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الثلاثاء، 21 أبريل 2020
Shi'a Religion can NOT spread WITHOUT Taqiyya (Lying/Deception/Hiding!)
Shi'a Religion can NOT spread WITHOUT Taqiyya (Lying/Deception/Hiding!)
Modern day Shi’ism is a branch of the Saba’ite cult which was founded by Abdullah Ibn Saba. The Saba’ites used the tactic of Taqiyyah in order to avoid persecution and to avoid detection from the authorities.
They were a secret society much like the Free Masons, Illuminati, and other such cults. Throughout history, the Shia have used Taqiyyah in order to avoid persecution and to avoid detection. The practise of Taqiyyah allowed the Shia cult to spread and grow.
According to one Shia scholar: “Shi’ism would not have spread if it wasn’t for Taqiyyah.” (“Tarikhush Shi’ah” by Muhammad Husain Jafari Sahiwal, p.230)
Taqiyya (التقية) is translated literally as “speaking contrary to one’s inner beliefs.” It is often translated by the Shia propagandists as “dissimulation” and in fact this definition of Taqiyyah is a sort of Taqiyyah in and of itself! The Shia use the word “dissimulation” only because nobody really knows what the word means, and it is a euphemism for the word “deceit.” The Shia propagandists are hiding behind the word “dissimulation” in the hopes that nobody will take the time to look up this word in the dictionary.
According to http://www.dictionary.com/, the word “dissimulation” translates to:
Dissimulation: n., the act of deceiving [Synonyms: deception, deceit, dissembling]
Thus, let us be honest when we discuss Taqiyyah and use words that the common man will understand. Taqiyyah translates to “the act of deceiving.” An explanation of Taqiyyah was given by the Infallible Imam of the Shia as recorded in Al-Kafi, the most reliable of the Shia books of Hadith: The Imam said that Taqiyyah is to say one thing outwardly but to believe another inwardly. There is another term for this: lying.
It is a very odd faith that allows for lying, and not only allows for it, but commands it! The Shia have gone on to say that Taqiyyah is a virtuous act and a highly encouraged act. It is classed as Mustahabb (highly recommended).
The Shia propagandists will use Taqiyyah when they explain what Taqiyyah is. They will argue that Taqiyyah is allowed when one’s life is in danger. However, this is not the only time in which Taqiyyah is observed by the Shia! We read on Grand Ayatollah Sistani’s official website the following Fatwa:
Question:
What are the kinds of Taqiyah (dissimulation) and when is it obligatory?
Answer:
There are different types of Taqiyah:
1) Taqiyah is done for safety reasons. For example, a person fears that he might be killed or harmed, if he does not observe Taqiyah. In this case, it is obligatory to observe Taqiyah.
2) Reconciliatory Taqiyah. This type of Taqiyah is done when a person intends to reconcile with the other side or when he intends to soften their hearts. This kind of Taqiyah is permissible but not obligatory.
3) Sometimes, Taqiyah may cause a more important obligation to be lost or missed, if so it is forbidden…
4) Sometimes, Taqiyah may lead to the death of an innocent person. If so, it is not permissible. It is therefore haram (forbidden) to kill another person to save your own life.
(source: Grand Ayatollah Sistani’s official website,
http://www.sistani(DOT)org/html/eng/menu/4/?lang=eng&view=d&code=36&page=1)
http://www.sistani(DOT)org/html/eng/menu/4/?lang=eng&view=d&code=36&page=1)
In other words, Taqiyyah is permitted to:
1. Save oneself (mandatory)
2. Reconciliatory Taqiyyah: Softening hearts (permissible, not mandatory)
3. To escape an obligation such as speaking out against oppression or infidelity (forbidden)
4. To preserve one’s life if it means someone else may die (forbidden)
Firstly, we see that there are different types of Taqiyyah. What the Shia propagandists do is that they simply talk about the first type mentioned above (i.e. to save one’s life) but they do not discuss the second type of Taqiyyah mentioned.
It is the second type of Taqiyyah–reconciliatory Taqiyyah–which interests us. It can better be explained by none other than the Infallible Imam of the Shia. According to the Shia’s Al-Kafi, Imam Sadiq is reported to have said in an authentic narration:
“Mix with them (i.e.non-shia) outwardly but oppose them inwardly.” (Al-Kafi, vol.9, p.116)
Thus, there should be no confusion as to the intent of Taqiyyah. Softening the hearts is an attempt to weaken the enemy’s defenses against an imminent and clandestine attack by the Shia.
The claim by the Shia propagandists that Taqiyyah is only permissible to save one’s life is false. It is also permissible to do Taqiyyah in order to save one’s religion, as this is considered more sacred than one’s life. In order to further Shi’ism, it is permissible to lie. This falls under the category of “softening hearts” (i.e. softening their hearts to the call of Shi’ism). Thus, the Shia are allowed to lie when they discuss their faith with others.
For example, we will see that that the Shia will oftentimes avoid insulting the Sahabah and Wives of the Prophet in front of the followers of the Ahlus Sunnah. If we ask them why they hate the friends and wives of the Prophet, they will feel no qualms in lying to us and saying that they don’t hate them at all. But when they are alone with their fellow Shia, they will insult and degrade the Sahabah and the Wives of the Prophet. The Shia will raise their children with malicious fairy-tales designed to malign these people, calling them murderers and fabricators.
According to the rightly guided Ahlus Sunnah, Taqiyyah of the Shia is none other than Nifaq (hypocrisy). The Imam of the Shia has said that Taqiyyah is to:
“Mix with them (i.e.non-shia) outwardly but oppose them inwardly.” (Al-Kafi, vol.9, p.116)
Allah describes the Munafiqoon (hypocrites) in the Quran:
“When they [hypocrites] meet those who believe, they say: ‘We believe.’ But when they are alone with their evil ones, they say: ‘We are really with you, we (were) only jesting.’” (Quran, 2:14)
When the Shia meet with the mainstream Muslims, they will say “We don’t hate the Sahabah and the wives of the Prophet;” but when they are in their own Shia circles, they spend all their time spewing forth hatred and slander against them.
Taqiyyah is a most peculiar institution. No other religion in the world advocates its followers to lie. Lying is considered a sin in all other religions. Lying about one’s religion is especially heinous but it is a must for the Shia.
The Shia also believe in the concept of Kitman. Kitman means hiding one’s faith from non-Shias. It is considered necessary in the Shia doctrine to hide certain aspects of one’s faith from non-Shias, as well as ignorant Shia who don’t really know their faith. Taqiyyah and Kitman are one of the reasons that the Shia have so many beliefs (presented in this site) that the Shia masses are ignorant about. They are purposefully hidden and kept secret; as can be seen, Shi’ism has the characteristics of a secret cult, no doubt a reflection of its Saba’ite origins.
Taqiyyah is considered obligatory on the Shia up until the day Imam Mehdi (al Qa’im) returns. According to Shaykh Saduq ibn Babawayhi, who is considered one of the foremost authorties of Shi’ism:
“Our belief concerning taqiya (permissible dissimulation) is that it is obligatory, and he who forsakes it is in the same position as he who forsakes prayer…Now until the Imam al-Qa’im appears, taqiya is obligatory and it is not permissible to dispense with it. He, who abandons it before the appearance of the Qa’im, has verily gone out of the religion of Allah, Exalted is He, and the religion of the Imams, and disobeys Allah and His Messenger and the Imams.
“Imam Ja’far was asked concerning the Word of Allah, Mighty and Glorious is He: ‘Verily the noblest among you, in the sight of Allah, is the most pious’ [49, 13]. He said: ‘(It means) he who adheres most scrupulously to the practice of taqiya.‘”
(source: “On The Beliefs of the Shi’a Imamiya“, as reproduced on the official website of the “Shia Ithna Ashari Community of Middlesex”, http://www.sicm.org.uk/index.php?page=suduk/Suduk39)
The importance of Taqiyyah cannot be understated. The Infallible Imam of the Shia has said:
“He who conceals his religion has saved it, and he who makes it public has destroyed it.”
The Shia scholars have written about the many virtues of Taqiyyah so that their followers can use this weapon to the utmost. They say: “He who conceals his religion has saved it, and he who makes it public has destroyed it.”
In Al-Kafi, the most reliable of the Shia books of Hadith, it is narrated:
“From ten parts of Deen, nine parts depend upon Taqiyyah.” (Usool-e Kafi, part 2, Kitaabul Imaan wal Kufr, Babut Taqiyyah, line 5)
We wonder: if 90% of the Shia religion is based on lies, what else do we expect from them than being chronically lying deviants? In another troublesome narration in Al-Kafi, we read:
“The Imam mentioned that the most beloved thing on the surface of earth is Taqiyyah.” (Usool-e Kafi, part 2, Kitaabul Imaan wal Kufr, Babut Taqiyyah, line 12, Riwayah 4, p.217)
“The Imam has mentioned that Taqiyyah is the coolness of his eyes.” (Usool-e Kafi, part 2, Kitaabul Imaan wal Kufr, Babut Taqiyyah, line 1, Riwayah 14, p.217)
The fifth Infallible Imam of the Shia, Abu Jafar, says:
“Taqiyyah is from my religion and the religion of my fathers; whoever doesn’t have Taqiyyah doesn’t have Iman.” (Al-Kafi, Chapter Taqiyyah, Vol. 2, p.219)
The corollary of this would be that the one who prefers to always stick to the truth cannot have Iman, and thus must be a disbeliever. This is a truly troublesome belief, and completely counter-intuitive. Imam Abu Abdullah is narrated to have said:
“O Sulaiman, you are on a religion that he who hides it is honored by Allah, and the one who propagates it [openly] will be humiliated!” (Al-Kafi, Vol. 2, p.217)
This is in direct contradiction to what Allah says in the Quran:
“Surely those who hide from people the clear proofs and guidance, which We clarified in the Book (the Quran), will be cursed by Allah…” (Quran, 2:159)
In Tafseer al-Askari which the Shia adhere to, we read the following commentary:
“Taqiyyah is a distinguishing factor between a Shia and a Sunni…one who abstains from Taqiyyah has commited an unforgiveable sin…A believer who does not do Taqiyyah is like a body without a head…Taqiyyah is the best amongst all deeds…A Shia, acting upon Taqiyyah, performed Salah behind a hypocrite (Sunni) Imam upon which the Imam commented that the angels of the seven planets and skies are sending salutations upon you and curses upon the Imam behind whom you performed Salah. A reward of 700 Salah will be recorded for the one Salah which you performed through Taqiyyah.” (Tafseer al-Askari)
In Tafseer-e Safi, we read:
“He who does not act upon Taqiyyah is void of faith.” (Tafseer-e Safi, Part 1, Faiz Kashani, p.253)
A confusing aspect of Shi’ism is that their Infallible Imams even would answer with Taqiyyah when asked questions by their followers. We read in Al-Kafi:
“Three people questioned Imam Baqir about an issue and the Imam replied to each person differently acting upon Taqiyyah and he said that if any person hears from us [Imams] such a thing which is against the Law of Allah then he should remember that we have acted upon Taqiyyah.” (Usool-e Kafi)
This really destroys the foundation of the belief: how does one determine which sayings of the Imams are correct and which were simply said under Taqiyyah? Perhaps every saying of the Imam against the first Three Caliphs was Taqiyyah?
Conclusion
Lying is a big sin in Islam, and the best believer is the one who always tells the truth.
The Shia faith is a deranged ideology, one which advocates cussing (#Tabarra), prostitution (#Mutah), self-flagellation (#Matam), and deceit (#Taqiyyah). It is not possible that the Deen of Haqq (the Religion of Truth) would advocate deceit, lying, and hiding.
Taqiyyah is a practise of a cult or a secret society, and it is not used by those who follow the Religion of God.
Declared one Imam of the Shia: “…Taqiyyah is the distinctive feature of the Shia.”
We would have to agree with him on this point.
Amir Liaqat Is Undercover Raafidhee Shia Parading As A Sunnee
Shia-ism is NOT Islam
Amir Liaqat Is Undercover Raafidhee Shia Parading As A Sunnee
https://youtu.be/4utF49Fc4BQ #English Translation below:
"O muslims who do not accept the favor of Abu talib (Uncle of the Prophet who died a Kafir* non muslim). Whether you accept his favor or not, ISLAM accepts the favor he did!
https://youtu.be/4utF49Fc4BQ #English Translation below:
"O muslims who do not accept the favor of Abu talib (Uncle of the Prophet who died a Kafir* non muslim). Whether you accept his favor or not, ISLAM accepts the favor he did!
You (Sunnis) Fabricate (or make up false) Ahadith.
You have had ahadith written down in time of Banu Umayya (Uthman radhi Allahu anhu).
You mention the fazail (Ranks) of those, you mention those who do not pick up the janaza (Dead body) of the Prophet peace be upon...
You have had ahadith written down in time of Banu Umayya (Uthman radhi Allahu anhu).
You mention the fazail (Ranks) of those, you mention those who do not pick up the janaza (Dead body) of the Prophet peace be upon...
WHERE ARE THOSE WHO GAVE the Prophet their own daughters!? (Referring to Abu Bakr and Umar regarding the Saqifah incident - May Allah be pleased with them both).
(At this point shi'a couldn't control their happiness for a famous spokes person openly ridiculing and causing hatred for Two of the noblest of all companions of the Prophet peace be upon him.)
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Second clip shows this Hidden Rafidhi praising Abu Bakr as Siddeeq Radhi allahu anhu.
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Second clip shows this Hidden Rafidhi praising Abu Bakr as Siddeeq Radhi allahu anhu.
Abu taalib died a non muslim as proven from Bukhari and Muslim ahadith.
*Prophet Muhammad (ﷺ) said:
" أَهْوَنُ أَهْلِ النَّارِ عَذَابًا أَبُو طَالِبٍ وَهُوَ مُنْتَعِلٌ بِنَعْلَيْنِ يَغْلِي مِنْهُمَا دِمَاغُهُ " .
Among the inhabitants of the Fire Abu Talib would have the least suffering, and he would be wearing two shoes (of Fire) which would boil his brain.
Sahih Muslim 212
*Prophet Muhammad (ﷺ) said:
" أَهْوَنُ أَهْلِ النَّارِ عَذَابًا أَبُو طَالِبٍ وَهُوَ مُنْتَعِلٌ بِنَعْلَيْنِ يَغْلِي مِنْهُمَا دِمَاغُهُ " .
Among the inhabitants of the Fire Abu Talib would have the least suffering, and he would be wearing two shoes (of Fire) which would boil his brain.
Sahih Muslim 212
Narrated Sa`id bin Al-Musaiyab from his father:
When the time of the death of Abu Talib approached, Allah's Messenger (ﷺ) went to him and found Abu Jahl bin Hisham and `Abdullah bin Abi Umaiya bin Al-Mughira by his side. Allah's Messenger (ﷺ) said to Abu Talib, "O uncle! Say: None has the right to be worshipped but Allah, a sentence with which I shall be a witness (i.e. argue) for you before Allah. Abu Jahl and `Abdullah bin Abi Umaiya said, "O Abu Talib! Are you going to denounce the religion of `Abdul Muttalib?" Allah's Messenger (ﷺ) kept on inviting Abu Talib to say it (i.e. 'None has the right to be worshipped but Allah') while they (Abu Jahl and `Abdullah) kept on repeating their statement till Abu Talib said as his last statement that he was on the religion of `Abdul Muttalib and refused to say, 'None has the right to be worshipped but Allah.' (Then Allah's Messenger (ﷺ) said, "I will keep on asking Allah's forgiveness for you unless I am forbidden (by Allah) to do so." So Allah revealed (the verse) concerning him (i.e. It is not fitting for the Prophet (ﷺ) and those who believe that they should invoke (Allah) for forgiveness for pagans even though they be of kin, after it has become clear to them that they are companions of the fire (9.113).
سلم ان کے پاس تشریف لائے ۔ دیکھا تو ان کے پاس اس وقت ابوجہل بن ہشام اور عبداللہ بن ابی امیہ بن مغیرہ موجود تھے ۔ آپ صلی اللہ علیہ وسلم نے ان سے فرمایا کہ چچا ! آپ ایک کلمہ «لا إله إلا الله» ( اللہ کے سوا کوئی معبود نہیں کوئی معبود نہیں ) کہہ دیجئیے تاکہ میں اللہ تعالیٰ کے ہاں اس کلمہ کی وجہ سے آپ کے حق میں گواہی دے سکوں ۔ اس پر ابوجہل اور عبداللہ بن ابی امیہ مغیرہ نے کہا ابوطالب ! کیا تم اپنے باپ عبدالمطلب کے دین سے پھر جاؤ گے ؟ رسول اللہ صلی اللہ علیہ وسلم برابر کلمہ اسلام ان پر پیش کرتے رہے ۔ ابوجہل اور ابن ابی امیہ بھی اپنی بات دہراتے رہے ۔ آخر ابوطالب کی آخری بات یہ تھی کہ وہ عبدالمطلب کے دین پر ہیں ۔ انہوں نے «لا إله إلا الله» کہنے سے انکار کر دیا پھر بھی رسول کریم صلی اللہ علیہ وسلم نے فرمایا کہ میں آپ کے لیے استغفار کرتا رہوں گا ۔ تاآنکہ مجھے منع نہ کر دیا جائے اس پر اللہ تعالیٰ نے آیت «ما كان للنبي» الآية نازل فرمائی ۔ ( التوبہ : 113 )
سلم ان کے پاس تشریف لائے ۔ دیکھا تو ان کے پاس اس وقت ابوجہل بن ہشام اور عبداللہ بن ابی امیہ بن مغیرہ موجود تھے ۔ آپ صلی اللہ علیہ وسلم نے ان سے فرمایا کہ چچا ! آپ ایک کلمہ «لا إله إلا الله» ( اللہ کے سوا کوئی معبود نہیں کوئی معبود نہیں ) کہہ دیجئیے تاکہ میں اللہ تعالیٰ کے ہاں اس کلمہ کی وجہ سے آپ کے حق میں گواہی دے سکوں ۔ اس پر ابوجہل اور عبداللہ بن ابی امیہ مغیرہ نے کہا ابوطالب ! کیا تم اپنے باپ عبدالمطلب کے دین سے پھر جاؤ گے ؟ رسول اللہ صلی اللہ علیہ وسلم برابر کلمہ اسلام ان پر پیش کرتے رہے ۔ ابوجہل اور ابن ابی امیہ بھی اپنی بات دہراتے رہے ۔ آخر ابوطالب کی آخری بات یہ تھی کہ وہ عبدالمطلب کے دین پر ہیں ۔ انہوں نے «لا إله إلا الله» کہنے سے انکار کر دیا پھر بھی رسول کریم صلی اللہ علیہ وسلم نے فرمایا کہ میں آپ کے لیے استغفار کرتا رہوں گا ۔ تاآنکہ مجھے منع نہ کر دیا جائے اس پر اللہ تعالیٰ نے آیت «ما كان للنبي» الآية نازل فرمائی ۔ ( التوبہ : 113 )
Sahih al-Bukhari 1360
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Shia says
"Abu Bakr and Umar conspired to steal the Caliphate from Imam Ali (A.S.). After the Prophet’s death, these two fools rushed to Saqifah in order to quickly bring Abu Bakr to power in a coup d’état against the Ahlul Bayt. Meanwhile, Imam Ali (A.S.) was unable to attend the meeting in Saqifah because he was too busy attending the funeral of the Prophet (S.A.W.). And yet, Abu Bakr and Umar did not even have the decency to attend the Prophet’s funeral and instead were so greedy that they used that time to declare Abu Bakr the Caliph.
"Abu Bakr and Umar conspired to steal the Caliphate from Imam Ali (A.S.). After the Prophet’s death, these two fools rushed to Saqifah in order to quickly bring Abu Bakr to power in a coup d’état against the Ahlul Bayt. Meanwhile, Imam Ali (A.S.) was unable to attend the meeting in Saqifah because he was too busy attending the funeral of the Prophet (S.A.W.). And yet, Abu Bakr and Umar did not even have the decency to attend the Prophet’s funeral and instead were so greedy that they used that time to declare Abu Bakr the Caliph.
How can you follow such people who are so greedy and power hungry that they didn’t even attend the funeral of the Prophet (S.A.W.) and instead used that time to aggrandize themselves?"
The matter was not at all as our Shia brothers say. The Shaikhayn (Abu Bakr and Umar) did not at all intend to steal the Caliphate, nor did they miss out on the Prophet’s funeral. Let us now narrate the story of Saqifah…
Grief Over the Prophet’s Death
The Prophet’s death sent shock waves of grief throughout the Muslim Ummah. We read:
The tragic news (of the Prophet’s death) was soon known by everybody in Medinah. Dark grief spread on all areas and horizons of Medinah…Umar was so stunned (by grief) that he almost loss consciousness.
(Ar-Raheequl Makhtum, p.559)
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News of a National Emergency
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News of a National Emergency
Abu Bakr (رضّى الله عنه) and Umar (رضّى الله عنه) stayed by the Prophet’s body. In some time, however, a man by the name of Mughirah bin Shubah (رضّى الله عنه) approached Umar (رضّى الله عنه) and notified him of an impending emergency.
Abu Bakr (رضّى الله عنه) and Umar (رضّى الله عنه) were devastated by the Prophet’s death and they wanted very much to stay with the Prophet (صلّى الله عليه وآله وسلّم). In fact, “Umar told him to leave them alone and go away as they were busy in making arrangements for the burial of the Prophet.” Umar (رضّى الله عنه) was only convinced when the man said that the Ansar were about to do something that would lead to a civil war. Likewise, when Umar (رضّى الله عنه) first informed Abu Bakr (رضّى الله عنه) that they must head out towards Saqifah, Abu Bakr (رضّى الله عنه) refused to come out and disregarded Umar (رضّى الله عنه); it was only when Abu Bakr (رضّى الله عنه) was convinced of the dire situation that he was able to pull himself away from the Prophet’s side. We read:
Umar learned of this (i.e. the gathering of the Ansar at Saqifah) and went to the Prophet’s house and sent (a message) to Abu Bakr, who was in the building…[Umar] sent a message to Abu Bakr to come to him. Abu Bakr sent back (a message) that he was occupied (i.e. with caring for the Prophet’s body), but Umar sent him another message, saying: “Something (terrible) has happened that you must attend to personally.” So he (Abu Bakr) came out to him…
(The History of al-Tabari, Vol.10, p.3)
The Shaikhayn very much wanted to stay with the Prophet (صلّى الله عليه وآله وسلّم) throughout his funeral, and they were only persuaded to come out because of the warnings of a third man who implored upon them to save the Ummah from civil war. The Ansar were about to declare their own Caliph by force of arms, ready to declare war on any tribe that denied their leadership. The Ansar had adopted a most belligerent attitude and were prepared to declare war; it is this precarious situation that the Shaikhayn sought to diffuse peaceably. We read:
(The) Ansar said: “In case they reject our Caliph, we shall drive them out from Al-Medinah at the point of our swords.” However, the few Muhajirs in the assembly protested against this attitude and this led to a dispute and disorder of a serious nature and a war between the Muhajirs and Ansars seemed possible. When the situation took this ugly turn, Mughirah ibn Shubah left the trouble spot and came to the Prophet’s Mosque to relate what was going on in Saqifah Banu Sa’idah.
(Tareekh Al-Islam, Vol.1, p.273-274)
Sometimes Shia fail to realize (or rather, insist on not understanding) how volatile the situation was: the Ansar were ready to elect their own man and declare war on any tribe which rejected their leader, and some of the Ansar were even ready to wage war on the Muhajirs.
The Ansar had adopted a very belligerent attitude, and Abu Bakr (رضّى الله عنه) and Umar (رضّى الله عنه) therefore went as peace-makers and conflict resolvers, to prevent the Ansar from placing themselves at loggerheads with the rest of Arabia.
Abu Bakr (رضّى الله عنه) and Umar (رضّى الله عنه) took along with them Abu Ubaidah (رضّى الله عنه), another Muhajir. These three Sahabah were from amongst the Ashara Mubash Shararah (i.e. the Ten Companions promised Paradise by the Prophet), and it was hoped that the influence of these three great personalities could avert a civil war and disaster. In times of national crisis, the leaders of a country must become strong and steadfast in order to deal with pressing matters of state, and they cannot allow personal woes and feelings to hamper or hinder their effectiveness; if the Prophet (صلّى الله عليه وآله وسلّم) were alive, he would not want Abu Bakr (رضّى الله عنه) and Umar (رضّى الله عنه) to dilly-dally but rather he would indeed want them to act swiftly to save the Muslim Ummah, which would be the best way to honor the memory of the Prophet (صلّى الله عليه وآله وسلّم).
We read:
So the two of them (Abu Bakr and Umar) hurried toward them (the Ansar); they met Abu Ubaidah ibn al-Jarrah (on the way), and the three of them marched towards them (the Ansar).
(The History of al-Tabari, Vol.10, p.3)
Umar (رضّى الله عنه) said:
I told Abu Bakr that we should go to our brothers, the Ansar, so we went off to go to them, when two honest fellows met us (on the way) and told us of the conclusion the people (the Ansar) had come to (i.e. to declare their own Caliph). They (the two honest fellows) asked us where we were going, and when we told them, they said that there was no need for us to approach them and we must make our own decision (i.e. elect our own Muhajir Caliph).
(Ibn Ishaq, Seerah Rasool-Allah, p.685)
What he meant by this was what some of the Ansar had said earlier, namely:
“Let us have a leader from amongst ourselves, and you (Quraish) a leader from amongst yourselves.”
(The History of al-Tabari, Vol.10, p.3)
Of course, the Shaikhayn and Abu Ubaidah (رضّى الله عنه) were wise enough to know that this would reduce the Muslim union into nothing but disjointed and warring fiefdoms led by rivaling warlords. The Shaikhayn would in their respective Caliphates transform the Muslim state into a powerful empire that would propel the Muslims to greatness. These two men not only saved Islam from extinction (i.e. at Saqifah) but expanded the Islamic world far and wide, ensuring a unified and stable Muslim empire, an accomplishment which all Muslims worldwide should thank them for.
Why Ali (رضّى الله عنه) Stayed Behind
Abu Bakr (رضّى الله عنه) and Umar (رضّى الله عنه) did not take along Ali (رضّى الله عنه) and Zubair (رضّى الله عنه) because they were immediate relatives of the Prophet (صلّى الله عليه وآله وسلّم) and it would not be fitting to bother them with such a matter during their time of grief. We read in an authentic Hadith:
“A person’s family and relatives are the ones responsible for arranging his burial.”
(Sunan Abu Dawood, Vol. 2, Page 102)
We read:
Now Ali ibn Abi Talib was working busily preparing the Apostle (for burial), so Umar sent a message to Abu Bakr (instead)…
(The History of al-Tabari, Vol.10, p.3)
We read further:
(They) left Ali and others (close relatives) to make arrangements for the burial of the Prophet.
(Tareekh al-Islam, Vol.1, p.274)
It should be noted that Umar (رضّى الله عنه) mentioned in detail during his Caliphate that Abu Bakr (رضّى الله عنه) went to Saqifah only in order to caution the Ansar against taking any action that would spark a civil war. When Abu Bakr (رضّى الله عنه) left for Saqifah, he had no intention whatsoever of becoming Caliph himself; had this been the case, then surely Abu Bakr (رضّى الله عنه) would have brought along more than two of his supporters. Surely, if what our Shia brothers portray is true, then shouldn’t Abu Bakr (رضّى الله عنه) have brought with him a whole mass of his supporters and friends? Instead, he went with only two Companions to a large group of the Ansar. At Saqifah, there were thus only three Muhajirs who were far outnumbered by the Ansar. This would be a less than ideal situation for a Muhajir like Abu Bakr (رضّى الله عنه): Abu Bakr (رضّى الله عنه) would have only two supporters whereas Saad ibn Ubaadah (رضّى الله عنه) had a whole gathering of Ansar to back him! Common sense dictates that if Abu Bakr (رضّى الله عنه) and Umar (رضّى الله عنه) had conspired to take the Caliphate for themselves, then surely they would have brought along with them more Muhajir friends of theirs.
This fact cannot be stressed enough, as it completely vindicates Abu Bakr (رضّى الله عنه) and Umar (رضّى الله عنه) of all suspicion. These two men were so unaware of such a happening that they went to Saqifah with no more than one man with them! Had they desired to take the Caliphate, then what prevented them from taking along with them a strong group of their supporters? Why did they not take along Uthman bin Affan (رضّى الله عنه), Khalid bin Waleed (رضّى الله عنه), Muawiyyah ibn Abu Sufyan (رضّى الله عنه), etc? If this was a coup d’état as the Shia claim, then it had to be the worst planned operation ever in the history of humanity. The Ansar were the great majority at Saqifah and they were ready to pledge Baya’ah to one of their own men; if Abu Bakr (رضّى الله عنه) wanted to further his own claim to the Caliphate, he should have brought enough of his supporters to overwhelm the Ansar. Instead, he came with only two Companions. Indeed, it was not a grab for power at all, but rather Abu Bakr (رضّى الله عنه), Umar (رضّى الله عنه), and Abu Ubaidah (رضّى الله عنه) set out only to counsel the Ansar, hoping that their veteran status would straighten out the Ansar.
The reality is that it is not right to complain about how Ali (رضّى الله عنه) was not taken along to Saqifah. How can anyone complain of this when the Shaikhayn did not even bring along their closest friends and supporters? Abu Bakr (رضّى الله عنه) and Umar (رضّى الله عنه) didn’t find the need to bring along Ali (رضّى الله عنه)–or any of the other Muhajir Sahabah, for that matter–because they had no idea whatsoever that an election would take place. Instead, they went only to prevent the Ansar from electing their own leader: it was well-known that if the Ansar announced themselves the leaders, then the other tribes would fail to recognize them, declare their own leader, and fall into civil war.
What the Shia criticize the Shaikhayn for is actually something these two noble men should be praised for: Abu Bakr (رضّى الله عنه) and Umar (رضّى الله عنه) were showing softness and sensitivity towards Ali (رضّى الله عنه), allowing him to grieve for his loved one without having to worry about the fate of the Muslim Ummah. An analogy of this is a man whose father dies and so his employee/colleague shoulders his work load for a time so that the man can go to his father’s funeral without any other extra worries or burdens to think about. And so it was that Abu Bakr (رضّى الله عنه), Umar (رضّى الله عنه), and Abu Ubaidah (رضّى الله عنه) head out towards Saqifah–despite their grief over the Prophet’s death–to deal with a major problem, and to prevent the nascent Islamic state from collapsing into nothingness. Indeed, these three men did single-handedly save Islam and prevent a great Fitnah.
The purpose of Ramadan
The purpose of Ramadan is to help us attain a spiritual awakening by shedding our material obsessions. The fast, by its nature, will help us do that but we should enhance the effect by keeping our tongues busy with the remembrance of Allah.
,, Sura Az-Zariyat, Ayat 56-58
I have only created jinns and men that they may serve Me. No sustenance do I require of them nor do I require that they should feed Me. Surely it is Allah Who is the giver of all sustenance, the Lord of Power, the Invincible.
,, Surat Al-i'Imran, Ayat 190-191
For sure, in the creation of the heavens and the earth and the alternation of the night and the day there are signs for men of understanding.
Those who remember Allah while standing, sitting, and lying on their sides, and meditate on the creation of the heavens and the earth. Then cry out:" Our Rabb! You have not created this in vain. Glory to You! Save us from the punishment of Fire.
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