 from Abu Hurayra
(3) Manaqaib, by Ibn Maghazali, p19
(4) History of Damascus, Ibn Asakir, v2, p75
(5) al-Itqan, by al-Suyuti, v1, p13
(6) Manaqib, by Khawarazmi al-Hanfi, p80
(7) al-Bidayah wal-Nihayah, by Ibn Kathir, v3, p213
(8) Yanabi' al-Mawaddah, by al-Qudoozi al-Hanafi, p115
(9) Nuzul al-Quran, by al-Hafiz Abu Nu'aym narrated on the authority Abu Sa'id Khudri.

4. Oath of Allegiance : Sunni references:

(1) Musnad Ahmad Ibn Hanbal, v4, p281
(2) Tafsir al-Kabir, by Fakhr al-Razi, v12, pp 49-50
(3) Mishkat al-Masabih, by al-Khatib al-Tabrizi, p557
(4) Habib al-Siyar, by Mir Khand, v1, part3, p144
(5) Kitabul Wilayah, by Ibn Jarir al-Tabari
(6) al-Musannaf, by Ibn Abi Shaybah
(7) al-Musnad, by Abu Ya'ala
(8) Hadith al-Wilayah, by Ahmad Ibn `Uqdah
(9) Tarikh, by Khatib al-Baghdadi, v8, pp 290,596 from Abu Hurayra
... and more.

5. Sunni Traditionists who mentioned the Tradition of Ghadir Khum

1. Mohammed Ibn Idris al-Shafi'i (Imam al-Shafi'i, d. 204) per "al-Nihayah" by Ibn al-Athir
2. Ahmad Ibn Hanbal (Imam al-Hanbali, d. 241), in "Masnad" and "al-Manaqib"
3. Ibn Majah (d. 273), in "Sunan Ibn Majah"
4. al-Tirmidhi (d. 279), in "Sahih al-Tirmidhi"
5. al-Nisa'i (d. 303), in "al-Khasa'is"
6. Abu-Ya'la al-Mousilli (d. 307), in "al-Masnad"
7. al-Baghawi (d. 317), in "al-Sunan"
8. al-Doolabi (d. 320), in "al-Kuna wal Asmaa"
9. al-Tahawi (d. 321), in "Mushkil al-Athar"
10. al-Hakim (d. 405), in "al-Mustadrak"
11. Ibn al-Maghazili al-Shafi'i (d. 483), in "al-Manaqib"
12. Muhammad al-Ghazzali (d. 505), in "Sirrul `Alamayn"
13. Ibn Mindah al-Asbahani (d. 512), in his book
14. al-Khatib al-Khawarizmi (d. 568), in "al-Manaqib" and "Maqtal al-Imam al-Sibt"
15. Abul Faraj Ibn al-Jawzi (d. 597), in "Manaqib"
16. al-Ganji al-Shafi'i (d. 658), in "Kifayat al-Talib"
17. Muhib al-Din al-Tabari (d. 694), in "al-Riyadh al-Nadhirah" and "Dhakha'ir al-'Aqabi"
18. al-Hamawainy (d. 722), in "Fara'id al-Samdtin"
19. al-Dhahabi (d. 748), in "al-Talkhis"
20. al-Khatib al-Tabrizi (d. 8th century), in "Mishkat al-Masabih"
21. al-Haythami (d. 807), in "Majma' al-Zawa'id"
22. al-Jazri (d. 830), in "Asna al-Matalib"
23. Abul Abbas al-Qastalani (d. 923), in "al-Mawahib al-Ladaniya"
24. al-Muttaqi al-Hindi (d. 975), in "Kanz al-Ummal"
25. Abdul Haqq al-Dihlawi, in "Sharh al-Mishkat"
26. al-Hurawi al-Qari (d. 1014), in "al-Muraqat fi Sharh al-Mishkat"
27. Taj al-Din al-Manawi (d. 1031), in "Kunooz al-Haqa'iq fi Hadith Khair al-Khala'iq" and "Faidh al-Qadir"
28. al-Shaikhani al-Qadiri, in "al-Siratul Sawi fi Manaqib Aal al-Nabi"
29. Ba Kathir al-Makki (d. 1047), in "Wasilatul Amal fi Manaqib al-Aal"
30. Abu-Abdullah al-Zarqani al-Maliki (d. 1122), in "Sharh al-Mawahib"
31. Ibn Hamzah al-Dimashqi al-Hanafi, in "al-Bayan wal Taarif"

6. The Companions who narrated the Tradition of Ghadir Khum

At least 110 companions of the Prophet (PBUH&HF) narrated the tradition of Ghadir Khum.
Here are their names listed alphabetically (sorted in Arabic), followed by some of the Sunni references in which their traditions are located. Most of them heard it first hand at the site.

1. Abu Huraira al-Dowsi (d. 57~59):
* al-Khatib al-Baghdadi, in "Tarikh Baghdad", v8, p290; from two ways.
* Abi al-Hajjaj al-Mazzi, in "Tahdhib al-Kamal fi asmaa al-rijal";
* Ibn Hajar al-Asqalani, in "Tahdhib al-Tahdhib", v7, p327;
* al-Khatib al-Khawarizmi, in "al-Manaqib", p 130;
* al-Khatib al-Khawarizmi, in "Maqtal al-Imam al-Sibt";
* al-Jazri, in "Asna al-Matalib", p3;
* Jalalulddin al-Suyuti, in "al-Durr al-Manthoor", v2, p259;
* Jalalulddin al-Suyuti, in "Tarikh al-Khulafaa", p114;
* Hamawaini, in "Fara'id al-Samtain";
* Muttaqi al-Hindi, in "Kanz al-Ummal", v6, p154, p403; also from companions;
* Ibn Abd al-Bar, in "al-Isti'ab", v2, p473;
* Ibn Kathir, in "al-bidaya wal Nihaya", v5, p214; from various
narrators;
* Abi Bakr al-Ja'abi, in "Nukhab al-Manaqib"; via al-Surawi in "al-Manaqib", v1, p529;
* al-Badukhshi, in "Nuzul al-Abrar", p20.

2. Abu Laila al-Ansari (d. 37 in Siffin):
* al-Khatib al-Khawarizmi, in "Manaqib al-Khawarizmi", p35;
* al-Suyuti, in "Tarikh al-Khulafaa", p114;
* al-Samhoudi, in "Jawahir al-'Aqdain".

3. Abu Zainab Ibn 'Aouf al-Ansari:
* Ibn al-Athir, in "Usd al-Ghabah", v3, p307; and v5, p205;
* Ibn Hajar al-'Asqalani, in "al-Isabah", v3, p408; and v4, p80.

4. Abu Fadhalah al-Ansari (who took part in the battle of Badr, was martyred in Siffin while he was with Ali (AS)):
* Ibn al-Athir, in "Usd al-Ghabah", v3, p307; and v5, p205;
* al-Qadhy Bahlool Bahjat, in "Tarikh Aali Muhammad", p67.

5. Abu Qidamah al-Ansari:
* Ibn al-Athir, in "Usd al-Ghabah", v4, p159; and v5, p276;
* al-Samhoudi, in "Jawahir al-'Aqdain".

6. Abu 'Umrou Ibn Muhsin al-Ansari:
* Ibn al-Athir, in "Usd al-Ghabah", v3, p307;
* Ibn 'Uqdah, in "Hadith al-Wilayah";

7. Abu al-Haitham Ibn al-Tihan (d. 37 in Siffin):
* Ibn 'Uqdah, in "Hadith al-Wilayah";
* Abu Bakr Ju'abi, in "Nakhb al-Manaqib";
* al-Khatib al-Khawarizmi, in "Maqtal al-Imam al-Sibt";
* al-Samhoudi al-Shafi'i, in "Jawahir al-'Aqdain".
* al-Qadhy, in "Tarikh Aali Muhammad", p67.

8. Abu Rafi' al-Qabti (Servent of the Messenger of Allah):
* Ibn 'Uqdah, in "Hadith al-Wilayah";
* Abu Bakr Ju'abi, in "Nakhb al-Manaqib";
* al-Khatib al-Khawarizmi, in "Maqtal al-Imam al-Sibt";

9. Abu Thuwaib Khuwailid (or Khalid) Ibn Khalid Ibn Muhrith al-Hathli (the pre-islamic and post-islamic poet, died during the reign of Uthman):
* Ibn 'Uqdah, in "Hadith al-Wilayah";
* al-Khatib al-Khawarizmi, in "Maqtal al-Imam al-Sibt", in section 4.

10. Abu Bakr Ibn Abi Qahafah al-Taymi (the First Caliph, d. 13):
* Ibn 'Uqdah, in "Hadith al-Wilayah";
* Abu Bakr Ju'abi, in "Nakhb al-Manaqib";
* al-Mansour al-Razi, in "al-Ghadir"
* Shams al-Din al-Jazri al-Shafi'i, in "Asna al-Matalib", p3.

11. Usamah Ibn Zaid Ibn Harithah al-Kalbi (d. 54)
* Ibn 'Uqdah, in "Hadith al-Wilayah";
* Abu Bakr Ju'abi, in "Nakhb al-Manaqib";

12. Ubay Ibn Ka'ab al-Ansari:
* Ibn 'Uqdah, in "Hadith al-Wilayah"; in "al-Yaqin", section 37;
* Abu Bakr Ju'abi, in "Nakhb al-Manaqib";
* Shams al-Din al-Jazri al-Shafi'i, in "Asna al-Matalib", p4.

13. Asmaa bint 'Umaice al-Khadh'amiya
* Ibn 'Uqdah, in "Hadith al-Wilayah"; in "al-Yaqin", section 37;

14. Um Salmah (wife of the Prophet):
* Ibn 'Uqdah, in "Hadith al-Wilayah";
* al-Samhoudi al-Shafi'i, in "Jawahir al-'Aqdain".
* al-Qundoozi al-Hanafi, in "Yanabi' al-Mawaddah", p40;
* Ahmed Ibn al-Fadhl Ibn Muhammed ba-Kathir al-Makki al-Shafi'i, in "Wasilat al-Ma-al".

16. Um Hani bint Abi Talib:
* al-Bazzar, in "Musnad al-Bazzar";
* al-Samhoudi al-Shafi'i, in "Jawahir al-'Aqdain".
* al-Qundoozi al-Hanafi, in "Yanabi' al-Mawaddah", p40;
* Ibn 'Uqdah, in "Hadith al-Wilayah";

17. Abu Hamzah Anas Ibn Malik al-Ansari al-Khazraji (the servent of the Prophet, d. 93):
* al-Khatib al-Baghdadi, in "Tarikh Baghdad", v7, p377;
* Ibn Qutaibah al-Daynouri, in "al-Ma'arif", p291;
* Ibn 'Uqdah, in "Hadith al-Wilayah";
* al-Khatib al-Khawarizmi, in "Maqtal al-Imam al-Sibt";
* al-Suyuti, in "Tarikh al-Khulafaa", p114; from al-Tabarani;
* Muttaqqi al-Hindi, in "Kanz al-Ummal", v6, p154, p403;
* al-Badukhshi, in "Nuzul al-Abrar", p20; from al-Tabarani & al-Khatib.
* Shams al-Din al-Jazri al-Shafi'i, in "Asna al-Matalib", p4.

18. Baraa Ibn 'Azib al-Ansari al-Awsi (d. 72):
* Ahmad Ibn Hanbal, in "al-Musnad", v4, p281; from two ways;
* Ibn Majah, in "Sunan ibn Majah", v1, p28-29;
* al-Nisa'i, in "al-Khasa'is", p16;
* al-Khatib al-Baghdadi, in "Tarikh Baghdad", v14, p236;
* Ibn Jarir al-Tabari, in "Tafsir al-Tabari", v3, p428;
* Abi al-Hajjaj al-Mazzi, in "Tahdhib al-Kamal fi Asmaa al-rijal";
* al-Tha'labi, in "al-Kashf wal Bayan";
* Ibn Abd al-Bar, in "al-Isti'ab", v2, p473;
* Muhib al-Din al-Tabari, in "al-Riyadh al-Nadhirah", v2, 169;
* Muhib al-Din al-Tabari, in "Dhakha'ir al-'Aqabi", p67;
* al-Khatib al-Khawarizmi, in "al-Manaqib", p94;
* Ibn al-Sabbagh al-Maliki, in "al-Fusool al-Muhimmah", p25;
* al-Hafiz al-Ganji al-Shafi'i, in "Kifayat al-Talib", p14;
* al-Fakhr al-Razi, in "Tafsir al-Fakhr al-Razi", v3, p636;
* al-Nisaboori, in "Tafsir al-Nisaboori", v6, p194;
* Jamaluddin al Zarandi, in "Nudhum Durar al-Samtain";
* "al-Jame' al-Saghir", v2, p555;
* "Mishkat al-Masabeeh", p557;
* Muttaqi al-Hindi, in "Kanz al-Ummal", v6, p152, p397;
* Ibn Kathir, in "al-Bidayah wal Nihayah", v5, p209; v7, p349;
* ... Several others from the above sources.

19. Baridah Ibn al-Hasib Abu-Sahal al-Aslami (d. 63):
* al-Hakim, in "Mustadrak al-Hakim", v3, p110;
* Abu Nu'aym al-Isbahani, in "Hilyat al-Awliyaa", v4, p23;
* Ibn Abd al-Bar, in "al-Isti'ab", v2, p473;
* Shams al-Din al-Jazri, in "Asna al-Matalib", p3;
* al-Suyuti, in "Tarikh al-Khulafaa", p114;
* "al-Jame' al-Saghir", v2, p555;
* al-Muttaqi al-Hindi, in "Kanz al-Ummal", v6, p397;
* al-Badukhshi, in "Nuzul al-Abrar", p20;
* "Tafsir al-Manar", v6, p464.

20. Abu Sa'id, Thabit Ibn Wadi'a al-Ansari al-Khazraji al-Madani:
* Ibn al-Athir, in "Usd al-Ghabah", v3, p307; v5, p205;
* Ibn 'Uqdah, in "Hadith al-Wilayah";
* al-Qadhy, in "Tarikh Aali Muhammad", p67.

21. Jabir Ibn Samrah Ibn Janadah, Abu Sulaiman al-Suwa'i (d. 70~74):
* Ibn 'Uqdah, in "Hadith al-Wilayah";
* al-Khatib al-Khawarizmi, in "Maqtal al-Imam al-Sibt", section 4;
* al-Muttaqi al-Hindi, in "Kanz al-Ummal", v6, p398;

22. Jabir Ibn Abdullah al-Ansari (d. 73/74/78 in Madina):
* Ibn 'Uqdah, in "Hadith al-Wilayah";
* Abu Bakr Ju'abi, in "Nakhb al-Manaqib";
* Ibn Abd al-Bar, in "al-Isti'ab", v2, p473;
* Abi al-Hajjaj al-Mazzi, in "Tahdhib al-Kamal fi asmaa al-rijal";
* Ibn Hajar al-Asqalani, in "Tahdhib al-Tahdhib", v7, p337;
* al-Hafiz al-Ganji al-Shafi'i, in "Kifayat al-Talib", p16;
* Ibn Kathir, in "al-Bidayah wal Nihayah", v5, p209;
* Muttaqi al-Hindi, in "Kanz al-Ummal", v6, p398;
* al-Qundoozi al-Hanafi, in "Yanabi' al-Mawaddah", p41;
* Shams al-Din al-Jazri al-Shafi'i, in "Asna al-Matalib", p3.
* al-Tha'labi, in "Tafsir al-Tha'labi"

23. Jublah Ibn 'Amrou al-Ansari:
* Ibn 'Uqdah, in "Hadith al-Wilayah";

24. Jubair Ibn Mut'am Ibn 'Uday al-Qurashi al-Nawfali (d. 57/58/59):
* al-Qadhy Bahlool Bahjat, in "Tarikh Aali Muhammad", p67.
* Shahab al-Din al-Hamadani, in "Mawaddat al-Qurba";
* al-Qundoozi al-Hanafi, in "Yanabi' al-Mawaddah", p31, p336.
25. Jarir Ibn Abdullah Ibn Jabir al-Bajali (d. 51/54):
* al-Haythami, in "Majma' al-Zawa'id", v9, p106; from "al-Mu'jam al-Kabir" of al-Tabarani;
* al-Suyuti, in "Tarikh al-Khulafaa", p114; from al-Tabarani;
* Muttaqqi al-Hindi, in "Kanz al-Ummal", v6, p154, p399;
* Ibn Kathir, in "al-Bidayah wal Nihayah", v7, p349;

26. Abu Dhar al-Ghafari, Jundub Ibn Janadah (d. 31):
* Hamawaini, in "Fara'id al-Samtayn", section 58;
* al-Khatib al-Khawarizmi, in "Maqtal al-Imam al-Sibt";
* Ibn 'Uqdah, in "Hadith al-Wilayah";
* Abu Bakr Ju'abi, in "Nakhb al-Manaqib";
* Shams al-Din al-Jazri al-Shafi'i, in "Asna al-Matalib", p4.

27. Abu Junaidah, Junda' Ibn 'Amrou Ibn Mazin al-Ansari:
* Ibn al-Athir, in "Usd al-Ghabah", v1, p308;
* al-Qadhy Bahlool Bahjat, in "Tarikh Aali Muhammad", p67.

28. Habbah Ibn Juwayn, Abu Qudamah al-'Urani al-Bajali (d. 76-79):
* al-Haythami, in "Majma' al-Zawa'id", v9, p103;
* Ibn 'Uqdah, in "Hadith al-Wilayah";
* al-Doolabi, in "al-Kuna wal Asmaa", v2, p88;
* Ibn al-Athir, in "Usd al-Ghabah", v1, p367;
* Ibn Hajar al-Asqalani, in "al-Isabah", v1, p372;
* al-Qundoozi al-Hanafi, in "Yanabi' al-Mawaddah", p34;

29. Hubshi Ibn Janadah al-Salouli:
* Ibn al-Athir, in "Usd al-Ghabah", v3, p307; v5, p205;
* Muhib al-Din al-Tabari, in "al-Riyadh al-Nadhirah", v2, p169;
* al-Muttaqi al-Hindi, in "Kanz al-Ummal", v6, p154;
* Ibn Kathir, in "al-Bidayah wal Nihayah", v5, p211; v7, p349.
* al-Haythami, in "Majma' al-Zawa'id", v9, p106;
* al-Suyuti, in "Tarikh al-Khulafaa", p114;
* Shams al-Din al-Jazri, in "Asna al-Matalib", p4;

30. Habib Ibn Badil Ibn Warqaa al-Khaza'i:
* Ibn al-Athir, in "Usd al-Ghabah", v1, p368;
* Ibn Hajar al-'Asqalani, in "al-Isabah", v1, p304;

31. Hudhaifa Ibn Usaid, Abu Sarihah, al-Ghafari (from the companions who plegde under the "Tree", d. 40~42):
* al-Tirmidhi, in "Sahih al-Tirmidhi", v2, p298;
* al-Qundoozi al-Hanafi, in "Yanabi' al-Mawaddah", p38; from Samhoodi and Ibn 'Uqdah as in "al-Muwalat".
* Ibn al-Sabbagh al-Maliki, in "al-Fusool al-Muhimmah", p25;
* Ibn Kathir, in "al-Bidayah wal Nihayah", v5, p211; v7, p348.
* Ibn Hajar al-Haythami, in "al-Sawa'iq al-Muhriqah", p25;
* Noor al-Din al-Halabi, in "al-Sirah al-Halabiyah", v3, p301;

32. Hudhaifa Ibn al-Yaman al-Yamani (d. 36):
* Ibn 'Uqdah, in "Hadith al-Wilayah";
* Abu Bakr Ju'abi, in "Nakhb al-Manaqib";
* al-Hakim al-Hasakani, in "Du'at al-Hudat ila Adaa Haqq al-Muwalat";
* al-Jazri, in "Asna al-Matalib", p4;

33. Hassan Ibn Thabit (one of the poets of al-Ghadir who composed poem during the ceremony):
* Abu Nu'aym al-Isbahani (d. 430), in "Ma Nazala min al-Quran fi Ali"

34. al-Imam, al-Sibt, al-Mujtaba, al-Hasan Ibn Ali (AS):
* Ibn 'Uqdah, in "Hadith al-Wilayah";
* Abu Bakr Ju'abi, in "Nakhb al-Manaqib";
* al-Khatib al-Khawarizmi, in "Maqtal al-Imam al-Sibt";

35. al-Imam, al-Sibt, al-Shahid, al-Hussain Ibn Ali (AS):
* Ibn 'Uqdah, in "Hadith al-Wilayah";
* Abu Bakr Ju'abi, in "Nakhb al-Manaqib";
* al-Khatib al-Khawarizmi, in "Maqtal al-Imam al-Sibt";
* al-Hafiz Ibn al-Maghazili al-Shafi'i, in "al-Manaqib";
 Abu Nu'aym al-Isbahani, in "Hilyat al-Awliyaa", v9, p64;

[7] "Ali is with Quran and Quran is with Ali"

Sunni references:
al-Mustadrak, by al-Hakim, v3, p124 on the authority of Umm Salama
al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 9, section 2, pp 191,194
al-Awsat, by al-Tabarani; also in al-Saghir
Tarikh al-Khulafa, by Jalaluddin al-Suyuti, p173

Xx - rope of ahlebait

al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami , Ch. 11, section 1, p233
Tafsir al-Kabir, by al-Tha'labi, under commentary of verse 3:103

[8] "Ali is from me and I am from Ali"

Sahih al-Buqari, Vol.1. P.76
Sahih al-Tirmidhi, vol.5, p.300
Sunan Ibn Majeh, Vol.1, p.44

[9] "I am the city of knowledge and Ali is the Gate"

Sahih al-Tirmidhi, Vol.5. P.201
Mustadrak al-Hakim, Vol.3.p.126

[10] "Loving Ali is believing, hating him is hypocrisy". "We recognise the hypocrites by their hatred of Ali"

Sahih Muslim, vol.1.p.61
Sunan al-Nisai, vol.6.p.117
Sahih al-Tirmidhi, vol.8.p.306
Al Tabari,
Ibn al-Athir,
al-Madaini

[11] "You are to me as Aaron was to Moses, but there will be no Prophet after me"

Sahih al-Buqari, Vol.1. P.76
Sahih al-Tirmidhi, vol.5, p.300
Sunan Ibn Majeh, Vol.1, p.44

[12] "He who insults Ali, insults me. He who insults me insults Allah. And he who insults Allah, Allah will throw him in Hell"

Mustadrak al-Hakim, vol.3, p.121
Khasais al-Nisai, P.24
Musnad of Imam Ahmed, vol.6. p.33
Al-Manaqib by al-Khawarizmi, p.81
Al-Riyadh al-Nadira, by al-Tabari, vol.2. p.219
Tarikh al-Suyuti, p.73

[13] "Ali is with Quran and Quran is with Ali, they shall never separate until they meet me at the Pond (Hauz-e-Kauthar) "

Muntakhab Kanz vol.5.p.30
Tariq al-Khulafa vol.I. P.73
Tarikh al-Baghdad vol14, p.321.

[14] "Ali is with Truth and Truth is with Ali" , "Ali, you are the most Truthful" "Ali is the master of all the believers after me"

Musnad of Imam Ahmed. Vol.5.p.25
Mustadrak al-Hakim, vol.3.p.134
Sahih al-Tirmidhi, vol.5.p.296

[15] "Whoever accepted me as his master, then he should also accept Ali as his master. O Allah be friendly with his friends and be enemy with his enemy"

Sahih Muslim Vo.2.p.362
Mustadrak al-Hakim vo..3.p.109
Munad of Imam Ahmed vo.4.p.281

[16] "Ali is my brother, my trustee and my deputy (Calif) after me, so listen to him and obey him"

Tarikh al-Tabari, vol.2.p.319
Al-Sirah al-Halabiyah, vol.1.p.311
Shawahid al-Tanzil by al-Hasankani, vol.1.p.371
Kanz al-Ummal, vol.15.p.15
Tarikh Ibn Asakir, vol.1.p.85
Tafsir al-Khazin by Ala al-Din al-Shafi’I vol.3.p.371

[17] "ALI IS FROM ME AND I AM FROM ALI AND NOBODY CAN DISCHARGE MY DUTIES EXCEPT MYSELF OR ALI"

Sunan Ibn Majeh, vol.1.p.44
Khasais al-Nisa’I, p.20
Sahih al-Tirmidhi, vol.5.p.300
Jami al-Usul by Ibn Kathir, vol.9.p.471
Al-Jami al-saghir by al-Suyuti, vol.2.p.56
Al-Riyadh al-Nadirah, vol.2.p.229

[18] "No one among the companions of the Messenger of Allah(SAW) had more virtues than Ali-ibn Abi Talib"

Al-Mustadrak ala al-Sahihayn by al-Hakim, vol.3. p.107
Al-Manaqib by al-Khawarizmi, p.3,9.
Tarikh al-Khulafa by al-Suyuti, p.168
Al-Sawaiq al-Muhariqah by Ibn Hajar al-Haythami, p.72
Tarikh Ibn Asakir, vol.3.p.63
Shawahid al-Tanzil by al-Haskani al-Hanafi, vol.1.p.19
Al-Riyadh al-Nadirah by al-Tabari, vol.2.p.282
Al-Sawaiq al-Muhriqah by Ibn Hajar al-Haythami, p.118,72

[19] "Behold! My Ahlul Bait are like the Ark of Noah, whoever embarked in it was saved, and whoever turned away from it was drowned "

Al-Mustadrak by al-Hakim, vol.3.p.151
Yanabi al-Muwaddeh, P.30.370
Al-Sawaiq al-Muhriqah by Ibn Hajar, P.184 and P.234

[20] "My AhlalBait are like the Gate of Repentance of the children of Isreal; whoever entered therein was forgiven"

Al-Sayuti and al-Jami al-Sagheer
Isaaf al-Raghibeen by al-Haythami, vol.9.p.168

[21] "Whoever wishes to live and die like me, and to abide in the Garden of Eden after death should acknowledge Ali as his patron and follow Ahlalbait after me, for they are my Ahlalbayt and they have been created out of the same knowledge and understanding as myself. Woe unto those followers of mine who will deny the Ahlalbait their distinctions and who will disregard their relationship and affinity with me. May Allah inever let them benefit from my intercession"

Mustadrak al-Hakim, vol.3.p.128
Al-Jamial-Kabir al-Tabrani
Al-Isbah by Ibn Hajar al-Askalani
Kanz al-Ummal, vol.6.p.155
Yanabi al-Mawaddeh, p.149
Hilyat al-Awlia, vol.1.p.86
Tarikh Ibn Asakir, vol.2.p.95

[22] History forgots ‘The Third Will’ of the Holy Prophet.

1. Sahih Buqari vol.7.p.121
2. Sahih Muslim vol.2.p.14

[23] Ink & Pen

Reported by Ibn Abbas (The Calamity of Thursday)
Sahih Buqari vol.2. Chapter about the saying of sick; leave me.
Sahih Muslim vol.5.p.75
Musnad of Ahmed vol.1.p.355, vol.5.p.116
Tarikh al-Tabari vol.3.p.193
Tarikh ibn al-Athir vol.2.p.320

[24] Join Usama’s command.

Al-Tabaqat by Ibn Sa’ad vol.2.p.190
Al Sirah al -Halabiyah vol.3.p.207
Tarikh al-Tabari vol.3.p.226

[25] Fatwa to kill Hazrat Osman.

- History of Ibn Athir, v3, p206
- Lisan al-Arab, v14, p141
- al-Iqd al-Farid, v4, p290
- Sharh Ibn Abi al-Hadid, v16, pp 220-223