The History of Hadith

(Why and When it was written) PART 1 Prophet Muhammed forbids the writing of his hadith It has been documented in Muslim, Ahmed and other sources of hadith that the prophet Muhammad has prohibited the writing of his hadith. All the hadith collections we have today, and which are regarded by the hadith scholars as authentic (sahih), were written two centuries after the death of the Prophet, for two centuries there was no authorised documentation of the hadith in accordance with the prohibition left by the Prophet. Out of the sahih collections we have today, the first to be written was that of Bukhari who was born in the year 194 after Hijra (870 AD). It is also important to note that the authors of the other six hadith collections, like Musim and Abu Dawood, were all born after Bukhari. For more info about the exact dates of birth of all the six authors of the hadith collections please see: Six major hadith collections The Quran contains a prophecy for the fabrication of hadith by the Prophet's enemies: "We have permitted the enemies of every prophet human and jinn devils to inspire in each other fancy words, in order to deceive. Had your Lord willed, they would not have done it. You shall disregard them and their fabrications." 6:112 The Quran also confirms that it is in accordance with God's will that the fabrication of the hadith was allowed to happen in order to serve as criteria for exposing the true believers from the hypocrites. Those who are attracted to and uphold hadith are proven to be false believers. This can easily be explained by the fact that true believers are satisfied with God alone. They are satisfied with God's words alone and with God's law (Quran) alone. They believe the words of God which describe the Quran as complete and fully detailed, and therefore they do not need any other source. They obey God's command to uphold no source of religious law besides the Quran: "Shall I seek other than God as a source of law, when He has revealed to you this book fully detailed? Those who received the scripture recognise that it has been revealed from your Lord, truthfully. You shall not harbour any doubt. The word of your Lord is complete, in truth and justice. Nothing shall abrogate His words. He is the Hearer, the Omniscient."6:114-115 On the other hand, false believers are not satisfied with the Quran being the only source of law, thus they seek other sources: "This is to let the minds of those who do not believe in the Hereafter listen to such fabrications, and accept them, and thus expose their real convictions." 6:113 The books of hadith report the Prophet prohibiting the writing of his hadith and that his followers should not write anything from him other than the Quran! It is also documented that the Prophet maintained his stand until death. Shown below are a number of such hadith: (1) Ibn Saeed Al-Khudry reported that the messenger of God had said, "Do not write anything from me except Quran. Anyone who wrote anything other than the Quran shall erase it." [Ahmed, Vol. 1, Page 171, and Sahih Moslim, Zuhd, Book 42, Number 7147]

Some hadith scholars tried to imply that Muhammed changed his view about writing the hadiths. However, the following hadith, which was reported 30 years after the death of the Prophet, confirms that the prophet Muhammed never authorised the writing of the hadiths since the time he told his followers not to write but the Quran.. (2) From Ibn Hanbal; Zayd Ibn Thabit (The Prophet's closest revelation writer) visited the Khalifa Mu'aawiyah (more than 30 years after the Prophet's death), and told him a story about the Prophet. Mu'aawiyah liked the story and ordered someone to write it down. But Zayd said. " the messenger of God ordered us never to write anything of his hadith". (3) The famous book, "Ulum Al-Hadith" by Ibn Al-Salah, reports a hadith by Abu Hurayra in which Abu Hurayra said the Messenger of God came out to us while we were writing his hadiths and said; "What are you writing?" We said, "hadiths that we hear from you, messenger of God." He said, "A book other than the book of God?" We said, "Should we talk about you?" He said, Talk about me, that would be fine, but those who will lie will go to Hell. Abu Hurayra said, we collected what we wrote of hadiths and burned them in fire. (4) In the famous book, "Taq-yeed Al-Ilm", Abu Hurayra said, the Messenger of God was informed that some people are writing his hadiths. He took to the pulpit of the mosque and said, "What are these books that I heard you wrote? I am just a human being. Anyone who has any of these writings should bring it here. Abu Hurayra said we collected all these and burned them in fire. (5) Ibn Hanbal in his Musnad book, narrates a hadith in which Abdullah Ibn Omar said, "the Messenger of God one day came out to us as if he was going to depart us soon and said, "When I depart you (die), hold to the book of God, prohibit what it prohibits and accept as halal what it makes halal." (6) Again, in the book "Taq-yeed Al-Ilm", Abu Saeed Al-Khudry said, " I asked the Messenger of God a permission to write his hadiths, but he refused to give me a permission." (7) The farewell Pilgrimage of the prophet Muhammed is a corner stone in the Muslim history. The Final Sermon given by the Prophet during this pilgrimage was witnessed by thousands of Muslims. There are however three versions of this sermon in the hadiths books. This by itself reflects the degree of corruption of the hadith books as this is the most witnessed speech of the prophet Muhammed. 1- First version, " I left for you what if you hold on to, you will never be misguided, the book of God and my family. Moslim 44/4, Nu2408; Ibn Hanbal 4/366; darimi 23/1, nu 3319. This is the version made up by the Shi'te Muslims. 2-Second version, "I left for you what if you hold on to, you will never be misguided, the book of God and my sunnah" . Muwatta, 46/3 This is the version made up by the Sunni Muslims. 3- Third version, "I left for you what if you hold on to, you will never be misguided, the book of God." Moslim 15/19, nu 1218; Ibn Majah 25/84, Abu dawud 11/56. This last version is the version hated by the Sunni and Shiite Muslims alike. This is the only version which conforms with the repeated assertion in the Quran that Muhammed's message was

only the Quran. Many Sunni Muslims and Shiite Muslims do not even know that this version of the sermon exists. In reality, they do not want to know, the truth hurts.

History of the documentation of hadith

The writing and documentation of the hadith is an interesting and important part of Islamic history. God repeatedly confirms in the Quran that the book is complete, perfect and fully detailed (6:19,38,114,115; 50:45, 12:111), and if He so willed He would have given us hundreds of books, not just one Quran (see18:109 and 31:27). Hadith and the Khalifas Al-Rashideen (guided khalifas) The four guided Khalifas who ruled the Muslim Umma (nation) after the death of the prophet Muhammed, respected the command of the Prophet and prohibited the writing and collection of hadiths. They accepted that the Quran is fully detailed and that it is the only source of religion (6:114). Abu Bakr at one point was not sure whether to keep what he knows of hadiths or not. He had collected 500 hadiths during very long companionship of the prophet Muhammed, but he could not sleep the night until he burned them. Omar Ibn Al-Khattab insisted on destroying the hadiths collected by his son Abdullah. Islamic history mentioned the story of Omar Ibn Al-Khattab restraining four of the Prophet's companions because of their insistence on telling hadiths, these were Ibn Masoud, Abu Al-Dardaa, Abu Masoud Al-Anssary and Abu Tharr Al-Ghaffary. Omar called Abu Hurayra a liar and threatened to send him back to Yemen where he came from if he does not stop telling these lies about the prophet Muhammed. He stopped until Omar died then started again. Omar is also reported to have stated that he had desired to write down a collection of the Prophet's sayings, but refrained for fear of the Muslims choosing to abandon the teachings of the Quran in favour of the hadith. "I wanted to write the Sun'an, and I remembered a people who were before you, they wrote other books to follow and abandoned the book of God. And I will never, I swear, replace God's book with anything" Jami' Al-Bayan 1/67 Ali Ibn Abu Talib, the fourth Khalifa in one of his speeches said, "I urge all those who have writings taken from the Messenger of God to go home and erase it. The people before you were annihilated because they followed the hadiths of their scholars and left the book of their Lord." (Sunan Al-Daramy) Khalifa Omar Ibn Abdul Aziz, the beginning of the end Abu Hurayra narrated more hadiths than anybody else including Abu Bakr, Omar, Ali, and Aysha who lived with the Prophet all their lives. In less than two years of being with the Prophet, Abu Hurayra narrated more hadiths than all these companions of the Prophet altogether. He narrated 5374 hadiths. Ibn Hanbal quoted 3848 of his hadiths in his book. The Guided Khalifas who ruled the Muslim Umma after the death of the prophet Muhammed respected the Prophet's wish in not writing anything but the Quran and denounced any attempt of writing the hadiths and sunna. Their example was followed for the first two centuries after the Prophet's death. By that time, the lies about the prophet Muhammed was widespread and the people deserted the Quran to look for hadiths, that is when the Khalifa Omar Ibn Abdel-Aziz issued an order to permit the writing of hadiths and sunna thinking that the genuine hadith would be recorded and that this

would thus would put an end to the lies about the prophet Muhammed. In his ruling he disregarded the commandments of God in the Quran and the teachings of the prophet Muhammed and the examples of his predecessors and the objection of many of the scholars in his time. Since then Islam moved from the religion of God, the Quran, to the infamous hadiths and sunna that were originally prohibited by God and His Prophet. The early writings of hadith As for the notion that hadiths were written as early as the Prophet's time, this is historically correct but the Prophet himself and those who ruled after him condemned these writings and looked at those who wrote these hadiths with disgrace. The hadith books mentioned that the prophet Muhammed burned the collected hadiths, and was very angry at people making "another book with the book of Allah." Abu Baker and Omar Ibn Al-Khattab, were also reported to burn the hadiths collections. This prohibition of hadiths was continued until Omar Ibn Abdel-Aziz permitted the writing of hadiths and sunna, then many books and (Kararees) appeared containing hadiths, e.g. Ibn Greeg, Malik Ibn Anas, Mohammed Ibn Is'haq. The most famous from among these were the book of Malik Ibn Anas, (Al-Muwattaa) which had about 500 hadiths. At the end of the second century the books known as (Masaned) appeared, e.g. the Masnad of Ahmed Ibn Hanbal that has about 40,000 hadiths. In the first half of the third century the famous six books of hadiths appeared and these are the books used by many of the scholars these days. 1- Sahih Bukhari. 2- Sahih Moslem. 3- Sunan Abu Daoud. 4-Sunan Al-Termethy. 5-Sunan Al-Nesaay. 6- Sunan Ibn Mageh. In these books a new religion was written that dominated over the Quran despite the claim for the opposite. In writing these books, the authors did not care if the hadiths were contradicting the Quran or the other hadiths or even common sense . In reality they fulfilled the promise of God in 6:112-113 "We have permitted the enemies of every prophet - human and jinn devils - to inspire in each other fancy words in order to deceive. Had your Lord willed, they would not have done it. You shall disregard them and their fabrications. This is to let the minds of those who do not believe in the Hereafter listen to such fabrications, and accept them, and thus expose their real convictions. " (6:112-113) How many hadith? The number of hadiths collected and attributed to the prophet Muhammed is in the hundreds of thousands, as much as 700,000. The majority of these hadith are pure lies and fabrications and were rejected by the early Muslim scholars who thought they can figure out which hadith is authentic and which is not. Let us look at some of the famous hadiths collectors and what they collected. (1) Malik Ibn Anas collected about 500 hadiths in his famous book, "Al-Muwattaa" (2) Ahmed Ibn Hanbal, collected about 40,000 hadiths, in his famous "Musnad".He chose these 40,000 hadiths from among 700,000 hadiths. In other words he thought 660,000 hadith were unproven, lies and/or fabrications and the others may be authentic. That is 94% lies and fabrications (3) Bukhari collected about 600,000 hadiths and accepted 7275 hadiths and considered 592,725 hadiths to be un-proven hadiths, lies and/or fabrications, that is almost 99% of what he collected . (4) Moslem collected 300,000 hadiths and only accepted 4000 of them, and refused about 296,000, that is almost 99% of these collected hadiths .

This gives us an idea of how much corruption entered or tried to enter Islam from the back door. Now we should understand why God promised to preserve, protect and safeguard His book which is described as the only authentic hadith, the only acceptable hadith and the best hadith. Abu Huraira and so many lies Abu Hurayra, came from Yemen in the seventh year of Hijra and converted to Islam. He stayed in the company of the prophet Muhammed less than two years. He narrated more than 5000 hadiths, 5374 to be exact, all from less than two years company, (Compare this with the relatively few hadiths narrated by Aysha, Abu Baker, or Omar, for example, after very long company of the Prophet) . Most of his narrated hadiths are called the "Aahad" hadiths, i.e. hadiths only witnessed by one person, this one person was Abu Hurayra himself. Some of the Prophets companions (Sahaba) and Aysha, the Prophet's wife, accused him of being a liar, telling lies about the Prophet just to make up hadiths and gain some status. Omar Ibn Al-Khattab, the second guided Khalifa threatened Abu Hurayra to send him to exile if he does not stop telling hadiths about Muhammed, he did stop until Omar's assassination then started again. He kept telling hadiths to please the Khalifa of the Muslims then, including the time he lived in the Royal Palace of Mu'aawiyah in Syria. Abu Hurayra told his audience that he is telling them hadiths that if he ever mentioned when Omar was alive, he would be given several lashes. Abu Jaafar Al Iskafy mentioned that the Khalifa, Mu'aawiyah, chose some of the people, including Abu Hurayra to tell fabricated stories and hadiths about Ali Ibn Abu Talib, the Prophet's cousin, to degrade him. Abu Hurayra lived in Mu'aawiyah's Royal Palace then and served him including serving his political views. He produced some of the hadiths that demean and insult Ali Ibn Abu Talib, and make him in a lower grade to Abu Baker, Omar and Othman, only for the pleasure of Mu'aawiyah. During Mu'aawiyah's rule, many hadiths, with the help of Abu Hurayra were invented that support the view that the Imam or Khalifa, should be obeyed just like God or the Messenger, contradicting the rule of the Quran that all the matters should be democratic by consultation (not to forget that Abu Hurayra was living in the Khalifa's Royal Palace at the time.) Many of the hadiths that were narrated by Abu Hurayra contradict the other hadiths, including his own narrated hadiths and other people's hadiths and contradict the Quran and contradict common sense. Abu Hurayra narrated hadiths after Kaab Al Ahbar, who was a Jewish convert who tried to explain the Quran by using the corrupted books of the Jews. He produced some of the most outrageous hadiths that are full of contradictions to the Quran, taken from false stories in the Torah. The Islamic historians told the story of Abu Hurayra after being given the governorship of Bahrain, he got very rich in two years, so Omar called him back and told him " You, the enemy of Allah, you stole the money of Allah. I made you the Emir of Bahrain when you did not even have a pair of shoes, Where did you get all this money (400,000 Dirham)? it is said that Omar took 10,000 Dirham from him (Abu Hurayra admitted for only 20,000 Dirham). Abu Hurayra was the one accused most of fabricating hadiths. Aysha, the Prophet's wife always accused him of telling inaccurate or incomplete stories and of fabricating hadiths that she never heard the Prophet saying. He was also known to have prejudice against women and dogs. He produced some of the most insulting hadiths to Muslim women, and hadiths that call for the killing of the dogs. Aysha and Abu Huraira at odds

In the famous book "Taa'oueel Mukhtalaf Alhadith " by Ibn Qutaiba Al-Dinory, the story of Aysha (the Prophet's wife) telling Abu Hurayra: "You tell hadiths about the prophet Muhammed that we never heard him say" He answered (as Bukhary reported); "You (Aysha) were busy with your mirror and make up" She (Aysha) answered him; "It is you who were busy with your stomach and hunger. Your hunger kept you busy, you were running after the people in the allies, begging them for food, and they used to avoid you and get away from your way, and finally you would come back and pass out in front of my room and the people think you were crazy and step all over you." The number of hadiths collected by Abu Hurayra in comparison to Aysha, Abu Baker, Umar and Ali (Taken from a book entitled Hadith Literature: It's Origin, Development, & Special Features by Muhammed Zubayr Siddiqui) are: 1. Abu Hurayra 5374 4. Aysha 2210 10. Umar Ibn al-Khattab 537 11. Ali Ibn Abi Talib 536 31. Abu Bakr al-Siddiq 142 Compare the number of hadiths given by Abu Baker to those given by Abu Hurayra while keeping in mind that Abu Baker accompanied the Prophet for about 23 years, while Abu Hurayra accompanied the Prophet for less than 2 years. Bukhari's "sahih": example of corruption Many Muslims talk about hadiths with a respect that matches and sometimes exceeds that of the Quran. While the Quran does not leave any doubt as to where God wants believers to look for guidance and perfect happiness, those who do not believe God in His own words usually find in the hadiths and sunna a refuge that has been condemned by the Quran repeatedly. God describes the Quran as the "best hadith" 39:23,and that we should not believe any hadith other than the Quran (45:6 and 7:185). Imam Al-Bukhari or Bukhari for short, is just one of several scholars who decided to collect the hadiths and sunna despite the clear prohibition by the prophet Muhammed himself and all the Khalifas who followed him of collecting and writing anything but the Quran. While modern Christianity is largely the product of Paul's corruption and fabrication, traditional Sunni Islam as practised today, is the product of the corruption of the true religion of Islam by people like Bukhari. As soon as Muslims deserted the Quran in favour of the hadiths and sunna books, their true Islam was corrupted beyond belief and their practise of Islam today is but a reflection of the Islam of the scholars like Bukhari, Moslem, Nesaay, Termethy, Abu-Daoud and others. It is no longer the true message which the prophet Muhammed delivered. Not only did Bukhari break the rules that he claimed he used to ensure the authenticity of the hadiths but his own personal feelings, political alliance and hatred to people like Ali Ibn Abu Talib affected his choice of what hadiths to list in his book and what hadiths to reject. He cared less about the content of the hadiths itself . He listed many hadiths that contradict the Quran, contradict other hadiths, contradict common sense, insult God, insult the prophet Muhammed,

insult the Prophet's wives and his family. The position that Bukhary took regarding Ali Ibn-Abu Talib vs his position towards Mu'aawyiah is but a reflection of the political corruption of Bukhari and his bias in listing the hadiths that put down Ali while depicting his ardent enemy Mu'aawyiah as a pure and righteous man despite his known corruption and defiance of the simple Islamic laws. Bukhari narrated many hadiths in his book that the public call "Sahih" (Authentic) for people who were considered liars, corrupted and untrustworthy. Muslim scholars who came after him were afraid to expose the truth and the shortcoming of Bukhari and other scholars of hadiths and sunna like him. As a simple example, in the famous book "Al-Mustadrek", the author states that Bukhari listed hadiths taken from 434 persons who were not accepted by Moslem for his book "Sahih Moslem" as good trustworthy people. On the other hand Moslem accepted for his book 625 persons who narrated hadiths, who were refused by Bukhary. The corruption of Islam by hadiths and sunna started right during the Prophet's life and soon after his death. This collection of the so called hadiths and sunna was condemned by God, also condemned by the Prophet and the Sahaba (companions of the Prophet). This act reached its peak by the end of the second Hijra century when the famous six books (references) of hadiths were written. God Almighty predicted this corruption in 6:112-113, these verses also confirm why God permitted this corruption to take place. The Quran also states that the Messenger will complain to God on the Day of Judgement of the Muslims deserting the Quran (25:30). Hadith which insults the prophet Muhammed The compilations of Bukhari and Moslem are full of shameful hadiths that insult God, the prophet Muhammed, the Muslims, Islam and also the intelligence of any normal human being. In this section we can check some of the insults to the prophet Muhammed himself by the same people who claim to be trying to preserve his hadiths. Their lies and fabrication are obvious but they still call their fabricated hadith "sahih" (authentic). The following are some examples: (1) The Sahih books have many regulations that contradict the Quran. In one of these hadith, the Prophet is portrayed as someone who disobeyed God by playing the role of a law maker, as we know the Quran categorically emphasises that God is the only law maker (6:114, 66:1). One such hadith claims that the Prophet issued a different punishment for adultery than the one authorised in the Quran by God. The punishment for adultery in the Quran is given in 24:2 and it is 100 lashes. However, the hadith, which is obviously a lie against the Prophet, gives a punishment of stoning to death for adultery! Moslim Book 17, Number 4192: 'Ubada b. as-Samit reported that Allah's Apostle said that the punishment of adultery in case of married persons is one hundred lashes and then stoning (to death). In response to this glaring discrepancy between Quran and hadith, the hadith followers claim that there was a verse in the Quran which authorised the punishment of stoning, but that it was eaten by a goat and thus removed from the Quran! What an insult to God, to the Prophet and to the integrity of divine revelation. (2) In the hadith we are told that the prophet Muhammed used to have intercourse with his wives, 9 of them, within one hour, day or night. And that he was given the sexual power of 30 men.

Volume 7, Book 62, Number 6: "Narrated Anas: The Prophet used to go round (have sexual relations with) all his wives in one night, and he had nine wives." What does this shameful lie have to do with the message of worshipping God alone! What kind of image is Bukhari trying to give the Prophet by this hadith ? Does Bukhari understand the core of the messengership of Muhammad to be primarily related to his sexual virility? Is this what Bukhari thinks that God has sent the Prophet for? Moreover, whoever accepts such hadith as being authentic is in actual fact contributing to the publication of such gross lies against the Prophet of God. (3) In Bukhari we read that the Prophet prohibited the Salat at certain times of the day! This sounds unbelievable since it is a prohibition that has no reference anywhere in the Quran. Moreover, it is totally absurd to think that a genuine messenger would prohibit an act of worship of God at certain times of the day! Bukhari, Volume 2, Book 26, Number 695: Narrated Abdullah: heard the Prophet forbidding the offering of prayers at the time of sunrise and sunset." (4) In Bukhari, Volume 7, Book 62, Number 93 we read the story of a necklace lost by Aysha (the Prophet's wife), so the Prophet instructed all the Muslims with him to find the lost necklace. In the meantime, the stated time for prayer became due and they offered prayer without ablution! So God decided to give the Muslims the Tayymum (Dry ablution). Another shameful hadith regarded as authentic! Not only does this hadith insult the Prophet by saying that he observed a nullified prayer (one without ablution), but it also implies that the law of God, in this case the law of dry ablution, was decreed by God only to accommodate the error of the Prophet rather than the law of God being universal and totally independent of events related to humans. (5) In Bukhari, Volume 8, Book 82, Number 796 we read: "A group of people from the Oreyneh and Oqayelh tribes came to the Prophet to embrace Islam, the Prophet advised them to drink the urine of camels! Later on when they killed the Prophet's shepherd, the Prophet seized them, gouged out their eyes, cut their hands and legs, and left them thirst in the desert to die." This is the picture which the hadith books depict of the Prophet, a man whom God described in the Quran as being compassionate and of high moral character. The hadith depicts him as a barbarian who gouges people's eyes out and cuts their hands and legs! This is not to mention his prescription for drinking the urine of camels! Now do we know why God described His book (Quran) as the best hadith? Do we know why we should believe nothing but the Quran (45:6)? Only the enemies of God, the enemies of the prophet Muhammed and the enemies of Islam are the ones who uphold such books of hadith. Maybe we now know why God said it is the enemies of the Prophet who will fabricate these books (6:112) and that the hypocrites will be the ones who will accept them and uphold them. No

wonder then that the messenger will complain to God on the Day of Judgement that the Muslims deserted the Quran (25:30). (6) Perhaps one of the hadith which are used most frequently to attack Islam and the Prophet is the following one: Volume 7, Book 62, Number 64: Aisha narrated: that the Prophet married her when she was six years old and he consummated his marriage when she was nine years old, and then she remained with him for nine years (i.e., till his death). Needless to say, if this was true it would be a gross insult against the Prophet and also a case of child abuse to say the least. This story is undoubtedly a lie against the Prophet and also against Aisha who is claimed to have said these words. (7) The Prophet describes women as crooked! Volume 7, Book 62, Number 113: Narrated Abu Huraira: Allah's Apostle said, "The woman is like a rib; if you try to straighten her, she will break. So if you want to get benefit from her, do so while she still has some crookedness." Yet another hadith which is undoubtedly a lie against the Prophet. This claimed hadith smells of a desert male dominated culture which treated women as second class inferior creatures, and not the words of a Prophet sent by God. Yet another fabricated lie against the Prophet. (8) The Prophet declares: "The best women are the ones who ride camels"! Bukhari, Volume 7, Book 62, Number 19: Narrated Abu Huraira: The Prophet said, "The best women are the riders of the camels and the righteous among the women of Quraish. They are the kindest women to their children in their childhood and the more careful women of the property of their husbands." Riders of camels? What a profound criteria to evaluate women! (9) Perhaps one of the most glaring lies against the Prophet is the one which claims that the Prophet allowed couples to marry for a few days to satisfy their lust! Volume 7, Book 62, Number 52: Narrated Jabir bin 'Abdullah and Salama bin Al-Akwa': While we were in an army, Allah's Apostle came to us and said, "You have been allowed to do the Mut'a (marriage), so do it." Salama bin Al-Akwa' said: Allah's Apostle's said, "If a man and a woman agree (to marry temporarily), their marriage should last for three nights, and if they like to continue, they can do so; and if they want to separate, they can do so." This lie is double fold. First, it portrays the Prophet as a law maker besides God, which violates a number of Quranic verses that confirm that God is the only law giver, such as 6:114 and 66:1. Second, it gives ground to people to approach marriage with a totally different attitude than the one designed by God. The words "muta marriage" translates to "marriage for lust", this in reality is a very subtle and disguised form of prostitution! Needless to say, all the obstacles placed by God on the man before he can divorce his wife such as : wait 4 months cooling period before divorce (2:226), seek a council from the 2 families (4:35), give the wife a divorce compensation (2:241), not expel the wife from the marriage home

(65:1), all these obstacles are there to establish the fact that God regards marriage as a long lasting bond between man and woman, and not a three day fling that tests a couple's evaluation of each others sexual performance! We may wonder what would a couple find out about each other after a three day highly sexual so-called marriage other than each other's sexual performance! (10) Another glaring lie against the Prophet is found in the hadith below. Throughout the Quran we are told that Prophet Muhammad had no personal miracles. And in other verses God speaks to the prophet and tells him if the people ask you for personal miracles that he should say that he is no more than a human messenger with no miracles (see 17:90-93). However the following hadith presents the Prophet as one with awesome miracles: Bukhari, Volume 5, Book 58, Number 208: Narrated Anas bin Malik: The people of Mecca asked Allah's Apostle to show them a miracle. So he showed them the moon split in two halves between which they saw the Hiram' mountain. Examples of hadith which insults God To follow are some examples of hadith which contain insults against God. It may be useful to remind ourselves first with what God Almighty says about Himself in the Quran: "No visions can encompass Him, but He encompasses all visions. He is the Compassionate, the Cognisant." 6:103 "... There is nothing like Him, ..." 42:11 When Moses asked to see God, God told him that he cannot see Him. 7:143 Now let us read some of the fabrications Bukhari and Moslem have in their books describing God and claiming it to be the words of the Prophet: (1) God appears to His believers and they see Him as they see the full moon! (Bukhari, Volume 9, Book 93, Number 529). (2) God descends to the lower Heaven every night. (3) God put His foot over Hell fire so it becomes full, (Bukhari, Volume 8, Book 78, Number 654). (4) God shows his leg to the believers to recognise Him. (5) God laughs as humans! (Moslem Book 1, Number 349). (6) God has five fingers, on the first He puts Heaven, on the second finger He puts the Earth, on the third, He puts the trees, on the fourth He puts the water and the land and on the fifth He puts the rest of His creation. (7) God has a mansion in Heaven and Muhammed is permitted to enter it three times a day.

These lies and fabrications are not widely publicised by hadith scholars because they expose the true Bukhari. These hadiths also depict Islam to the Western reader as an archaic medieval religion that is the fiction of desert nomads! Can anyone blame them when they read such hadith then knowing that hadith forms the backbone of the Islam that is practised in the world today? Other "sahih", lies and fabrications In the following section we will read some of the most outrageous lies and fabrications that the hadiths scholars call authentic (sahih). They show how desperate and confused were these scholars in collecting anything that had been alleged to the Prophet as long as they are content that the Isnad (Chain of narrators) is creditable! This was done irrespective of the contents of the hadith. Whether it contradicts the Quran or common sense did not seem to matter much! The following are just a sample of these sahih lies: (1) Do not cross your leg Gaber Ibn Abdullah said, "The Messenger of God prohibited a man from crossing one leg over the other while lying down on his back " Moslem (2) Cross your leg Ebada Ibn Tameem said , his father said that he saw the Messenger of God lying down on his back in the mosque while crossing his legs." Sahih Moslem (3) Do not drink standing up Sahih Moslem, Book 23, Number 5017: "Abu Hurayra said, the Messenger of God said, "Do not drink while standing up, if someone forgot and did it, he should vomit what he drank." (4) Drink standing up Ibn Abbas said, "The Messenger of God drank from the water of Zamzam while standing up...." Sahih Moslem. (5) Urinate in a standing position Sahih Moslem, Book 2, Number 522: "The Prophet urinated in a standing position" (6) Do not urinate in a standing position "The Prophet never urinated in a standing position." Hanbel. (7) Man in the image of God Sahih Moslem, Book 40, Number 6809: Abu Hurayra said that the Messenger of God said; " Allah the Exalted and Glorious created Adam in His own image." Another lie and fabrication narrated by Abu Hurayra, and accepted by Moslem in his collection.

(8) Adam was 60 arms length high and 7 arm length wide Musnad Ahmad: Abu Hurayra said, the Prophet said; " God created Adam, 60 arm length high and seven arm length wide." And in Sahih Moslem, Book 40, Number 6795 Adam is 60 cubits high! (9) Women, dogs and donkey Sahih Moslem, Book 4, Number 1032 : "The Messenger said that a prayer is void if an ass, woman or black dog passes in front of the one praying"! What a gross insult to women, could these words really come from a prophet of God? (10) Bad omen in the woman Sahih Bukhari, Volume 7, Book 62, Number 30: "Bad omen is in the woman, the horse and the home." Another reflection of the prejudice against women that was a character of those who fabricated hadiths. True Islam which is derived from the Quran gives full respect to the woman and never uses such descriptions. (11) Distinction and No distinction among the messengers, contradiction Sahih Bukhari, Volume 4, Book 55, Number 608: "Ibn Abbas said, the Prophet said; "No one should say that I am better than Younus (Jonah) Ibn Matta." Despite the above hadith, we find that the hadith books are full of stories that make the prophet Muhammed better than all the other prophets and human beings. These hadiths contradict the above hadith and also contradict the teachings of the Quran. The Quran contains a clear command to all believers not to make any distinction among God's messengers (2:285). Those who have been claiming to follow the hadiths books have conveniently ignored the repeated hadiths that call on the believers not to make distinction among the messengers.

The History of Hadith

(Why and When it was written) PART 2 (12) Insult to God Sahih Bukhari:

"On the Day of Judgement, God will open His leg and show His thigh to the Prophet." "God will show His leg to the believers and they will fall prostrate." (13) Insulting women again, & nonsense Sahih Bukhari and Muslim: Abu Hurayra said, the Messenger of God said; "If it was not for the Jews (Children of Israel), the food would have never deteriorated and the meat would have never turned bad (rot, decay or spoil), and If it was not for Eve, no woman would have ever cheated on her husband." Again a blasphemy against God and His prophet. Insulting women and dogs is a characteristic feature of Abu Hurayra's attitude. There is no way a prophet of God would have said this nonsense. Sill this hadith is one of those regarded as authentic (sahih) by hadith scholars! It is obvious that Abu Huraira who fabricated this hadith was so ignorant to even know that food decays because of germs and that has been the case even before the creation of the Jews. As for Eve, the Quran never blamed Eve for the sin that Adam and Eve committed together. Blaming all the women in the world for supposedly a sin that Eve committed is against a basic Quranic teaching which states that no soul is accountable for the sins of another (6:164). (14) Women and leadership Sahih Bukhari: Abu Bakara said the Messenger of God said: "Any community whose leader is a woman will never succeed" Another lie in the name of the Prophet that has no support from the Quran. This hadith actually proves the corruption of Imam Al-Bukhari himself who accepted this hadith from Abu Bakara, a man known to have lied and who has been punished in public by Omar Ibn Al-Khattab. Such lies about women may explain why many Islamic communities which uphold the hadith as a second source of jurisdiction always treat women as inferior to men, and why women in such communities seldom get to the highest political positions. This hadith has no support from the Quran. We read in the Quran the story of the Queen of Sheba, who embraced Islam and who led a great nation. (15) Kill the dogs Malik's Muwatta, Book 54, Number 54.5.13: "Malik related from Nafi from Abdullah Ibn Umar that the Messenger of God ordered all dogs (other than sheepdogs or hunting dogs) to be killed". Ibn Hanbal's collection: The Messenger of God said: " You shall kill all black Dogs, because they are devils." Another nonsense and insult to Islam and to the Prophet. (16) Satan urinates in your ears

Sahih Muslim and Sahih Bukhari: Abu Hurayra said: "It was mentioned by the Messenger of God that a man slept the whole night (did not do his prayer). He said, Satan had urinated in his ears." (17) Satan laughs when you yawn Sahih Bukhari, Volume 4, Book 54, Number 509: Abu Hurayra said, the Prophet said: "Yawning is from Satan. If you are about to yawn, you should try to stop it as much as possible. If you yawn, Satan will laugh." (18) The devil enters through your mouth Sahih Muslim, Book 42, Number 7130: "The son of Abu Said al-Khudri reported on the authority of his father that Allah's Messenger (may peace be upon him) said: When one of you yawns, he should keep his mouth shut with the help of his hand, for it is the devil that enters therein." Another nonsense sahih hadith! (19) Satan sleeps in the back of your throat Sahih Bukhari and Sahih Muslim: Abu Hurayra said the Prophet said: "When someone wakes up from sleep, he/she should clean his/her nasopharynx (back of the throat), (by taking the water in the mouth, gurgle with it and bringing it through the nose) three times, because Satan spends the night in the nasopharynx (back of the throat). Yet another nonsense by Abu Hurayra accepted by the Sahih books scholars! (20) Satan farts loudly Sahih Muslim and Bukhari: Abu Hurayra said, the Prophet said: "When the call for prayer is made, Satan turns around to leave while farting very loudly so that he would not hear the Azan (call for prayer), When Azan is finished Satan returns back......" We may well wonder, how can anyone believe that the Prophet who was sent by God ever say such words, or what do these words have to do with the religion that teaches the worship of God alone! (21) Satan and the donkey Sahih Muslim, and Sahih Bukhari: Abu Hurayra said the Prophet said:

"If you hear the crows of the roosters, ask God for some of His provisions, because the roosters saw an angel. And If you hear the hee-haw of the donkey, seek refuge in God from Satan, because the donkey saw the Shytan (Satan). Another fabricated nonsense! Another insult to the prophet Muhammed by those who claim to respect him while attributing, or upholding nonsense to him in the so called Sahih books of hadith. (22) Women in hell Bukhari, Volume 1, Book 2, Number 28: Narrated by Ibn Abbas, the the Prophet said; "I looked at hell and the majority of its dwellers were women". In Bukhari Volume 1, Book 6, Number 301 it is explained that the majority of women end up in hell because they did not obey their husbands! The Quran does not support the strange idea which implies that the criteria for attaining heaven is obedience to the husband! The only criteria for attaining heaven is belief in God, refraining from idol worship and observing righteousness. The above two hadith are obviously the product of the culture of Arabs in those days and how they treated women as inferior creatures who must always be subordinate to their husbands! Some Imams today still openly preach such false concepts. Many of them consider the woman to be a distraction and temptation for sin! (23) Dwellers of hell are mostly the poor!

In Bukhari, Volume 7, Book 62, Number 124, we read that the majority of the dwellers of heaven were the poor! Here again is another hadith (considered authentic) which clearly contradicts the Quran. The Quran teaches that the dwellers of Heaven are the most righteous. Righteousness is totally independent of the wealth of a person. This is because righteousness can be maintained through multiple means and not only through monetary spending. Moreover, the Quran teaches that God forgives all sins for those who refrain from idol worship (4:48) and who worship Him sincerely. This once again confirms that being poor or being rich will never send a person to hell nor save a person from hell. (24) Moses naked Sahih Bukhari, Volume 1, Book 5, Number 277: "Abu Hurayra said, the Messenger of God said; "The Children of Israel used to take a bath looking at each other while they are completely naked, while Moses used to take his bath by himself alone. They said, why is not Moses taking his bath with us , May be he has large testicles. One day, Moses went to take a bath, he put his clothes on a rock. The rock took his clothes and ran away. Moses ran naked after the rock calling on it to give him his clothes. The Children of Israel looked at the naked Moses and said, By God , he looks all right. Moses took his clothes from the rock and kept beating the rock. " The obvious question is: how can any person who calls himself a Muslim believe that the prophet Muhammad said such words? (25) Cursed is the woman

Sahih Bukhari, Volume 4, Book 54, Number 460: Abu Hurayra said; the Messenger of God said; "If a man calls his wife to his bed for sex and she refused. Then he slept the night mad at her, she will be cursed by God and the angels until the morning." Same nonsense is found in Bukhari, Volume 7, Book 62, Number 121. Another nonsense hadith that treats women as objects of satisfaction rather than partners in a marriage bond. This hadith does not come anywhere close to the teachings of God in the Quran where the relationship between a man and his wife is built on mutual love and respect. "Among His proofs is that He created for you spouses from among yourselves, in order to have tranquillity and contentment with each other, and He placed in your hearts love and care towards your spouses. In this, there are sufficient proofs for people who think." 30:21 (26) Lick your fingers and your plates Sahih Muslim, Book 23, Numbers 5037-5044: One would think that topics like Belief and Righteousness would be the ones given the most coverage in the Sahih Books, but amazingly we find other trivial topics that are given equal importance. In Sahih Moslem, we find no less than 8 hadith that advocate the importance of licking the fingers after finishing a meal!!!!: Hadith 5043 says: "Abu Hurayra said; the Messenger of God said; "When any of you eats, you should lick your fingers because you do not know in which one is the blessings (Baraka)." One is left speechless after reading such garbage and wondering how the millions of Muslims believe this garbage to be the essence of our beautiful religion. (27) Satan eats with his left hand Sunan Abu Dawud, Book 27, Number 3768: Umar Ibn Abu-Salamah said, the Messenger of God said; "If any of you eats, you should eat with your right hand, and drink with the right hand, because Satan eats and drinks with his left hand. (28) Why babies cry? Sahih Muslim: Abu Huraiar said, the Messenger of God said; "Every newborn from the descendants of Adam is touched by Satan when born, and that is why he/she starts by crying. The only exception was Jesus and his mother." (29) Days of the week and creation Sahih Muslim, Book 39, Number 6707:

Abu Hurayra said "The Messenger of God took me by the hand and said, God created the soil on Saturday, the mountains on Sunday, the trees on Monday, the abominations on Tuesday,, the light on Wednesday, the animals on Thursday, and Adam on Friday afternoon." Another nonsense hadith that defies all scientific knowledge. (30) God established on the throne on the seventh day Al-Nesaay: Abu Hurayra said; "God created the Heavens and the Earth in six days then firmly established on the throne on the seventh day." This seventh day addition by Abu Hurayra is just a story he heard from his Jewish friend who influenced him to put many false hadiths taken from fabrications in the altered Torah. This false statement is a manipulation of 7:54. (31) Wives easy route to heaven Al-Termethy: Um Salma said the Messenger of God said; "If a woman dies while her husband was pleased with her, she will enter Paradise." Needless to say, the Quranic criteria for admission to heaven is belief in God plus righteousness. Obedience to the husband is not a criteria anywhere in the Quran. (32) Husband as a god Sunan Abu Dawud, Book 13, Number 2453: Abu Said Al-Khudari said: the messenger of God said: "A woman should not fast except with her husband's permission." Again we note the contradiction between the hadith and the Quran. Nowhere in the Quran is the husband given the authority to allow or prevent his wife from observing her religious duties! These duties are authorised by God and are totally independent of the relation between a man and his wife, or for that matter, any human relations. (33) The sins of Muslims are transferred to the Jews and Christians Sahih Muslim, Book 37, Number 6666: "Abu Burda said that his father said the Messenger of God said; "On the Last Day, some Muslims will come with sins as high as the mountains, but God will forgive them for these sins and transfer these sins to the Jews and the Christians." This fabricated hadith contradicts the teachings of the Quran as stated in 6:164, where every soul is responsible only for what it did and also contradicts 3:199, where God confirms that some of the Jews and Christians are believers in God and they reverence Him and will receive their recompense from their Lord. (34) Dead Muslim means a Jew in Hell

Sahih Muslim: Burda narrated that his father said the Messenger of God said; "Every time a Muslim man dies, God puts in hell fire a Jew or a Christian." (35) Spit on your left side Sahih Bukhari, Volume 4, Book 54, Number 513: Abu Qatada said the Prophet said: "The good dream is from God and the bad dream is from Satan. If one of you has a bad dream, you should spit on your left side and seek refuge in God from Satan." No Comment !! (36) Do not spit in front of yourself, God is there Sahih Bukhari, Volume 8, Book 73, Number 132: "Abdulla Ibn Omar said the Messenger of God once saw sputum on the Quibla wall , he cleaned it then came to the people and told them if you are praying do not spit to the front of you, because that is where God is, when you are praying." Obviously the fabricator of this lie against the prophet forgot that God is not a person who can be located in one spot, God is everywhere. (37) Spit under your left foot Sahih Bukhari, Volume 2, Book 22, Number 305: Narrated Anas: The Prophet said, "Whenever anyone of you is in prayer, he is speaking in private to his Lord and so he should neither spit in front of him nor on his right side but to his left side under his left foot." (38) When you spit rub it with your left shoe Sahih Muslim: Abdulla Ibn AL-Shakheer said his father said I prayed with the Messenger of God and saw him spit then rub his sputum with his left footwear. Is this why the hadith scholars tell us that without hadith Islam is lost? Is it because the hadith gives us all the correct instructions of how to spit and where to spit? (39) Dip the fly in your food Sahih Bukhari, Volume 7, Book 71, Number 673: Abu Hurayra said; the Messenger of God said; "If a fly falls in your drink, you should immerse it completely in the drink, because in one of the wings is the disease and in the other wing is the healing." What a great medical advice to establish perfect hygiene!

(40) Do not build masjids on tombs They do not even follow their own hadith! Sahih Bukhari, Volume 2, Book 23, Number 472: Abu Hurayra said, the Messenger of God said; "Cursed are the Jews and the Christians, they made out of their prophet's tombs masjids (places for worship)." So, what did the Muslims do with Muhammed's tomb after his death? While claiming to believe in what is written in these hadiths books, they built a masjid on his tomb. Moreover, we find in the Quran a mention of only one sacred (haram) masjid, that being the Kabaa in Mecca, however, Muslims who have idolised the Prophet against his wishes have elevated his masjid into being the second sacred masjid, they have two sacred masjids which they call "Al-Haramayn". (41) Women should breast feed adult men! Sahih Muslim, Book 8, Number 3425: 'A'isha (Allah be pleased with her) reported that Salim, the freed slave of Abu Hadhaifa, lived with him and his family in their house.She (i.e. the daughter of Suhail came to Allah's Apostle (may peace be upon him) and said: Salim has attained (puberty) as men attain, and he understands what they understand, and he enters our house freely, I, however, perceive that something (rankles) in the heart of Abu Hudhaifa, whereupon Allah's Apostle (may peace be upon him) said to her: Suckle him and you would become unlawful for him, and (the rankling) which Abu Hudhaifa feels in his heart will disappear. She returned and said: So I suckled him, and what (was there) in the heart of Abu Hudhaifa disappeared. -------------------The sahih (authentic) hadith is also reported in Sunan Abu Dawud, Imam Maliks Muwatta and Ibn Majah. Dr. Izzat Attya, head of the department of hadith in Al-Azhar, which is the worlds most prestigious Islamic University, issued a fatwa (religious decree), declaring that it is legitimate for a working Muslim woman to breast-feed her male colleague to avoid the sin of khulwa (being in the company of a male stranger in seclusion). The widely acclaimed contemporary hadith scholar, late Sheikh Al-Alabani did not see anything wrong in such a hadith. In a twelve minute audio-taped speech he said: regarding this hadith, I personally don't see any objection for a man to be nursed directly from the nipple. But if someone ever felt uncomfortable with some one getting breast-fed from his wife (even if he only sees just the nipple), he could opt for an alternative way, and that is through a cup! Sheikh Al Obeikan, an adviser to the royal court and consultant to the Ministry of Justice in Saudi Arabia, said that women who come into regular contact with men, who are not their relatives, should give them their breast milk in order to make them their relatives. Obeikans remarks were followed by an announcement by another powerful Saudi cleric Abi Ishaq Al Huwaini, who asked women to allow the men to suckle the milk directly from their breast. Other religious figures tried to soften the outrageous nature of this hadith by saying that the one in the hadith only drank milk from a utensil and not from the breast of Aisha! This is obviously a feeble excuse since the Arabic word used in the hadith is "Ardeee" which means suckle/breast feed, it does not mean allow him to drink from a utensil!

Needless to say, this hadith contradicts all measures of decency in the Quran. Women are commanded in the Quran to cover their breasts (24:31) let alone breastfeed adult men! This hadith is a flagrant lie against the Prophet, and the ones who believe such a hadith are the ones who have no respect whatsoever for the integrity of the Prophet (despite the fact that they claim otherwise).

Conclusion
These were just some examples to demonstrate the lies that have been fabricated against the prophet Muhammad and how these fabricated hadith paint the Prophet as a man who issued teachings which contradict had very little regard for many Quranic issues. It also demonstrates the profound prophecy given by God in the Quran of how Satan will fabricate fancy words and attribute them to the prophets of God, and how the disbelievers will uphold such false hadith: "We have permitted the enemies of every prophet - human and jinn devils - to inspire to each other fancy words, in order to deceive. Had your Lord willed, they would not have done it. You shall disregard them and their fabrications. This is to let the minds of those who do not believe in the Hereafter listen to such fabrications, and accept them, and thus expose their real convictions." 6:112-113 The true believers will obey God's command and uphold no hadith other than the Quran: "These are God's revelations (Quran) that We recite to you truthfully. In which hadith other than God and His revelations do they believe?" 45:6 (also 7:185, 77:50 and 31:6). For all the above, we can now understand the reason as to why the Messenger of God will complain to God on the Day of Judgement that Muslims have deserted the Quran 25:30.

A Refutation To The 'Submitters'

By Zahid Ghadialy
"Nay, but we hurl the true against the false, and it hoth break its head and lo! it vanisheth. And yours will be woe for that which ye ascribe (unto him)." - Holy Quran 21:18. The Submitters, claim from the Quran that the messenger mentioned in the Holy Quran, 3:81, was their leader Rashid Khalifa and Muhammad . They have put several articles on the web to prove their claim. They have a well defined articles and literature of their own, and is widely circulated among muslims and non-muslims. The General Muslims, have no objections, if somebody wants to show some miracles from the Quran. But if somebody distorts the meaning of the Quran, or tries to propagate false teachings through that, then we object. "There is among them a section who distort the Book with their tongues: (as they read) you would think it is a part of the Book, but it is no part of the Book; and they say, "That is from Allah. But it is not from Allah: It is they who tell a lie against Allah, and well) they know it!" Holy Quran 3/78 The Submitters, claim that their Leader, Rashid Khalifa, was a messenger of Allah, and they have written articles to support it. Here we will try to look at those articles and find out how true their claim is. Since the Submitters believe only in Quran and no hadith, we will examine everything in the proof of Quran only. And we hope that a sincere reader will appreciate our article.

"There are those who purchase error at the price of guidance, so their commerece doth not prosper, neither are they guided. Their likeness is as the likeness of one who kindelth fire, and when it sheddeth light around him Allah taketh away their light and leaveth them in darkness, where they cannot see, Deaf, dumb and Blind; and they returneth not." - Holy Quran 2:16-18

Rashid Khalifa, Messenger Or Not.

"(O man), follow not that whereof thou hast no knowledge. Lo! the hearing and the sight and heart - of each of these (who follow) it will be asked (on the Day of Reckoning)".Holy Quran 17/36 The Claim of submitters, that Rashid Khalifa was a messnger, stems from the Holy Quran 3:81 Behold! Allah took the Covenant of the Prophets, saying: "I give you a Book and Wisdom; then comes to you A Messenger, confirming what is with you; do you believe him and render him help." Allah said: "Do ye agree, and take this my Covenant as binding on you?" They said: "We agree." He said: "Then bear witness, and I am with you among the witnesses." - Holy Quran 3:81 [2] They claim that in the above verse Prophet Muhammad not possible. My reasons for objections are: is also included, to be a part of all prophets. But this is

1. This complete set of verses above and below 3:81 is the rebuttal for the claim of the people of book, that Muhammad is not a prophet. 2. To show that, the above point is valid, read the verses below that till 3:84, where allah states: Say: "We believe in Allah, and in what has been revealed to us and what was revealed to Abraham, Isma'il, Isaac, Jacob, and the Tribes, and in (the Books) given to Moses, Jesus, and the Prophets, from their Lord: we make no distinction between one and another among them, and to Allah do we bow our will (in Islam)." - Holy Quran 3:84 [2] If the messenger in verse 3:81 would have been Rashid Khalifa, then 3:84 would have included the name of Muhammad . 3. The Word Prophet and Messenger has been used interchangably, in the Translation of the Quran. There actually is no distinction between a Messenger and Prophet. All Prophets when they come they bring along with them the Message of Allah, and hence they are the messengers of Allah. 4. If we read 33:40 Allah says: Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Seal of the Prophets: and Allah has full knowledge of all things. - Holy Quran 33:40 [2] So, this verse clearly says that there Muhammad going to be any messenger after him. is the Last of the Prophet or Messengers, and there is not

So now having been baseless, they try to show that the covenant in 3:81 is applicable to Prophet Muhammad also. For this they give reference to Holy Quran 33:7. So lets see what Allah says in 33:7 : And remember We took from the Prophets their Covenant: as (We did) from thee: from Noah, Abraham, Moses, and Jesus the son of Mary: We took from them a solemn Covenant: - Holy Quran 33:7 [2] But what was this covenant mentioned in 33:7. For this we have to read the verse after that. That (Allah) may question the (Custodians) of Truth concerning the Truth they (were charged with): and He has prepared for the Unbelievers a grievous Penalty. - Holy Quran 33:8 [2] This clearly proves that the Covenant in Surah 33 is regarding the message of Allah. What Allah has given to his Prophets, regarding the belief in Allah, and there being no other Gods than Allah. This is Not at all related with the Covenant of Surah 3, mentioned above. Both of them together are out of context. The Context of these starting verses in the above surah, is regarding the believers: that they will be tried, as those that were before them. This

could be seen clearly from 33:9 and the verses after that, where Allah clearly says, that the believers before were tried, so will be the believers at that time. But Allah, promises That he will reward the believers and punish the Hypocrites (33:24).

The Theory Of The Last Prophet

To support their theory, that Prophets wont come on earth now, since Muhammad messengers can they take help of another verse. Lets see that verse, 40:34 : was the last prophet, but

"And to you there came Joseph in times gone by, with Clear Signs, but ye ceased not to doubt of the (mission) for which he had come: at length, when he died, ye said: `No Messenger will Allah send after him.' Thus doth Allah leave to stray such as transgress and live in doubt" - Holy Quran 40:34 [2] In the Above verse Allah clearly says, that those PEOPLE WHO HAD DOUBT OF THE MESSAGE OF ALLAH THOUGHT THAT NO MORE PROPHETS WILL COME. But Allah never said so. The Submitters have clearly misinterpreted this verse, and say that Allah said, Joseph was the Last Prophet but he send Prophets after that. Allah answers such people in the verse next to that: "(Such) as dispute about the Signs of Allah, without any authority that hath reached them. Grievous and odious (in such conduct) in the sight of Allah and of the Believers. Thus doth Allah seal up every heart of arrogant and obstinate transgressors."

Are Muslim Idolators

The Submitters claim that all Muslms are Idolators, since they join the name of Prophet Muhammad along with Allah in the Sahadah. But is this claim really true. The Muslim when he takes up his Sahadah clearly says, "There is no God except Allah and Muhammad is the Prophet of Allah" . Clearly this is not the Joining of Prophet as a God, but they are misinterpreting it. The Prophet Muhammad was to be given due respect by all of the people of the world. In Quran Allah says in 2:104, that the prophet has to be given more respect than ordinary men. The natrul question is why only Prophet Muhammad , why not all other prophets which had come before. They also brought the same religion, they were also muslims. Here we have to remember, that all the Messengers which came before, came to particular region. Their message was Time bound and Space Bound. Muhammad was the universal messenger (Quran 34:28). In the Adhan the Muezzin calls, "Ashado Anna Muhammadur Rasolullah", which means, "I bear witness that Muuhammed is the Prophet of Allah". Clearly there is no sign of joining him as a partner of Allah. This was the same Adhan which was given when the Prophet was Alive, and has been recorded in All the historical books. All Muslims, follow the same Adhan till day. One of their claims also state, that Muslims have accepted Prophet Muhammad sinless, from birth till death, which is not true. Let us see, that is the prophet really a nice man. Is he good enough to be followed by Muslims. Ye have indeed in the Messenger of Allah a beautiful pattern (of conduct) for any one whose hope is in Allah and the Final Day, and who engages much in the praise of Allah. - Quran 33:21 [2] Allah clearly tells here, about the prophet's qualities.

Do We Need Messengers
The idea, which clicked Rashid Khalifa, about being messenger, since no Prophets are going to come stems probably from Bible. When God stopped sending Prophets to Israel, there were Judges, who warned the people to cokme to the right path and not to be led astray by Satan. Allah says, in the Holy Quran, 5:3, That he has perfected our Religion, the religion of Islam. After the Prophet Muhammad, no one was to come and do modification in it. Since Islam is already been perfected, we do not need any mesengers, to come and warn us or show us some miracles, and claim that he is a messenger or a prophet. We have the Book (Quran) with us, we need to analyze that and that only and find out what is true.

Can Devil Change Verses In Quran ?

The Submitters claim that after the Quran was written, the Devil caused misceif and added two verses in the Quran, which was not there. They have removed these two verses from their Quran. But here we have to look at the message of Allah: Nay, this is a Glorious Qur-an, (Inscribed) in a Tablet Preserved! - Holy Quran 85:21-22 Those who reject the Message when it comes to them (are not hidden from Us). And indeed it is a Book of exalted power. No falsehood can approach it from before or behind it: it is sent down by One Full of Wisdom, Worthy of all Praise. - Holy Quran 41:41-42 [2] These verse clearly tells us, that the Quran is Preserved by Allah, and no Falsehood will ever approach it. So this idea of two verses being wrong in it, is not valid. Allah says: "... Do you believe in part of the Book and disbelieve in another part? And what is the reward of those who do so save ignominy in the life of the world, and on the Day of Resurrection they will be consigned to the most grievous doom ..." Holy Quran 2:85 [3] So, this book quran has to be believed in whole. Removing two verses also removes you from the claim of believer

KHILAFAH AND KHALIFAH Definition of Khilafah & Khalifah KHALIFAH is an Arabic word literally meaning "one who replaces someone else who left or died" (English: caliph). In the context of Islam, however, the word acquires a narrower meaning. The Muslim Khalifa is the successor (in a line of successors) to Prophet Muhammad 's position as the political, military, and administrative leader of the Muslims. The prophetic role of Muhammad is strictly not included in this definition, as the Qur'n and Ahaadeeth clearly state that Muhammad was the last of the prophets. Khilafah is a related Arabic word which, in the context of Islam, is used to denote the government of the Muslim state, of which the Khalifa is the head. A workable analogy of Khalifah and Khilafah is president and presidency or king and monarchy. The Khilafah is a fard kifaaya on the UMMAH. The duties and responsibilities of the Khalifa The Khalifa of the Muslim Ummah must strive to:

1. 2. 3. 4. 5. 6. 7.

8.

Safeguard Islam in its original form, and to protect against the introduction of new things (BID'AH) into Islam. Establish justice (including punishments for crimes) among the people. Ensure the protection of the Ummah. People within the boundaries of the Muslim state (regardless of whether they are Muslims or not) should feel secure enough to be productive. Protect the physical boundaries of the state through the use of arms and other methods. Defend the rights of Muslims abroad, and to see to it that Islam can spread freely in nonMuslim lands (including the use of force). Organize jihad against any non-Muslim government which prevents Muslim Da'wah from entering its land. Collect and distribute Zakaah and the spoils of war according to the Qur'aan and Sunnah (and ijtihaad, if necessary). This must be done without the use of fear as an incentive (unless a person refuses to pay). Zakaah is not to be taken from the best or worst of people's possessions, but rather from the middle. Pay the salaries of Bait-ul-maal employees, i.e., those people whose job is the collection of Zakaah and other state-levied taxes. Their salaries should be reasonable and be paid on time.

Hire honest people as helpers, aides, governors, etc. The Khalifa must appoint to public office those who are competent and who can give good advice. This especially applies to Bait-ul-maal officials. 10. Be heavily involved personally in the acts of governing. The Khalifa must be actively checking and over seeing the duties of the government, and constantly be guarding against internal corruption.

9.

The prerequisites to becoming the Khalifa Muslim scholars have determined certain criteria which any possible candidate for the Khalifa must meet to be considered legitimate.

1. 2. 3. 4. 5.

6. 7.

The Khalifa must be Muslim. He must be a man. This condition is based on the Ahaadeeth where the Prophet Muhammad (sallallaahu`alaihiwasallam) states that a nation would not profit under a woman as its leader. He must be knowledgeable in Islaam, and be able to make independent decisions if necessary. He must be just, have good morals, and be trustworthy. He must be physically able (non-handicapped), spiritual, brave, and helpful to protect the Ummah against its enemies. His eyes, ears, tongue, and body in general should be in working condition. The point here is to stress an independent, dynamic leader for the sake of the Ummah, not to discriminate against the physically handicapped. Today, for example, an artificial limb could be used to offset an otherwise crippling injury. He must be politically, militarily, and administratively experienced. He must be from The Tribe of Quraish because they used to be the leading tribe, the majority. The Prophet Muhammad (sallallaahu`alaihiwasallam) has said, "The Khalifas are Quraishi." However, many Muslim scholars have commented on this prerequisite. AlMawardi has written that the Khalifa should be Quraishi based on the saying of Abu Bakr {Radiyallaahu'anhu} that the Khalifas are Quraishi and their ministers are non-Quraishi. The majority of scholars are of this opinion.

How the Khalifa may be chosen There are three ways in which the Muslim Ummah may choose a new Khalifa. However, in all three cases, the people are obligated to give the new Khalifa their bay'a once the process of choosing him is over. People can send representatives to give their bay'a if the population is large. The three ways of choosing the Khalifa are by selection, by nomination, and by force.

1.

2.

3.

By selection. The Khalifa is selected by a group of the best, most Islamically knowledgeable people in the society (not by a general vote of everyone). This group is called the Majlis-AshShura (Arabic for "consultative council"). The members of the Majlis-Ash-Shura are chosen from experts who are learned in Islam, and they in turn choose the Khalifa. If the society as a whole rejects their choice, the Majlis-Ash-Shura must find out why, perhaps negotiate with the people, and in general try to resolve the problem - however, this situation has never occurred. The Majlis-Ash-Shura must have at least three people by the definition of a jama'a (a group of three or more people). The Muslim scholar Al-Mawardi has noted that in the emergency case of no Khalifa and no Majlis-Ash-Shura (the situation today), the people should create two parties: one being the Majlis-Ash-Shura, and the other being a list of candidates for the Khalifa. The Majlis-Ash-Shura then selects a Khalifa from the list of candidates. By nomination. The current Khalifa may nominate his successor, the next Khalifa (as Abu Bakr {Radiyallaahu'anhu} did with Umar {Radiyallaahu'anhu}). The people have to accept him just as in the first case. If the old Khalifa appoints someone unworthy out of ulterior motives, the people must reject that appointee. By force. If the current Khalifa forces someone on the people to be the next Khalifa, but that person is righteous, the people must accept him as long as he remains righteous. Similarly, if there is no Khalifa (again, the situation today), it is permitted for someone to forcibly seize power and declare himself the Khalifa if he guarantees to abide by his responsibilities under Islam.

The Majlis-Ash-Shura

There is no fixed size for this group, however, it is generally agreed that it should not be too large. Muslim scholars have established some basic prerequisites which the members of the Majlis-AshShura should have to become part of that group. All agree that the members must be adults (in Islam, this means anyone who has entered puberty), and of sound mind. These members are chosen by the various communities in the Ummah. Other prerequisites, while generally agreed upon, differ slightly from scholar to scholar.

Al-Mawardi has written that each member should satisfy three conditions: he must be just, he

must have enough knowledge of Islam to differentiate between a potentially good Khalifa and a bad one, and he must have sufficient wisdom and judgment to select the best leader.

Al-Juwayni has four conditions for the Majlis-Ash-Shura: each member must be a man,
knowledgeable, above average relatively, and Muslim.

Abdul-Jabbar is of the opinion that the members must have enough knowledge to select he who
can be Khalifa - enough Islamic knowledge in particular, and wisdom and judgment in general.

Muhammad Rida wrote that the Majlis-Ash-Shura should be the best of the Ummah, composed of
the scholars, leaders, soldiers, businessmen, and respected people of the society. All the members should have deep knowledge of Islam as a basic prerequisite. They must be people whose opinions and decisions are obeyed and respected. The Majlis-Ash-Shura should have people from many fields of expertise to ensure a broad base of support and knowledge.

Faiyadh has written that the Majlis-Ash-Shura serves as an intermediary between the people and
the Khalifa. The most qualified people to be in the Majlis-Ash-Shura are the leaders of the different 'tribes', the Muslim scholars, and those experienced in life (i.e., experts in non-Islamic fields like economics, engineering, medicine, etc.). These are also the ones who represent the Ummah and who can speak against the Ummah.

Al-Baghdadi believed that the Khalifa and the Majlis-Ash-Shura should be selected from amongst
those who can choose wisely.

How the Majlis-Ash-Shura selects the Khalifa There are four conditions which must be met for the Majlis-Ash-Shura to legitimately select a new Khalifa.

1. 2. 3. 4.

There must currently be no existing Khalifa. A qualified and willing individual must accept his nomination by the Majlis-Ash-Shura. The nominee must have been selected freely by the Majlis-Ash-Shura - and the members of the Majlis-Ash-Shura must give him their bay'a. The bay'a must be given to the nominee by the general populace - though some scholars say this is optional.

Some scholars believe that the bay'a should be given in the presence of two witnesses, whereas other scholars believe this is unnecessary since selecting the Khalifa is a public matter. When the Majlis-Ash-Shura votes for the Khalifa, the members must formally select one of the candidates, and there must be no objection against that candidate which can be supported by evidence. However, Muslim scholars have differed on the number of members in the Majlis-AshShura needed to select a Khalifa from the list of candidates.

Some scholars say that at least a majority of the Majlis-Ash-Shura must agree on the new
Khalifa.

Al-Ashari believes the Khalifa could be given to an eligible person even by a single vote if he
comes from the Majlis-Ash-Shura and has a good Islamic character. There must also be no valid objection supported by evidence or witnesses.

 Another group of scholar's opinion is that the Khalifa must have two votes for him in the MajlisAsh-Shura who are good Muslims (two because the Majlis-Ash-Shura is a jama'a which is at least three people).

A fourth opinion is that the Khalifa must have four votes (with no countering objection) because
witnessing to a charge of adultery in Islam requires four witnesses.

A fifth opinion holds that at least three votes are necessary to make the decision have the
strength of a jama'a behind it.

A sixth opinion is that at least five votes are needed to make an even stronger decision. Finally, a seventh group of scholars believes that it requires 40 members of the Majlis-Ash-Shura
to vote for the same candidate for him to become the new Khalifa since Friday prayer requires 40 people to be valid (according to some scholars).

Using force to choose the Khalifa One way the Khalifa may be chosen is through the use of force. Many Muslim scholars say that if a person has already seized power, then to avoid Muslim bloodshed that person should be accepted if he upholds his duties as the Khalifa of the Muslim Ummah.

Ibn Hanbal wrote that if a Khalifa has seized power, it is Haram to fight him. However, he must
meet his responsibilities under Islam.

Ash-Shafi'i believed that a person who seizes power and then is accepted by the people is a
legitimate Khalifa.

An-Nawawi believed that if someone forces himself on the Ummah, but is qualified, then he

should be accepted by the people to avoid Muslim bloodshed and to preserve Muslim unity. AnNawawi also claimed that if the new Khalifa subsequently does not follow the Sunnah of the Prophet precisely, it would be still be questionable to fight against him because of the paramount importance of avoiding Muslim bloodshed and disunity.

Ibn Khaldun, Al-Asqalani and Al-Juwayni all believed that forceful seizure of power by someone is
legitimate as long as he follows Islaam as the new Khalifa.

Ibn Taymiya wrote that after someone has seized power, he is legitimate so long as he follows
the Qur'aan and Sunnah.

All scholars are in unanimous agreement that using force to displace an already established Khalifa who is meeting his responsibilities is forbidden. The above scholars rely on the following Ahaadeeth to support their opinions.

From Saheeh Muslim: A companion of the Prophet Muhammad (sallallaahu`alaihiwasallam)

named Hudhayfah {Radiyallaahu'anhu} asked the Prophet Muhammad (sallallaahu`alaihiwasallam) about what the future holds for the Muslims. The Prophet Muhammad (sallallaahu`alaihiwasallam) replied that they will be led by devils at some point. The Prophet Muhammad (sallallaahu`alaihiwasallam) then added that the Muslims should obey these leaders.

From Saheeh Bukhaaree and Saheeh Muslim: The Prophet Muhammad

(sallallaahu`alaihiwasallam) noted that there will come leaders whom the Muslims will not like - that is, they will not follow the Sunnah precisely. The Prophet continued and ordered the Muslims to "give your right to them, and ask God for your right," or in other words be patient.

 From Saheeh Muslim: The Prophet asked people for their bay'a in which he asked for obedience
during weakness and strength, wealth and poverty. This request for obedience from the people applies to the Khalifas as well unless they exhibit signs of kufr.

Disobeying and removing the Khalifa Many Muslim scholars have commented on when it is permissible to disobey or remove the Khalifa, which is normally forbidden when the Khalifa is meeting all his responsibilities under Islam. Al-Mawardi believed that if the Khalifa has followed the Qur'aan and Sunnah, the people must follow and support him. On the other hand, if he becomes either unjust or handicapped to the point of ineffectiveness (such as blindness or an amputation), then he must be removed. Al-Baghdadi believed that if the Khalifa deviates from justice, the Ummah needs to warn him first to return to the straight path. If this fails, then he can be removed. Al-Juwayni held that since Islaam is the goal of the Ummah, any Khalifa who steps away from this goal must be removed. Ashighistani wrote that if the Khalifa is found to be ignorant, oppressive, indifferent, or a kafir after his selection, then he must be removed. Al-Ghazali believed that an oppressive Khalifa must be told to desist from his crimes. If he does not, then he must be removed. Al-Iji believed the Ummah has a definite list of permissible reasons to remove the Khalifa. Al-Asqalani wrote that if the Khalifa starts to act as an unbeliever, it is prohibited to obey him and obligatory to fight him. It is obligatory to stand against him if one can - and this entails a big reward. Those people who choose to ignore the situation are in sin, whereas those who cannot fight should emigrate (to organize resistance). Al-Asqalani used two ayahs from the Qur'aan in particular to support his position. The first is from Soorah Al-Ahzab 67-68, "...And they would say, 'Our Lord! We obeyed our chiefs and our great ones, and they deceived us as to the right path. Our Lord! Give them a double penalty and curse them with a very great curse'...", and the second is from Soorah Al-Baqara 167, "...And those who followed would say, 'If only we had one more chance, we would clear ourselves of them, as they have cleared themselves of us.' Thus will Allah show them (the fruits of) their deeds as (nothing but) regrets. Nor will there be a way for them out of the Fire..." Muslim reported that Ibn Umar {Radiyallaahu'anhu} said the Prophet Muhammad (sallallaahu`alaihiwasallam) ordered every Muslim to obey their leader unless commanded to do something bad, in which case they must neither obey nor listen. Muslim also reported that Ibn Malik said the best leader is the one where mutual love exists between him and the people, and the worst leader generates mutual hate. However, even in the latter case, fighting the Khalifa is prohibited unless he enters kufr by stopping prayers or Zakaah for example. Ibn As-Samit {Radiyallaahu'anhu} reported that the Prophet Muhammad (sallallaahu`alaihiwasallam) said to obey him in all things and situations, and not to remove the leaders unless they openly practice kufr. Abu Daud reports from Ibn Ujrah {Radiyallaahu'anhu} that the Prophet entered a Masjid, and said there will come leaders after him who disobey the Qur'aan and Allah. Those who help them are not of the Muslims, but if someone opposes them, he or she is of the Prophet's people. The Khalifa must be seriously and unrepentantly off the straight path if he is to be accused of kufr. Actions like neglecting prayers, ignoring the fast, and claiming that the Qur'aan and Sunnah are outdated are the types of crimes that indicate kufr on the part of the Khalifa. In such circumstances, he must be warned quietly first before taking any physical action against him. However, in cases where the Khalifa is not a kafir, but is simply very belligerent (e.g., seizing the land of others unjustly), the people are obligated to yield their rights (including possessions) to avoid bloodshed. Instead, they should pray to Allah Almighty to restore their rights. Who has the authority to remove a bad Khalifa In a the event of a Bad Khalifa, the Majlis-Ash-Shura must be the voice of the ummah which steps forward and orders the Khalifa to step down (although they must warn the Khalifa first of his crimes). If there is no Majlis-Ash-Shura, the general populace must create one first by nominating

and appointing people to form it. No individuals should rise up alone in protest against the Khalifa. Muslim scholars have elaborated on this subject extensively.

Al-Juwayni has written that if the Khalifa acts strangely and is leading the Muslims to weakness,

the Ummah should not allow individuals to step forward and challenge the Khalifa because this leads to anarchy. Rather, any change must go through the Majlis-Ash-Shura.

Al-Mindad believed that an oppressor cannot be the Khalifa, a judge, imam for prayer, or even a
simple witness. However, if he is already the leader, then we must go through the Majlis-Ash-Shura first to remove him.

Ash-Shahastani believed that the Khalifa is very important, so in case of disagreement between
him and the people, no individual should go about creating turmoil. Instead, the people should go through the Majlis-Ash-Shura.

Al-Ash'ari noted that the first fitnah or dispute after the Prophet's death was the dispute over the
KHILAFAH.

Ibn Taymiya believed that an oppressive Khalifa should not be fought against immediately, but
rather after going through the Majlis-Ash-Shura first (and failing).

An-Nawawi wrote that a sinning, oppressive Khalifa should be removed by the Majlis-Ash-Shura.
However, if much bloodshed among the Muslims is forthcoming, then the Ummah should avoid the fighting and bear him.

Ghazali believed that a bad Khalifa should be borne to avoid the possible killing of Muslims.
However, the Majlis-Ash-Shura should warn the Khalifa quietly at first. If the Majlis-Ash-Shura is unsuccessful, and fighting is threatened, then the Ummah must weigh the possible cost of many deaths against oppression. Sometimes the bloodshed warrants that the oppressive Khalifa should be tolerated.

The removal of the Khalifa The Majlis-Ash-Shura is the body which has the authority to remove the Khalifa if he behaves Contrary to Islam. At first, the Majlis-Ash-Shura must advise the Khalifa of his deviant behavior, and warn him to stop. If the Khalifa does not change, then he must be told to resign. If he refuses and threatens to use physical force to stay on (e.g., a corrupt army backs him), then the Muslim Ummah has three options available to it at that point:

1. 2. 3.

Fight him according to some scholars. Be patient, and let him lead, to avoid Muslim bloodshed. This is the strongest opinion: the majority of the Ahl-ul-haadith and scholars of the Sunnah advocate this view including Malik, Ash-Shafi'i, and Ahmad. Depending on the circumstance, either fight or be patient according to some scholars.

When should the Ummah have to fight? Muslim scholars all agree that fighting is obligatory on the Ummah "when the Khalifah starts to alter Islamic doctrine and practice." This makes him a clear kafir. Some scholars say that the Khalifa can be fought even when he becomes only a faasiq e.g., he believes in prayer, but does not do it regularly. The majority of scholars say that this particular offense (neglecting prayer) is kufr anyway - not just fisq. The Khilafah of Abu Bakr The method by which Abu Bakr became Khalifa was by selection (ikhtiar) though there is a difference of opinion on whether the selection was carried out by a Majlis-Ash-Shura or the general populace. There are certain actions of the Prophet Muhammad implied that he wanted Abu Bakr to be the first Khalifa. which

1.

A woman asked the Prophet Muhammad help should the Prophet Muhammad had died). The Prophet stated Abu Bakr .

who to come back to for not be there (i.e. if the Prophet

2. 3. 4. 5.

The Prophet Muhammad Abu Bakr and Umar When the Prophet Muhammad he asked her to call in Abu Bakr dispute." The Prophet Muhammad in his absence. The Prophet Muhammad

said, "Follow the best successors after me: " became ill, Aa'ishah said that to write a letter "so that people will not asked Abu Bakr to lead the prayer

informed us of a dream he had in which he then by Umar

pulled some water out of a well, followed by Abu Bakr

6. 7.

During a khutbah, the Prophet Muhammad said, "If I were to choose a best friend from the people, I would choose Abu Bakr {Radiyallaahu'anhu}." A man had a dream where the Prophet Muhammad and Abu Bakr Bakr where weighed against each other, and the Prophet was found to be and Umar being heavier. were weighed - Abu and Uthman were being heavier. Then Umar heavier. Then Abu Bakr weighed - Umar

The Muslim Khilafa

The following article is a paraphrased transcript of a series of four lectures delivered by Gharm Allah AlGhamdy to the Muslim Student Association at the University of Southern California. These lectures were given between November 1991 and January 1992, and took place in the MSA House located at 1144 West 37th Drive, Los Angeles, CA 90007. The subject of Al-Ghamdy's lectures was an examination of the processes involved in choosing and removing the Muslim Khalifa. The last Khalifa of the Muslims was removed in 1924 (though some say the position was strictly a powerless, figurehead office for at least 500 years before that).

Contents
Definition of Khilafa and Khalifa The duties and responsibilities of the Khalifa The prerequisites to becoming the Khalifa How the Khalifa may be chosen The Majlis-Ash-Shura How the Majlis-ash-Shura selects the Khalifa Using force to choose the Khalifa Disobeying and removing the Khalifa Who has the authority to remove a bad Khalifa The removal of the Khalifa The Khilafa of Abu Bakr

Definition of Khilafa and Khalifa

Khalifa is an Arabic word literally meaning "one who replaces someone else who left or died" (English: caliph). In the context of Islam, however, the word acquires a

narrower meaning. The Muslim Khalifa is the successor (in a line of successors) to Prophet Muhammad's (saw) position as the political, military, and administrative leader of the Muslims. The prophetic role of Muhammad is strictly not included in this definition, as the Qur'an and Hadith clearly state that Muhammad was the last of the prophets. Khilafa is a related Arabic word which, in the context of Islam, is used to denote the government of the Muslim state, of which the Khalifa is the head. A workable analogy of Khalifa and Khilafa is president and presidency or king and monarchy. The Khilafa is a fard kifaya on the ummah.

The duties and responsibilities of the Khalifa

The Khalifa of the Muslim ummah must strive to:
1. Safeguard Islam in its original form, and to protect against the introduction of new things (bid'a) into Islam. 2. Establish justice (including punishments for crimes) among the people. 3. Ensure the protection of the ummah. People within the boundaries of the Muslim state (regardless of whether they are Muslims or not) should feel secure enough to be productive. 4. Protect the physical boundaries of the state through the use of arms and other methods. 5. Defend the rights of Muslims abroad, and to see to it that Islam can spread freely in non-Muslim lands (including the use of force). 6. Organize jihad against any non-Muslim government which prevents Muslim da'wah from entering its land. 7. Collect and distribute zakat and the spoils of war according to the Qur'an and Sunnah (and ijtihad, if necessary). This must be done without the use of fear as an incentive (unless a person refuses to pay). Zakat is not to be taken from the best or worst of people's possessions, but rather from the middle. 8. Pay the salaries of Bayt-ul-Mal employees, i.e., those people whose job is the collection of zakat and other state-levied taxes. Their salaries should be reasonable and be paid on time. 9. Hire honest people as helpers, aides, governors, etc. The Khalifa must appoint to public office those who are competent and who can give good advice. This especially applies to Bayt-ul-Mal officials. 10. Be heavily involved personally in the acts of governing. The Khalifa must be actively checking and overseeing the duties of the government, and constantly be guarding against internal corruption.

The prerequisites to becoming the Khalifa

Muslim scholars have determined certain criteria which any possible candidate for the Khalifa must meet to be considered legitimate.
1. The Khalifa must be Muslim. 2. He must be a man. This condition is based on the hadith where the Prophet states that a nation would not profit under a woman as its leader. 3. He must be knowledgeable in Islam, and be able to make independent decisions if necessary. 4. He must be just, have good morals, and be trustworthy. 5. He must be physically able (non-handicapped), spiritual, brave, and helpful to protect the ummah against its enemies. His eyes, ears, tongue, and body in general should be in working condition. The point here is to stress an independent, dynamic leader for the sake of the ummah, not to discriminate against the physically handicapped. Today, for example, an artificial limb could be used to offset an otherwise crippling injury. 6. He must be politically, militarily, and administratively experienced. 7. He must be from the tribe of Quraish because they used to be the leading tribe, the majority. The Prophet has said, "The Khalifas are Quraishi." However, many Muslim scholars have commented on this prerequisite. Al-Mawardi has written that the Khalifa should be Quraishi based on the saying of Abu Bakr that the Khalifas are Quraishi and their ministers are non-Quraishi. The majority of scholars are of this opinion. Other scholars have arrived at a different conclusion. Abu Bakr Al-Baqlani has said that the leader of the Muslims simply should be from the majority. Muhammad Riya-Ad-Deen and Abu Hanifa wrote that the leader must come from the majority to make it easy to follow him.

How the Khalifa may be chosen

There are three ways in which the Muslim ummah may choose a new Khalifa. However, in all three cases, the people are obligated to give the new Khalifa their bay'a once the process of choosing him is over. People can send representatives to

give their bay'a if the population is large. The three ways of choosing the Khalifa are by selection, by nomination, and by force.
1. By selection. The Khalifa is selected by a group of the best, most Islamically knowledgeable people in the society (not by a general vote of everyone). This group is called the Majlis-Ash-Shura (Arabic for "consultative council"). The members of the Majlis-ash-Shura are chosen from experts who are learned in Islam, and they in turn choose the Khalifa. If the society as a whole rejects their choice, the Majlis-ashShura must find out why, perhaps negotiate with the people, and in general try to resolve the problem however, this situation has never occurred. The Majlis-ash-Shura must have at least three people by the definition of a jama'a (a group of three or more people). The Muslim scholar Al-Mawardi has noted that in the emergency case of no Khalifa and no Majlis-ash-Shura (the situation today), the people should create two parties: one being the Majlis-ash-Shura, and the other being a list of candidates for the Khalifa. The Majlis-ash-Shura then selects a Khalifa from the list of candidates. 2. By nomination. The current Khalifa may nominate his successor, the next Khalifa (as Abu Bakr did with Umar). The people have to accept him just as in the first case. If the old Khalifa appoints someone unworthy out of ulterior motives, the people must reject that appointee. 3. By force. If the current Khalifa forces someone on the people to be the next Khalifa, but that person is righteous, the people must accept him as long as he remains righteous. Similarly, if there is no Khalifa (again, the situation today), it is permitted for someone to forcibly seize power and declare himself the Khalifa if he guarantees to abide by his responsibilities under Islam.

The Majlis-Ash-Shura
There is no fixed size for this group, however, it is generally agreed that it should not be too large. Muslim scholars have established some basic prerequisites which the members of the Majlis-ash-Shura should have to become part of that group. All agree that the members must be adults (in Islam, this means anyone who has entered puberty), and of sound mind. These members are chosen by the various communities in the ummah. Other prerequisites, while generally agreed upon, differ slightly from scholar to scholar.
Al-Mawardi has written that each member should satisfy three conditions: he must be just, he must have enough knowledge of Islam to differentiate between a potentially good Khalifa and a bad one, and he must have sufficient wisdom and judgment to select the best leader. Al-Juwayni has four conditions for the Majlis-ash-Shura: each member must be a man, knowledgeable, above average relatively, and Muslim. Abdul-Jabbar is of the opinion that the members must have enough knowledge to select he who can be Khalifa - enough Islamic knowledge in particular, and wisdom and judgment in general. Muhammad Rida wrote that the Majlis-ash-Shura should be the best of the ummah, composed of the scholars, leaders, soldiers, businessmen, and respected people of the society. All the members should have deep knowledge of Islam as a basic prerequisite. They must be people whose opinions and decisions are obeyed and respected. The Majlis-ash-Shura should have people from many fields of expertise to ensure a broad base of support and knowledge. Faiyadh has written that the Majlis-ash-Shura serves as an intermediary between the people and the Khalifa. The most qualified people to be in the Majlis-ash-Shura are the leaders of the different 'tribes', the Muslim scholars, and those experienced in life (i.e., experts in non-Islamic fields like economics, engineering, medicine, etc.). These are also the ones who represent the ummah and who can speak against the ummah. Al-Baghdadi believed that the Khalifa and the Majlis-ash-Shura should be selected from amongst those who can choose wisely.

How the Majlis-ash-Shura selects the Khalifa

There are four conditions which must be met for the Majlis-ash-Shura to legitimately select a new Khalifa.
1. There must currently be no existing Khalifa. 2. A qualified and willing individual must accept his nomination by the Majlis-ash-Shura. 3. The nominee must have been selected freely by the Majlis-ash-Shura - and the members of the Majlisash-Shura must give him their bay'a. 4. The bay'a must be given to the nominee by the general populace - though some scholars say this is optional.

Some scholars believe that the bay'a should be given in the presence of two witnesses, whereas other scholars believe this is unnecessary since selecting the Khalifa is a public matter.
When the Majlis-ash-Shura votes for the Khalifa, the members must formally select one of the candidates, and there must be no objection against that candidate which can be supported by evidence. However, Muslim scholars have differed on the number of members in the Majlis-ash-Shura needed to select a Khalifa from the list of candidates. Some scholars say that at least a majority of the Majlis-ash-Shura must agree on the new Khalifa. Al-Ashari believes the Khalifa could be given to an eligible person even by a single vote if he comes from the Majlis-ash-Shura and has a good Islamic character. There must also be no valid objection supported by evidence or witnesses. Another group of scholar's opinion is that the Khalifa must have two votes for him in the Majlis-ash-Shura who are good Muslims (two because the Majlis-ash-Shura is a jama'a which is at least three people). A fourth opinion is that the Khalifa must have four votes (with no countering objection) because witnessing to a charge of adultery in Islam requires four witnesses. A fifth opinion holds that at least three votes are necessary to make the decision have the strength of a jama'a behind it. A sixth opinion is that at least five votes are needed to make an even stronger decision. Finally, a seventh group of scholars believes that it requires 40 members of the Majlis-ash-Shura to vote for the same candidate for him to become the new Khalifa since Friday prayer requires 40 people to be valid (according to some scholars).

Using force to choose the Khalifa

One way the Khalifa may be chosen is through the use of force. Many Muslim scholars say that if a person has already seized power, then to avoid Muslim bloodshed that person should be accepted if he upholds his duties as the Khalifa of the Muslim ummah.
Ibn Hanbal wrote that if a Khalifa has seized power, it is haram to fight him. However, he must meet his responsibilities under Islam. Ash-Shafi'i believed that a person who seizes power and then is accepted by the people is a legitimate Khalifa. An-Nawawi believed that if someone forces himself on the ummah, but is qualified, then he should be accepted by the people to avoid Muslim bloodshed and to preserve Muslim unity. An-Nawawi also claimed that if the new Khalifa subsequently does not follow the sunnah of the Prophet precisely, it would be still be questionable to fight against him because of the paramount importance of avoiding Muslim bloodshed and disunity. Ibn Khaldun, Al-Asqalani and Al-Juwayni all believed that forceful seizure of power by someone is legitimate as long as he follows Islam as the new Khalifa. Ibn Taymiya wrote that after someone has seized power, he is legitimate so long as he follows the Qur'an and Sunnah.

All scholars are in unanimous agreement that using force to displace an already established Khalifa who is meeting his responsibilities is forbidden.
The above scholars rely on the following ahadith to support their opinions. From Sahih Muslim: A companion of the Prophet named Hudhayfah asked the Prophet about what the future holds for the Muslims. The Prophet replied that they will be led by devils at some point. The Prophet then added that the Muslims should obey these leaders. From Sahih Bukhari and Sahih Muslim: The Prophet noted that there will come leaders whom the Muslims will not like - that is, they will not follow the Sunnah precisely. The Prophet continued and ordered the Muslims to "give your right to them, and ask God for your right," or in other words be patient. From Sahih Muslim: The Prophet asked people for their bay'a in which he asked for obedience during weakness and strength, wealth and poverty. This request for obedience from the people applies to the Khalifas as well unless they exhibit signs of kufr.

Disobeying and removing the Khalifa

Many Muslim scholars have commented on when it is permissible to disobey or remove the Khalifa, which is normally forbidden when the Khalifa is meeting all his responsibilities under Islam.
Al-Mawardi believed that if the Khalifa has followed the Qur'an and Sunnah, the people must follow and support him. On the other hand, if he becomes either unjust or handicapped to the point of ineffectiveness (such as blindness or an amputation), then he must be removed. Al-Baghdadi believed that if the Khalifa deviates from justice, the ummah needs to warn him first to return to the straight path. If this fails, then he can be removed. Al-Juwayni held that since Islam is the goal of the ummah, any Khalifa who steps away from this goal must be removed. Ashighistani wrote that if the Khalifa is found to be ignorant, oppressive, indifferent, or a kafir after his selection, then he must be removed. Al-Ghazali believed that an oppressive Khalifa must be told to desist from his crimes. If he does not, then he must be removed. Al-Iji believed the ummah has a definite list of permissible reasons to remove the Khalifa. Al-Asqalani wrote that if the Khalifa starts to act as an unbeliever, it is prohibited to obey him and obligatory to fight him. It is obligatory to stand against him if one can - and this entails a big reward. Those people who choose to ignore the situation are in sin, whereas those who cannot fight should emigrate (to organize resistance). Al-Asqalani used two ayahs from the Qur'an in particular to support his position. The first is from surat Al-Ahzab 67-68, "...And they would say, 'Our Lord! We obeyed our chiefs and our great ones, and they deceived us as to the right path. Our Lord! Give them a double penalty and curse them with a very great curse'...", and the second is from surat Al-Baqara 167, "...And those who followed would say, 'If only we had one more chance, we would clear ourselves of them, as they have cleared themselves of us.' Thus will Allah show them (the fruits of) their deeds as (nothing but) regrets. Nor will there be a way for them out of the Fire..." Muslim reported that Ibn Umar said the Prophet ordered every Muslim to obey their leader unless commanded to do something bad, in which case they must neither obey nor listen. Muslim also reported that Ibn Malik said the best leader is the one where mutual love exists between him and the people, and the worst leader generates mutual hate. However, even in the latter case, fighting the Khalifa is prohibited unless he enters kufr by stopping prayers or zakat for example. Ibn As-Samit reported that the Prophet said to obey him in all things and situations, and not to remove the leaders unless they openly practice kufr. Abu Daud reports from Ibn Ujrah that the Prophet entered a masjid, and said there will come leaders after him who disobey the Qur'an and Allah. Those who help them are not of the Muslims, but if someone opposes them, he or she is of the Prophet's people.

The Khalifa must be seriously and unrepentantly off the straight path if he is to be accused of kufr. Actions like neglecting prayers, ignoring the fast, and claiming that the Qur'an and Sunnah are outdated are the types of crimes that indicate kufr on the part of the Khalifa. In such circumstances, he must be warned quietly first before taking any physical action against him. However, in cases where the Khalifa is not a kafir, but is simply very belligerent (e.g., seizing the land of others unjustly), the people are obligated to yield their rights (including possessions) to avoid bloodshed. Instead, they should pray to Allah to restore their rights.

Who has the authority to remove a bad Khalifa

In a the event of a bad Khalifa, the Majlis-ash-Shura must be the voice of the ummah which steps forward and orders the Khalifa to step down (although they must warn the Khalifa first of his crimes). If there is no Majlis-ash-Shura, the general populace must create one first by nominating and appointing people to form it. No individuals should rise up alone in protest against the Khalifa. Muslim scholars have elaborated on this subject extensively.
Al-Juwayni has written that if the Khalifa acts strangely and is leading the Muslims to weakness, the ummah should not allow individuals to step forward and challenge the Khalifa because this leads to anarchy. Rather, any change must go through the Majlis-ash-Shura. Al-Mindad believed that an oppressor cannot be the Khalifa, a judge, imam for prayer, or even a simple witness. However, if he is already the leader, then we must go through the Majlis-ash-Shura first to remove him.

Ash-Shahastani believed that the Khalifa is very important, so in case of disagreement between him and the people, no individual should go about creating turmoil. Instead, the people should go through the Majlis-ash-Shura. Al-Ash'ari noted that the first fitnah or dispute after the Prophet's death was the dispute over the Khilafa. Ibn Taymiya believed that an oppressive Khalifa should not be fought against immediately, but rather after going through the Majlis-ash-Shura first (and failing). An-Nawawi wrote that a sinning, oppressive Khalifa should be removed by the Majlis-ash-Shura. However, if much bloodshed among the Muslims is forthcoming, then the ummah should avoid the fighting and bear him. Ghazali believed that a bad Khalifa should be borne to avoid the possible killing of Muslims. However, the Majlis-ash-Shura should warn the Khalifa quietly at first. If the Majlis-ash-Shura is unsuccessful, and fighting is threatened, then the ummah must weigh the possible cost of many deaths against oppression. Sometimes the bloodshed warrants that the oppressive Khalifa should be tolerated.

The removal of the Khalifa

The Majlis-ash-Shura is the body which has the authority to remove the Khalifa if he behaves contrary to Islam. At first, the Majlis-ash-Shura must advise the Khalifa of his deviant behavior, and warn him to stop. If the Khalifa does not change, then he must be told to resign. If he refuses and threatens to use physical force to stay on (e.g., a corrupt army backs him), then the Muslim ummah has three options available to it at that point:
1. Fight him according to some scholars. 2. Be patient, and let him lead, to avoid Muslim bloodshed. This is the strongest opinion: the majority of the ahl-ul-hadith and scholars of the Sunnah advocate this view including Malik, Ash-Shafi'i, and Ahmad. 3. Depending on the circumstance, either fight or be patient according to some scholars.

When should the ummah have to fight? Muslim scholars all agree that fighting is obligatory on the ummah when the Khalifa starts to alter Islamic doctrine and practice. This makes him a clear kafir. Some scholars say that the Khalifa can be fought even when he becomes only a fasiq - e.g., he believes in prayer, but does not do it regularly. The majority of scholars say that this particular offense (neglecting prayer) is kufr anyway - not just fisq.

The Khilafa of Abu Bakr

The method by which Abu Bakr became Khalifa was by selection (ikhtiar) though there is a difference of opinion on whether the selection was carried out by a Majlisash-Shura or the general populace. There are certain actions of the Prophet which implied that he wanted Abu Bakr to be the first Khalifa.
1. A woman asked the Prophet who to come back to for help should the Prophet not be there (i.e. if the Prophet had died). The Prophet stated Abu Bakr. 2. The Prophet said, "Follow the best successors after me: Abu Bakr and Umar." 3. When the Prophet became ill, Aisha said that he asked her to call in Abu Bakr to write a letter "so that people will not dispute." 4. The Prophet asked Abu Bakr to lead the prayer in his absence. 5. The Prophet informed us of a dream he had in which he pulled some water out of a well, followed by Abu Bakr, then by Umar. 6. During a khutba, the Prophet said, "If I were to choose a best friend from the people, I would choose Abu Bakr." 7. A man had a dream where the Prophet and Abu Bakr where weighed against each other, and the Prophet was found to be heavier. Then Abu Bakr and Umar were weighed - Abu Bakr being heavier. Then Umar and Uthman were weighed - Umar being heavier.

Islam / Bukhari /

Volume 9, Book 89

Judgments
251: Narrated Abu Huraira: Allah's Apostle said, "Whoever obeys me, obeys Allah, and whoever disobeys me, disobeys Allah, and whoever obeys the ruler I appoint, obeys me, and whoever disobeys him, disobeys me." 252: Narrated 'Abdullah bin 'Umar: Allah's Apostle said, "Surely! Everyone of you is a guardian and is responsible for his charges: The Imam (ruler) of the people is a guardian and is responsible for his subjects; a man is the guardian of his family (household) and is responsible for his subjects; a woman is the guardian of her husband's home and of his children and is responsible for them; and the slave of a man is a guardian of his master's property and is responsible for it. Surely, everyone of you is a guardian and responsible for his charges." 253: Narrated Muhammad bin Jubair bin Mut'im: That while he was included in a delegation of Quraish staying with Muawiya, Muawiya heard that 'Abdullah bin 'Amr had said that there would be a king from Qahtan tribe, whereupon he became very angry. He stood up, and after glorifying and praising Allah as He deserved, said, "To proceed, I have come to know that some of you men are narrating things which are neither in Allah's Book, nor has been mentioned by Allah's Apostle . Such people are the ignorant among you. Beware of such vain desires that mislead those who have them. I have heard Allah's Apostle saying, 'This matter (of the caliphate) will remain with the Quraish, and none will rebel against them, but Allah will throw him down on his face as long as they stick to the rules and regulations of the religion (Islam).'" 254: Narrated Ibn 'Umar: Allah's Apostle said, "This matter (caliphate) will remain with the Quraish even if only two of them were still existing." 255: Narrated 'Abdullah: Allah's Apostle said, "Do not wish to be like anyone, except in two cases: (1) A man whom Allah has given wealth and he spends it righteously. (2) A man whom Allah has given wisdom (knowledge of the Quran and the Hadith) and he acts according to it and teaches it to others." 256: Narrated Anas bin Malik: Allah's Apostle said, "You should listen to and obey, your ruler even if he was an Ethiopian (black) slave whose head looks like a raisin." 257: Narrated Ibn 'Abbas: The Prophet said, "If somebody sees his Muslim ruler doing something he disapproves of, he should be patient, for whoever becomes separate from the Muslim group even for a span and then dies, he will die as those who died in the Pre-lslamic period of ignorance (as rebellious sinners). (See Hadith No. 176 and 177) 258: Narrated 'Abdullah: The Prophet said, "A Muslim has to listen to and obey (the order of his ruler) whether he likes it or not, as long as his orders involve not one in disobedience (to Allah), but if an act of disobedience (to Allah) is imposed one should not listen to it or obey it. (See Hadith No. 203, Vol. 4)

259: Narrated 'Ali: The Prophet sent an army unit (for some campaign) and appointed a man from the Ansar as its commander and ordered them (the soldiers) to obey him. (During the campaign) he became angry with them and said, "Didn't the Prophet order you to obey me?" They said, "Yes." He said, "I order you to collect wood and make a fire and then throw yourselves into it." So they collected wood and made a fire, but when they were about to throw themselves into, it they started looking at each other, and some of them said, "We followed the Prophet to escape from the fire. How should we enter it now?" So while they were in that state, the fire extinguished and their commander's anger abated. The event was mentioned to the Prophet and he said, "If they had entered it (the fire) they would never have come out of it, for obedience is required only in what is good." (See Hadith No. 629. Vol. 5) 260: Narrated 'Abdur-Rahman bin Samura: The Prophet said, "O 'Abdur-Rahman! Do not seek to be a ruler, for if you are given authority on your demand then you will be held responsible for it, but if you are given it without asking (for it), then you will be helped (by Allah) in it. If you ever take an oath to do something and later on you find that something else is better, then you should expiate your oath and do what is better." 261: Narrated 'Abdur-Rahman bin Samura: Allah's Apostle said, "O 'Abdur-Rahman bin Samura! Do not seek to be a ruler, for if you are given authority on your demand, you will be held responsible for it, but if you are given it without asking for it, then you will be helped (by Allah) in it. If you ever take an oath to do something and later on you find that something else is better, then do what is better and make expiation for your oath." 262: Narrated Abu Huraira: The Prophet said, "You people will be keen to have the authority of ruling which will be a thing of regret for you on the Day of Resurrection. What an excellent wet nurse it is, yet what a bad weaning one it is!" 263: Narrated Abu Musa: Two men from my tribe and I entered upon the Prophet. One of the two men said to the Prophet, "O Allah's Apostle! Appoint me as a governor," and so did the second. The Prophet said, "We do not assign the authority of ruling to those who ask for it, nor to those who are keen to have it." 264: Narrated Ma'qil: I heard the Prophet saying, "Any man whom Allah has given the authority of ruling some people and he does not look after them in an honest manner, will never feel even the smell of Paradise." 265: Narrated Ma'qil: Allah's Apostle said, "If any ruler having the authority to rule Muslim subjects dies while he is deceiving them, Allah will forbid Paradise for him." 266: Narrated Tarif Abi Tamima: I saw Safwan and Jundab and Safwan's companions when Jundab was advising. They said, "Did you hear something from Allah's Apostle?" Jundab said, "I heard him saying, 'Whoever does a good deed in order to show off, Allah will expose his intentions on the Day of Resurrection (before the people), and whoever puts the people into difficulties, Allah will put him into difficulties on the Day of Resurrection.'" The people said (to Jundab), "Advise us." He said, "The first thing of the human body to purify is the abdomen, so he who can eat nothing but good food (Halal and earned lawfully) should do so, and he who does as much as he can that nothing intervene between him and Paradise by not shedding even a handful of blood, (i.e. murdering) should do so." 267: Narrated Anas bin Malik: Apostle." The Prophet said, "You will be with the one whom you love."

268: Narrated Thabit Al-Bunani: Anas bin Malik said to a woman of his family, "Do you know such-and-such a woman?" She replied, "Yes." He said, "The Prophet passed by her while she was weeping over a grave, and he said to her, 'Be afraid of Allah and be patient.' The woman said (to the Prophet). 'Go away from me, for you do not know my calamity.'" Anas added, "The Prophet left her and proceeded. A man passed by her and asked her, 'What has Allah's Apostle said to you?' She replied, 'I did not recognize him.' The man said, 'He was Allah's Apostle."' Anas added, "So that woman came to the gate of the Prophet and she did not find a gate-keeper there, and she said, 'O Allah's Apostle! By Allah. I did not recognize you!' The Prophet said, 'No doubt, patience is at the first stroke of a calamity.'" 269: Narrated Anas: Qais bin Sa'd was to the Prophet like a chief police officer to an Amir (chief). 270: Narrated Abu Musa: that the Prophet sent him and sent Mu'adh after him (as rulers to Yemen). 271: Narrated Abu Musa: A man embraced Islam and then reverted back to Judaism. Mu'adh bin Jabal came and saw the man with Abu Musa. Mu'adh asked, "What is wrong with this (man)?" Abu Musa replied, "He embraced Islam and then reverted back to Judaism." Mu'adh said, "I will not sit down unless you kill him (as it is) the verdict of Allah and His Apostle 272: Narrated 'Abdur Rahman bin Abi Bakra: Abu Bakra wrote to his son who was in Sijistan: 'Do not judge between two persons when you are angry, for I heard the Prophet saying, "A judge should not judge between two persons while he is in an angry mood." 273: Narrated Abu Mas'ud Al-Ansari: A man came to Allah's Apostle and said, "O Allah's Apostle! By Allah, I fail to attend the morning congregational prayer because so-and-so (i.e., Muadh bin Jabal) prolongs the prayer when he leads us for it." I had never seen the Prophet more furious in giving advice than he was on that day. He then said, "O people! some of you make others dislike (good deeds, i.e. prayers etc). So whoever among you leads the people in prayer, he should shorten it because among them there are the old, the weak and the busy (needy having some jobs to do). (See Hadith No. 90, Vol. 1) 274: Narrated 'Abdullah bin 'Umar: That he had divorced his wife during her menses. 'Umar mentioned that to the Prophet. Allah's Apostle became angry and said, "He must take her back (his wife) and keep her with him till she becomes clean from her menses and then to wait till she gets her next period and becomes clean again from it and only then, if he wants to divorce her, he may do so." 275: Narrated 'Aisha: Hind bint 'Utba bin Rabia came and said. "O Allah's Apostle! By Allah, there was no family on the surface of the earth, I like to see in degradation more than I did your family, but today there is no family on the surface of the earth whom I like to see honored more than yours." Hind added, "Abu Sufyan is a miser. Is it sinful of me to feed our children from his property?" The Prophet said, "There is no blame on you if you feed them (thereof) in a just and reasonable manner. 276: Narrated Anas bin Malik: When the Prophet intended to write to the Byzantines, the people said, "They do not read a letter unless it is sealed (stamped)." Therefore the Prophet took a silver ring----as if I am looking at its glitter now----and its engraving was: 'Muhammad, Apostle of Allah' 277: Narrated 'Abdullah bin As-Sa'di:

That when he went to 'Umar during his Caliphate. 'Umar said to him, "Haven't I been told that you do certain jobs for the people but when you are given payment you refuse to take it?" 'Abdullah added: I said, "Yes." 'Umar said, "Why do you do so?" I said, "I have horses and slaves and I am living in prosperity and I wish that my payment should be kept as a charitable gift for the Muslims." 'Umar said, "Do not do so, for I intended to do the same as you do. Allah's Apostles used to give me gifts and I used to say to him, 'Give it to a more needy one than me.' Once he gave me some money and I said, 'Give it to a more needy person than me,' whereupon the Prophet said, 'Take it and keep it in your possession and then give it in charity. Take what ever comes to you of this money if you are not keen to have it and not asking for it; otherwise (i.e., if it does not come to you) do not seek to have it yourself.' " Narrated 'Abdullah bin 'Umar: I have heard 'Umar saying, "The Prophet used to give me some money (grant) and I would say (to him), 'Give it to a more needy one than me.' Once he gave me some money and I said, 'Give it to a more needy one than me.' The Prophet said (to me), 'Take it and keep it in your possession and then give it in charity. Take whatever comes to you of this money while you are not keen to have it and not asking for it; take it, but you should not seek to have what you are not given. ' " 278: Narrated Sahl bin Sa'd: I witnessed a husband and a wife who were involved in a case of Lian. Then (the judgment of) divorce was passed. I was fifteen years of age, at that time. 279: Narrated Sahl: (the brother of Bani Sa'ida) A man from the Ansar came to the Prophet and said, "If a man finds another man sleeping with his wife, should he kill him?" That man and his wife then did Lian in the mosque while I was present. 280: Narrated Abu Huraira: A man came to Allah's Apostle while he was in the mosque, and called him, saying, "O Allah's Apostle! I have committed illegal sexual intercourse." The Prophet turned his face to the other side, but when the man gave four witnesses against himself, the Prophet said to him, "Are you mad?" The man said, "No." So the Prophet said (to his companions), "Take him away and stone him to death. " 281: Narrated Um Salama: Allah's Apostle said, "I am only a human being, and you people (opponents) come to me with your cases; and it may be that one of you can present his case eloquently in a more convincing way than the other, and I give my verdict according to what I hear. So if ever I judge (by error) and give the right of a brother to his other (brother) then he (the latter) should not take it, for I am giving him only a piece of Fire." (See Hadith No. 638, Vol. 3). 282: Narrated Abu Qatada: Allah's Apostle said on the Day of (the battle of) Hunain, "Whoever has killed an infidel and has a proof or a witness for it, then the salb (arms and belongings of that deceased) will be for him." I stood up to seek a witness to testify that I had killed an infidel but I could not find any witness and then sat down. Then I thought that I should mention the case to Allah's Apostle I (and when I did so) a man from those who were sitting with him said, "The arms of the killed person he has mentioned, are with me, so please satisfy him on my behalf." Abu Bakr said, "No, he will not give the arms to a bird of Quraish and deprive one of Allah's lions of it who fights for the cause of Allah and His Apostle." Allah's Apostle I stood up and gave it to me, and I bought a garden with its price, and that was my first property which I owned through the war booty. The people of Hijaz said, "A judge should not pass a judgment according to his knowledge, whether he was a witness at the time he was the judge or before that" And if a litigant gives a confession in favor of his opponent in the court, in the opinion of some scholars, the judge should not pass a judgment against him till the latter calls two witnesses to witness his confession. And some people of Iraq said, "A judge can pass a judgement according to what he hears or witnesses (the litigant's confession) in the court itself, but if the confession takes place outside the court, he should not pass the judgment unless two witnesses witness the confession." Some of them said, "A judge can pass a judgement depending on his knowledge of the case as he is trust-worthy, and that a witness is Required just to reveal the truth. The judge's knowledge is more than the witness." Some said, "A judge can judge according to his knowledge only in cases involving property, but in other cases he

cannot." Al-Qasim said, "A judge ought not to pass a judgment depending on his knowledge if other people do not know what he knows, although his knowledge is more than the witness of somebody else because he might expose himself to suspicion by the Muslims and cause the Muslims to have unreasonable doubt. " 283: Narrated 'Ali bin Husain: Safiya bint (daughter of) Huyai came to the Prophet (in the mosque), and when she returned (home), the Prophet accompanied her. It happened that two men from the Ansar passed by them and the Prophet called them saying, "She is Safiya!" those two men said, "Subhan Allah!" The Prophet said, "Satan circulates in the human body as blood does." 284: Narrated Abu Burda: The Prophet sent my father and Mu'adh bin Jabal to Yemen and said (to them), "Make things easy for the people and do not put hurdles in their way, and give them glad tiding, and don't let them have aversion (i.e. to make people to hate good deeds) and you both should work in cooperation and mutual understanding" Abu Musa said to Allah's Apostle, "In our country a special alcoholic drink called Al-Bit', is prepared (for drinking)." The Prophet said, "Every intoxicant is prohibited. " 285: Narrated Abu Musa: The Prophet said, "Set free the captives and accept invitations." 286: Narrated Abu Humaid Al-Sa'idi: The Prophet appointed a man from the tribe of Bani Asad, called Ibn Al-Utabiyya to collect the Zakat. When he returned (with the money) he said (to the Prophet), "This is for you and this has been given to me as a gift." The Prophet stood up on the pulpit (Sufyan said he ascended the pulpit), and after glorifying and praising Allah, he said, "What is wrong with the employee whom we send (to collect Zakat from the public) that he returns to say, 'This is for you and that is for me?' Why didn't he stay at his father's and mother's house to see whether he will be given gifts or not? By Him in Whose Hand my life is, whoever takes anything illegally will bring it on the Day of Resurrection by carrying it over his neck: if it is a camel, it will be grunting: if it is a cow, it will be mooing: and if it is a sheep it will be bleating!" The Prophet then raised both his hands till we saw the whiteness of his armpits (and he said), "No doubt! Haven't I conveyed Allah's Message?" And he repeated it three times. 287: Narrated Ibn 'Umar: Salim, the freed salve of Abu Hudhaifa used to lead in prayer the early Muhajirin (emigrants) and the companions of the Prophet in the Quba mosque. Among those (who used to pray behind him) were Abu Bakr, 'Umar, Abu Salama, and Amir bin Rabi'a. 288: Narrated 'Urwa bin Az-Zubair: Marwan bin Al-Hakam and Al-Miswar bin Makhrama told him that when the Muslims were permitted to set free the captives of Hawazin, Allah's Apostle said, "I do not know who amongst you has agreed (to it) and who has not. Go back so that your 'Urafa' may submit your decision to us." So the people returned and their 'Urafa' talked to them and then came back to Allah's Apostle and told him that the people had given their consent happily and permitted (their captives to be freed). 289: Narrated Muhammad bin Zaid bin Abdullah bin 'Umar: Some people said to Ibn 'Umar, "When we enter upon our ruler(s) we say in their praise what is contrary to what we say when we leave them." Ibn 'Umar said, "We used to consider this as hypocrisy." 290: Narrated Abu Huraira: Allah's Apostles said, "The worst of all mankind is the double-faced one, who comes to some people with one countenance and to others, with another countenance."

291: Narrated 'Aisha: Hind (bint 'Utba) said to the Prophet "Abu Sufyan is a miserly man and I need to take some money of his wealth." The Prophet said, "Take reasonably what is sufficient for you and your children " 292: Narrated Um Salama: (the wife of the Prophet) Allah's Apostle heard some people quarreling at the door of his dwelling, so he went out to them and said, "I am only a human being, and litigants with cases of dispute come to me, and someone of you may happen to be more eloquent (in presenting his case) than the other, whereby I may consider that he is truthful and pass a judgment in his favor. If ever I pass a judgment in favor of somebody whereby he takes a Muslim's right unjustly, then whatever he takes is nothing but a piece of Fire, and it is up to him to take or leave." 293: Narrated 'Aisha: (the wife of the Prophet) 'Utba bin Abi Waqqas said to his brother Sa'd bin Abi Waqqas, "The son of the slave girl of Zam'a is from me, so take him into your custody." So in the year of Conquest of Mecca, Sa'd took him and said. (This is) my brother's son whom my brother has asked me to take into my custody." 'Abd bin Zam'a got up before him and said, (He is) my brother and the son of the slave girl of my father, and was born on my father's bed." So they both submitted their case before Allah's Apostle. Sa'd said, "O Allah's Apostle! This boy is the son of my brother and he entrusted him to me." 'Abd bin Zam'a said, "This boy is my brother and the son of the slave girl of my father, and was born on the bed of my father." Allah's Apostle said, "The boy is for you, O 'Abd bin Zam'a!" Then Allah's Apostle further said, "The child is for the owner of the bed, and the stone is for the adulterer," He then said to Sauda bint Zam'a, "Veil (screen) yourself before him," when he saw the child's resemblance to 'Utba. The boy did not see her again till he met Allah. 294: Narrated 'Abdullah: The Prophet said, "If somebody on the demand of a judge takes an oath to grab (a Muslim's) property and he is liar in it, he will meet Allah Who will be angry with him". So Allah revealed,:-'Verily! those who purchase a small gain at the cost of Allah's Covenant and their oaths..' (3.77) 'AlAshath came while Abdullah was narrating (this) to the people. Al-Ashath said, "This verse was revealed regarding me and another man with whom I had a quarrel about a well. The Prophet said (to me), "Do you have any evidence?' I replied, 'No.' He said, 'Let your opponent take an oath.' I said: I am sure he would take a (false) oath." Thereupon it was revealed: 'Verily! those who purchase a small gain at the cost of Allah's Covenant....' (3.77) (See Hadith No. 72, Vol 6). 295: Narrated Um Salama: The Prophet heard the voices of some people quarreling near his gate, so he went to them and said, "I am only a human being and litigants with cases of disputes come to me, and maybe one of them presents his case eloquently in a more convincing and impressive way than the other, and I give my verdict in his favor thinking he is truthful. So if I give a Muslim's right to another (by mistake), then that (property) is a piece of Fire, which is up to him to take it or leave it." (See Hadith No. 281 ) 296: Narrated Jabir: The Prophet came to know that one of his companions had given the promise of freeing his slave after his death, but as he had no other property than that slave, the Prophet sold that slave for 800 dirhams and sent the price to him. 297: Narrated Ibn 'Umar: Allah's Apostle sent an army unit headed by Usama bin Zaid and the people criticized his leadership. The Prophet said (to the people), "If you are criticizing his leadership now, then you used to criticize his father's leadership before. By Allah, he (Usama's father) deserved the leadership and used to be one of the most beloved persons to me, and now his son (Usama) is one of the most beloved persons to me after him. " (See Hadith No. 745, Vol. 5) 298: Narrated 'Aisha: Allah's Apostle said, "The most hated person in the sight of Allah, is the most quarrelsome person."

299: Narrated Ibn 'Umar: The Prophet sent (an army unit under the command of) Khalid bin Al-Walid to fight against the tribe of Bani Jadhima and those people could not express themselves by saying, "Aslamna," but they said, "Saba'na! Saba'na! " Khalid kept on killing some of them and taking some others as captives, and he gave a captive to everyone of us and ordered everyone of us to kill his captive. I said, "By Allah, I shall not kill my captive and none of my companions shall kill his captive!" Then we mentioned that to the Prophet and he said, "O Allah! I am free from what Khalid bin Al-Walid has done," and repeated it twice. 300: Narrated Sahl bin Sa'd As-Saidi: There was some quarrel (sighting) among Bani 'Amr, and when this news reached the Prophet, he offered the Zuhr prayer and went to establish peace among them. In the meantime the time of 'Asr prayer was due, Bilal pronounced the Adhan and then the Iqama for the prayer and requested Abu Bakr (to lead the prayer) and Abu Bakr went forward. The Prophet arrived while Abu Bakr was still praying. He entered the rows of praying people till he stood behind Abu Bakr in the (first) row. The people started clapping, and it was the habit of Abu Bakr that whenever he stood for prayer, he never glanced side-ways till he had finished it, but when Abu Bakr observed that the clapping was not coming to an end, he looked and saw the Prophet standing behind him. The Prophet beckoned him to carry on by waving his hand. Abu Bakr stood there for a while, thanking Allah for the saying of the Prophet and then he retreated, taking his steps backwards. When the Prophet saw that, he went ahead and led the people in prayer. When he finished the prayer, he said, "O Abu Bakr! What prevented you from carrying on with the prayer after I beckoned you to do so?" Abu Bakr replied, "It does not befit the son of Abi Quhafa to lead the Prophet in prayer." Then the Prophet said to the people, "If some problem arises during prayers, then the men should say, Subhan Allah!; and the women should clap." (See Hadith No. 652, Vol. 1) 301: Narrated Zaid bin Thabit: Abu Bakr sent for me owing to the large number of casualties in the battle of Al-Yamama, while 'Umar was sitting with him. Abu Bakr said (to me), 'Umar has come to my and said, 'A great number of Qaris of the Holy Quran were killed on the day of the battle of Al-Yamama, and I am afraid that the casualties among the Qaris of the Quran may increase on other battle-fields whereby a large part of the Quran may be lost. Therefore I consider it advisable that you (Abu Bakr) should have the Koran collected.' I said, 'How dare I do something which Allah's Apostle did not do?' 'Umar said, By Allah, it is something beneficial.' 'Umar kept on pressing me for that till Allah opened my chest for that for which He had opened the chest of 'Umar and I had in that matter, the same opinion as 'Umar had." Abu Bakr then said to me (Zaid), "You are a wise young man and we do not have any suspicion about you, and you used to write the Divine Inspiration for Allah's Apostle. So you should search for the fragmentary scripts of the Quran and collect it (in one Book)." Zaid further said: By Allah, if Abu Bakr had ordered me to shift a mountain among the mountains from one place to another it would not have been heavier for me than this ordering me to collect the Koran. Then I said (to 'Umar and Abu Bakr), "How can you do something which Allah's Apostle did not do?" Abu Bakr said, "By Allah, it is something beneficial." Zaid added: So he (Abu Bakr) kept on pressing me for that until Allah opened my chest for that for which He had opened the chests of Abu Bakr and 'Umar, and I had in that matter, the same opinion as theirs. So I started compiling the Quran by collecting it from the leafless stalks of the date-palm tree and from the pieces of leather and hides and from the stones, and from the chests of men (who had memorized the Quran). I found the last verses of Sirat-at-Tauba: ("Verily there has come unto you an Apostle (Muhammad) from amongst yourselves--' (9.128-129) ) from Khuzaima or Abi Khuzaima and I added to it the rest of the Sura. The manuscripts of the Quran remained with Abu Bakr till Allah took him unto Him. Then it remained with 'Umar till Allah took him unto Him, and then with Hafsa bint 'Umar. 302: Narrated Abu Laila bin 'Abdullah bin Abdur-Rahman bin Sahl: Sahl bin Abi Hathma and some great men of his tribe said, 'Abdullah bin 'Sahl and Muhaiyisa went out to Khaibar as they were struck with poverty and difficult living conditions. Then Muhaiyisa was informed that Abdullah had been killed and thrown in a pit or a spring. Muhaiyisa went to the Jews and said, "By Allah, you have killed my companion." The Jews said, "By Allah, we have not killed him." Muhaiyisa then came back to his people and told them the story. He, his elder brother Huwaiyisa and 'Abdur-Rahman bin Sahl came (to the Prophet) and he who had been at Khaibar, proceeded to speak, but the Prophet said to Muhaiyisa, "The eldest! The eldest!" meaning, "Let the eldest of you speak." So Huwaiyisa spoke first and then Muhaiyisa. Allah's Apostle said, "The Jews

should either pay the blood money of your (deceased) companion or be ready for war." After that Allah's Apostle wrote a letter to the Jews in that respect, and they wrote that they had not killed him. Then Allah's Apostle said to Huwaiyisa, Muhaiyisa and 'Abdur-Rahman, "Can you take an oath by which you will be entitled to take the blood money?" They said, "No." He said (to them), "Shall we ask the Jews to take an oath before you?" They replied, "But the Jews are not Muslims." So Allah's Apostle gave them one-hundred she-camels as blood money from himself. Sahl added: When those she-camels were made to enter the house, one of them kicked me with its leg. 303: Narrated Abu Huraira and Zaid bin Khalid Al-Juhani: A bedouin came and said, "O Allah's Apostle! Judge between us according to Allah's Book (Laws)." His opponent stood up and said, "He has said the truth, so judge between us according to Allah's Laws." The bedouin said, "My son was a laborer for this man and committed illegal sexual intercourse with his wife. The people said to me, 'Your son is to be stoned to death,' so I ransomed my son for one hundred sheep and a slave girl. Then I asked the religious learned men and they said to me, 'Your son has to receive one hundred lashes plus one year of exile.' " The Prophet said, "I shall judge between you according to Allah's Book (Laws)! As for the slave girl and the sheep, it shall be returned to you, and your son shall receive one-hundred lashes and be exiled for one year. O you, Unais!" The Prophet addressed some man, "Go in the morning to the wife of this man and stone her to death." So Unais went to her the next morning and stoned her to death. 304: Narrated 'Abdullah bin 'Abbas: That Abu Sufyan bin Harb told him that Heraclius had called him along with the members of a Quraish caravan and then said to his interpreter, "Tell them that I want to ask this (Abu Sufyan) a question, and if he tries to tell me a lie, they should contradict him." Then Abu Sufyan mentioned the whole narration and said that Heraclius said to the inter Peter, "Say to him (Abu Sufyan), 'If what you say is true, then he (the Prophet) will take over the place underneath my two feet.' " 305: Narrated Abu Humaid As-Sa'idi: The Prophet employed Ibn Al-Utbiyya to collect Zakat from Bani Sulaim, and when he returned (with the money) to Allah's Apostle the Prophet called him to account, and he said, "This (amount) is for you, and this was given to me as a present." Allah's Apostle said, "Why don't you stay at your father's house or your mother's house to see whether you will be given gifts or not, if you are telling the truth?" Then Allah's Apostle stood up and addressed the people, and after glorifying and praising Allah, he said: Amma Ba'du (then after) I employ some men from among you for some job which Allah has placed in my charge, and then one of you comes to me and says, 'This (amount) is for you and this is a gift given to me.' Why doesn't he stay at the house of his father or the house of his mother and see whether he will be given gifts or not if he was telling the truth by Allah, none of you takes anything of it (i.e., Zakat) for himself (Hisham added: unlawfully) but he will meet Allah on the Day of Resurrection carrying it on his neck! I do not want to see any of you carrying a grunting camel or a mooing cow or a bleating sheep on meeting Allah." Then the Prophet raised both his hands till I saw the whiteness of his armpits, and said, "(No doubt)! Haven't I conveyed Allah's Message!" 306: Narrated Abu Sa'id Al-Khudri: The Prophet said, "Allah never sends a prophet or gives the Caliphate to a Caliph but that he (the prophet or the Caliph) has two groups of advisors: A group advising him to do good and exhorts him to do it, and the other group advising him to do evil and exhorts him to do it. But the protected person (against such evil advisors) is the one protected by Allah.' " 307: Narrated 'Ubada bin As-Samit: We gave the oath of allegiance to Allah's Apostle that we would listen to and obey him both at the time when we were active and at the time when we were tired and that we would not fight against the ruler or disobey him, and would stand firm for the truth or say the truth wherever we might be, and in the Way of Allah we would not be afraid of the blame of the blamers. (See Hadith No. 178 and 320) 308: Narrated Anas: The Prophet went out on a cold morning while the Muhajirin (emigrants) and the Ansar were digging

the trench. The Prophet then said, "O Allah! The real goodness is the goodness of the Here after, so please forgive the Ansar and the Muhajirin." They replied, "We are those who have given the Pledge of allegiance to Muhammad for to observe Jihad as long as we remain alive." 309: Narrated 'Abdullah bin 'Umar: Whenever we gave the Pledge of allegiance to Allah's Apostle for to listen to and obey, he used to say to us, for as much as you can" 310: Narrated 'Abdullah bin Dinar: I witnessed Ibn 'Umar when the people gathered around 'Abdul Malik. Ibn 'Umar wrote: I gave the Pledge of allegiance that I will listen to and obey Allah's Slave, 'Abdul Malik, Chief of the believers according to Allah's Laws and the Traditions of His Apostle as much as I can; and my sons too, give the same pledge.' 311: Narrated Jabir bin 'Abdullah: I gave the Pledge of allegiance to the Prophet that I would listen and obey, and he told me to add: 'As much as I can, and will give good advice to every Muslim.' 312: Narrated 'Abdullah bin Dinar: When the people took the oath of allegiance to 'Abdul Malik, 'Abdullah bin 'Umar wrote to him: "To Allah's Slave, 'Abdul Malik, Chief of the believers, I give the Pledge of allegiance that I will listen to and obey Allah's Slave, 'Abdul Malik, Chief of the believers, according to Allah's Laws and the Traditions of His Apostle in whatever is within my ability; and my sons too, give the same pledge." 313: Narrated Yazid: I said to Salama, "For what did you give the Pledge of allegiance to the Prophet on the Day of Hudaibiya?" He replied, "For death." 314: Narrated Al-Miswar bin Makhrama: The group of people whom 'Umar had selected as candidates for the Caliphate gathered and consulted each other. Abdur-Rahman said to them, "I am not going to compete with you in this matter, but if you wish, I would select for you a caliph from among you." So all of them agreed to let 'Abdur-Rahman decide the case. So when the candidates placed the case in the hands of 'AbdurRahman, the people went towards him and nobody followed the rest of the group nor obeyed any after him. So the people followed 'Abdur-Rahman and consulted him all those nights till there came the night we gave the oath of allegiance to 'Uthman. Al-Miswar (bin Makhrama) added: 'AbdurRahman called on me after a portion of the night had passed and knocked on my door till I got up, and he said to me, "I see you have been sleeping! By Allah, during the last three nights I have not slept enough. Go and call Az-Zubair and Sa'd.' So I called them for him and he consulted them and then called me saying, 'Call 'Ali for me." I called 'Ali and he held a private talk with him till very late at night, and then 'Al, got up to leave having had much hope (to be chosen as a Caliph) but 'AbdurRahman was afraid of something concerning 'Ali. 'Abdur-Rahman then said to me, "Call 'Uthman for me." I called him and he kept on speaking to him privately till the Mu'adhdhin put an end to their talk by announcing the Adhan for the Fajr prayer. When the people finished their morning prayer and that (six men) group gathered near the pulpit, 'Abdur-Rahman sent for all the Muhajirin (emigrants) and the Ansar present there and sent for the army chief who had performed the Hajj with 'Umar that year. When all of them had gathered, 'Abdur-Rahman said, "None has the right to be worshipped but Allah," and added, "Now then, O 'Ali, I have looked at the people's tendencies and noticed that they do not consider anybody equal to 'Uthman, so you should not incur blame (by disagreeing)." Then 'Abdur-Rahman said (to 'Uthman), "I gave the oath of allegiance to you on condition that you will follow Allah's Laws and the traditions of Allah's Apostle and the traditions of the two Caliphs after him." So 'Abdur-Rahman gave the oath of allegiance to him, and so did the people including the Muhajirin (emigrants) and the Ansar and the chiefs of the army staff and all the Muslims. 315: Narrated Salama: We gave the oath of allegiance to the Prophet under the tree. He said to me, "O Salama! Will you

not give the oath of allegiance?" I replied, "O Allah's Apostle! I have already given the oath of allegiance for the first time." He said, (Give it again) for the second time. 316: Narrated Jabir bin 'Abdullah: A bedouin gave the Pledge of allegiance to Allah's Apostle for Islam and the bedouin got a fever where upon he said to the Prophet "Cancel my Pledge." But the Prophet refused. He came to him (again) saying, "Cancel my Pledge.' But the Prophet refused. Then (the bedouin) left (Medina). Allah's Apostle said: "Medina is like a pair of bellows (furnace): It expels its impurities and brightens and clears its good." 317: Narrated 'Abdullah bin Hisham: who was born during the lifetime of the Prophet that his mother, Zainab bint Humaid had taken him to Allah's Apostle and said, "O Allah's Apostle! Take his Pledge of allegiance (for Islam)." The Prophet said, "He ('Abdullah bin Hisham) is a little child," and passed his hand over his head and invoked Allah for him. 'Abdullah bin Hisham used to slaughter one sheep as a sacrifice on behalf of all of his family. 318: Narrated Jabir bin 'Abdullah: A bedouin gave the Pledge of allegiance to Allah's Apostle for Islam. Then the bedouin got fever at Medina, came to Allah's Apostle and said, "O Allah's Apostle! Cancel my Pledge," But Allah's Apostle refused. Then he came to him (again) and said, "O Allah's Apostle! Cancel my Pledge." But the Prophet refused Then he came to him (again) and said, "O Allah's Apostle! Cancel my Pledge." But the Prophet refused. The bedouin finally went out (of Medina) whereupon Allah's Apostle said, "Medina is like a pair of bellows (furnace): It expels its impurities and brightens and clears its good. 319: Narrated Abu Huraira: Allah's Apostle said, "There will be three types of people whom Allah will neither speak to them on the Day of Resurrection nor will purify them from sins, and they will have a painful punishment: They are, (1) a man possessed superfluous water (more than he needs) on a way and he withholds it from the travelers. (2) a man who gives a pledge of allegiance to an Imam (ruler) and gives it only for worldly benefits, if the Imam gives him what he wants, he abides by his pledge, otherwise he does not fulfill his pledge; (3) and a man who sells something to another man after the 'Asr prayer and swears by Allah (a false oath) that he has been offered so much for it whereupon the buyer believes him and buys it although in fact, the seller has not been offered such a price." (See Hadith No. 838, Vol. 3) 320: Narrated 'Ubada bin As-Samit: Allah's Apostle said to us while we were in a gathering, "Give me the oath (Pledge of allegiance for: (1) Not to join anything in worship along with Allah, (2) Not to steal, (3) Not to commit illegal sexual intercourse, (4) Not to kill your children, (5) Not to accuse an innocent person (to spread such an accusation among people), (6) Not to be disobedient (when ordered) to do good deeds. The Prophet added: Whoever amongst you fulfill his pledge, his reward will be with Allah, and whoever commits any of those sins and receives the legal punishment in this world for that sin, then that punishment will be an expiation for that sin, and whoever commits any of those sins and Allah does not expose him, then it is up to Allah if He wishes He will punish him or if He wishes, He will forgive him." So we gave the Pledge for that. (See Hadith No. 17, Vol. 1) 321: Narrated 'Aisha: The Prophet used to take the Pledge of allegiance from the women by words only after reciting this Holy Verse:--(60.12) "..that they will not associate anything in worship with Allah." (60.12) And the hand of Allah's Apostle did not touch any woman's hand except the hand of that woman his right hand possessed. (i.e. his captives or his lady slaves). 322: Narrated Um Atiyya: We gave the Pledge of allegiance to the Prophet and he recited to me the verse (60.12). That they will not associate anything in worship with Allah (60.12). And he also prevented us from wailing and lamenting over the dead. A woman from us held her hand out and said, "Such-and-such a woman

cried over a dead person belonging to my family and I want to compensate her for that crying" The Prophet did not say anything in reply and she left and returned. None of those women abided by her pledge except Um Sulaim, Um Al-'Ala', and the daughter of Abi Sabra, the wife of Al-Muadh or the daughter of Abi Sabra, and the wife of Mu'adh. 323: Narrated Jabir: A bedouin came to the Prophet and said, "Please take my Pledge of allegiance for Islam." So the Prophet took from him the Pledge of allegiance for Islam. He came the next day with a fever and said to the Prophet "Cancel my pledge." But the Prophet refused and when the bedouin went away, the Prophet said, "Medina is like a pair of bellows (furnace): It expels its impurities and brightens and clears its good." 324: Narrated Al-Qasim bin Muhammad: 'Aisha said, "O my head!" Allah's Apostle said, "If that (i.e., your death) should happen while I am still alive, I would ask Allah to forgive you and would invoke Allah for you." 'Aisha said, "O my life which is going to be lost! By Allah, I think that you wish for my death, and if that should happen then you would be busy enjoying the company of one of your wives in the last part of that day." The Prophet said, "But I should say, 'O my head!' I feel like calling Abu Bakr and his son and appoint (the former as my successors lest people should say something or wish for something. Allah will insist (on Abu Bakr becoming a Caliph) and the believers will prevent (anyone else from claiming the Caliphate)," or "..Allah will prevent (anyone else from claiming the Caliphate) and the believers will insist (on Abu Bakr becoming the Caliph)." 325: Narrated 'Abdullah bin 'Umar: It was said to 'Umar, "Will you appoint your successor?" Umar said, "If I appoint a Caliph (as my successor) it is true that somebody who was better than I (i.e., Abu Bakr) did so, and if I leave the matter undecided, it is true that somebody who was better than I (i.e., Allah's Apostle) did so." On this, the people praised him. 'Umar said, "People are of two kinds: Either one who is keen to take over the Caliphate or one who is afraid of assuming such a responsibility. I wish I could be free from its responsibility in that I would receive neither reward nor retribution I won't bear the burden of the caliphate in my death as I do in my life." 326: Narrated Anas bin Malik: That he heard 'Umar's second speech he delivered when he sat on the pulpit on the day following the death of the Prophet 'Umar recited the Tashahhud while Abu Bakr was silent. 'Umar said, "I wish that Allah's Apostle had outlived all of us, i.e., had been the last (to die). But if Muhammad is dead, Allah nevertheless has kept the light amongst you from which you can receive the same guidance as Allah guided Muhammad with that. And Abu Bakr is the companion of Allah's Apostle He is the second of the two in the cave. He is the most entitled person among the Muslims to manage your affairs. Therefore get up and swear allegiance to him." Some people had already taken the oath of allegiance to him in the shed of Bani Sa'ida but the oath of allegiance taken by the public was taken at the pulpit. I heard 'Umar saying to Abu Bakr on that day. "Please ascend the pulpit," and kept on urging him till he ascended the pulpit whereupon, all the people swore allegiance to him. 327: Narrated Jubair bin Mut'im: A woman came to the Prophet and spoke to him about something and he told her to return to him. She said, "O Allah's Apostle! If I come and do not find you?" (As if she meant, "...if you die?") The Prophet said, "If you should not find me, then go to Abu Bakr." 328: Narrated Tariq bin Shihab: Abu Bakr said to the delegate of Buzakha. "Follow the tails of the camels till Allah shows the Caliph (successor) of His Prophet and Al-Muhajirin (emigrants) something because of which you may excuse yourselves " 329: Narrated Jabir bin Samura: I heard the Prophet saying, "There will be twelve Muslim rulers (who will rule all the Islamic world)."

He then said a sentence which I did not hear. My father said, "All of them (those rulers) will be from Quraish." 330: Narrated Abu Huraira: Allah's Apostle said, "By Him in Whose Hands my life is, I was about to order for collecting fire wood and then order someone to pronounce the Adhan for the prayer and then order someone to lead the people in prayer and then I would go from behind and burn the houses of men who did not present themselves for the (compulsory congregational) prayer. By Him in Whose Hands my life is, if anyone of you had known that he would receive a bone covered with meat or two (small) pieces of meat present in between two ribs, he would come for 'Isha' prayer." (See Hadith No. 617, Vol. 1) 331: Narrated 'Abdullah bin Ka'b bin Malik: Who was Ka'b's guide from among his sons when Ka'b became blind: I heard Ka'b bin Malik saying, "When some people remained behind and did not join Allah's Apostle in the battle of Tabuk.." and then he described the whole narration and said, "Allah's Apostle forbade the Muslims to speak to us, and so we (I and my companions) stayed fifty nights in that state, and then Allah's Apostle announced Allah's acceptance of our repentance."