CHAPTER TWO

Concerning the Prophet (P)

The second question: On the infallibilit of the Prophet
Allah, Glory be to Him, the Most High, says concerning the rights of His apostle Muhammad,
(S.A.W.): God !ill protect you from the people (":#$). He also says: He does not spea% from his
desires, it is nothing but a re&elation re&ealed to him ("':'). He further says: What the (rophet
brings to you, accept it) !hat he prohibits you, refrain from it ("*:$). +hese &erses clearly point to
his complete infallibility under all circumstances. ,ou say that the (rophet of God (S.A.W.) is
infallible only in proclaiming the -ur.an. Apart from that, he is li%e other human beings, he errs and
does right. ,ou deri&e proofs of his mista%es at different occasions by traditions !hich you report in
your Sahih !or%s.
/f that is the case, !hat is the proof and e&idence in your claim to adhere to the boo% of God and the
sunna of His prophet as long as this sunna is, in your &ie!, not infallible and there is a possibility of
error in it0
1n this basis, then, clinging to the boo% of God and the sunna, according to your belief, does not
guarantee one from not being led astray especially as !e %no! that the !hole -ur.an is e2plained
and made clear by the (rophetic sunna.. What is your proof that the commentary and e2planations
are not contrary to the boo% of Allah, the most e2alted0
1ne of them e2pressed this opinion to me: +he (rophet of God certainly opposed the -ur.an in
many rulings according to the demands of the occasion. / said in a surprised manner: 3ite me one
e2ample of this opposition.
He said: +he -ur.an says: .+he adulteress and the adulterer, lash both of them !ith one hundred
lashings. (45:4). Whereas the (rophet ordered the stoning of the adulterer and adulteress, this
6ruling7 is not found in the -ur.an.
/ said: +he stoning is for the married person !ho fornicates, !hether male or female, !hereas
lashing is for the unmarried person if he8she fornicates, !hether male or female.
He said: /n the -ur.an, there is no 6mention of7 unmarried or married 6person7 as Allah does not
specify it, rather, He uses the term adulterer and adulteress !ithout 9ualifying it.
/ said: +hen, on this basis, does this mean that e&ery general ruling in the -ur.an !hich !as
specified by the (rophet is thereby contradictory to the -ur.an0 +hen, do you say that the (rophet
opposed the -ur.an in most of his rulings0 He replied diffidently: +he -ur.an is only infallible
because Allah has guaranteed its protection. As for the (rophet, he is a man. He errs and does right.
As the -ur.an says about him: .Say / am nothing but a man li%e you.. / said: Why do you pray the
morning, midday, afternoon e&ening and night prayer !hereas the -ur.an used the general !ord,
prayer, !ithout specifying it.s timings0 He replied: /n the -ur.an, it says: ./ndeed the prayer !as a
prescribed time for the belie&ers.. +he (rophet e2plained the timings of the prayers. / said: Why
do you belie&e him in the timings of the prayers and you refute him in the rulings on stoning the
adulterer0
He tried his best to satisfy me !ith contradictory, barren philosophies !hich do not stand against
intellectual or logical proofs. :or e2ample, he said: 1ne cannot doubt about the prayer because the
(rophet of Allah performed it during the !hole of his life, fi&e times e&ery day. Ho!e&er, !e
cannot be so sure about stoning since he did it only once or t!ice during his lifetime. Similarly, he
claims that the (rophet does not err !hen God commands him on an issue. Ho!e&er, !hen he
;udges by his o!n reasoning, then he is not infallible. <ue to that, the companions !ould as% him in
e&ery case, is this from himself or from God0 /f he said: +his is from Allah, they obeyed him
!ithout any argument. /f he said: +his is from me, then they !ould argue, dispute and ad&ise him.
He !ould accept their ad&ices and &ie!s. +he -ur.an !as at times re&ealed in agreement !ith the
&ie!s of some companions and opposed his (the (rophet.s) &ie!s as 6happened7 in the 9uestion of
the prisoners of =adr and other famous incidents.
/ tried my best to persuade him but !ithout any success because the scholars of the ahl al-sunna
wa'l-Jama'a are con&inced by this 6&ie!7 and the Sihah are full of such traditions !hich destroy the
infallibility of the (rophet. /t ma%es him 6appear as7 a person lo!er in status than a pious person or
a military leader or lo!er than a Sufi shaykh of the path. / !ould not be e2aggerating if / said that
he is lo!er in status than an ordinary person. /f !e read some of the traditions in the Sihah of the
ahl al-sunna wa'l-Jama'a, it !ould be absolutely clear to us the degree of influence that the
>mayyads, from their times, ha&e had on the thin%ing of the Muslims, and that their &estiges ha&e
remained !ith the people e&en today.
/f !e searched for the aim or goal for that, !e !ould reach a certain and bitter conclusion, !hich is)
those !ho ruled the Muslims during the >mayyad dynasty, the chief of !hom !as Mu.a!iya b. Abu
Sufyan, did not belie&e, for a day, that Muhammad b. .Abd Allah !as sent !ith God.s message or
that he !as truly God.s Messenger. Most probably, they belie&ed that he !as a magician !ho
o&er!helmed the people and built a %ingdom at the cost of the do!ntrodden people, especially the
sla&es !ho supported and helped him in his claims. +his is not mere con;ecture, since some
con;ectures can be sinful. When !e read the historical !or%s to study the character of Mu.a!iya and
those around him, and !hat he did during his lifespan, especially !hen he ruled, the con;ecture
becomes a reality, there is no escape from it.
All of us %no! !ho Mu.a!iya is and !ho his father Abu Sufyan and his mother Hind are. He is the
freed sla&e, son of a freed sla&e, !ho spent his youth in the circle of his father mobili?ing an army
to fight the (rophet of God and to opposing his mission !ith all effort. When all his attempts failed
and !hen the (rophet of God (S.A.W.) emerged &ictorious o&er him and his father, he accepted
/slam for pragmatic reasons !ithout any con&iction. +he (rophet, due to his nobility and great
character, forga&e him and called him the freed man (al-taliq). After the death of the bearer of the
message, his (Mu.a!iya.s) father tried to instigate discord and sedition in /slam. +hat !as !hen, at
night, he came to /mam .Ali inciting him to rise against Abu =a%r and .>mar and tempting him !ith
property and men. /mam .Ali (A.S.) %ne! his aim and so ignored him. He remained li&ing in
rancour against /slam and Muslims for the !hole of his life until the 3aliphate came to his cousin
.>thman. At that time, the disbelief and hypocrisy lying !ithin him surfaced and he said: Sei?e it,
sei?e it again, by !hat Abu Sufyan s!ears, there is neither hea&en nor hell.
/bn Asa%ir has reported in his historical !or% in the si2th &olume, page 5@$, from Anas, that Abu
Sufyan &isited .>thman after he had become blind. He as%ed him: /s there anyone around0 +hey
said: Ao. He said: 1 God, ma%e the matters 6as they !ere7 at the time of the Jahiliyya and the
%ingdom 6belong7 to the usurpers and ma%e the =anu >mayyads the tent pegs (awtad) of the earth.
As for his son Mu.a!iya, !hat do you %no! about Mu.a!iya0 +here are no bounds as to !hat one
can say concerning !hat he did to the umma of Muhammad (() during his go&ernorship in Syria
and after gaining control of the 3aliphate through force and po!er. +he historians ha&e mentioned
6his acts7 concerning his defiling the -ur.an and sunna and transgressing all the boundaries of the
shari'a. His actions are those !hich e&en the pen cannot !rite and the tongue cannot mention, due
to their e&il and corrupt nature. =earing in mind the feelings of our brothers amongst the ahl al-
sunna wa'l-Jama'a, !e ha&e de&oted pages for those !ho ha&e instilled the lo&e of Mu.a!iya in
their hearts and defend him.
/t !ould not be out of place for us to mention the mentality of the man and his belief in the bearer of
the message. His belief is not too different from the belief of his father. He !as fed by the mil% of
the one !ho ate human li&er. She !as !ell %no!n as a prostitute and an adulterer. Similarly, he
inherited 6the character of7 his father, the leader of the hypocrites. /slam did not find a place in his
heart e&en for a day. Bust as !e %no! the character of the father, the son is e2pressing the same
thing but in a more subtle and hypocritical !ay.
AlCDubayr b. =a%ar reported from Muta!!af b. alCMughira b. Shu.ba alC+ha9afi. He said: / &isited
Mu.a!iya !ith my father. My father !ould 6often7 &isit him and narrate from him. +hereafter, he
!ould come to me and mention Mu.a!iya and his mentality and !ould 6often7 be surprised at !hat
he sa!. He came to me one e&ening. Ho!e&er, he did not ha&e dinner and appeared aggrie&ed. /
!aited for a !hile thin%ing that something had happened bet!een us or 6it !as due to7 !hat !e did.
/ then said to him: .What is the matter, / see you are distressed since the e&ening0. He said: .1 my
son, / ha&e come from the most e&il of people.. / said to him: .Ho! can that be0. He said: ./ said to
Mu.a!iya !hen / !as alone !ith him: .1 3ommander of the :aithful, you ha&e attained your goal,
if only you !ere to demonstrate ;ustice and spread &irtue. ,ou ha&e become old of age. /f only you
!ere to loo% after your brothers, the =anu Hashim, and !ere to reCestablish ties !ith them. =y God,
they do not ha&e anything today !hich you should be scared of. /n that there !ill be 6something7 for
!hich you !ill be remembered and !ill recei&e re!ard.. He said to me: .:ar be from it, far be from
it. What remembrance do / !ish to lea&e behind me0 +he brother of +aym (Abu =a%r) ruled and
spread ;ustice and did !hat he did. As soon as he died so did his remembrance e2cept that a person
6!hile mentioning him7, !ould say Abu =a%r. +hen the brother of .Adi (.>mar) ruled and he
perse&ered and he remained acti&e for ten years. As soon as he died, so did his remembrance, e2cept
a person 6!hile mentioning him7 !ould say .>mar. +hen our brother .>thman ruled. Here !as a
man the li%e of !hom there !as nobody. He did !hat he did and they did to him !hat they did. =y
God, as soon as he died, they forgot his remembrance and forgot !hat !as done to him. +he
brothers of Hashim shout e&ery day fi&e times: ./ bear !itness that Muhammad is the (rophet of
God.. What action and !hat remembrance !ill remain !ith this, 1 motherless one, by God, e2cept
6for one7 to die and be buried0.
May God debase, disappoint and disgrace you (Mu.a!iya), 1 one !ho !anted to bury the
remembrance of the (rophet of God !ith all efforts. ,ou spent e&erything you o!ned for that cause
but all your efforts met !ith failure. Allah, Glory be to Him, is obser&ing you and He says to His
(rophet: We ha&e raised your remembrance. ,ou (Mu.a!iya) can ne&er erase his remembrance
!hich the Eord of po!er and might has raised. (lot your schemes and gather your group, you !ill
not be able to e2tinguish the light of God !ith your mouth. God !ill perfect His light despite your
hypocrisy and ;ealousy. Eoo% here, you ruled the !orld east and !est, as soon as you died, so did
your remembrance, e2cept that one !ho remembers you does so due to your e&il deeds, through
!hich you had hoped to destroy /slam, ;ust as it has been reported from the tongue of the (rophet of
God (S.A.W.). +he remembrance of Muhammad b. .Abd Allah, the brother of =anu Hashim, has
remained during the course of centuries and generations, until God establishes his rule on earth and
on the people inhabiting it. Whene&er someone mentions him, they do so by sending greetings to
him and his family. 6+his is7 despite your plots and the plots of the =anu >mayya !ho tried,
through your guidance and leadership, to pre&ail o&er them and their e2cellences. +hat only
enhanced their status and eminence. ,ou !ill meet Allah on the day of ;udgement, !hen He !ill be
angry !ith you due to !hat you inno&ated in His la! and He !ill gi&e you !hat you deser&e.
/f !e add to this their offspring, ,a?id b. Mu.a!iya, the shameless, corrupt one and !ine drin%er,
the one !ho openly indulged in sins and debauchery, !e find him to be ha&ing the same belief,
!hich he inherited from his father Mu.a!iya and grandfather Abu Sufyan. He inherited from them
&ileness, baseness, !ine drin%ing, fornicating !ith prostitutes and gambling. /f he had not inherited
these e&il characteristics, his father, Mu.a!iya, !ould not ha&e appointed him for the 3aliphate and
imposed him o&er the nec% of the Muslims. All of them %ne! him the !ay he should be %no!n,
!hile they !ere ali&e. Amongst them !ere prominent companions li%e alCHusayn b. .Ali, the master
of the youths of paradise. / do not doubt that Mu.a!iya passed his life and spent his money !hich
he earned through illegal !ays, in the path of destroying /slam and the true Muslims. We ha&e seen
ho! he !ished to bury the remembrance of Muhammad (S.A.W.). He !as not able to do that, so he
initiated a !ar against his cousin .Ali, the legatee of the (rophet, until it ended. He then attained the
3aliphate !ith force, deception and hypocrisy. He established an inauspicious sunna and ordered
his go&ernors in all regions to curse .Ali and the (rophetic household from all the pulpits and in all
prayers. =y doing that, he !anted to curse the (rophet of God. When all his plans failed and his
destined time arri&ed and he had did not attain his purpose, he appointed his son as a ruler o&er the
umma to continue along the plan !hich he and his father Abu Sufyan had established, i.e., the
destruction of /slam and returning to the Bahili era. +hat mad and corrupted person accepted the
3aliphate and prepared his entourage to destroy /slam according to the desires of his father. He
began by sei?ing the city of the (rophet of God (S.A.W.) !ith his disbelie&ing army. He did !hat he
did in three days. He %illed F@,@@@ of the most &irtuous companions in it and proceeded, after that,
to %ill the master of the youths of paradise and the delight of the (rophet (S.A.W.) and to %ill the
(rophetic household. +hey !ere the moons of the umma. He 6e&en7 ensla&ed the free persons of the
ahl al-bayt. :rom Allah do !e come, and to Him !e shall return.
/f Allah had not cut short his life, that !retched, e&il person !ould ha&e destroyed /slam and
Muslims. What !e are concerned !ith in our discussion is to un&eil his beliefs, ;ust as !e un&eiled
the belief of his father and grandfather.
Historians ha&e narrated that after the terrible e&ent of alCHarra and the %illing of F@,@@@ of the best
Muslims (e2cept !omen or children) and raping of F,@@@ &irgins, about F,@@@ !omen became
pregnant in those days !ithout being married.
+hen the remaining people paid allegiance and agreed that they !ere to be sla&es to ,a?id. Whoe&er
refused !as %illed. When ,a?id !as informed of all these crimes and &ile deeds, !hich the co!ards
had perpetrated and !hich history has ne&er !itnessed the li%e of (e&en by the Mongols or +artars
or the /sra.ilis), ,a?id !as happy by that and insulted the (rophet of /slam. He e2emplified the
speech of /bn alCDubara !ho composed a poem after the battle of >hud saying:
/f only my ancestors 6!ho died at7 =adr, had seen the !ailing of the Gha?ra; from the attac%s of
spears and of the s!ord,
+hey !ould ha&e shouted and cried !ith ;oy and !ould ha&e said: .1 ,a?id, your hands should not
be paraly?ed..
We %illed the master of their leaders, and !e e2tracted re&enge of =adr.
/ !ould not be from the progeny of Ghandaf if / did not ta%e re&enge from the progeny of Ahmad
for !hat he has done.
+he Hashimites played !ith the Gingdom, no ne!s came nor any re&elation re&ealed.
+he grandfather, Abu Sufyan, the first enemy of God and His (rophet, says loudly Sei?e it, 1 =anu
>mayya, sei?e it again, by that !hich Abu Sufyan s!ears, there is neither hea&en nor hell. And the
father, Mu.a!iya, the second enemy of Allah and His (rophet, said clearly (!hen he heard the caller
to prayer bearing !itness that Muhammad is the (rophet of God) What actions and !hat
remembrance !ill remain !ith this, 1 motherless one0
+he son ,a?id, the third enemy of God and His (rophet, says loudly: +he Hashimites played !ith
the Gingdom, no ne!s came, nor any re&elation re&ealed.
We ha&e %no!n their beliefs about God and His (rophet and about /slam, and !e %no! of their
disgraceful acts, through !hich they !anted to destroy the pillars of /slam. 6We ha&e %no!n of7
their &ileness to!ards the (rophet of /slam, of !hich !e ha&e mentioned a fe! details for the sa%e
of bre&ity. /f !e !anted to e2pand on this, !e could ha&e filled a huge &olume on the actions of
Mu.a!iya alone !hich !ould ha&e remained a shame and disgrace fore&er, although some e&il
scholars ha&e tried to conceal and hide 6these7. +he =anu >mayya !ould gi&e them per%s and gifts
!hich !ould ma%e their eyes blind. +hey sold their hereafter for this !orld and they confused truth
!ith falsehood !hilst fully %no!ing this. Most of the Muslims remained &ictims of these lies and
falsehoods. /f only they %ne! the true &ictims, they !ould remember Abu Sufyan, Mu.a!iya and
,a?id !ith nothing but curses and disappro&al.
/n this short discussion, !hat is important for us is to discern the degree of influence these people,
their partisans and follo!ers, !ho ruled the Muslims for F@@ years, had. +hat influence is still at the
first stages.
+here is no doubt that the influence of these hypocrites on the Muslims !as immense. +hey
changed their beliefs, li&es, eti9uettes and dealings and e&en their 6forms of7 !orship. 1ther!ise,
ho! can !e e2plain the desisting of the community from aiding the truth and the abandoning of the
friends of God and the siding !ith the enemies of God and His (rophet0
Ho! can !e comprehend 6the fact that7 Mu.a!iya, the freed man, son of a freed man and accursed
son of the accursed one, ascending the 3aliphate, 6a position7 !hich represented the status and the
3aliphate of the (rophet of Allah, (S.A.W.)0 Geeping in &ie! !hat the historians !ant us to belie&e,
that the people !ould tell .>mar b. alCGhattab: /f !e see any de&iation in you, !e !ill straighten
you !ith our s!ords, yet !e see them narrating from Mu.a!iya !hen he ascended the throne of the
3aliphate by force and po!er. +he first sermon !hich he deli&ered to all the companions !as: / did
not fight you so that you should pray and fast but so as to rule o&er you, / am no! your
commander. ,et no one mo&ed a finger or opposed him, on the contrary, they accompanied him
and they named the year !hich Mu.a!iya came to po!er the year of unity !hereas, in reality, it
!as the year of dissension.
+hen !e see them, after that, accepting his son ,a?id, the corrupt one, to rule o&er them, one !ho
!as !ell %no!n by all of them. +hey did not re&olt nor mo&e, e2cept some upright ones !hom
,a?id %illed at the battle of alCHarra. Among those !ho sur&i&ed, he e2tracted a pledge that they
!ere to be his sla&es. Ho! can !e interpret all that0
We find after, that in the name of leading the belie&ers, the corrupt ones amongst the =anu
>mayyads li%e Mar!an b. alCHa%am and alCWalid b. .>9ba and others attained the 3aliphate .
+he matter of leading the belie&ers reached a le&el !hereby they sei?ed the city of the (rophet,
performed e&il deeds in it, defiled its sanctity and e&en burnt the house of God, the sanctuary, and
%illed prominent companions in it. +he matter of the leaders of the faithful reached a stage !hereby
they spilled the blood of the (rophet of God (S.A.W.) and that !as due to their %illing the delight of
the (rophet of God and his progeny. +hey deemed it permissible to ensla&e his children. Ao one
from the umma mo&ed from the stationary position. +he master of the youths of paradise did not
find a helper.
+he matter of leading the belie&ers reached a le&el !hereby they tore up the boo% of God !hilst
saying to it: /f you meet your Eord on the day of resurrection, then say: .1 my Eord, alCWalid tore
me apart.. +his !as !hat alCWalid, the >mayyad leader, did.
+he matter of leading the belie&ers reached a le&el !hereby they cursed .Ali b. Abi +alib from the
pulpits and instructed the people in all regions to curse him. =y that, they meant to curse the
(rophet of God. Aobody mo&ed from his stationary position. Whoe&er refused to comply !as either
%illed, crucified or maimed.
+he matter of leading the belie&ers reached a le&el !hereby they openly dran% !ine, fornicated,
amused themsel&es !ith pleasure, songs, dances and ...... there is no limit to !hat one can relate.
/f the matter of the /slamic umma had reached this le&el of decay of morals, mee%ness and
resignation, there must ha&e been factors !hich had influenced its beliefs. +his is !hat !ill concern
us in this discussion, since it is connected !ith the 9uestion of the infallibility and character of the
noble (rophet (S.A.W.).
+he first thing !hich deser&es our attention here is that the three 3aliphs, Abu =a%r, .>mar and
.>thman, prohibited the !riting and e&en the discussion of the traditions of the (rophet (().
Abu =a%r gathered the people during his 3aliphate and said to them: ,ou relate traditions from the
(rophet of God and differ about it. +he people after you !ill differ e&en more, 6therefore7 do not
relate anything from the (rophet. /f anyone as%s you, say: .=et!een us there is the boo%, so consider
as la!ful !hat is la!ful in it, and prohibit !hat is forbidden in it..
Similarly, .>mar !as another one !ho forbade the people from narrating traditions from the
(rophet. -ar?a b. G.ab said: When .>mar b. alCGhattab sent us to /ra9, he !al%ed !ith us and said:
.<o you %no! !hy / follo!ed you0. +hey said: .+o honour us.. He said: .=esides that, you are going
to the &illagers. +he -ur.an re&erberates in them li%e the re&erberation of a bee. <o not occupy
them !ith traditions. So ma%e them busy and recite the -ur.an, and reduce the narrations from the
(rophet and / am an associate to you 6in this7..
+his narrator says: / ne&er narrated a tradition after .>mar.s admonition. When he arri&ed in /ra9,
the people hastened to him as%ing him about the hadith. -ar?a said to them: .>mar prohibited me
from that.
Similarly, .Abd alCHahman b. .A!f said that .>mar b. alCGhattab gathered the companions from
remote regions to forbid them from narrating traditions of the (rophet to the people. He said to
them: Stand by me, do not go a!ay from me as long as / li&e. +hey did not lea&e him until he
died.
Similarly, alCGhatib alC=aghdadi says, and 6so does7 alC<hahabi in Tadhkira al-Huffaz, that .>mar b.
alCGhattab imprisoned three companions in Medina. +hese !ere Abu <arda, /bn Mas.ud and Abu
Mas.ud alCAnsari due to their e2cessi&e narration of traditions. :urthermore, .>mar commanded the
companions to bring the boo%s of traditions at their disposal to him. +hey thought he !anted to
organi?e them in a !ay so that there !ould be no differences bet!een them. +hey brought their
boo%s, he burnt them all in the fire.
+hen .>thman came after him. He continued the trend and notified all the people that: /t is not
permitted for anyone to narrate a tradition !hich !as not heard during the times of Abu =a%r and
.>mar.
After them came the time of Mu.a!iya b. Abu Sufyan. When he attained the position of the
3aliphate, he ascended the minbar and said: 1 people, it is forbidden to spea% about hadith from
the (rophet of Allah (S.A.W.), e2cept those hadith !hich !ere mentioned during the 3aliphate of
.>mar.
3ertainly, there had to be a secret moti&e behind the proscription of traditions that !ere uttered by
the (rophet of Allah (S.A.W.), hadiths !hich did not agree !ith things that !ere happening at that
time. 1ther!ise, !hy !ere the hadiths of the (rophet of Allah (S.A.W.) forbidden for the entire
length of this period, and !ere not permitted to be !ritten e2cept during the 3aliphate of .>mar b.
.Abd alC.A?i? (H)0
We can therefore deduce, based on the e&ents mentioned, especially bearing in mind the clear te2ts
regarding the 3aliphate !hich the (rophet of Allah (S.A.W.) had declared in the presence of the
main !itnesses, that Abu =a%r and .>mar prohibited the narration and transmission of hadith from
the (rophet, fearing that those hadiths !ould spread to all regions, and e&en to the neighbouring
&illages. /t !ould then become clear to the people that his 3aliphate and the 3aliphate of his
companion !as not 6&alid7 according to the shari'a. Hather, it had been usurped from the di&inely
ordained 3aliph, .Ali b. Abi +alib. We ha&e discussed this topic and unco&ered the truth in our boo%,
So that / may be !ith the +ruthful ones. Whoe&er !ishes further confirmation 6of this7 can refer
to it.
+he surprising thing regarding .>mar b. alCGhattab is his contradictory stance especially in things
related to the 3aliphate. While !e find him to be the one !ho had urged the allegiance to Abu =a%r
and 6e&en7 coerced the people to it C at the same time he declares that it !as a sudden decision and
that Allah had protected 6the people7 from it.s disasters. At another time, !e find him choosing si2
people for the 3aliphate saying: /f the bald one gets it (meaning .Ali b. Abi +alib), he !ill impose
se&erity upon them. Since he confessed that .Ali !as the only person !ho could ma%e the people
steadfast, then !hy did he not appoint him and end the matter, thereby gi&ing good ad&ice to the
umma of Muhammad0 =ut !e see him instead, after this, contradicting himself and preferring the
opinion of .Abd alCHahman b. .A!f, then contradicting himself yet again saying: Were Salim, the
sla&e of Abu Hudhayfa, ali&e, / !ould ha&e appointed him o&er you.
More surprising than that !as the issue of Abu Hafs. He forbade him to 6transmit7 hadith from the
(rophet (S.A.W.), and confined the companions in Medina, forbidding them from lea&ing it. He
also forbade the emissaries he sent to other regions to spea% of the sunna of the (rophet (S.A.W.),
and he 6also7 burnt the boo%s that !ere in the hands of the companions. /n these boo%s !ere the
hadiths of the (rophet (S.A.W.).
<id .>mar b alCGhattab not understand that the sunna of the (rophet clarified the -ur.an0 1r had he
not read the !ords of Allah, the Glorified and I2alted: And !e ha&e re&ealed the remembrance
unto you so that you may e2plain to the people !hat has been sent do!n to them (F#:55). 1r did he
understand from the -ur.an something !hich the bearer of the message and the one to !hom the
-ur.an !as re&ealed, did not understand0
+his is !hat some confused people ha&e tried to do, claiming that the -ur.an on se&eral occasions
came to &erify the opinions of .>mar and it opposed the &ie!s of the (rophet (S.A.W.). Gra&e
indeed are the !ords that come out of their mouths, they do not understand.
/ !as al!ays perple2ed !hen / read in alC=u%hari of .>mar.s refusal to accept .Ammar b. ,asir.s
narration, especially regarding the (rophet.s teaching him ho! to do tayammum, ;ust as / !as
surprised at .Ammar.s !ords: /f you !ish, / shall not spea% of it, in fear of .>mar. +his pro&es
clearly that .>mar b. alCGhattab !as se&ere on any one !ho narrated hadiths from the (rophet, and
!ould harass him.
/f the companions amongst the -uraysh !ere afraid of the 3aliph and !ould not lea&e Medina, and
e&en those !ho did go out desisted from transmitting the (rophetic traditions, and then had their
boo%s, in !hich they had recorded hadiths, burnt, yet no one amongst them said anything, then
!hat !as the position of .Ammar b. ,asir, an absolute stranger, despised by the -uraysh for his
stand !ith .Ali b. Abi +alib, and his lo&e for him0
Eet us go bac% to !hat !e ha&e recently discussed, specifically to the +hursday that preceded the
death of the (rophet of Allah (S.A.W.), a day !hich !as called by /bn .Abbas +he day of
calamity. 6+hat !as7 !hen the (rophet of Allah (S.A.W.) ordered those !ho !ere present to bring
paper and in% for him to !rite a letter so that they !ould ne&er go astray. We find on that day that
.>mar b. alCGhattab !as the one !ho opposed the (rophet of Allah (S.A.W.), and accused him of
being delirious, i.e., hallucinating and said: We see% refuge in Allah and then said: +he boo% of
Allah is sufficient for us. +his e&ent has been narrated by alC=u%hari, Muslim, /bn Ma;a, alCAasa.i,
Abu <a!ud, /mam Ahmad, as !ell as other historians.
/f .>mar could pre&ent the (rophet of Allah (S.A.W.) from !riting his o!n hadiths, and could do so
in the presence of many companions and the ahl al-bayt, accusing him of being delirious, !ith
insolence the li%e of !hich history has ne&er !itnessed, then it is neither strange nor surprising, for
him to gather his aides after the death of the (rophet of Allah (S.A.W.) so as to pre&ent the people,
!ith all possible effort, from transmitting hadith of the (rophet, since he !as no! the strong
3aliph, possessing all po!er. Iither due to greed, fear or hypocrisy, no doubt he had amongst his
associates many helpers from the note!orthy -urayshis, !ho had influence o&er the tribes and
clans, and !ho had been companions of the (rophet of Allah (S.A.W.). We ha&e seen them, despite
their large numbers, supporting .>mar in his statement that the (rophet of Allah (S.A.W.) !as
hallucinating. We find them also participating !ith him in pre&enting the (rophet from !riting the
letter. / belie&e that this !as the main reason for the (rophet (S.A.W.) to refrain from !riting 6it7)
for he %ne!, through the re&elation from his Eord, that the plot !as a strong one, and could threaten
/slam in its entirety if the letter !as !ritten.
+his !as the letter through !hich the (rophet of Allah (S.A.W.) !anted to protect his umma from
going astray, but the plotters turned the position around so that the letter became (if it !as !ritten),
a reason for misguidance and re&erting from /slam.
Ho! could the (rophet of Allah (S.A.W.) not change his stance C may my father and mother be
sacrificed for him C for he !as ill and on his death bed, recei&ing re&elation from his Eord !hich
resounded in his ears and filled his heart !ith sadness and suffering for his illCfated umma !hich
6did not heed to7 Allah.s !ords: /f he dies or is %illed, !ill you then turn bac% upon your heels0
+his &erse !as not re&ealed spontaneously but rather because of Allah.s, Glory be to Him,
%no!ledge of their &ileness, schemes and plots, for He is a!are of the deception of the eyes and
!hat is hidden in the hearts. What consoled the (rophet of Allah (S.A.W.) !as that his Eord had
informed him of all this and comforted him. He 6also7 re!arded him !ith the best that any (rophet
could be gi&en from his umma and did not hold him responsible for the apostacy of the umma nor
its turning bac% upon its heels. :or Allah had re&ealed beforehand: 1n that day the !rongdoer !ill
bite his hands and say: ./f only / had follo!ed the path of the MessengerJ Woe unto meJ / !ish that /
had not ta%en so and so as my sincere friendJ 3ertainly he led me a!ay from the remembrance (of
God) after it had come to me. +he Satan is a decei&er to man.. Whereupon the (rophet !ill say: .1
my EordJ My people too% this -ur.an as if it !as foolish nonsense.. And thus !e ha&e made for
e&ery (rophet an enemy among the sinnersJ So sufficient for you is your Eord for guidance and
assistance (4":4$).
/n this research, !e cannot escape from the painful conclusion !hich !e are forced to reach C that
Abu Sufyan and Mu.a!iya !ould not ha&e pre&ailed o&er the bearer of the message !ere it not for
the pre&ious position of .>mar, and his bold conduct in the &ery presence of the Messenger of Allah
(S.A.W.). +his is especially so if !e in&estigate his stance during the entire life of the (rophet (()
and his opposing him on se&eral occasions.
+he inescapable conclusion is that there !as an e2tensi&e plot de&ised to degrade the eminence of
the character of the noble Messenger of Allah (S.A.W.), to denigrate him, and to present him to the
people !ho did not %no! him as an ordinary person or of an e&en lo!er 6status7 than that. He could
be s!ayed by sentiments, he could gi&e in to his desires and de&iate from the truth. All of this !as
done to decei&e the people into thin%ing that he !as not sinless. +he proof 6presented7 is that .>mar
confronted him se&eral times and that the -ur.an (allegedly) came do!n to support /bn alCGhattab,
to the point !here Allah threatens His (rophet (() !ho !eeps and says: Were Allah to send an
affliction unto us, none !ould be safe e2cept /bn alCGhattab.
1r 6!e are also told7 that .>mar used to command the (rophet of Allah (S.A.W.) to &eil his !i&es
and the (rophet of Allah (S.A.W.) did not do that until 6&erses of7 the -ur.an !ere re&ealed in
support of .>mar, ordering the (rophet (() to &eil his !i&es. 1r that Satan !as not scared of the
(rophet of Allah (S.A.W.), but that he !as scared and fled from .>mar and se&eral other 6such7
disgraceful narrations that lo!er the status of the (rophet of Allah (S.A.W.), and enhance the status
of the companions. .>mar established records in this ob;ecti&e, to the point !here they narrated
(May Allah debase them) that the (rophet of Allah (S.A.W.) used to doubt his prophecy. +his can be
seen in the narration they reported 6to the effect7 that the (rophet of Allah (S.A.W.) said: When
Gabriel delayed coming to me, / thought that he !as going to .>mar b. alCGhattab.
/ belie&e that these hadiths and other traditions of this genre !ere fabricated in the time of
Mu.a!iya b. Abi Sufyan !hen the plan to remo&e .Ali b. Abi +alib from his rights !as beginning to
falter. He then resorted to praising Abu =a%r, .>mar, and .>thman and to ascribe e2cellences to
them so that they might be ele&ated in the eyes of the people o&er .Ali, attaining by this, t!o goals:
+he first goal !as to degrade the status of the son of Abu +alib (Abu +urab) C as he called him C to
degrade him in front of the people, and 6to lead the people into7 considering the three 3aliphs !ho
preceded him to be better than him. +he second goal, for his fabrication of hadith, !as 6to ma%e7
the people accept their neglecting the commands of the (rophet of Allah (S.A.W.) and his testament
that the 3aliphate be 6confined to7 his ahl al-bayt, especially alCHasan and alCHusayn, !ho !ere the
contemporaries of Mu.a!iya. /f it !as possible for the three pre&ious 63aliphs7 to &iolate the orders
of the (rophet of Allah (S.A.W.) in the 6matter of the7 3aliphate of .Ali (A.S.), !hy !as it not
possible for Mu.a!iya (the fourth) to disregard the commands of the (rophet of Allah (S.A.W.)
regarding the children of .Ali0
+he son of Hind most certainly succeeded in his plan. +he proof is that today, !hen !e spea% of the
%no!ledge of .Ali and his bra&ery, his closeness 6to the Apostle of Allah (S.A.W.)7, and his
eminence in /slam o&er the rest of the Muslims, there is al!ays someone to say to us: +he (rophet
of Allah (S.A.W.) said: ./f the faith of my umma !ere !eighed against the faith of Abu =a%r, the
faith of Abu =a%r !ould pre&ail.. And there too is one !ho confronts us saying: >mar al-Faruq is
the one !ho differentiates the truth from falsehood. And someone confronts us saying: .>thman is
the possessor of the t!o lights, and is the one of !hom e&en the angels of the Merciful one !ere
shy.
Anyone !ho pursues these discussions !ill find that .>mar b alCGhattab has ta%en the lion.s share in
the chapter on &irtue, something !hich is not accidental, rather, 6it is due to7 the numerous
contradictory positions that he too% to!ards the bearer of the message. +he -urayshis lo&ed him
6for that7, especially for the role that he played in distancing the 3ommander of the :aithful, the
leader of the legatees, .Ali b. Abi +alib, from the 3aliphate, and re&erting the matter (of leadership)
to the -urayshis to rule in the manner they !ished, so that the ones !ho !ere freed on the day of
the con9uest of Mecca, and the accursed ones from the >mayyads, could co&et it.
All the -urayshis, the chief of !hom !as Abu =a%r, %ne! that the credit in their leadership o&er the
Muslims !ent to .>mar. :or he !as the hero of opposition to the (rophet of Allah (S.A.W.), he !as
the one !ho pre&ented the (rophet of Allah (S.A.W.) from !riting 6a testament of7 the 3aliphate for
.Ali. And .>mar !as the one !ho threatened the people and made them doubt the death of their
(rophet so that they !ould not proceed to pay allegiance to .Ali. .>mar is also the hero of Sa9ifa) he
is the one !ho ensured the allegiance to Abu =a%r. He is 6also7 the one !ho threatened those !ho
remained in the house of .Ali, to burn it and all those in it, if they did not pay allegiance to Abu
=a%r. And .>mar is the one !ho instigated the people into gi&ing their fealty to Abu =a%r, through
force and coercion. /t !as .>mar !ho used to appoint the go&ernors and allocate positions during
the 3aliphate of Abu =a%r. /ndeed, !e !ould not be e2aggerating if !e !ere to say that he !as the
actual ruler during the 3aliphate of Abu =a%r himself.
Some historians relate that, in accordance !ith the custom they had 6established7 !ith the (rophet
of Allah (S.A.W.), those !hose hearts !ere to be attracted 6to /slam7 approached Abu =a%r to claim
their share !hich Allah has ordained for them. Abu =a%r !rote it 6for them7 and they !ent to .>mar
to collect 6their rights7, but he tore it up and said: We ha&e no need of you, for Allah has
strengthened /slam and can dispense !ith you. /f you accept /slam it !ill be better for you, and, if
not, then the s!ord 6shall be7 bet!een you and us. +hey returned to Abu =a%r and said to him:
Are you the 3aliph or is he0 Abu =a%r replied: Hather he, if God !ishes and he abided by !hat
.>mar had done.
1n another occasion, Abu =a%r !rote that t!o companions be gi&en a piece of land, and sent the
document to .>mar to be implemented. +he latter spat at it and destroyed it. +hey insulted him and
returned to Abu =a%r and complained to him: We do not %no!, are you the 3aliph or is .>mar0
He replied: Hather he isJ .>mar then came angrily to Abu =a%r and said to him: /t is not your
right to gi&e the land to these t!o. Whereupon Abu =a%r said: / told you that you are stronger
than me in this affair, ho!e&er, you o&erruled me.
:rom this, !e can discern the special status !hich .>mar b. alCGhattab en;oyed !ith the -urayshis
in general and the >mayyads in particular, to the e2tent that they ga&e him such titles as the
genius, the inspired one, the differentiator 6bet!een truth and falsehood7, the absolute
6personification of7 Bustice, e&en to the e2tent that they preferred him abo&e the (rophet of Allah
(S.A.W.).
We ha&e seen .>mar.s belief regarding the (rophet of Allah (S.A.W.) from the day of the treaty of
alCHudaybiyya to the day of the calamity. / can add to this that he pre&ented the companions from
paying respect to the relics of the (rophet of Allah (S.A.W.). He cut do!n of tree of the pledge of
Hid!an. He also sought closeness to alC.Abbas, the uncle of the (rophet, to ma%e the people belie&e
that 6since7 the Messenger of Allah (S.A.W.) had died, and his rule had ended, there !as no point in
remembering him. +herefore, there can be no blame on the Wahhabis !ho say the same things, for
they are not ne! issues as some 6people7 !rongly assume.
:rom this too, the door !as opened to the enemies of /slam and the 1rientalists, to deduce that
Muhammad !as a genius !ho %ne! that his community !ere idolaters !ho had been brought up
!orshipping idols. He therefore remo&ed the idols and replaced for them instead a blac% stone.
After all of this, !e obser&e that .>mar is the hero !ho re;ected the !riting of the (rophetic hadiths,
to the e2tent that he confined the companions to Medina and prohibited the others from (narrating)
hadith, burning the hadith boo%s, to ensure that the (rophetic traditions did not spread among the
people.
We also can deduce from all this !hy .Ali remained a prisoner in his home, not going out e2cept
!hen he !as summoned to ;udge a problem that the companions !ere unable to deal !ith. .>mar
did not in&ol&e him in any office or go&ernorship, nor 6did he gi&e him7 any responsibility or 6send
him !ith7 any deputation. /n fact, he !as also forbidden from :atima.s inheritance, and had nothing
!hich the people could desire from him. As a result, historians relate that he !as compelled to pay
allegiance after the death of alCDahra (() !hen he sa! the faces of the people turning a!ay from
him.
Allah is !ith you, 1 Abu.lCHasanJ Ho! could the people not hate you, !hen you !ere the one !ho
had %illed their heroes, di&ided their groups and destroyed their dreams. ,ou did not lea&e for them
in the field of merits a single merit !hatsoe&er, nor in the field of good deeds, a single good deed
for them. :urthermore, you !ere the cousin of the chosen one, you !ere also the nearest of them to
him, and you !ere the husband of :atima, the leader of the !omen of the uni&erse, and you !ere
the father of the t!o sibtayn, the t!o leaders of the youths of paradise, and you !ere the first person
to accept /slam and the foremost of them in %no!ledge.
,our uncle !as Ham?a, leader of the martyrs, and Ba.far alC+ayyar !as the son of your mother and
father. Abu +alib, the master of the ele&ated places and the protector of the (rophet ((), !as your
father. And the rightly guided /mams are all from your loin. ,ou !ere before the foremost ones and
most distant from those !ho came later. ,ou !ere the lion of Allah and His Messenger (() and you
!ere the s!ord of Allah and His Messenger, and you !ere the trusted one of Allah and His (rophet,
!hen you !ere sent by him (S.A.W.) to dissociate 6from the unbelie&ers7, !hen none could be
trusted but you. And you !ere the most truthful one, after you none can say that of anybody else
!ithout lying. ,ou !ere the great differentiator !ho accompanied the truth and through !hom it
!as distinguished from falsehood. ,ou !ere the manifest %no!ledge and to!ering light. +he faith
of a belie&er is %no!n through the lo&e for you, the hypocrisy of a hypocrite is %no!n by the hatred
for you. ,ou !ere the gate to the city of %no!ledge, for !hoe&er came to you arri&ed 6at that city7.
Whoe&er claims to ha&e entered 6it7 and arri&ed through other means, has indeed lied.
Who amongst them has a share li%e yours 1 Abu.lCHasan0 And !ho amongst them has e2cellences
li%e yours0 /f there is a proof for honour, then you are it. ,ou are its beginning and end. +hey en&ied
you due to Allah.s besto!al of His grace on you. +hey distanced 6themsel&es7 from you !hen Allah
had chosen you to be close to Him. Surely the oppressors !ill %no! their fate.
/ndeed the pen has !ritten abundantly the con&ersations of the 3ommander of the :aithful, the one
!ho !as oppressed in his life and death. /n his brother, the (rophet of Allah (S.A.W.), there !as, for
him, the best e2ample, for he too !as oppressed in life and in death. He spent his life struggling,
ad&ising, and see%ing to protect the belie&ers, lo&ing and being %ind to them. +hey confronted him
at the last moment !ith e&il !ords, accusing him of delirium, confronting him !ith disobedience
and insolence due to the appointment of >sama 6as the leader7. +hey hastened to!ards the Sa9ifa
for the sa%e of the 3aliphate, lea&ing 6behind7 a forlorn corpse. +hey !ere not e&en concerned
about the preparation, bathing or shrouding of his body, may my mother and father be sacrificed for
him. After his death, they sought to disparage him in the eyes of people and to denigrate his status,
to retract from him the infallibility !hich the -ur.an, as !ell as reasoning testifies to. +his !as
6done7 for the sa%e of 6attaining7 temporary rulership and a transitory !orld. We can discern, during
the course of our in&estigation, the position 6adopted by7 some of the companions to!ards the
character of the (rophet of Allah (S.A.W.) for the sa%e of attaining the 3aliphate.
+he >mayyad rulers, the chief of !hom !as Mu.a!iya b. Abi Sufyan, attained the 3aliphate by
inheriting it. +hey contented themsel&es in it and it did not occur to any one of them that one day it
!ould desert them. Why did the >mayyads continue to denigrate the personality of the Messenger
of Allah (S.A.W.), and to concoct narrations that !ere designed to reduce his status0
/ feel that there !ere t!o main reasons for this:
+he first reason: =ehind the denigration of the character of the (rophet of Allah (S.A.W.) lay their
grudges against the =anu Hashim, for they had attained the honour and respect of all the Arab tribes
since the (rophet !as from them. +his becomes more clear !hen !e realise that >mayya used to
&ie !ith his brother Hashim and en&ied him, trying his utmost to destroy him.
Moreo&er, .Ali !as the leader of the Hashimites after the (rophet of Allah (S.A.W.), !ithout any
doubt. I&eryone %ne! of Mu.a!iya.s hatred for .Ali and the !ars that he !aged against him to
!rest the 3aliphate a!ay from him. After his murder, he indulged in insulting and cursing him from
the pulpits. As far as Mu.a!iya !as concerned, the denigration of the (rophet of Allah (S.A.W.) lay
in destroying the personality of .Ali, ;ust as the cursing and insulting of .Ali !as, in fact, directed at
the (rophet of Allah (S.A.W.).
+he second reason: /n the denigration of the character of the Messenger of Allah (S.A.W.) lay a
;ustification for the &ile, e&il and heinous acts !hich the >mayyad rulers perpetrated, 6acts !hich7
history has recorded. /f the (rophet of Allah (S.A.W.), as the >mayyads portray him, could follo!
his lusts and lo&e his !i&es to the e2tent that he forgot his obligations, and he inclined to one of
them so much so that he could not treat them e9ually, and they had to send to him 6people7
re9uesting e9ual treatment, then there can be no reproach directed to!ards ordinary people such as
Mu.a!iya, ,a?id and those li%e them.
And the danger hidden in the second reason is that the >mayyads fabricated narrations and hadiths,
attributing them to the Messenger of Allah (S.A.W.). +hese 6concoctions7 became rules !hich !ere
acted upon in /slam, the Muslims accepted them as 6they !ere7 certain that these !ere the !ords
and actions of the (rophet of Allah (S.A.W.). +herefore, these became, for them, the (rophetic
sunna.
/ !ill cite some e2amples of these disgraceful hadith !hich !ere falsified to degrade the character
of the (rophet of Allah (S.A.W.), and to lo!er his status. / do not !ish to go into details on this
sub;ect, and !ill therefore restrict myself to !hat alC=u%hari and Muslim ha&e related in their t!o
Sahihs (disgraceful hadiths to degrade the (rophet of Allah (S.A.W.)).
F. AlC=u%hari narrated in +he =oo% of (ritual) Washing, in +he 3hapter on one !ho has
/ntercourse and repeats it, :rom Anas that the (rophet (() used to &isit his !i&es in a single hour
during the night and day and they !ere altogether ele&en of them. He said: / said to Anas: .<id he
ha&e the strength for this0. He replied: .We used to say that he !as gi&en the strength of thirty.....
1bser&e !ith me, 1 reader, this filthy hadith !hich portrays for us an image of the (rophet of Allah
(S.A.W.) !ith this insatiable desire for se2, that he has intercourse !ith ele&en !omen in one hour,
and does so either at night or day !ith such speed that, !ithout ta%ing a bath after the first one, he
approaches the second !hile he still had the secretions of the first 6!ife7 on him. ,ou ha&e no
recourse, 1 reader, but to form a picture and thin%: Ho! can a man thro! himself upon his !ife
li%e an animal, !ithout any foreplay or greetings0 :or !e ha&e obser&ed that e&en among animals,
they are engrossed in a se2ual act for a long time, since it re9uires prelude and foreplay. Ho! can
this great (rophet conduct himself in this manner0 May Allah fight and curse them for their
fabrications. +he Arabs of that time C and men until today C too% pride in their se2 dri&es, rec%oning
that as a sign of manliness. +hey attributed this anecdote to the (rophet of Allah (S.A.W.). Allah
forbid, for the (rophet himself used to say: <o not approach your !omen li%e animals, but instead
do something that attracts you and them.
:rom such narrations, the enemies of /slam attac% the (rophet (() describing him as a man cra&ing
for se2, intercourse and lo&e for !omen, accusing him also of other things. 3an !e as% Anas b.
Mali%, the narrator of this anecdote, as to !ho informed him0 Who told him that the (rophet of
Allah (S.A.W.) used to ha&e se2 !ith all his !i&es in one hour, and that they !ere altogether ele&en
in number0
Was it the (rophet !ho told him this0 /s it proper for anyone of us to spea% to others about his
se2ual acts !ith his !ife0 1r did the !i&es of the (rophet inform him of that0 <oes it behoo&e a
Muslim !oman to spea% to other men of her se2ual acts !ith her husband0 1r did Anas spy upon
the (rophet of Allah (S.A.W.), and accompany him in the pri&ate chambers !ith his !ife, spying
upon him from the holes of doors0 / see% refuge in Allah from the agents of the de&ilJ May Allah.s
curse be upon the liarsJ
/ do not doubt that the >mayyad and .Abbasid rulers, notorious for their many !i&es and sla&e girls,
are the ones !ho fabricated such stories to ;ustify their deeds.
4. AlC=u%hari reported in &olume ', p. F'4 in his Sahih, as !ell as Muslim in &olume $, p. F'# of
his Sahih that .A.isha said: +he !i&es of the (rophet (() sent :atima, the daughter of the (rophet of
Allah (S.A.W.) to the (rophet. She sought permission to enter !hile he !as reclining !ith me in a
single garment. He allo!ed her in and she said: .1 (rophet of AllahJ ,our !i&es ha&e sent me to
you to as% that you sho! fairness regarding the daughter of Abu -uhafa.. / remained 9uiet. He said
to :atima: .My dear child do you not lo&e !hat / lo&e.0 She said: .Most 3ertainly.. He said: .+hen
lo&e her.......
+he narration continues to the point !here the !i&es of the (rophet of Allah (S.A.W.) sent a second
message, this time !ith Daynab bint Bahsh, !ife of the (rophet ((), pleading him to e2ercise ;ustice
regarding the daughter of Abu -uhafa. She !ent to see him !hile he !as reclining !ith .A.isha,
co&ered in her garment, in the same position that he !as in !hen :atima &isited him. She pleaded
!ith the (rophet to obser&e ;ustice regarding the daughter of Abu -uhafa, spea%ing on behalf of the
other !i&es of the (rophet, then resorted to insulting and re&iling .A.isha, !ho, in turn, retorted and
insulted Daynab until she silenced her. >pon this, the Messenger of Allah (S.A.W.) smiled and said:
She is the daughter of Abu =a%r.
What can / say about this loathsome narration !hich sho!s the (rophet of Allah (S.A.W.) to be a
man !ho follo!s his lusts and does not sho! ;ustice to his !i&es, although it is through his tongue
that the -ur.an ordered: And if you fear that you cannot sho! fairness, then (marry) one or (resort
to) !hat your right hand possesses.
:urthermore, ho! can the (rophet of Allah (S.A.W.) permit his daughter :atima, the leader of
!omen, to enter !hen he !as reclining !ith his !ife !earing her garment and not to sit up or stand,
but rather, remain reclining and say to her: 1 my childJ <o you not lo&e !hat / lo&e0 Similarly,
!hen Daynab came, imploring him to be fair, he smiled and said: She is the daughter of Abu
=a%r. 1bser&e, 1 noble reader, this despicable 6conduct7 !hich they attribute to the (rophet of
Allah (S.A.W.), 6!ho is7 the symbol of ;ustice and e9uality, !hereas they say that ;ustice died !ith
.>mar b. alCGhattab. +hey portray the Messenger of Allah (S.A.W.) to be attaching little importance
to upright character, not %no!ing chastity or ideals of manliness. +here are many such traditions in
the si2 Sihah 6!or%s7.
+he narrators intend to present, behind this, the superior merits of a companion or of .A.isha,
especially as she is the daughter of Abu =a%r. /n doing so, they denigrate the (rophet of Allah
(S.A.W.) %no!ingly or un%no!ingly, since, as / ha&e sho!n before in this discussion, these
traditions are fabricated to de&alue the character of the (rophet. Eet us loo% at a third e2ample
6!hich is7 similar to this one:
'. Muslim reported in his Sahih in +he 3hapter on the Merits of .>thman b. .Affan, on the
authority of .A.isha, the !ife of the (rophet ((), and also from .>thman, that they both said that Abu
=a%r sought permission to &isit the (rophet of Allah (S.A.W.) !hile he !as lying on his bed
!earing the garment of .A.isha. He let him in !hile he !as still in that condition. He fulfilled his
needs then Abu =a%r !ent out. .>mar then sought permission to enter !hile the (rophet !as still in
that state. He also fulfilled his needs and left. .>thman said: +hen / re9uested permission to enter,
!hereupon he sat up and said to .A.isha: .Gather your clothes around you.. / finished my !or% !ith
him and left. .A.isha said: .1 (rophet of Allah (S.A.W.), ho! come / did not see you scared !ith
Abu =a%r and .>mar, as you !ere !ith .>thman0. +he (rophet of Allah (S.A.W.) said: ./ndeed
.>thman is a &ery shy man, and / !as afraid that if / had granted him permission to enter !hile /
!as in that state, he !ould not ha&e presented his need to me..
+his narration is similar to another, !hich alC=u%hari and Muslim narrated, regarding the merits of
.>thman. +he gist 6of the report7 is that the (rophet of Allah (S.A.W.) had left his thighs unco&ered,
had permitted Abu =a%r to enter !ithout co&ering his thighs. He did the same thing !ith .>mar.
When .>thman sought permission to enter, ho!e&er, the (rophet of Allah (S.A.W.) co&ered his
thighs and put his clothes on properly. When .A.isha as%ed him about that, he said to her: Should /
not be shy of someone of !hom 6e&en7 the angels are shy0
May Allah debase the =anu >mayyad, !ho see% to debase the Messenger of Allah (S.A.W.) so as to
ele&ate 6the status of7 their master.
5. Muslim reported in his Sahih in +he 3hapter on the /n;unction to ta%e a Hitual =ath after the
Meeting of the (ri&ate (arts of the Spouses, on the authority of .A.isha, the !ife of the (rophet ((),
that !hile she !as sitting 6in his presence7: A man as%ed the (rophet of Allah (S.A.W.), if the bath
!as obligatory upon both parties !hen a man has intercourse !ith his !ife, and then he feels la?y
6to ha&e a bath7. +he (rophet of Allah (S.A.W.) replied: ./ certainly do it, / and her, then !e ha&e a
bath..
/ lea&e you, 1 reader, to consider this hadith for yourself. Ao! the Messenger.s pampering for his
!ife .A.isha has reached the le&el !here he can discuss about his se2ual relations !ith her to all
people. Ho! many such reports ha&e been transmitted on the authority of .A.isha, the daughter of
Abu =a%r, !hich demean and disparage the status of the (rophet ((). 1ne time she reports he put
his chee% upon her chee% so that she could en;oy the blac% dancers, and, at another time, carrying
her upon his shoulder. At another time, he raced !ith her and she !on against him. +he (rophet of
Allah (() then !aits, until she gains !eight, and races her (and !ins) saying: +his is the e9uali?er.
,et, at another time, he is lying upon his bac%, !ith the !omen beating drums and musical
instruments of the de&il in his o!n house, until Abu =a%r rebu%es them.
Ho! often, in the Sahih !or%s, do such disgraceful traditions occur, traditions !hose only aim is to
denigrate the (rophet of /slam (S.A.W.), such as the hadiths !hich state that the Messenger !as
sub;ected under a magic spell so he did not %no! !hat he did or said. He 6e&en7 thought that he had
se2ual relations !ith his spouses !hen, in fact, he had not. And 6other7 narrations !hich state that
he (() used to !a%e up in the mornings of Hamadan in a ritually impure state. (janaba), and that he
!ould sleep until he snored, then he !ould !a%e up and pray !ithout performing the ablutions
(wudu'). 61thers state7 that he used to forget during his prayer, not remembering ho! many rak'as
(units of prayers) he had performed. And that the Messenger of Allah (S.A.W.) did not %no! his fate
on the day of resurrection and !hat !ould be done to him. 61thers state7 he used to urinate !hile
standing up, and !hen his companion !ent a!ay from him, he !ould call him bac% so that he could
be near him until he finished urinating.
,esJ +he (rophet.s (S.A.W.) pampering of his !ife .A.isha, the daughter of Abu =a%r, reached a
point !hereby he detained himself and all the Muslims to search for .A.isha.s nec%lace that had been
lost. +hey had no !ater !ith them and the people complained about .A.isha to Abu =a%r !hereupon
her father came and reproached and rebu%ed her. All this happened !hile (rophet of Allah (S.A.W.)
!as asleep on his !ife.s lapJ Here is the narration in detail:
AlC=u%hari in his Sahih in +he 3hapter on Tayammum and Muslim in his Sahih, also in +he
3hapter on Tayammum, both related on the authority of .A.isha, !ho said: We !ent out !ith the
(rophet of Allah (S.A.W.) on one of his ;ourneys. We reached alC=ida or the military encampment
!hen my nec%lace bro%e. +he (rophet of Allah (S.A.W.) started searching for it, and the people
!ent along !ith him. +here !as no !ater to be found and they had none !ith them. +he people
came to Abu =a%r and said: .<o you not see !hat .A.isha has done0 She has caused the (rophet of
Allah (S.A.W.) to busy himself and the people to underta%e 6this7, !hen they ha&e no !ater and
there is none a&ailable in this spot.. Abu =a%r then came !hilst the (rophet of Allah (S.A.W.),
ha&ing rested his head upon my thigh, had fallen asleep. He said: .,ou ha&e detained the (rophet of
Allah (S.A.W.) and the people ha&e no !ater and cannot find any here.. She said: Abu =a%r
continued rebu%ing me for as long as Allah !ished him to, then he started hitting me !ith his hand
on my hip. Aothing pre&ented me from mo&ing e2cept that the (rophet of Allah (S.A.W.) !as on
my thigh. +he (rophet of Allah (S.A.W.) slept till the morning. +here !as still no !ater to be found
so Allah re&ealed the &erses of tayammum and they performed it. Asyad b. alCHudayr, one of the
leaders, said: +his is not the first blessing for you, 1 member of the household of Abu =a%rJ
.A.isha said: We made the camel, !hich / !as 6riding7 on, to get up and !e found the nec%lace
underneath it.
3an any belie&er, !ho is a!are of /slam, belie&e that the (rophet of Allah (S.A.W.) !as la2 about
the matter of prayer to this e2tent and that he !ould detain the Muslims, e&en though they !ere in
an area !here there !as no !ater and they had none !ith them, to search for his !ife.s missing
nec%lace0 +hen he lea&es the Muslims, !ho are !orried about their prayer and complain to Abu
=a%r, and instead goes to his !ife and falls asleep in her lap, and is so engrossed in his sleep that he
is totally una!are of Abu =a%r.s entry and his rebu%ing .A.isha, and his stri%ing her on her hips0
Ho! is it allo!able for this Messenger to lea&e the people !ho are agitated due to the lac% of !ater
and the approaching prayer time, to sleep on his !ife.s lap0
+here is no doubt this narration !as fabricated during the 3aliphate of Mu.a!iya b. Abi Sufyan and
is !ithout foundation. 1ther!ise, ho! can !e e2plain 6the fact that7 an incident li%e this, at !hich
all the companions !ere present, !as not %no!n to .>mar b. alCGhattab0 He did not %no! about it
!hen he !as as%ed concerning the tayammum as is narrated by both alC=u%hari and Muslim in their
Sahihs in the chapters on tayammum.
+he important point in all these discussions is that !e realise the plot against the (rophet of Allah
(S.A.W.) !as e&il and &ile, !ith the goal of belittling the Messenger of Allah (S.A.W.), and of
de&aluing his status to the e2tent !here none of us today (in spite of the corruption that has spread
to the land and sea) !ould be personally pleased !ith these types of conduct and deeds. Ho! can
this be 6allo!ed7 then for the greatest personality that human history has %no!n, and he !hom the
Eord of Might and Glory has testified is of the highest character0
/n my &ie!, the plots began after the fare!ell pilgrimage and after the (rophet (() had appointed
/mam .Ali as his successor on the day of Ghadir Ghum. +hose !ho co&eted the leadership %ne!
then that in front of them lay only opposition and rebellion due to this appointment, and that these
!ould be at a tremendous cost, e&en leading to their turning bac% upon their heels in re&ersion.
+herefore, it seems proper to interpret the e&ents that began !ith opposing the (rophet of Allah
(S.A.W.) in all his commands. 6+his started !ith stopping him7 from !riting a letter) to his
appointment of >sama as 6their7 leader) to their not ;oining the army the (rophet of Allah (S.A.W.)
himself had chosen. And so too 6is it proper to interpret7 the e&ents that follo!ed his death (() C
from forcing the people into pledging fealty by coercion and threatening to burn the dissenters,
among !hom !ere .Ali, :atima and alCHasanayn. Similarly, 6it seems proper to interpret7
forbidding the people from relating the hadith of the Messenger of Allah (S.A.W.), and the burning
of boo%s !hich contained the sunna of the (rophet of Allah (S.A.W.), to their detaining the
companions so that they may not spread the hadith of the (rophet (().
6/t seems proper to interpret7 also the %illing of companions !ho refused to pay the zakat to Abu
=a%r, for he !as not the 3aliph to !hom they had, at the order of their (rophet, pledged fealty. 6/t
seems proper to interpret7 their denying the rights of :atima alCDahra to :ada%, her inheritance, and
her portion of the khumus and to refute her claims. Similarly, the alienation of /mam .Ali (A.S.)
from any position of responsibility, instead granting these 6positions7 to the corrupt ones and
hypocrites from the =anu >mayyad o&er the Muslims) and forbidding the companions from paying
respect to the relics of the (rophet of Allah (S.A.W.), and to attempting to remo&e his name from
the adhan and to e2pose the army of disbelie&ers to alCMedina alCMuna!!ara to do therein as they
pleased. 6+his &aried7 from attac%ing the sacred house, bayt al-haram !ith fire and ra?ing it, to
%illing the companions that !ere !ithin. 6/t seemed proper7 to murder the progeny of the Messenger
of Allah (S.A.W.), to curse and &ilify them, and to force the people to do that) to %ill and e2ile those
!ho lo&ed the ahl al-bayt and follo!ed them C to the point !here the religion of Allah became a
6source of7 amusement and sub;ect to ridicule) the -ur.an 6became7 something to be shredded and
scoffed at.
+he plot still persists today, its influences and impact are still pre&alent in the /slamic umma. 6/t !ill
continue7 as long as there are those Muslims !ho are pleased !ith Mu.a!iya and ,a?id, ;ustifying
their deeds on the basis that they e2ercised their personal ;udgements, and that for them lies a
re!ard from Allah. As long as there are those !ho !rite boo%s and articles against the Shi.as of the
ahl al-bayt, hurling all sorts of insults and slander) as long as there are those !ho allo! the murder
of the Shi.as of the ahl al-bayt !ithin the confines of the bayt al-haram and the season of the Hajj C
the plot !ill continue and !ill remain continuous until such time as Allah !ishes.
/ am not able to discern the !hole 6plan7 nor comprehend its details and facets, but / !ill attempt,
!ith my humble efforts, to do my best to distance the (rophet of Allah (S.A.W.) from the
disgraceful narrations that ha&e been attributed to him, and to defend him and his infallibility. / !ill
attempt to con&ince the educated and free thin%ing Muslims that this (rophet !hom Allah sent for
the guidance of all human%ind and made him a moon and shining light, is the highest, greatest, most
noble, most pure, pious and complete man that Allah has created. /t is impossible for us to remain
9uiet in the face of such narrations. +he reporters ha&e no other intention but to denigrate his
nobility and de&alue his status.
We are not, and ne&er !ill be, happy !ith these narrations, e&en if all the ahl al-sunna wa'l-Jama'a
agree upon them, and relate them in their Sahihs and usnads. I&en if all the mortals on earth !ere
to agree !ith them, Allah.s !ords: And you are indeed of the most e2alted character is the final
!ord and decisi&e ;udgement. Apart from that, e&erything else is falsehood and !rong presumption.
+his is the position of the Shi.a regarding the leader of human beings, the one !ho frees them from
blindness and misguidance, the one !ho leads humanity to security and peace. So ponder o&er it, 1
you !ho percei&e.
What the ahl al-dhikr belie!e about the Prophet of Allah ("#A#W)
/mam .Ali says: So that the grace of Allah, Glory be to Him, reach Muhammad (S.A.W.), Allah
brought him out of the best of sources and the most honourable places from !hich things gro!,
from the same lineal tree from !hich He brought forth His (rophets and selected their trustees.
Muhammad.s progeny is the best progeny, his family the best family and his lineal tree is the best of
trees. /t gre! in sanctity, surpassing all in honour. /ts branches are tall and its fruits cannot be
reached.
He is the leader of all those !ho fear Allah, and insight for those !ho see% guidance. He is a lamp
!hose flame is burning, a meteor !hose light is shining and a flint !hose spar% is bright. His
conduct is upright) his beha&iour guidance) his speech is the criterion 6bet!een right and !rong7
and his decision ;ust. Allah sent him, after an inter&al from the pre&ious (rophets, !hen people had
fallen into errors of action and ignorance....then the (rophet of Allah (S.A.W.) e2erted his utmost in
gi&ing sound ad&ice, staying on the right path, calling them to!ards !isdom and good counsel...,
his is the best abode and his origin the noblest of all, coming from the source of honour and the
cradles of security. +he hearts of the &irtuous people incline to!ards him, and the eyes ha&e focused
on him. +hrough him, Allah buried all rancour and e2tinguished conflicts. +hrough him, He brought
people together in brotherhood and separated friends. +hrough him, He ele&ated the lo!ly, and
humiliated the arrogant and mighty. His speech is clear and e&en his silence is (indicati&e) li%e the
tongue. He sent him !ith sufficient proof and satisfying admonitions. His call eliminates
deficiencies, through him, the un%no!n la!s !ere made manifest, the inno&ati&e practices subdued,
and the distincti&e ;udgements made clear.
He sent him !ith light and ga&e him precedence in purity. He mended all fissures. +hrough him,
those con9uering !ere 6themsel&es7 con9uered, difficulties !ere sub;ugated and hardships
alle&iated until he !iped out misguidance all around him.