The final message to all Muslims 1

[Sajih]

The final message to all Muslims


Before I begin this highly controversial confronting and contentious section
It is imperative for those innocent souls that are born into
Shiite and Sunni sects to fully understand
that the compelling and overwhelming evidence we are about to produce

is purely from their own reliable sources as cited earlier from
those honourable and brave Muslims in
parts 1 to 5 of this important segment


we fully support and second the notion that it is high time the record was set straight so that this and future generations of Islam may have a greater understanding of their religion which should be free of any deceit and contamination



after all.... it is gravely unjust that
they should continue to pay a heavy price for the mistakes of......................... past and present ignorant generations




The damning proclamations which we are about to analyse in great depth will go a long way in unmasking the deceit which has enslaved sectarian Muslims for over 1400 years


Surah 12 verse 2

"We have sent it down as an Arabic Qur'an so you people
may understand / use reason"

Surah 54 verse 17


And We have certainly made the Qur'an easy for remembrance, so is there any who will remember?


"Using the above platform it is not difficult
To understand or remember

the following compounding words of God in
Surah 53 verse 2

Your companion [Muhammad] has not strayed, nor has he erred,


And


Surah 81 verse 22

And your companion is not [at all] mad.



That Foretell

A future rebellion by some of the
companions of Mohammad ...............................with regards to erring, straying and proclaiming that the prophet has gone mad

The above platform also

defines for us all................ the stark reality that
At no time did the prophet issue an order or decree on his own accord but rather through the almighty himself who is infallible


As the following text of
Surah 33 verse 36 strongly affirms



It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error.



We can easily define that to disobey the Messenger is to disobey Allah


A dire message that was reiterated in
In Surah 59 verse 7



"So take whatever the Messenger assigns to you, and deny yourselves that which he withholds from you, and fear Allah, for Allah is strict in punishment."



for those pure souls who fear Allah and follow the truth he assures them they are following the straight path
in the next amazing text
Of
Surah 39 verse 17



But those who have avoided Taghut, lest they worship it, and turned back to Allah - for them are good tidings. So give good tidings to My servants



Opposite to those who are blind in the following text of Surah 17 verse 72


And whoever is blind in this [life] will be blind in the Hereafter and more astray in way





And arrogantly defiant in

Surah 17 verse 88


Say, "If mankind and the jinn gathered in order to produce the like of this Qur'an, they could not produce the like of it, even if they were to each other assistants."









It is easy to understand and remember my dear Muslim brothers and sisters that

this Holy Quran was sent as a mercy to “ALL MUSLIMS” in
Surah 16 verse 89


"And We have sent down to you the book, explaining all things; It is a guide, a Mercy, and Glad tidings to Muslims."


And that
“ALL MUSLIMS” are
reminded to reflect upon it

In Surah 47 verse 24

Then do they not reflect upon the Qur'an, or are there locks upon [their] hearts



It is from reflecting upon

the above clear and concise verses of the Quran and more



That we have been guided to the truth
My dear brothers and sisters


Which will seriously expose the deceit behind the
so called factions of Islam that have and continue to hijack

the true message of the “ ONE ISLAM” ............... in our world today
That began with our father Abraham back in Genesis 22:15-18







Just as our One True God has made it clear that no Christian or Jew who associates equals to him is going to paradise or heaven as they perceive it to be in the damning text of

Surah 5:72





They have certainly disbelieved who say, " Allah is the Messiah, the son of Mary" while the
Messiah has said, "O Children of Israel, worship Allah , my Lord and your Lord." Indeed, he who associates others with Allah - Allah has forbidden him Paradise, and his refuge is the Fire. And there are not for the wrongdoers any helpers.





We find the exact same dire warning from the same One True God directed to the sectarian Muslims themselves......................... and way before they surfaced
in the powerful texts of




Surah 12:106

And most of them believe not in Allah except while they associate others with Him.

And


Surah 40:12
[They will be told], "That is because, when Allah was called upon alone, you disbelieved; but if others were associated with Him, you believed. So the judgement is with Allah, the Most High, the Grand."


This is why our One True God strongly instructed Mohammad to stay clear of them in


Surah 6:159

Indeed, those who have divided their religion and become sects - you, [O Muhammad], are not [associated] with them in anything. Their affair is only [left] to Allah ; then He will inform them about what they used to do.


And instructed him to say the explosive words to them in

Surah 6:161

Say, "Indeed, my Lord has guided me to a straight path - a correct religion - the way of Abraham, inclining toward truth. And he was not among those who associated others with Allah ."




By the end of this section everyone will have a clear cut understanding to the word “SECTARIAN”................ and how it originated.......... in Islam






When one deeply examines the following authentic Hadiths

Sahih Bukhari: Volume 9, Book 92: Holding Fast to the Qur’an and Sunnah, Number 384:

Narrated Abu Huraira (R.A):

ALLAH [S.W.T]’s Apostle [S.A.W.S] said, “All my followers will enter Paradise except those who refuse.” They said, “O ALLAH [S.W.T]’s Apostle [S.A.W.S]! Who will refuse?” He said, “Whoever obeys me will enter Paradise, and whoever disobeys me is the one who refuses (to enter it).”


And

Sahih Bukhari: Volume 4, Book 56: Virtues And Merits Of The Prophet [S.A.W.S] and His Companions (R.A), Number 667:

Narrated ‘Abdullah bin ‘Amr (R.A):

The Prophet [S.A.W.S] said, “Convey (my teachings) to the people even if it were a single sentence, and tell others the stories of Bani Israel (which have been taught to you), for it is not sinful to do so. And whoever tells a lie on me intentionally, will surely take his place in the (Hell) Fire.”

We re-affirm the clear message of the Quran

"Whoever obeys the Messenger obeys Allah. If some pay no heed, We have not sent you to be their keeper." (Qur'an 4:80)


"Say, 'Obey Allah and the Messenger'. But if they turn away, [know that] Allah does not love the disbelievers." (Qur'an 3:32)


What we are about to unveil are the secret keys to the dark truth

That has been concealed from

the vast majority of Muslims
till this very day


beginning with the compelling text of

” (Surah 7:verse 2&3)

“This Book has been sent down to you (Prophet) – let there be no anxiety in your heart about it – so that you may use it to give warning and to remind the believers (by telling them): ‘Follow what has been sent down to you from your Lord, (the Qur'an)! Do not follow other masters beside Him. How seldom you take heed!’ ”



When we deeply examine the above powerful
Words spoken by God



One can clearly ascertain from the very early chapters of The Quran

the inevitable calamity that is to befall


Most Muslims who will not heed the clear warning of God


who

WiLL..... indeed..... TURN ....AWAY

AND CLEARLY FOLLOW .....OTHER MASTERS


that will falsely guide
them to Allah

As hinted to earlier
In

Surah 12:106

And most of them believe not in Allah except while they associate others with Him.


And


Surah 40:12
[They will be told], "That is because, when Allah was called upon alone, you disbelieved; but if others were associated with Him, you believed. So the judgement is with Allah, the Most
High, the Grand


Wow! How compounding and explosive is the above proclamation
My dear brothers and sisters




All of the above explosive text has been already translated by our amazing one true God

in the grand master key of


Surah 3:144 which also contains a hidden “numerical translation” which we will gladly reveal later on


Surah 3:144
Muhammad is not but a messenger. [Other] messengers have passed on before him. So if he was to die or be killed, would you turn back on your heels [to unbelief]? And he who turns back on his heels will never harm Allah at all; but Allah will reward the grateful.



before we even begin to go in search of the historical answers to the colossal question

Who were these other masters that the majority of Muslims will follow?







one has to first and foremost
closely analyse the confronting words
Of



"So if he was to die or be killed, would you turn back on your heels [to unbelief]? "

that were spoken by the almighty himself in relation to Mohammad PBUH






that foretell the betrayal of the prophet and the clear instructions of God that came with him





In order to achieve this task one has to



deeply extract the exact meaning to the words of

""Turn back on your heels "


And what they really mean for the Muslim Ummah in relation to the

prophet Mohammad



It is not till we go back to the same words that were written about Jesus in

psalm 41:9


Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me.



And the clear explanation Jesus himself
Provided us
in John 13:18

“I am not referring to all of you; I know those I have chosen. But this is to fulfill this passage of Scripture:

'He who shared my bread has turned against me



That we cement the knowledge that to turn on ones heel is to clearly betray




As alluded to by our one true God in the epic text of Surah 3:144



The golden clue to

Who how and why
will the prophet be betrayed




Can be derived from the following words


"If he were to die"

Which lead us to seriously investigate a series of events in and around the time of Mohammads serious illness near death



Beginning with the advent of Ghadir Khum



The authenticity and genuineness of the above event of Ghadir Khum has been researched extensively by later historians and accepted as an undeniable historical fact. We extract below the opinion of a few such scholars:
Justice Amir Ali wrote, “It is generally supposed that the Prophet (S) did not expressly designate anyone as his successor in the spiritual and temporal government of Islam; but this notion is founded on a mistaken apprehension of facts, for, there is abundant evidence that many a time the Prophet (S) indicated Imam Ali (a.s.) for the vicegerancy, notably on the occasion of the return journey from the performance of the ‘Farewell Pilgrimage’ during a halt at a place called ‘Khum’. He convoked an assembly of the people accompanying him, and used words which could leave little doubt as to his intention regarding a successor. “Ali”, he said “is to me as Aaron was to Moses. O Almighty God, be a friend to his friend and a foe to his foes; help those who help him, and frustrate the hopes of those who betray him.”25
Al-Bukhari, Ch. 2, Al-Bukhari’s Kitabul Jihad, Kkitabul Khums, Bab Marzun Nabi.
Sahih of Muslim, vol. 7 p. 122-123, Mustadrak, vol. 3 p.109, 110, 148,


The renowned Sunni writer Shah Abdul Haq of Delhi, wrote regarding the tradition of Ghadir Khum:“This tradition is undoubtedly correct and genuine; no less than sixteen and according to Ahmed ibn Hanbal, thirty companions of the Prophet (S) who had themselves heard it from the Prophet (S) testified to its correctness and genuineness when called upon by Ali (a.s.) to mention it on oath. Many eminent traditionists, for example, al Nassa’i, al Tirmithi, and Ahmed bin Hanbal have related it and testified to its genuineness; it has been related through many channels; most of its ‘Asaaneed’ [testimonials] are correct and unimpeachable. No attention should be paid to those who criticize it, nor to those who say that the sentence ‘O God !, be a friend to his friend and a foe to his foes’ is an interpolation, as that sentence is also reported through unimpeachable authorities, most of which have been scrutinized by ath-Thahabi and ibn Hajar and found correct.”26



Al-Bukhari’s Kitabul Jihad, Kkitabul Khums, Bab Marzun Nabi. Al-Bukhari, Ch. 2, Sahih of Muslim, vol. 7 p. 122-123
Musnad of Taylasi, p. 23, Hadith No.154 Mohibuddin at-Tabari’s ar-Riyad an-Nadira, Part 2, Ch. 4, Section 9, p. 217.




Another Sunni historian, Mirza Muhammad ibn Mo’tamid Khan writes, “The tradition of Ghadir is genuine and very well known. No one doubts its genuineness and authority except a begotten [bastard] and no reliance can be placed on the word of a begotten person.27

Sahih of Muslim, vol. 5 p.75, 76, Al-Bukhari, Ch. 2, Sahih of Muslim, vol. 7 p. 122-123, Mustadrak, vol. 3 p.109, 110, 148, Musnad of Imam Ahmed bin Hanbal, vol. 3 p. 14, 17, 26 – vol. 4, p. 367, 371 – vol. 5 182, 189, ibn Asakir’s Tarikh, vol. 5 p.436,



Yet, another reputed Sunni narrator of Hadith, Qazi Sanaullah of Panipat, India, writes about the reports [hadith] of the events of Ghadir Khum:“This hadith is no doubt genuine. It has reached the degree of Tawatur (i.e:continuos and uninterrupted chain of narrators of unimpeachable authority). Thirty of the companions of the Prophet (S), like Abu Ayyub, Zaid bin Arqam, al-Bara’ ibn Aazib, Ammar ibn Murra, Abu Huraira, ibn Abbas, Imara ibn Buraid, Sa’d ibn Abi Waqqas, ibn Umar, Anas, Jarir ibn Abdullah al-Bajali, Malik ibn Huwairith, Abu Sa’eed al-Khudri, Abu Tufail, Huthaifa ibn Usayd, and others have mentioned this hadith in their books, and have verified its genuineness.”



Al-Bukhari, Ch. 2, Manaqib Ali, Ibn Maja’s Sunan, Part 1, p.56 Sahih of Muslim, vol. 5 p.75, 76, Musnad of Ahmad bin Hanbal, vol. 1 p.336, 355, Sahih of Muslim, vol. 7 p. 122-123, Mustadrak, vol. 3 p.109, 110, 148,


The well-known historian and narrator of Hadith, Ali Muttaqi, examines the sources and narrators of the event and quotes Zaid bin Arqum as saying, “I asked Zaid bin Arqam whether he himself has heard this from the Prophet (S). He replied that everyone who was there saw with his own eyes and heard with his own ears. Muhammad bin Jarir at-Tabari has related this very ‘Riwaya; tradition’ through Atiyya al-Awfi from Abu Sa’eed al-Khudri.”29
Al-Bukhari, Ch. Sahih of Muslim, vol. 5 p.75, 76, Sahih of Muslim, vol. 7 p. 122-123, Al-Bukhari’s Kitabus Salaat, p.238, at-Tbari vol. 3, p.154, ibn Khaldun, vol. 3 p.222-225



Agha Muhammad Sultan Mirza, an eminent legal luminary and retired Judge, has written a very detailed book under the title ‘The Caliphate; its Conception and Consequences’, solely devoted to the matter of Imam Ali’s nomination to succeed the Prophet (S). Mirza was born in Delhi in 1885 and died on 17-12-1965 AD. The book runs into 362 pages of excellent research and analysis and was ready by 27 February 1949, but unfortunately, it could only be published posthumously, towards the end of 1988. On the subject of Caliphate, the book is an unimpeachable authority.30

At-Tabari, vol. 2 p.244, ibn Khaldun, vol. 2 p.15,
Al-Bukhari’s Kitabus Salaat, p.238, at-Tbari vol. 3, p.154, ibn Khaldun, vol. 3 p.222-225,




The Prophet (S) declared on numerous occasions that the obligations and duties of Prophethood could only be discharged either by himself as the Prophet (S) or by Imam Ali (a.s.) as the Divinely appointed successor and none else.40


At-Tabari, vol. 2 p.244, ibn Khaldun, vol. 2 p.15, ibn Hisham, vol. 2 p. 94, Abul Fida, vol. 1 p.126, ibn Kathir, vol. 7 p.338, al Kamil of ibn al-Athir, vol. 2 p. 38, Sahih of Al-Bukhari, Bab Manaqib Ali, vol. 3, p.146, Sahih of Muslim, Bab Fadha’il Ali [s], vol. 7 p.120, Sunan of ibn Maja, vol. 1 p. 55, at-Tabari vol. 3,


The Prophet (S) proclaimed repeatedly that just as obedience and love for him was made obligatory, obedience and love for Imam Ali (a.s.) was also made obligatory on every Muslim.41


• Musnad of Taylasi, p. 23, Hadith No.154 Mohibuddin at-Tabari’s ar-Riyad an-Nadira, Part 2, Ch. 4, Section 9, p. 217.
• 22. Sahih of Muslim, vol. 7 p. 122-123, Mustadrak, vol. 3 p.109, 110, 148, Musnad of Imam Ahmed bin Hanbal, vol. 3 p. 14, 17, 26 – vol. 4, p. 367, 371 – vol. 5 182, 189, ibn Asakir’s Tarikh, vol. 5 p.436, Shibli’s Siratun Nabi, vol. 1 Part 2, p.131-132. Sahih of Muslim, vol. 5 p.75, 76,






The Prophet (S) declared, “Whoever curses Ali (a.s.) in fact curses me.”42


Al-Bukhari, Ch. 2
Sahih of Muslim, vol. 5 p.75, 76, Musnad of Ahmad bin Hanbal, vol. 1 p.336, 355,
Al-Bukhari’s Kitabus Salaat, p.238, at-Tbari vol. 3, p.154, ibn Khaldun, vol. 3 p.222-225,
The Prophet (S) said that he who is inimical to Ali (a.s.) is in fact inimical to him [the Prophet] and he who is an enemy of him [the Prophet] is an infidel [Kafir], and such persons offend God.43



Al-Bukhari, Ch.2 Sahih of Muslim, vol. 5 p.75, 76, Musnad of Ahmad bin Hanbal, vol. 1 p.336, 355, ahih of Muslim, vol. 7 p. 122-123, Mustadrak, vol. 3 p.109, 110, 148, Musnad of Imam Ahmed bin Hanbal, vol. 3 p. 14, 17, 26 – vol. 4, p. 367, 371 – vol. 5 182, 189, ibn Asakir’s Tarikh, vol. 5 p.436, Shibli’s Siratun Nabi, vol. 1 Part 2, p.131-132



Apart from the remarkable irony that Ghadir Khum was the only Friday sermon out of the 23 years Mohammad preached
ever to be recorded in the in the Bukhari Sunni Hadiths




The other amazing irony is that in this farewell sermon
Mohammad handed over the reigns of Islam on clear instruction from the Almighty

to Ali


and NOT to .....Abu Bakr





as Umar ironically testified to himself in the following Sunni Hadith



al-Bukhari (in as-Sahih, vol.7, p. 240);



Where he personally congratulates Ali


'Umar ibn al-Khattab congratulated Ali these words:

"Congratulations, O son of Abu Talib, this morning you became mawla of every believing man and woman

As did Abu Bakr


Abu Bakr said to Ali, "Well done Ibn Abi Talib! Today you became the leader (Mawla) of all believing men and women."


In fact my dear brethren

Abu Bakr, Umar, and Uthman are all said to have given their allegiance to Ali, a fact that is reported by both Shia and Sunni sources.[28][29][30]

Musnad Ahmad ibn hanbal volume 4 p281






https://en.wikipedia.org/wiki/The_event_...The_sermon

And as if this is not enough


The prophet went on to reassert the appointment of Ali in the following damning Hadith

The Prophet (peace and blessings of Allaah be upon him) said in other saheeh ahaadeeth: “Whoever obeys me had obeyed Allaah and whoever disobeys me has disobeyed Allaah. Whoever obeys my commander has obeyed me and whoever disobeys my commander has disobeyed me.” Narrated by al-Bukhaari, no. 6718; Muslim

As we dig deeper into the historical evidence of the Sunnis themselves we discover a can of worms that unravels a sinister and frightening truth
What happens next my dear brothers and sisters defies belief


Umar Abu Bakir and Uthman went from congratulating Ali

To opposing him bringing to full fruition


The explosive text of Surah 3:144



As clearly defined from the following damning testimonies






During the Prophet’s return from the last pilgrimage, the Archangel Gabriel informed him that in pursuance of a conspiracy some persons had planned to assassinate him in a valley called al-Aqabah.


The Prophet (S) ordered that none should ascend the valley until he had passed through it. However, Huthaifa who was holding the reins and leading the Prophet’s camel, saw some persons with masked faces, standing ahead of them in the valley. Immediately an alarm was raised and Ammar pursued them, but the masked persons took to their heels


. The Prophet (S) told Ammar the names of all the masked hypocrites, but he asked him to keep the secret because the hypocrites pretended to be close companions of the Prophet (S).49


From that day, Ammar came to be called ‘the keeper of the Prophet’s secrets’, for he never divulged the names though several prominent companions would frequently approach and inquire if they were the ones who were named as ‘hypocrites’.






Book of Sulaym bin Qais al-Hilali, an early companion of the Prophet (S) and of Imam Ali (a.s.).


The above powerful Hadith is consolidated by the following verses in the holy Quran

Of surah 81:23&24

And he has already seen Gabriel in the clear horizon.


81:24

And Muhammad is not a withholder of [knowledge of] the unseen.


In another authentic Hadith

Sulaym narrates that while answering Talha ibn Ubaidillah


, Ali (a.s.) took out a parchment and said:“This is a written pledge taken by five people in the Ka’aba at the time of the Prophet’s last Hajj. Those five people had sworn that they would wrest the Caliphate from me and divide it [circulate it] among themselves, when the Prophet (S) is killed or he dies.”45





About Umar’s appointing of a committee that selected Uthman as the third caliph,

Imam Ali (a.s.) asked the second caliph’s son Abdullah ibn Umar



:“How come I was included by your father in the shura46 as one of the prospective candidates for the post of caliph, when he himself along with Abu Bakr had stated that the Prophet (S) had excluded me and the Ahlul Bayt from the caliphate?”



Imam Ali (a.s.) then asked Abdullah ibn Umar to tell truthfully what his father, Umar, had told him just before he died.



Abdullah replied, “My father said that if these people [the ummah] paid allegiance to that man from Banu Hashim who has no hair in the middle of his head, he will lead them to the right and enlightened path and will make them act according to the Book of Allah and the Traditions of the Holy Prophet.”



Imam Ali (a.s.) asked Abdullah as to what he then told his father Umar


. Abdullah replied that he asked his father what then was holding him back from making Ali (a.s.) as the Caliph.



Then Imam Ali (a.s.) questioned Abdullah ibn Umar as to what his father said in reply.


Abdullah did not reply and preferred to keep silent.



Then, Imam Ali (a.s.) said, “Though you may prefer to conceal it, the Holy Prophet (S) had told me the details of the conversation that took place between you and your father on that occasion.”




Abdullah ibn Umar asked, “When did the Prophet tell you?” Imam Ali (a.s.) replied, “The Prophet (S) told me personally at that time [during his last Hajj] and later in my dream when your father died.”




Abdullah said, “What did the Prophet tell you?” Imam Ali (S) replied, “O Abdullah ibn Umar, for the sake of God, will you confirm if what I say is true?”


Abdullah replied, “I may not openly confirm it but would prefer to remain silent if what you say is the truth.”



Then, Imam Ali (a.s.) said:


“Your father told you that what was holding him back from making me the caliph was the written pledge [sahifa] that was sworn to by five persons in the Kaaba at the time of the Prophet’s last Hajj.” Sulaym bin Qais reports that at that time he found tears welling in the eyes of Abdullah ibn Umar and his throat was choking.”47

• Al-Bukhari’s Kitabul Jihad,Al-Bukhari’s Kitabus Salaat, p.238, at-Tbari vol. 3, p.154, ibn Khaldun, vol. 3 p.222-225,





Sulaym continues that Salman then said,


“The five persons who had taken the pledge in the Ka’aba were the same persons who falsely attributed a hadith to the Prophet (S) saying that the Ahlul Bayt (a.s.) had chosen the ‘aakhira’ [afterlife] in preference to the ‘duniya’ [worldly life], and that the Prophet (S) did not wish to combine the Nubuwwa [prophethood] and the caliphate to be in the same house.

Those persons are Abu Bakr, Umar, Abu Ubaida bin al-Jarrah, Salim [slave of Huthaifa] and Mu’ath bin Jabal.









Damning statement and cofession which implicates Umar made during his conversation with Abdullah ibn Abbas recounted by Ibn Abil Hadid the mo’tazilite who records that Umar said:


“There is no doubt that the Prophet (S) said and did many things in this connection which do not support our view that he did not nominate Ali (a.s.) as his successor. The fact is that on many occasions the Prophet (S) did go to the extreme in favoring Ali (a.s.). It is a fact that during his last illness, the Prophet (S) wanted to write a will designating Ali (a.s.) expressly to the Caliphate, but I prevented him from doing so. By Allah, the Quraysh will never unanimously agree to Ali’s Caliphate, and if he is ever selected as Caliph, the Arabs will attack him from every direction.”44







when Abu Bakr became caliph, Abu Sufyan hypocritically suggested that Imam Ali (a.s.) should stake his claim to the Caliphate. Abu Sufyan disclosed his hidden desire when he told the third caliph:“Now, that the Caliphate has fallen into our [the Umayyads] hands, you should play around with it, toss it around like a ball and perpetuate it in the hands of the Umayyads.” 30

•
• 20. Tarikh at-Tabari, vol. 3, p. 22-23, Seeratun Nabi, vol. 1 p. 273, al-Istee’ab, vol. 2, p. 286.
10. Abul Fida’s Qasasul Ambiya, p. 393.







Years later, when Uthman became the third Caliph, Abu Sufyan jumped with joy seeing his dream come true in the shape of the leadership of Islam falling in the hands of his kin, Abu Sufyan gleefully advised Uthman:


“Now that the Caliphate has fallen into your hands, toss it around like a ball and fearlessly perpetuate it among your own kin, the Banu Umayya, for there is neither paradise nor hell.”2

•
• 8. Al-Bukhari, vol. 2 p.14, Tareekh al-Khamis by Dayar Bakhti – vol 2 p. 32,

1. Tareekh at-Tabari, vol. 3, p. 22 &23 [s] Egypt, Seeratun Nabi, vol. 1 p. 273,




in the incitement of Abu Sufyan.

In subsequent wars, the womenfolk of the infidels of Mecca were barbaric and equally inimical towards the Prophet (S) and the philosophy of Islam. The animosity and barbarism of Abu Sufyan and his family is recorded in History when Abu Sufiyan’s wife and Mu’awiya’s mother Hind, plucked out and chewed the raw liver of the Prophet’s uncle, the martyr Hamza in the battlefield of Uhud.20


Ref for above
•
• 19. Qur’an, 2:218, 3:195, 4:97-100, 8:74, 9:20-22.
• 20. Tarikh at-Tabari, vol. 3, p. 22-23, Seeratun Nabi, vol. 1 p. 273, al-Istee’ab, vol. 2, p. 286.





Regarding Mu’awiya, an authentic Sunni source, Musnad of Imam Ahmed bin Hanbal records the following incident related by Obeidillah Bin Buraida:

“My father and myself went to Mu’awiya. We sat on a carpet. The table was laid. We shared a meal. Then intoxicants were brought in. Mu’awiya quaffed a cup and presented another to my father who refused saying, ‘Ever since the time the Prophet (S) prohibited the use of liquor, I have never tasted it.’ Upon this, Mu’awiya replied, ‘Nothing pleases me more than wine, milk and boisterous company of revelers.”



Another reputed Sunni author, Jalaluddin as-Suyooti writes, “It was Mu’awiya who was the first to ride on his steed between Safa and Marwa [which is prohibited in Islam] ; who drank Nabeez [liquor] ; ate soil and made others eat it. When he sat on the Holy Prophet’s pulpit and demanded fealty for his son Yazid, Aa’isha put out her head from her room and cried, ‘Stop Mu’awiya! Stop. Did the first two Caliphs appoint their sons as successors?’ ‘No’ replied Mu’awiya. Aa’isha asked, ‘Then whom do you follow in this audacious step’.”




Regarding Abu Sufyan, Mu’awiya, and his son Yazid, their oft-repeated couplet, recorded by both Sunni and Shia authentic sources, declares, “No Archangel ever appeared before Muhammad (S) nor was anything revealed. It is all a power-game played by the Banu Hashim.”





For those who aspired to succeed to the Prophet (S), it became necessary to stop repeating, if not completely obliterating from the memory of the public, the numerous occasions when the Prophet (S) nominated Imam Ali (a.s.), openly and publicly as his successor. One of the first orders issued by Abu Bakr on becoming the Caliph was that traditions should neither be related, recorded, nor propagated, on the ground that the Hadiths, if related, were likely to confuse and disillusion the public. Umar continued this edict and went to the extent of threatening to behead not only those who tried to relate traditions, but also those who listened to them. In fact, Umar imprisoned ibn Mas’ud, Abud Darda, and Abu Mas’ud for relating Hadith in defiance of his orders.17 When Uthman succeeded Umar, he followed the earlier caliphs and continued the embargo on relating, collecting, or publishing Hadith.18
Mu’awiya, during his tyrannical tenure, went one-step further. He not only prohibited relating of any hadith extolling the virtues of the Ahlul Bayt (a.s.), but also encouraged invention and propagation false and fictitious tales about the Prophet (S) and his progeny (a.s.).




Imam Ali (a.s.) was made a special target by bribing people to openly defame and abuse him five times a day from every pulpit. The Ahlul Bayt (a.s.) were portrayed as anti-Islamic mutineers (baghi). In addition to this, absurd traditions were invented, intending to extol the virtues of the three caliphs, which in fact were derogatory of the Prophet (S). For example, it was said that Umar asked the Prophet (S) to see that his wives were veiled but the Prophet (S) did not listen to him until the commandment for hijab was revealed, in support of Umar.19 Another tradition related that Satan was not afraid of the Prophet (S), but was mortally scared of Umar.20 Some of the invented traditions were outright slanderous and brought down the honor and dignity of the Prophet (S), so much so that the Prophet (S) came to be portrayed as a sexual pervert.21





Mu’awiya, during his long regime, pretended that he was the only surviving relative of the Prophet (S). To some extent, he succeeded in obliterating from the public mind, the existence of the Ahlul Bayt (a.s.) in Syria, Iraq, and the newly conquered Spain and Rome. The malicious and false propaganda by Mu’awiya was so intense that when the people of Syria learnt that Imam Ali (a.s.) was martyred while leading the Morning Prayer in the Mosque in Kufa, they exclaimed ‘What was Ali, who never prayed, doing in the Mosque!’ As a result of the calumny, in a short span of time people failed to recognize Imam Husayn (a.s.) the beloved grandson of the Prophet (S). Therefore, in every sermon or discussion Imam Husayn (a.s.) made it a point to introduce himself as the Prophet’s grandson and the surviving heir of the Prophet (S).





Abu Sufyan, Mu’awiya, and Yazid changed the philosophy and teachings of Islam. They openly permitted what was prohibited and neglected what was enjoined. Corruption and debauchery in high offices and oppression of the pious and the poor became the order of the day. It is in this context and situation where the hypocrites and opponents of Islam sowed and nurtured the seeds of distortion of Islam, that the Battle of Karbala becomes a milestone in the history of Islam. It is another story that Abu Sufyan, Mu’awiya, and Yazid could not succeed in removing the name of Husayn’s grandfather, the Prophet (S), from being proclaimed five times every day. Just as anticipated by Mu’awiya himself, today he is forgotten and if at all remembered, his name is linked only to hypocrisy, cunning, evil, and irreligion. Today, mothers shun naming their children after Mu’awiya or Yazid. It is interesting to note that the word ‘Mu’awiya’ though used for a male - the son of Abu Sufyan, literally means ‘a bitch’22.
https://www.al-islam.org/the-hidden-trut...background



Yazid used to play with and make fun of Qur’anic verses. Once he quoted the first part of the verse beginning with ‘So, woe unto worshippers’, without completing it by reciting the remaining part–‘who are heedless of their prayer’. Then he added ‘Look! Allah curses the worshippers and not the drunkards’. We have cited these examples to show the nature and faith of Abu Sufyan and his progeny who grabbed the reins of power to create a violently aggressive empire in place of Islam–the religion of universal peace.
• 1. Qur’an, 6:29, 8:31…
• 2. Abul Fida’s Qasasul Ambiya, p. 391.
• 3. History of Islam, by S. Ali Naqi Naqvi, Printed by Imamia Mission, [Hind] Aligarh, Translator’s Footnote No. 5 at p. 79.
• 4. Banu or Bani means ‘the family or the tribe of’.
• 5. As-Sawa’iq al-Muhriqa, p. 144, quoted in History of Islam.
• 6. Seeratun Nabi, Vol. I p. 158 quoted in History of Islam, p. 81.
• 7. Al-Majlisi’s Hayatul Quloob, 186.
• 8. Qur’an, 2:218, 3:195, 4:97-100, 8:74, 9:20-22.
• 9. Hayatul Quloob, Eng. Tr. By Rev. James L. Merrick; Ch. 11 P. 208.
• 10. Abul Fida’s Qasasul Ambiya, p. 393.
• 11. Qur’an, 4:97-99.
• 12. Qur’an, 4:100.
• 13. Qur’an, 8:74.
• 14. Qur’an, 9



All the above damning evidence against the companions who pretended to be close to the prophet
Was foretold by Mohammad in







sahihih al-Bukhari Hadith: 8.578
Narrated 'Abdullah:
The Prophet said, "I am your predecessor at the Lake-Fount." 'Abdullah added: The Prophet said, "I am your predecessor at the Lake-Fount, and some of you will be brought in front of me till I will see them and then they will be taken away from me and I will say, 'O Lord, my companions!' It will be said, 'You do not know what they did after you had left.'


in

Sahih al-Bukhari Hadith: 8.584
Narrated Anas:
The Prophet said, "Some of my companions will come to me at my Lake Fount, and after I recognize them, they will then be taken away from me, whereupon I will say, 'My companions!' Then it will be said, 'You do not know what they innovated (new things) in the religion after you."


in

Sahih al-Bukhari Hadith: 8.586
Narrated Ibn al-Musaiyab:
"Some men from my companions will come to my Lake-Fount and they will be driven away from it, and I will say, 'O Lord, my companions!' It will be said, 'You have no knowledge of what they innovated after you left: they turned apostate as renegades (reverted from Islam)."


And

Sahih Bukhari Hadith: 8.587
Narrated Abu Huraira:
The Prophet said, "While I was sleeping, a group (of my followers were brought close to me), and when I recognized them, a man (an angel) came out from amongst (us) me and them, he
said (to them), 'Come along.' I asked, 'Where?' He said, 'To the (Hell) Fire, by Allah' I asked, 'what is wrong with them?' He said, 'They turned apostate as renegades after you left.'



Then behold! (Another) group (of my followers) were brought close to me, and when I recognized them, a man (an angel) came out from (me and them) he said (to them); Come along.' I asked, "Where?' He said, 'To the (Hell) Fire, by Allah.' I asked, What is wrong with them?' He said, 'They turned apostate as renegades after you left. So I did not see anyone of them escaping except a few who were like camels without a shepherd."

And by the one true God in
(Qur'an 4:80)

"Whoever obeys the Messenger obeys Allah. If some pay no heed, We have not sent you to be their keeper."

in

(Qur'an 3:32)


"Say, 'Obey Allah and the Messenger'. But if they turn away, [know that] Allah does not love the disbelievers." (Qur'an 3:32)



And Quran 53 verse 2

Your companion [Muhammad] has not strayed, nor has he erred,





The following compelling evidence we are about to produce is derived from the following link



http://www.shiachat.com/forum/topic/2349...d-abubakr/

It is from here my dear brothers and sisters that the story of the Khalifa takes a sinister twist
Bringing to full fruition what Allah SBWT spoke about in Surah 3:144

After congratulating Ali and swearing allegiance to him
at Khum Ghadir

For becoming the rightful leader of the Muslims after the prophet
we
Surprisingly find


Abu bakr and Umar wanting Ali to swear allegiance to Abu bakr:
In defiance to God’s will

but Ali refused


As can be clearly ascertained from the following Sunni Hadith

Al-Bukhari narrated:
Umar said: "And no doubt after the death of the Prophet we were
informed that the Ansar disagreed with us and gathered in the shed of
Bani Sa'da.
'Ali and Zubair and whoever was with them, opposed us,
while the emigrants gathered with Abu Bakr."
Sunni Reference: Sahih al-Bukhari, Arabic-English, v8, Tradition #817







Now let us closely examine

what Umar ibn Khattab did in those days.
According to the writings of the
Sunni historians



When Umar came to the door of the house of Fatimah, he said:
"By Allah, I shall burn down (the house) over you unless you come out
and give the oath of allegiance (to Abu Bakr)."
Sunni Books References:
- History of Tabari (Arabic), v1, pp 1118-1120
- History of Ibn Athir, v2, p325
- al-Isti'ab, by Ibn Abd al-Barr, v3, p975
- Tarikh al-Kulafa, by Ibn Qutaybah, v1, p20
- al-Imamah wal-Siyasah, by Ibn Qutaybah, v1, pp 19-20




Some Ahlussunah scholars mention that:



Umar went to Fatimah and Umar said:
"O' daughter of the Prophet! I didn't love anyone as much as I
loved your father, nor anyone after him is more loving to me as
you are. But I swear by Allah that if these people assemble
here with you, then this love of mine would not prevent me from
setting your house on fire."


Ahl Sunnah references:
- History of Tabari, in the events of the year 11 AH
- al-Imamah wa al-Siyasah by Ibn Qutaybah, v1, beginning of the book,
and pp 19-20
- Izalatul Khilafa, by Shah Waliullah Muhaddith Dehlavi, v2, p362
- Iqd al-Farid, by Ibn Abd Rabbah al-Malik, v2, chapter of Saqifah




Also it is reported that:
Umar said to Fatimah (who was behind the door of her house): "I know
that the Prophet of God did not love any one more than you, but this
will not stop me to carry out my decision. If these people stay in
your house, I will burn the door in front of you."




The historian named the following people among those who attacked the house
of Fatimah to disperse people who sheltered there:
- Umar Ibn al-Khattab
- Khalid Ibn Walid
- Abdurrahman Ibn Ouf
- Thabit Ibn Shammas
- Ziad Ibn Labid
- Muhammad Ibn Maslamah
- Salamah Ibn Salem Ibn Waqash
- Salamah Ibn Aslam
- Usaid Ibn Hozair
- Zaid Ibn Thabit



What is more detrimental for Umar is his
Damning Confession to burying his daughter alive
In

The following explosive Hadith


Umar says that there are two incidents of era of ignorance/jahilliya; one makes me cry and other makes me laugh.

The one which makes me cry is when i was burying my daughter alive and she was putting soil on my beard, and she was not aware what I was going to do with her. When I remember that, it makes me cry. And the second thing which makes me laugh is that I would make idol from dates, and keep that on my head side. When I would wake up at morning in hungry state, I would eat that. When I remember that, I laugh

[Adu al Bayan fi Aidah ul Quran bil Quran, 8/439]
[al Fawaika ul Adhab fi al Rad ala man lam Yahkam al Sunnah wa al Kitab, 9/80]


what is even more damning is that Allah SBWT foretold the connection
To this tragic Hadith in the following amazing text of




Surah 81:8&9






And when the girl [who was] buried alive is asked


81:9

For what sin she was killed



How amazing is our great God whose Hadith
Is indeed above all Hadiths !



With what we have already uncovered
Any God fearing Muslim would be terrified

At the thought that Umar could have been a prophet



for it is clearer now than ever before in the history of Islam that this false Hadith was maliciously planted in

The following Sunni books to deceive the blind followers


1) Sunan Tirmidhi (Hadith: 3686)
2) Musnad Ahmad (Vol. 4 pg. 154)
3) Mustadrak Hakim (Vol. 3 pg. 85)




If what we have read
about Umar so far is not enough to raise serious doubts amongst the Sunnis


Then


let us investigate further into what this would be prophet went on to do







Umar asked for wood, and told those people inside the house: "I swear
by Allah who has my soul in his hand, that if you do not come out, I
will burn the house." Someone told Umar that Fatimah was inside the
house. Umar said: "So what! It doesn't matter to me who is in the
house."


Sunni reference: al-Imamah wa al-Siyasah by Ibn Qutaybah, v1, pp 3,19-20



Also Jouhari in his book said:
"Umar and a few Muslims went to the house of
Fatimah to burn it down and to burn those who were in opposition."
Ibn Shahna said the same statement adding "to burn the house and inhabitants".
Furthermore, it is reported that:



Ali and Abbas were sitting inside the house of Fatimah, Abu Bakr told
Umar: "Go and bring them; if they refuse, kill them." Umar brought
fire to burn the house. Fatimah came near the door and said: "O son of
Khattab, have you come to burn our house on me and my children?" Umar
replied: "Yes I will, by Allah, until they come out and pay allegiance
to the Prophet's Caliph."


Sunni reference:
- Iqd al-Fareed, by Ibn Abd Rabb, Part 3, Pg. 63
- al-Ghurar, by Ibn Khazaben, related from Zayd Ibn Aslam


We read on Sahih Bukhari that:
Aisha said:
... Fatimah became angry with Abu Bakr and kept away from him, and did
not talk to him till she died. She remained alive for six months after
the death of the Prophet. When she died, her husband 'Ali, buried her
at night without informing Abu Bakr and he said the funeral prayer by
himself.
Sunni references:
- Sahih al-Bukhari, Chapter of "The battle of Khaibar", Arabic-English,
v5, tradition #546, pp 381-383, also v4, Tradition #325

how can Umar and abu bakr mistreat the daughter of the prophet when he frequently spoke the following about her


"Fatimah is a part of me. Whoever makes her angry, makes me angry."
Sunni references:
- Sahih al-Bukhari, Arabic-English, v5, Traditions #61 and #111
- Sahih Muslim, section of virtues of Fatimah, v4, pp 1904-5






narrated by al-Bukhaari: “Faatimah is part of me and whoever angers her angers me.” [al-Bukhaari no. 3523 and 3556; Muslim, no. 2449].


32) The Prophet (s) said, “Fatima is the head of the women of my nation.”Seir Alam Al-Nubala’, v. 2, p. 127; Sahih Muslim, Kitab Fadha’il Al-Sahaba, Chapter on the Virtues of Fatima; Majma^ Al-Zawa’id, v. 2, p. 201; Is^af Al-Raghibeen, p. 187.







Not to mention the following testimony of


Hazrat Aisha (R.a) said:
“I did not see any one resembling the Blessed Prophet (pbuh), regarding all manners, more perfectly than Fatima, the daughter of the Messenger of Allah.


And

Anas bin Malik’s mothers said:
“Fatima was like a moon on its full night, or the sun covered by no clouds. She was white (fair) with a touch of rose color on her face, her hair was black and she had the beautiful features of the Messenger of Allah (S).”


If Abu bakr was innocent of his actions why then did he condemn himself in the following damning hadith before he died


Ahl Sunnah book reference: Kanz al-Ummal, v3, p140



Abu Bakr said (on his death bed): "I wish I had not searched for
Fatimah's house, and had not sent men to harass her, though it would
have caused a war if her house would have continued to be used as a
shelter."
Sunni books references:
- History of Ya'qubi, v2, pp 115-116
- Ansab Ashraf, by al-Baladhuri, v1, pp 582,586


By the same token if Umar was totally innocent of his actions why did he condemn himself and the Arabs in the following daming hadith which once again was revealed in the early chapters of the holy Quran in

Surah 9:97
The bedouins are stronger in disbelief and hypocrisy and more likely not to know the limits of what [laws] Allah has revealed to His Messenger. And Allah is Knowing and Wise.

And we remind every Muslim the words that condemn Umar from his own lips



statement Umar made during his conversation with Abdullah ibn Abbas recounted by Ibn Abil Hadid the mo’tazilite who records that Umar said:


“There is no doubt that the Prophet (S) said and did many things in this connection which do not support our view that he did not nominate Ali (a.s.) as his successor. The fact is that on many occasions the Prophet (S) did go to the extreme in favoring Ali (a.s.). It is a fact that during his last illness, the Prophet (S) wanted to write a will designating Ali (a.s.) expressly to the Caliphate, but I prevented him from doing so. By Allah, the Quraysh will never unanimously agree to Ali’s Caliphate, and if he is ever selected as Caliph, the Arabs will attack him from every direction.”44

All God-fearing Sunnis are encouraged to examine the following
https://www.al-islam.org/restatement-his...nd-khalifa







My dear Innocent Sunni brothers and sisters

The compelling evidence against the so called companions of Mohammad we have just produced beyond reasonable doubt is also recorded

In the advent of the expedition of Usama bin Zayd
Where they disobeyed the commandment

to ride under the leadership of a young soldier chosen by God through the prophet to fight the Romans


as strongly affirmed in the following historical
testimony



Betty Kelen
His (the Prophet's) illness worsened, but he tried valiantly to throw it off for Usama's sake, for as word of Muhammad's sickness spread about, the young man was having a hard time recruiting his troops. Some men who had joined him, were returning to Medina, and certainly none were leaving. (Muhammad, Messenger of God)
Eventually, the inevitable took place. Muhammad, the Last Messenger of God on this earth, died. His struggle to send his companions out of Medina, came to an end, with a note of “triumph” for the latter. They did not report for duty to Usama and the army did not go on the campaign – in his lifetime!





For Muslims, every command of Muhammad is the command of God Himself because he is the Interpreter to them, of God's Will and Purpose. Disobedience to Muhammad is disobedience to God Himself. Therefore, those men who disobeyed him, earned the displeasure of God.
The battle of Mootah was fought in A.D. 629, ending in the rout of the Muslims. The Prophet wanted to blot out that stain of defeat. But it was not until three years later – in 632 – that he ordered Usama to invade the Syrian frontier in retaliation for the disaster of Mootah.
The timing of Usama's expedition raises a whole tangle of questions. Why did the Prophet not send his punitive expedition to Syria at any time during the intervening three years? Why did he choose the time just before his own death to send it? Why, all of a sudden, it became so desperately important for him to send his companions and fighting men out of Medina?
As noted before, after the Farewell Pilgrimage, the health of the Prophet had begun to show signs of stress. Two months later, his condition further deteriorated, and some days later, he died.
Also, as noted earlier, the Prophet told the Muslims on more than one occasion that he did not have much longer to live in this world. Tabari, the historian, has quoted Abdullah ibn Abbas as saying: (About two months after the Farewell Pilgrimage) “The Messenger of God told us that he would perhaps die in a month's time.” (History, Vol. II,, page 435).
It is also reported that one night the Prophet went into the cemetery of Al-Baqi, accompanied by a domestic. After praying for the dead, he said to his companion: “They (the dead) are in a better state than those who are alive. Soon many new evils will appear, and each will be more frightful and hideous than its forerunner.”






On the one hand the Apostle of God was predicting his own demise, and was also predicting the appearance of new evils and outbreak of new disturbances; and on the other, he was exhorting his Companions to leave Medina and to go to Syria!
In view of the imminence of his own death, what was more important for the Apostle to do: to seek retaliation for the death of a friend who was killed three years earlier on a distant frontier or to protect the State of Medina and the Muslim umma from the new perils which, he said, were soon going to appear?





The obvious answer to this question is that if retaliation for the death of Zayd could wait for three years, it could wait a little longer, and that the security of the State and the safety of the umma, were far more important than anything else. Therefore, the Prophet ought to have deployed the army in and around Medina, instead of sending it abroad.
But it appears that the Apostle himself would not have agreed with such an assessment. He considered nothing more important than to send his companions to Syria out of Arabia itself. When he noticed that they were ignoring his orders, he cursed them. Shahristani, the historian, writes in his book, Kitab al-Milal wan-Nihal (page 8): “The Apostle of God said: 'Usama's army must leave at once. May Allah curse those men who do not go with him.'“






It was the first time in his life that Mohammed Mustafa, the Messenger of Mercy and Mercy for the whole Universe, cursed anyone. Before this, he had never cursed anyone – not even his most rabid enemies like Abu Jahl and Abu Sufyan. He didn't curse the people of Ta'if when they stoned him and drove him out of their city.
Also, in the past, if anyone was unable to go into battle, he did not press him to go, and let him stay at home. But in the matter of Usama's expedition, he did not want to hear any reason or excuse from anyone for his failure to go with it. His orders to the companions to go with the expedition were inexorable, inflexible and emphatic.






In the last moments of his life, a man wishes that all his folks and friends should be around him. He wishes and hopes that after his death, they would take part in his funeral; they would pray for him, and would comfort his family. But contrary to all norms of conduct at a time like this, Muhammad Mustafa was doing all that he could to send his companions and friends away from Medina. He did not want any of them to stay with him.
The Sunni Muslims claim that Muhammad, the Prophet of Islam, did not appoint his own successor, and he left the matter of choosing a leader for the community to his companions. If they are right in their claim, then the Prophet's order to the companions to leave Medina and to go to Syria, poses a most thorny problem for them.





It was obvious that the Prophet was going to die. He had himself said so repeatedly. The time had come, therefore, for his companions to put their heads together and to determine the new locus of authority. But the Prophet was insisting that they go hundreds of miles away from him – and from Medina. If he had wished them to elect or select his successor through their “mutual consultation,” would he have ordered them to quit Medina?
Also, he himself had warned the umma that it was threatened by new perils. Would he not, therefore, want his companions to stay in Medina, and defend the umma from those perils? After all, who would defend the umma of Muhammad from those perils if not his own companions?






Since the Prophet knew that he was going to die, he should never have equipped and organized Usama's army. Instead, he should have suggested to his companions that they ought to work out a strategy, through mutual consultation, to avert the new evils and perils which already loomed on the horizons of Medina.
But Muhammad Mustafa did not do this. He, in fact, did just the opposite. He ordered his companions to get out of Medina, and he was never so abrupt with them as he was on this occasion. Could it mean that it were the companions themselves whom he saw as the authors of the new evils and perils threatening his umma?
Actually, the safety and salvation of the Muslims lay in their unquestioning obedience to the orders of their Prophet. When they disobeyed him, they threw open the door to all evils, disturbances and perils.




In the context of the events of the time, it appears that Muhammad Mustafa had most important reasons for deferring Usama's expedition until the last minute. He had declared clearly, precisely and repeatedly that Ali ibn Abi Talib was going to be his successor. But he was also aware of the presence of a strong undercurrent of the opposition of his companions to Ali.
The Prophet also knew that the group opposed to Ali, was extremely powerful and vigilant. Therefore, he figured that if at his death, members of the group in question, were out of Medina, he (Ali) would succeed him without any incident. The real purpose of the Prophet, in organizing the expedition of Usama, therefore, was to send all those men away from Medina who might challenge Ali in his accession to the throne of the caliphate. He hoped that in the absence of the companions from Medina, Ali would ascend the throne, and upon their return, they would find him firmly in control of the government.





The expedition of Usama, therefore, was the prelude to the transfer of sovereignty from Muhammad to his successor, Ali ibn Abi Talib.
But the companions were not going to leave Medina. To stay in Medina, they dared the Prophet himself, and they even ignored his curses. They knew that if Ali once ascended the throne, then they, i.e., the Companions, would be shut out from the “mansions of power” forever, and they had, for this reason, to prevent Ali's accession to the throne at all costs. They had no intention of being shut out of the “mansions of power.”
The following points should be borne in mind by the reader for a reassessment of the episode of Usama's expedition:





1. The battle of Mootah had been fought in A.D. 629. In the summer of A.D. 632, the Syrian frontier was peaceful and quiet, and there was no threat, real or fancied, of an invasion of Medina from the north. In fact, there were not even any rumors of an attack upon Medina or Hijaz by anyone. And yet, Muhammad Mustafa was showing the greatest anxiety to send his army to Syria.
2. Usama's expedition was organized, apparently, to restore the morale of the Muslims after their rout in the battle of Mootah, and to chastise those people who had killed his father, Zayd bin Haritha.




The Apostle charged Usama with the task of exacting retribution from the killers of his father. Now Jaafer ibn Abi Talib, the Winged Martyr of Islam, and the elder brother of Ali, was also killed in the same battle. But the Prophet did not send Ali or any other member of the clan of Hashim with the expedition. He kept them all with him in Medina.
3. Despite his fatal illness, the Prophet was urging the army to march on Syria. He brusquely dismissed the professed solicitude of some of his Companions for his welfare, and ordered them to go with Usama forthwith.
4. Usama bin Zayd bin Haritha was the commanding officer of those companions of the Prophet who were old enough to be his grandfathers such as Abu Bakr, Umar, Uthman, Abu Obaida bin al-Jarrah, Abdur Rahman bin Auf, and many others. The Prophet was thus stressing the principle, just before his death, that the Muslims were not to consider a man worthy of leadership merely because he was old.






5. If a qualified person is available to become a leader, then an unqualified person must not displace him. The companions raised objection to Usama's leadership on this ground. The Prophet agreed that only the most qualified person ought to be invested with supreme authority. But he maintained that Usama was more qualified than all those men who were ordered to serve under him, his extreme youth notwithstanding.



6. The Sunni Muslims say that the Prophet “consulted” his Companions, and this made his government a “democracy.” It is true that he “consulted” them occasionally in some minor matters but he himself made all decisions without reference to them. At Hudaybiyya, Umar bin al-Khattab led the opposition to him when he was negotiating terms of peace with the pagans. He ignored the opposition, went ahead and signed a treaty with them.
Later, Sunni jurists explained that the Prophet ignored Umar's protests because he (the Prophet) was acting under the commands of Heaven. They are right. But the appointment of Usama as general of the army had nothing to do with the commands of Heaven and the Prophet was free to rescind his orders when confronted with opposition from the Companions. But he refused even to talk with them on the subject much less to “consult” them in the matter.





7. The Prophet's orders to his Companions to serve under Usama, and to leave Medina for Syria, were most emphatic. But they did not leave Medina, and he died. They, thus, realized their aim which was to be physically present in Medina at his death.
8. Those Companions of the Prophet whom he had ordered to report for duty to Usama – their general – were defying him while he was still alive. If they could disregard his orders and his wishes in his lifetime, they could just as casually, disregard his orders and wishes in the matter of his succession after his death. They put their own ambitions and interests ahead of the commands and wishes of Muhammad Mustafa, the blessed Messenger of God.






https://www.al-islam.org/restatement-his...expedition


The other point of reference with regard to some companions defying the will of God and Mohammad

Is in

the Hadith of the pen and paper


Sahih Muslim
Book 013, Number 4015:
Sa'id b. Jubair reported from Ibn Abbas that he said: Thursday, and what about Thursday? Then tears began to flow until I saw them on his cheeks as it they were the strings of pearls. He (the narrator) said that Allah's Messenger (may peace be upon him) said: Bring me a shoulder blade and ink-pot (or tablet and inkpot), so that I write for you a document (by following which) you would never go astray. They said: Allah's Messenger (may peace upon him) is in the state of unconsciousness.

Once again the above Hadith that falsely portrayed
Mohammad becoming deluded

was foretold by Allah SBWT in

Surah

81:22

And your companion is not [at all] mad.







Sahih Bukhari, Volume 9, Book 92, Number 468:
Narrated Ibn 'Abbas:
When the time of the death of the Prophet approached while there were some men in the house, and among them was 'Umar bin Al-Khatttab, the Prophet said, "Come near let me write for you a writing after which you will never go astray." 'Umar said, "The Prophet is seriously ill, and you have the Quran, so Allah's Book is sufficient for us." The people in the house differed and disputed. Some of them said, "Come near so that Allah's Apostle may write for you a writing after which you will not go astray," while some of them said what 'Umar said. When they made much noise and differed greatly before the Prophet, he said to them, "Go away and leave me." Ibn 'Abbas used to say, "It was a great disaster that their difference and noise prevented Allah's Apostle from writing that writing for them.


Once again

if Umar was totally innocent of his actions why did he condemn himself and the Arabs in the following daming hadith which we strongly reiterate for all to clearly comprehend




statement Umar made during his conversation with Abdullah ibn Abbas recounted by Ibn Abil Hadid the mo’tazilite who records that Umar said:


“There is no doubt that the Prophet (S) said and did many things in this connection which do not support our view that he did not nominate Ali (a.s.) as his successor. The fact is that on many occasions the Prophet (S) did go to the extreme in favoring Ali (a.s.). It is a fact that during his last illness, the Prophet (S) wanted to write a will designating Ali (a.s.) expressly to the Caliphate,

but I prevented him from doing so. By Allah, the Quraysh will never unanimously agree to Ali’s Caliphate, and if he is ever selected as Caliph, the Arabs will attack him from every direction.”44















If the would be prophet
Umar and his defiant party truly believed in Allah and the Quran
Then they would have adhered to the prophet


For

This is what the Quran also clearly states in surah 49 verses 1 &2


O you who believe, do not place your opinion above that of GOD and His messenger. You shall reverence GOD. GOD is Hearer, Omniscient.



O you who believe, do not raise your voices above the voice of the prophet, nor shall you shout at him as you shout at each other, lest your works become nullified while you do not perceive.


The above damning truth

also exposes the fraudulent way in which Fatima was deprived by her inheritance by Abu Bakir with regards to Fadak

An inheritance which was justly

returned to her descendants by the honourable descendant of Umar who sought to restore justice to its rightful owners

4. Umar ibn Abdul-Aziz, when he became Caliph (99 AH), declared that the original owners of Fadak were the family of Fatima, and ordered his governor in Madinah to give back Fadak to the children of Fatima (S.A.)


http://www.islamquery.com/documents/Fadak.pdf

to be continued...........................