2. A

( ) at the time of 'Umar al-Farooq 'Mi (&) was a prominent member of the consultative committee of 'Umar's state; indeed, he was the main consultant. 'Umar (&) acknowledged 'Ali's virtue, understanding of Islam and 'Ali ibn Abi Tiilib at the time of the Rightly Guided Caliphs wisdom, and he had a good opinion of hi. It is proven that he said concerning him: "The best of us in judiciary matters is 'Ali (&)."l13 Ibn al-Jawzi said: "Abu Bakr and 'Umar (may Allah be pleased with them) nsed to consult him, and 'Umar nsed to say: 'I seek refuge with Allah from a problem that Abu al-Hasan ('Ali) cannot handle."'114 Masrooq said: "The people nsed to learn from six: 'Umar, 'Ali, Abdullah, Abu Moosa, Zayd ibn Th2bit and Ubayy ibn Ka'b." And he said: "I got to know the companions of Muhammad (&), and I realised that the most prominent of them in knowledge were six: 'Umar, 'Ali, Abdullah, Abu ad-Dardi?, Ubayy ibn Ka'b and Zayd ibn Th2bit. Then I got to know the six, and I realised that the most prominent in knowledge among them were two: 'Ali and ~bdnllah.""~ He also said: "The most prominent in knowledge are three: a scholar in Madinah, a scholar in Syria and a scholar in Iraq. The scholar in Madinah was 'Ali ibn Ahi T%b, the scholar in Kufa (in Iraq) was Abdullah ibn Mas'ood, and the scholar in Syria was Abu adDardi?." When they met, the scholar of Syria and the scholar of Iraq would ask the scholar of Madinah, and he would not ask them.ll6 'Ali (&) was one of those who were close to 'Umar and supported him. He did not withhold any suggestion or advice from him, and he strove with him to come up with solutions to problems concerning which there was no text, and to organise the affairs of the emerging state.

There is a great deal of evidence to that effect, of which we will mention the following: 2.1. With regard to judicial matters 2.1.1. A woman who experienced a fit of madness It was narrated from Abu mabyin alJanbi that a woman who had committed adultery was brought to 'Umar ihn al-KhatGb (&), Xli a n Abi Trilib and he ordered that she be stoned. They took her to stone her, but they were met by 'Ali, who said: "What is this?" They said: "She committed adultery, and 'Umar ordered that she be stoned." 'Ali took her away from them and sent them back, so they went back to 'Umar, who said: "Why have yon come hack?" They said: "Ali sent us back." He said: "Ali has only done this because of something that he knows." So he sent for 'Ali (&), who came, looking upset. 'Umar (&) said: "Why did you send them back?" 'Ali (&) said: "Did you not hear the Prophet (g) say: 'The pen is lifted from three: from the sleeper until he wakes up, from the child until he grows up and from the insane until he recovers'?" He said: "Yes." 'Ali (&) said: "This is the afflicted woman of Banu so-and-so; perhaps he (the adulterer) came to her while she was going through one of her fits of madness." 'Umar (&) said: "I did not know," and he did not stone her.'I7 'Umar (&) did not know that she was insane. .. 2.1.2. Doubling the had$ punishment for the one who drank alcohol 'Umar adopted the view of 'Ali (may Allah be pleased with them both) with regard to doubling the hadd punishment for the one who drank alcohol.

The drinking of alcohol had become widespread, especially in the recently conquered countries that were newly Muslim, so 'Ali suggested to 'Umar (may Allah be pleased with them both) that eighty lashes should be given as the lightest punishment. He explained: "We see that when a person gets chunk, he speaks nonsense, and if he speaks nonsense, he fabricates, and the punishment for the fabricator is eighty lashes.""* It is proven that 'Ali (&) said: "I never cany out a hadd punishment on anyone and I get upset if he dies, except in the case of the one who drank alcohol. If he dies, I pay the compensation to his family, because the Messenger of Allah (g) did not prescribe that."119 Al-Bayhaqi explained his words "the Messenger of Allah (&) did not prescribe 'Ali ibn Abi Ttlib at the time of the Rightly Guided Caliphs that" as referring to anything more than forty lashes, or as meaning that he did not prescribe giving lashes with the whip; rather he prescribed using shoes and the hems of garments, striking forty times. And Allah (&) knows best.''' The Islamic jurists derived from the actions of the Rightly Guided Caliphs the number of lashes for the hadd punishment. According to Milk, ath-Thawri, Abu Haneefah and those who followed them, it is eighty, because of the consensus of the Companions. Those who said that the hadd punishment is forty lashes were Abu Bakr and ash-Sh2fafa'i, and it was one of the views of Apmad.

The extra number added by 'Umar (&) is to be interpreted as a disciplinary punishment that is permissible to cany out if the ruler sees fit. This is the correct view according to ash- ~h2fa'i.l'~ This opinion was also favoured by lbn Taymiyah, who said: "But if drinking is not widespread and not excessive, then forty lashes is e n o ~ ~ h . " " ~ 2.1.3. "You have no authority over what is in her womb A pregnant woman was brought to 'Umar (&). When he questioned her, she admitted committing adultery, so 'Umar ordered that she be stoned. She was met by 'Ali (&), who said: "What is going on with this woman?" They said: ''Amital-Mu'mineen ('Umar) has ordered that she be stoned." 'Ali took her back and said: "Did you order that she be stoned?" 'Umar (&) said: "Yes, she admitted to me that she had committed adultery." 'Ali (&) said: "You have authority over her, but what authority do you have over what is in her womb?" And 'Ali (&) said: "Perhaps you rebuked . . her or scared her." 'Umar (&) said: "That is what happened." 'Ali (&) said: "Did you not hear the Prophet (g) say: 'No hadd punishment is to be carried out on someone who admits wrongdoing if he is subjected to harshness.

If you chain or detain or threaten someone, then his admission is not valid."' So 'Umar (&) let her 'Ali ibn Abi Tiilib go, then he said: "Women are no longer able to bear sons like 'Ali ihn Abi Tilib; were it not for 'Ali, 'Umar would be doomed."1z3 Ibn Taymiyah commented on this story: "If it is sound, it must be that 'Umar (&) did not know that she was pregnant, so 'Ali (&) ,. told him. There is no doubt that the basic principle is that it was not known, and if the ruler does not know that the one who deserves to be executed or stoned is pregnant, then some of the people tell him about her situation, that comes under the heading of informing about people's situation." Then he said, concerning 'Umar (&I: "He used to restore people's rights, cany out hadd punishments and judge among all people. During his caliphate, Islam spread and prevailed in an unprecedented manner, and he was always judging between people and giving fatwas; if he did not have a great deal of knowledge, be could not have done that. If he was uncertain about one case in a hundred thousand, then he came to know it, or had forgotten it then was reminded of it, what is wrong with that?"lZ4 He said this in refutation of the Rifi&s. 2.1.4. "Misjudgements are to be reviewed in accordance with the Sunnah" A woman who had gotten married during her 'iddah was brought to 'Umar (&), SO he separated her from the man she married, took her mahr and put it in the public treasury and said: "I do not allow a mahr in a marriage that is invalidated." He also said: "You two should never many again." News of that reached 'Ali (4). and he said: "If they were unaware of the ruling, she may keep the mahr because he was intimate with her, but they should be separated, and when her 'iddah ends, he will be like any other suitor." 'Umar (&) . ., addressed the people and said: "Misjudgements are to be reviewed in accordance with the Sunnah, and 'Umar (&) judged according to the view of 'Ali (&)."125 'Ali ibn Abi Trilib at the time of the Rightly Guided Caliphs 2.1.5. "This man had his way with me and brought shame on me among my peoplef' Ja'far ibn Muhammad said: "A woman was brought to 'Umar ibn al-Khattib (&) who had fallen in love with a young man of the An$%.

When he did not respond to her, she tried a trick against him. She took an egg, threw away the yolk and poured the white between her thighs and on her clothes, then she ran screaming to 'Umar (&) and said: 'This man had his way with me and brought shame on me among my people, and here are the traces of what he did.' 'Umar (&) asked the women, and they told him: 'There are traces of semen on her body and clothing.' 'Umar (&) thought of punishing the young man, but the man started asking for help and saying: '0 Amir al-Mu'mineen, verify the issue, for by Allah I never did anything wrong and never even thought of it. She tried to tempt me, but I refused.' 'Umar (&) said: '0 Abn al-Hasan ('Ali), what do you think about her case?' 'Ali (&) , .. looked at what was on the garment. Then he called for boiling hot water, which he poured onto the garment, and the egg white solidified. Then he took it and smelled it and tasted it, and he recognised the taste of egg. He rebuked the woman and she admitted it."IZ6 From this event, we learn: (a) That the means of proof in the Islamic judicial system include confession, testimony, oath and denial, and they also include circumstantial evidence and intuition.

(b) That 'Umar was keen to consult the senior Companions (may Allah be pleased with them) with regard to new issues, especially 'Ali, whom he held in the highest esteem."' Xli ibn Abi Tiilib 2.2. 'Ali (&) and the financial and administrative systems in 'Umar's state 2.2.1. Financial matters 2.2.1.a. The caliph's expenses At first, after 'Umar ibn al-Khanib (&) was appointed leader of the Muslims after Abu Bakr (&), he did not consume anything from the public treasluy. Then he started going through hardship because he was distracted from his business by taking care of the people's affairs, so the small amount he earned from his trade was no longer sufficient. He sent for the Companions of the Messenger of Allah (g) to consult with them, and he asked: "I am distracted by this matter; what do yon think is sufficient for me to take?" 'Uthmb ibn 'AfEn (&) said: "Just your food," and this was also the view of Sa'eed ibn Zayd ibn 'Amr ibn Nufayl.

'Umar said to 'ALi: "What do you say about that?" He said: "The morning meal and the evening meal," so 'Umar followed that. 'Umar described what he took from the public treasury (to sustain himself) in the following terms: "My position with regard to the wealth of Allah is like that of one who is in charge of an orphan. If I have no need of it, I leave it alone, but if I become poor and in need, then1 take from it on a reasonable basis."128 2.2.1.b. 'Ali's opinion concerning the land of as-Sawsd (Iraqi lowlands) in Iraq When the land of asSawiid (the lowlands) in Iraq was conquered by force, a number of the Companions (may Allah be pleased with them) suggested to 'Umar (&) that it should be divided among the conquerors. Because the land was so vast and fertile, and because of 'Umar's farsightedness, bearing in mind the coming generations, he was not comfoable with the idea of dividing it. He consulted 'Ali (&), ,. and 'Ali's opinion was the same as his, that it 'Ali ibn Abi Ttlib at the time of the Rightly Guided Caliphs should not he divided.

He followed his opinion and said: "Were it not for the sake of the coming generations of Muslims, I would not have conquered any city but I would have divided it among the conquerors as the Prophet (g) divided ~ h a ~ b a r . " ' ~ ~ 2.2.l.c. "You should certainly share it out" Some wealth was brought to 'Umar (&), and he divided it among the Muslims. There was some left over, so he consulted the Companions about it, and they suggested that he keep it for any emergencies that might arise. 'Ali (&) was among the people, but he kept quiet. 'Umar (&) wanted to hear 'Ali's opinion, so 'Ali (&) reminded him of the hadith about the wealth of Bahrain, when it was brought to the Prophet (@) and he divided it all.

'Umar said to 'Ali (may Allah be pleased with them): You should certainly share it out. So 'Ali (&)shared it out.130 It seems that this took place before the setting up of the government ministries.131 2.2.2. 'Ali (4) and administrative matters When 'Umar (&) needed to establish a fixed calendar in order to organise the affairs of state, he gathered the people together and asked them from which date the calendar should begin. 'Ali (&) said: "From the day the Messenger of Allah (@J migrated and left the land ofpolytheism," so 'Umar (a) did that.132 'Umar (&) thought of 'Ali (&,) as one of the best ofthose who could lead the people. It was narrated from him that he was talking with a man among the An& and he said: 'Who do you think will succeed me?" The An$% listed the names of some of the Muhiijireen, but he did not mention 'Ali. 'Umar said: "What do you think of 'Ali?

For by Allah, if you appointed him, he would lead you on the path of truth even if yon were reluctant."133 After 'Umar (&) was stabbed, he said to his son Abdullah ibn 'Urnar (&): "If th& appoint the bald one ('Ali), he will lead them on the straight path."134 'Ali ibn Abi Tilib 2.2.3. 'Umar often appointed 'Ali in charge of Madinah in his absence (a) 'Umar (&) put 'Ali (&) in charge when he went out to the water of Sma' and camped there. That was just before Qsdisiyyah, when the Persians had mobilised to fight the Muslims. 'Umar (&) gathered the people and consulted them, and they all said that he should go out to fight.'35 (b) He left him in charge when he went out and camped at alJsbiyyah. That was when 'Amr ibn al-'AS (&) camped at Ajnadeen, and Artaboon of Byzantium wrote to him, saying: "By God, you will never he able to conquer any part of Palestine after Ajnadeen; go hack and do not deceive yourself. The one who will conquer it is a man whose name has three letters." 'Amr realised that this was 'Umar (&) [whose name in Arabic has three letters], so he wrote to him to tell him that the conquest was being kept for him.

'Umar (&) called the people to go out and fight, and he selected 'Ali ibn Ahi Taih (&)to he in charge of Madinah while he was gone.136 (c) 'Umar (&) appointed 'Ali (&) to be in charge of Madinah when he took the wives of the Prophet (@J for hajj. This was in 23 AH, and it was the last hajj he led. The Mothers of the Believers had their next of kin with them, in front of whom they did not have to veil themse~ves.'~' 2.3. 'Umar (&) consulted 'Ali (&) with regard to jihad and matters of state One of the most prominent things that may be noted by anyone who studies 'Umar's caliphate is the special relationship and sincere cooperation that existed between 'Umar and 'Ali (may Allah he pleased with them both). 'Ali (&) was one of the main consultants 'Ali ibn Abi Tilib at the time of the Rightly Guided Caliphs for 'Umar ibn al-Khat$ib (&); 'Umar used to seek advice from him concerning both major and minor matters. 'Ali (&) gave him sincere advice concerning all his affairs,13' and 'Ali never made a suggestion to 'Umar, but the latter implemented it out of conviction.

He consulted with him when the Muslims conquered Jerusalem, when al-MadPin was conquered, when 'Umar wanted to head towards Nahawand to fight the Persians, when he wanted to go out to fight the Byzantines, when he wanled to establish the Islamic calendar and at many other times.'39 'Ali (&) was a sincere adviser throughout 'Umar's life; he loved him and feared for him, and 'Umar loved 'Ali. There was mutual trust and friendship between them. Despite all that, the enemies of Islam insist on falsifying history and narrating false reports that suit their ideas and inclinations, so that they may depict the era of the Rightly-Guided Caliphs as if everyone was lying in wait for another in order to destroy him, as if they were all plotting behind the scenes.140 For example, when the Persians gathered in large numbers in Nahawand with the aim of attacking the Muslims, 'Umar (4) gathered the people and consulted them as to whether he should march out to fight them himself. Most of the people suggested that he should do that, but then 'Ali (&) stood up and said: "0 Amir alMn'mineen, if you send the troops of Syria away from their country, the Byzantines will attack their families; if you send the troops of Yemen away from their families, the Abyssinians will attack their families; if you leave this land (Madinah), the Arabs from all over will rebel against you, then what you leave behind you will become more urgent than what lies ahead on the borders. Leave these people in their lands and write to the people of Basra. Let them form three groups: one group to protect their women and children; another group to keep an eye on those who have a covenant with them, so that they will not break the treaty and rebel; and let another group go to Kufah as reinforcements for their brothers there.

If the Persians see 'Ali ibn Abi Tilib you going out tomorrow, they will say, 'This is the leader of the Arabs', and that will make them more vicious in their fight against you. As for what you mentioned about the Persians mobilising, Allah (&) hates their mobilisation more than you do, and He is more able to change what He dislikes. As for their numbers, we never fought in the past on the basis of superior numbers; rather we fought with the help of Allah." 'Umar (&) said: 'This is what I thought, and I wanted someone to support me in that."14' 'Ali's advice was that of one who loved 'Umar (&) and was , , sincere towards him. He was very keen that he should not go out and leave Madinah and that he should direct the affairs of war by means of the other Arabs, while staying where he was. He warned him that if he left, there would emerge behind him vulnerabilities that would be more dangerous than the enemy he was going to confront. If the Messenger of Allah a) had left instructions that 'Ali (L&) should succeed him after he was gone, would 'Ali (&) have ignored those , . instructions and then supported - in such a co-operative, constructive and sincere manner - those who had usurped his right, nay his duty, to become caliph?

Indeed, would all the Companions (may Allah be pleased with them) have ignored the instructions of the Messenger of Allah (g)? Can it he imagined that they would all unanimously agree to do that, with 'Ali (&) hrst and foremost among them? Hence we may easily conclude that the Muslims, up until that point at the end of 'Umar's era, and even until the end of 'Ali's era, were of one group, and that there was no problem or confusion in the mind of any Muslim with regard to the caliphate or with regard to who was most deserving of it.14' The frequency with which 'Umar consulted 'Ali (may Allah be pleased with them both) and other Companions does not mean that he had less understanding and knowledge than them. The sound hadiths highlight the great extent of his knowledge and his perfect commitment to religion. He asked for advice because of his faith and 'Ali ibn Abi Tilib at the time of the Rightly Guided Caliphs love of consultation, and his desire to encourage the rulers after him to consult advisers and not act like dictators, forcing their opinions on others. In many cases, 'Ali (4) retracted his opinion and followed that of 'Umar It was narrated from 'kishah (@) that she said about 'Umar (&): "Ali (&) used to follow the opinion of 'Umar ibn d-Khagb with regard to what 'Umar thought was right, even though 'Umar frequently consulted 'Ali, to such an extent that 'Mi ( ) said: "Umar consulted me about such and such; my opinion was such and such, and his opinion was such and such, but ultimately I decided to follow 'Umar's view.""" 2.4.

'Ali (&) and his children, and their relationship with 'Umar (may Allah be pleased with them all) 'Umar (&) had such great respect for the family of the Messenger of AUah a) that be preferred them to his own sons and family. We will mention a few examples: 2.4.1. "You are more deserving of permission to enter than Abdullah ibn 'Umar" Among the things narrated by al-Husayn ibn 'Ali (&) was: "Umar said to me one day: '0 my son, why don't you visit us and spend time with us? So I came one day and found him on his own with Mu'iwiyah, Ibn 'Umar was at the door and had not been given permission to enter, so I went back. He met me after that and said: '0 my son, why did I not see you coming to visit us?' I said: 'I came, but you were on your own with Mu'iwiyah, and I saw that Ibn 'Umar was not given permission to enter, so I went back.' He said: 'You are more deserving of permission to enter than Abdullah ibn 'Umat. All the blessings that we are enjoying, as you see, are because of Allah (g), then you [the Prophet a) and Ah1 d - ~ a ~ t ] .

' " ' ~ ~ 'Ali ibn Abi Ttlib 2.4.2. "1 am very upset that I did not clothe you" Ibn Sa'd narrated from Ja'far ibn Muhammad al-Bgqir that his father 'Ali ihn al-Husayn said: "Some suits were brought to 'Umar (&) from Yemen, and he gave them to the people to wear, so they began walking about wearing the suits. He was sitting between the grave (of the Prophet) and the minbar, and the people were coming and greeting him and praying for him. Al-Hasan and al-Husayn came out of the house of their mother, Fiitimah (I&,), walking through the .- rows of people, not wearing any of those suits. 'Umar (&) started to frown, then be said: 'By Allah, I am very upset that I did not clothe you.' They said: '0 Amir al-Mn'mineen, you clothed your people and you did well.' He said: 'I am upset because of these two young men who are going among the people, not wearing any of these new clothes.' The suits were too big for them, and they were too small for the suits. Then he wrote to the governor of Yemen, asking him to send two suits for al-Hasan and al-Husayn, and he quickly sent the suits, which 'Umar (&) gave to them to wear."L46 2.4.3.

Giving precedence to Banu Hbhim in allocating stipends It was narrated from Abu Ja'far that when 'Umar (&) wanted to give a regular stipend to the people, after Allah (&) granted hirn victory, be assembled some of the Companions of the Prophet (@I. ~, 'Ahdur-Ralpnh ibn 'Awf (&) said: "Start with yourself." He said: "No, by Allah, rather I will start with those who are closest to the Messenger of Allah (g) and those who are closest to Banu Hiishim, the tribe of the Messenger of Allah (g)." He allocated a stipend to al-'Abbk, then to 'Ali, until he bad Listed five clans and reached Banu 'Adiyy ibn Ka'b. Then he wrote: "Those of Banu Hiishim who were present at Badr, then those of Banu Umayyah ibn 'Abd Shams who were present at Badr, then the next closest and the next closest." 'Ali ibn Abi Ttlib at the time of the Rightly Guided Caliphs He allocated stipends to them and also to al-Hasan and al-Husayn (may Allah be pleased with them) because of their status with the Messenger of Allah (%).I4' 2.4.4. "I was given this garment to wear by my brother and close friend 'Ali (&) went out wearing a cloak from Aden, and he said: "I was given this garment to wear by my brother and close friend, Amir al-Muvmineen 'Umar." 14' A report from Abu as-Safar said: " 'Ali ibn Abi T a b (&) was seen wearing a cloak that he used to wear often. It was said: '0 Amir al-Mu'mineen, you wear this cloak a great deal.' He said: 'Yes, I was given this garment to wear by my brother and close friend 'Umar ibn al-Khag2b (&); he was sincere to Allah, and Allah rewarded him.' Then he wept."149 2.4.5. The allocation of Yanbu' 'Umar ibn al-Khatt2b (&) allocated Yanbu' to 'Ali, who then bought other lands in addition to what 'Umar had given him. Then he dug, looking for water, and while they were digging, water started gushing like the necks of camels.

The workers came to 'Ali (&) , .. with the good news, and be gave it in charity to the poor and needy for the sake of Allah (&). He did that for the day when some faces will become white and some faces will become black150, so that Allah (&) would keep his face away from the fire and keep the fire away from his face. He wrote in the document of endowment: "These are the instructions of 'Ali ibn Abi T3ib (&) with regard to the disposal of his wealth: I give Yanbu', Wadi al-Qura, al-Adhniyah and R2'ah in charity for the sake of Allah (&), seeking the pleasure of Allah, to spend from it in every useful way for the sake of Allah, at times of war and peace, on relatives close and distant. It is not to be sold or given away or inherited, whether I am alive or dead. I seek 'Ali ibn Abi Trilib thereby the countenance of Allah and the home of the hereafter. I seek nothing except that Allah 1%) should accept it and inherit it, and He is the best of inheritors.

That is my decision concerning it, a deal between me and Allah, may He be glorified and exalted."'51 2.4.6. "You should speak, 0 Abu al-Hasan" A number of people from Quraysh, including 'Ali (A), met with 'Umar (&), ,. and they started to discuss the honourable things that they bad done. 'Ali (&) remained silent, so 'Umar (&) said: "You should speak, 0 Abu al-Hasan. Why are you silent?' 'Ali did not want to speak, so 'Umar (4) said again: "You should speak, 0 Abu al-Hasan." Then 'Ali (&) said: In every battle, our swords separate the enemy's heads from their bodies. Allah honoured us by causing us to support His Prophet, and by means of us, Allah made the religion of Islam prevail. Jibreel visits us in our houses to bring the laws of Islam and its rulings.'5z 2.4.7.

A discussion between Amir al-Mu'mineen 'Umar (&) and 'Ali (&) about dreams 'Umar ibn al-Kha@b (&) said to 'ALi ibn Abi T2ib (&): "The most amazing thing about dreams is that a man may sleep and see something that never crossed his mind, and then the dream materializes. And a man may see something in a dream, and it does not mean anything." 'Ali ibn Abi Taib (&) said: "Shall I not tell you about that, 0 Amir al-Mu'mineen? Allah (&) says153: $It is Allah Who takes away the souls at the time of their death, and those that die not [He takes] during their sleep. He keeps those [souls] for which He has ordained death and sends the rest for a term app0inted.a (Quran 39: 42)" 'Ali ibn Abi Ttlib at the time of the Rightly Guided Caliphs 2.5. Marriage of 'Umar to Umm Kulthoom bint 'Ali ibn Abi T2lib (may Allah be pleased with them) 'Ali ibn Abi T2lib (&) , , gave his daughter - whose mother was Fgtimah, the daughter of the Prophet (g) - in marriage to 'Umar (&) when 'Umar asked him to do so, because he had great confidence in him and held him in high esteem. This was an achowledgement of his good character and a demonstration of the strong and good relationship that existed between them and the strong and blessed ties which bum the hearts of the envious enemies of the Ummah and rub their noses in the dust.154 'Umar felt a special love for Ah1 al-Bayt that he did not have for anyone else, because of their closeness to the Messenger of Allah (g) and because of the urging of the Messenger of Allah (gJ to honour the members of his family and take care of their rights.

Based on this motive, 'Umar (&) proposed marriage to Umm Kulthoom, the daughter of 'Ali and Fgtimah (&). 'Umar (&) spoke to 'Ali (&) in a very gentle way, saying: "By Allah, there is no man on earth that would be so kind to her as I will be." 'Ali (&) said: "I will do that." 'Umar (&) turned to the Muhgjireen gladly and said: "Congratulate me." Then he said that the reason for his marrying her was what he heard from the Prophet (g): ''All ties and connections will be severed on the Day of Resurrection except ties and connections to me." He said: "I wanted to have ties between me and the Messenger of Allah (B)."'~~ This marriage was confirmed by all historians and genealogists, and by all the Shia narrators of hadith, jurists, stubborn persons and their so-called infallible Imams. Shaykh ns2n Il& maheer quoted a number of reports about that in his book AshShi'ah w a s - ~ u n n a h . ' ~ ~ This marriage was also mentioned by the Snnni historians, and all their sources are agreed upon it. Among the scholars who mentioned it were at-~abari"~, Ibn ~atheer'~', adh- 'Ali ibn Abi Ttlib ~ h a h a b i ' ~ ~ , Ibn a l - ~ a w z i ' ~ ~ and ad-~i~arbakri'~'. The marriage16' was also mentioned in books of biography, such as Ibn ~ a j a r ' ~ ~ , Ibn ~a'd'" and Asad al-Ghibah.

Professor Abu Mu'idh al-Isma'eeli, in his book Zawiij 'Umar ibn al-Khactrib min Umm Kulthoom bint 'Ali ibn Abi Tiilib (rdiya Alliihu 'anhu) Haqeeqah wa laysa Iftiri' (The Marriage of 'Umar ibn al-Kha@b to Umm Kulthoom the daughter of 'Ali ibn Abi Tilib is a Fact and not a Fabrication), examined the reports in the sources of both the Shia and Ah1 asSunnah, and he refuted the specious arguments that were raised concerning this blessed marriage. I have written about Umm Kulthoom, including some of her biography and her deeds at the time of 'Umar (&), in my book Fajl al-KhitLibfi Seerat Ameer al-Mu'mineen 'Umar ibn alKhanGb: Shakh~iyahchu wu 'Asruhu. Umm Kulthoorn bint 'Ali bore 'Umar a daughter named Ruqayyah and a son named Zayd. The companions of Zayd ibn 'Umar narrated that he was present when a fight broke out one night among some people fromBanu 'Adiyy ibn Ka'b. Zayd went out to them to try to reconcile between them; he received a blow that made his head bleed, and he died instantly. His mother was so aggrieved by his killing that she immediately fell unconscious and died.

Umm Kulthoom and her son Zayd ibn 'Umar were buried at the same time. Al-Hasan ibn 'Ali ihn Abi T%b made Abdullah ibn 'Umar ibn al-Khagih go forward to lead the funeral prayer, and he prayed behind him.'65 2.6. "0 daughter of the Messenger of Allah, no one in this world is dearer to us than your father, and no one after your father is dearer to us than you." It was narrated that Aslam al-'Adawi said: "When allegiance was sworn to Abu Bakr (a) after the death of the Prophet (g), 'Ali and az-Znbayr ibn al-'Awwh went to Fztimah (a) to consult with 'Ali ibn Abi Ttlib at the time of the Rightly Guided Caliphs her. News of that reached 'Umar (&), and he entered upon Ficimah (I&) and said: '0 daughter of the Messenger of Allah, no one in this w&ld is dearer to us than your father, and no one after your Father is dearer to us than you,' and 11e spoke to her. 'Ali and az-Zubayr came to Fgtimah (a), and she said: 'You may leave. May Allah guide yon.' They didnot come back to her until they had sworn allegiance (to Ahu ~ a k r ) .

" ' ~ ~ This is what is proven and sound; in addition to the soundness of its chain of narration, it is in hannony with the spirit of that generation and the fact that Allah (&) praised them. The R&@s added to this report and fabricated lies and falsehoods. They said that 'Umar (&,) said: "If these people meet with you, I am going to burn this house down with them inside, because they want to divide the Muslims by delaying their oath of allegiance." Then he went out, and it was not long before they came back to her, and she said to them: "Do you know that 'Umar (&) came to me and swore by Allah (&) that if you returned to this house, he would burn it down with you inside? By Allah, he will fulfil his oath, so leave and do not come back to me." So they did that, and they did not come back to her until after they had sworn allegiance.16' This story is not proven from 'Umar, and the claims that 'Umar thought of burning down the house of Fitimah (&) is one of the lies of the R%@s, the enemies of the companions of the Messenger of Allah. It was narrated, along with other lies, by at, Tabari at-Tubrusi in his hook Dal6'il al-~rntrnah,'~~ from Jgbk alJa'fi, who is a lying RZ@ according to the imams of hadith, as it says in al-~eezcin'~~ by adh-Dhahabi and Tahdheeb at-~ahdheeb.'~' Some of the R%i$is claimed that 'Umar struck Fgtimah (&) and caused her to miscarry her son Muhsin, who was in her wokb, but this is another R%i@ lie that has no basis in truth. They failed to realise that they were implicitly condemning 'Ali (&) by accusing him of cowardice and keeping quiet about 'Umar (&), when he was one of the bravest of the Companions of the Prophet (33).171 Indeed, 'Ali ibn Abi Ttlib even some of the Rificji books deny the soundness of this weird and false s t o ~ ~ , " ~ knowing that M+sin was actually horn during the lifetime of the Prophet (g), as is proven in sound reports. 2.7.

The dispute between al-'Abbss and 'Ali, and 'Umar's judgement between them Maik ibn Aws said: "While I was sitting with my family around the noon hour, the envoy of 'Umar ibn al-Khat&b came to me and said: 'Amir al-Mn'mineen wants you to come.' So I went with him and entered upon 'Umar (&), whom I found sitting on a bed of palm tree leaves, with no blanket between him and the mattress, reclining on a leather pillow. I greeted him, then I sat down, and he said: '0 Maik, there has come to us from your people a group from different families, and I have issued orders that they be given a little money. Take it and divide it among them.' I said: '0 Amir alMn'mineen, would that yon had ordered someone other than me to do this.' He said: 'Take it, 0 M a . ' While I was sitting with him, his doorkeeper Yarfa' came to him and said: 'Will you let 'Uthm&, 'Ahdur-Ramin ibn 'Awf, az-Zubayr and Sa'd ibn Ahi Waqqi~ come in, as they are asking permission to see yon? He said: 'Yes.' Permission was given to them, so they entered and greeted him and sat down. Yarfa' sat down for a while, then he said: 'Will you let 'Ali and 'Abbh come in?' He said: 'Yes.' So permission was given to them, and they came in and greeted him and sat down.

"Abbis said: '0 Amir al-Mu'mineen, judge between me and this man.' They were arguing over what Allah (&) had granted to His Messenger (@) of the property of Banu an-Nadeer. The group - 'Uthmk and his companions - said: '0 Amir al-Mu'mineen, judge between them and give them relief from one another.' 'Umar (&) said: 'Wait a moment. I adjure you by Allah, by Whose leave heaven and earth exist, do you know that the Messenger of Allah (g) said: 'Ali ibn Abi Ttlib at the time of the Rightly Guided Caliphs "We prophets are not inherited from; what we leave behind is charity,' meaning himself?' The group said: 'He did say that.' 'Umar turned to 'Ali and 'Abbis and said: 'I adjure you by Allah, do you know that the Messenger of Allah (g) said that?' They said: 'He did say that.' 'Umar said: 'Shall I tell you about this matter? Allah gave this fay' exclusively to His Messenger, and He did not give it to anyone else.' Then he recited: (And what AUah gave as booty ifay'] Lo His Messenger [Muhammad] from them - for this you made no expedition with either cavalry or camehy. But Allah gives power to His Messengers over whomsoever He wills. And Allah is Able to do all things,# (Quran 59: 6) "He said: 'This was exclusively for the Messenger of Allah (g), and by Allah, he did not keep it to himself in exclusion of you, and he did not prefer himself over you.

Rather he gave it to you and divided it among you until there was nothing left of it except this property. The Messenger of Allah (g) spent on his family's needs from this property every year, then he took what was left and regarded it as the property of Allah (charity). This is how the Messenger of Allah (g) acted throughout his life. I adjure you by Allah, do you know this?' "Umar said: 'Then Allah took His Messenger (8) in death, and Abu Bakr said: "I am the successor of the Messenger of Allah (g)," and Allah knows that he was sincere, righteous and wise, adhering to the right way in the way he dealt with it. Then Allah took Abu Bakr (in death) and I am the successor of Abu Balcr, so it was under my control for two years of my rulership, and I dealt with it as the Messenger of Allah (g) and as Abu Bakr did, and Allah knows that I was sincere, righteous and wise, adhering to the right way in the way I dealt with it. Then you came to me and spoke to me, and I spoke to you both when you were in agreement.

You came, 0 'Abbk, asking me for your share from your nephew, and this one 'Ali ibn Abi Tilib [meaning 'Ali (&)I came to me asking for his wife's share from her father, and I said to you both that the Messenger of Allah (@) said: "We prophets are not inherited from; what we leave behind is charity." " 'Then when I decided to put it under your control, I said: "If you wish, I will give it to you, on the condition that yon will administer it as the Messenger of Allah (g) hhad administered it and as Abu Bakr administered it and as I administered it since I took charge of it." And you said: "Give it to us." And it was on that basis that I gave it to you. I adjure you by Allah, did I give it to you on that basis? The people said: 'Yes.' Then he tumed to 'Ali and 'Abbgs and said: 'I adjure you by AUah, did I give it to you on that basis? They said: 'Yes.' He said: 'Do you want me to change the deal with you? For by Allah, by Whose leave heaven and earth exist, I cannot allow you to administer it in any other way. If you are unable to fulfil the condition, then give it back to me, and I will take care of it for YOU."''^^ 2.8.

Umar's nomination of 'Ali for the caliphate alongside members of the consultative committee, and what 'Ali said about 'Umar after he was martyred 2.8.1. Nomination of 'Ali (&) , .. alongside the members of the consultative committee When 'Umar (&) thought that he was going to depart this world, after being stabbed, the Muslims began to enter upon him, saying: "Give us instructions, 0 Amir al-Mu'rnineen, and appoint a successor." He said: "I do not think there is anyone more deserving of that than this group with whom the Messenger of Allah (&) was pleased when he died." He named six men: 'Ali, 'Uthmh, az-Zubayr, 'Ali ibn Abi Trilib at the time of the Rightly Guided Caliphs Talhah, Sa'd ibn Abi Waqqi? and 'Abdur-Ralpn2n ibn 'Awf (may Allah be pleased with them).174 Then he summoned the most prominent among them, namely 'Abdur-Rahmk, 'Uthmh and 'Ali, and exhorted them.'75 As the ruler, 'Umar (A&) had to appoint a successor who was the most suited to managing the affairs of the Muslims. He gave it a great deaI of thought and decided that these six, with whom the Messenger of Allah (g) was pleased when he died, were more capable than others. He was correct, for no one said that anyone else was more deserving or qualified than them. He left the issue of appointing the caliph to these people, lest he appoint one of them and someone else be more qualified. It was clear to him that these six were more qualified, but he was not sure which one of them was the most qualified.

He said: "The decision is up to these six to appoint one from their group." This was the view of a just and sincere mler who was not affected by whims and desires. This is a real life example of the application of the words of Allah: (Aud who [conduct] their affairs by mutual consultation,) (Qur'az 42: 38) and (And consult them in the affairs) (Quran 3: 159). The way he did this, by means of consultation, served the best interests of the ~ u s l i m s . ' ~ ~ 'Umar (&) thought that these six were very similar in their qualifications, even though some of them possessed virtnes that others did not; one who had a disadvantage in one way had another advantage that the others did not have. 'Umar thought that if he appointed one of them, this could result in some shortcomings that could be athibuted to him, so he refrained from appointing a successor out of fear of Allah (s). He realised that there was no one more qualified for this position other than these people, so he combined two interests: he nominated them because no one was more qualified than them, but he refrained from singling out one of them for fear of shortcoming.

AUah (&) obliges His slaves to do what best serves the interests as much as they can, thus what 'Umar (&) did was in the best possible intere~1s.l~~ It cannot be said that 'Ali ibn Abi Trilib when he left the matter in the hands of these six members of the consultative committee, he differed from his predecessors, as the R%fidi Shia claim, because differing is of two types: it may mean being contrary or it may refer to a variation. What 'Umar (&) did was of the second type.17' All the Companions approved of his decision, and we have not heard of anyone who disagreed with it. I have discussed in detail the new method invented by 'Umar (4) for selecting the caliph who was to succeed him in my book Fa81 alKhigib j? Seerat Ameer al-Mu'mineen 'Umar ibn al-Khatccib: Shakbiyatuhu wa 'Aqruhu, which may be consulted by those who wish to know more about it. 2.8.2. What 'Ali (&,) said about 'Umar (&) after he was martyred Ibn 'Abbzs said, according to what is narrated by al-Bukhari: "Umar ibn al-Khat&b was placed on his bier, and the people gathered around him praying for him and praising him before he. was lifted up, and I was among them. Nothing surprised me except a man who seized my shoulder from behind.

I tnmed to him and saw that it was 'Ali (&). , . He prayed for mercy for 'Umar (&) and said: 'You have not left behind anyone with the like of whose deeds I would like to meet Allah more than you. By Allah, I think that AUah will unite yon with your two Companions, because I often heard the Messenger of Allah (B) say, "Abu Bakr, 'Umar and I came; Abu Bakr, 'Umar and I went in; Abu Bakr, 'Umar and I went out." ' 2.8.3. 'Ali's describing 'Umar as wise and mature, and his keenness not to go against him after he died It was narrated that 'Abd Khayr said: ''I was close to 'Ali (&) when the people of Najrh came. I thought: If he is going to alter 'Ali ibn Abi T a b at the time of the Rightly Guided Caliphs anything that 'Umar (&) used to do, he will show it today. They greeted him and stood before him, then one of them put his hand in his sleeve and brought out a document, which he placed in 'Ali's hand.

They said: '0 Amir al-Mu'mineen, it was written by your hand and dictated by the Messenger of Allah (g) to you.' I saw 'Ali (&) with tears flowing down his cheeks. He looked up at them aud said: '0 people of Najrk, this is the last letter I wrote in the presence of the Messenger of Allah (g).' ~. They said: 'Give us what is mentioned in it.' He said: 'Let me explain it to you. What 'Umar (&) took, he did not take for himself; rather he took it on behalf of the Muslim community, and what he took is better than what he gave you. By Allah, I will not alter anything that 'Umar (&) did, for 'Umar (&) was wise and mature. ,,, 180 Based on this incident, the jurists established the principle that no judge should overturn the verdict of the judges who came before him, according to 'Ali (&).la' It was narrated from him that he said: "Judge as you used to judge so that you will act as one, for I fear division."182 This is the view of the majority of j~rists."~ 'Ali said: I would not undo a knot that 'Umar (&) tied.lX4 2.8.4. "Umar ibn al-Khat&?ib (4) would not like to stay there, so I dislike it too" When 'Ali (&) had finished with the Battle of the Camel, he entered Basra and then travelled for a short distance with Mother of the Believers 'A'ishab (I&,), because she wanted to go back to Makkah.

Then he marched from Basra to Kufah, which he entered on Monday, 12 Rajah 36 AH. It was said to him: "Stay in the white palace." He said: "No, 'Umar ibn al-KbatGb (&) would not like to stay there, so I dislike it too." Instead, he stayed in ar-Rahbah and prayed two raka'ahs in the main mosque.185 'Ali ibn Abi TZlib 2.8.5. The love of Ah1 al-Bayt for 'Umar (&) One of the indications of the love that Ah1 al-Bayt had for 'Umar (&) was that they gave his name to their sons out of love and admiration for his character, in appreciation for his good deeds and noble attitude, because of the great services that he had rendered to Islam and as an affirmation of the strong ties of blood, marriage and friendship that existed between him and AN al-Bayt. The first one to name his son after him was Amir al-Mu'mineen 'Ali ibn Ahi Taih (&); his son from Umm Haheeb bint Rahee'ah al-Bakriyyah was named mar.'^^ In the book Stihib al-Fudool, in a list of the children of 'Ali ibn Abi T2lib (&), , ., it mentions his son 'Umar from at-Taghlibiyyah, whose full name was as-Sahba' bint Rabee'ah; she was one of the female prisoners who were captured by Khilid ibn alWaleed in 'Ayn at-Tamar. This 'Umar lived to the age of eighty-five and acquired half the estate of 'Ali (&), because all of his brothers - Abdullah, Ja'far and 'Uthmin - were killed before him, along with al-Husayn (&). He was not killed with them at at-Taff, so he inherited from them.

Ia7 Al-Hasan followed in 'Ali's footsteps with regard to love for 'Umar ibn al-Khagb (may Allah be pleased with them all), and he also named one of his sons m mar.'^^ Al-Husayn ibn 'Ali also named one of his sons 'Umar, and al-Husayn's son 'Ali, who is known as Zayn alb'ibideen, also gave one of his sons the name 'umar.lS9 Moosa ibn Ja'far, who is known as al-K2&im, gave one of his sons the name mar.'^^ These are the Imams of Ahl al-Bayt who followed the trne path of the Prophet (g) and the way of Ahl asSunnah walJami'ah with their beautiful attitude. They demonstrated the love they had in their hearts for 'Umar (&), and they remained loyal to him long after his death. The names 'Umar, Abu Balcr and 'Uthmk are found among the offspring of Ahl alBayt who followed the truth, and this is still 'Ali ibn Abi Ttlib at the time of the Rightly Guided Caliphs the way of Ah1 as-Sunnah wal-Jami'ah until the present day. We find the names of the Companions and those of the Mothers of the Believers among the Hzshimi families who adhered to the Quran and Sunnah, they called their children Talhah, 'Abdur-R&m$n, 'A'ishah and Umm Salamah. We invite the Shia today to follow the example of 'Ali, d-Hasan, al-Husayn and all the Imams of Ah1 alBayt, and name some of their sons and daughters after the RightlyGuided Caliphs and the Mothers of the ~elievers.'~' This is something that we hope for. 2.8.6. Allah ($) made 'Umar ibn al-Khat.fSb (&) a cause of the survival of the offspring of al-Husayn ibn 'Ali ibn Abi TSlib When 'Umar ibn al-Khatrzb (&) received the booty from Persia, he gave the daughter of Yazdagird, the King of Persia, to alHusayn ibn 'ALi (&).

She bore him Zayn &'.&hideen 'Ali ihn alHusayn, who was the only one his sons to survive. AU the descendants of al-Husayn are descended from Zayn al-'Ahideen.'92 Let those beware who slander 'Umar ihn al-Khagh (&) . . while claiming descent from al-Husayn, because were it not for 'Umar (&), after Allah (g), they would not have existed. Ig3 Moreover, 'Umar (4) gave her sister in marriage to Muhammad ibn Abi Bakr, so he was a brother-in-law of al-Husayn, and she bore him al-QLim ibn Muhammad ibn Abi Bdu. This means that al-Qzsim ibn Mul~ammad ihn Abi Bakr and 'Ali ibn al-Husayn Zayn alLZAbideen were maternal cousins.'94 2.8.7. What Abdullah ibn al-Hasan said about marl^^ It was narrated that Hafs ibn Qays said: "I asked Abdullah ihn d-Hasan about wiping over the leather socks, and he said: 'Wipe 'Ali ibn Abi T a b over them, because 'Umar ihu al-Kha~sh (&) wiped over them.' I said: 'I am asking you - do you wipe over them?' He said: 'May you be doomed! I tell you about 'Umar (&) and you ask me about my opinion!

'Umar (&) was an earthful better than me.' I said: '0 Abu Mu]?ammad, some people are claiming that this is taqiyyah on your part.' He said to me - when we were between the grave and the minbar [in Madinah] - 'By Allah, this is my opinion in private and in public. Do not listen to anyone who says anything about me that is different from what I am telling you.' Then he said: 'Who is this who claims that 'Ali (&) was suppressed, and that the Messenger of Allah (g) told him to do something and he did not do it? What a great undermining and criticism of 'Ali (&) it is to suggest that the Messenger of Allah (g) told him to do something and he did not cany it out.""96 3. 'Ali (&) at the time of 'Uthmgn ibn 'Affgn 3.1. 'Ali's oath of allegiance to 'Uthmsn (&) The people had barely finished burying 'Umar ihn al-KhatGb (4) when the consultative committee and the members of the high council of state hastened to meet in the house of 'A'ishah (I&), the Mother of the Believers (or it was said that they met in the house of Fgtimah bint Qays al-Fihriyyah, the sister of ad-D*ik ihn Qays) in order to decide the most impoaant issue facing the Musl~ms after the death of 'Umar (&). The people spoke and gave their opinions, and . ., they were guided by the help of Allah (&) to reach an agreement that was accepted by prominent and ordinruy Muslims alike.

L97 'Ali ibn Abi Ta'lih at the time of the Rightly Guided Caliphs The consultative process and the selection of the caliph were supervised by 'Abdur-Rbin ibn 'Awf (&), who demonstrated the consultative process in a systematic fashion for the first time in selecting the one who would bear the burdens of caliphate and manage the affairs of the Muslims. He resorted to a method of great deliberation, patience, resolve and proper management that guaranteed him success in fulfilling his great mission.'98 He led the consultative council in a skilful and unbiased manner that deserves the greatest respect.199 Adh-Dhahabi said: "Among the best deeds of 'Ahdur-Rwere his withdrawal from the race at the time of consultation and his choosing for the Ummah the one recommended by the people of prominence and evidence. He performed his mission in the best manner and united the Ummah behind 'Uthmin (&). If he had been biased, he would have taken the caliphate for himself or he would have appointed his cousin and the closest of the people to him, Sa'd ibn Abi ~ a q q i $ . " ~ ~ ~ There was unanimous agreement that allegiance would be sworn to 'Uthmh (&) following the dawn prayer on the chosen day, which was the last day of Dhul-Hijah 23 AH/ 6 November 644 CE. Suhayb ar-Roomi was leading the prayer when 'Abdw-R&m& ibn 'Awf came, wearing the turban that the Messenger of Allah (g) had put on his head.

The men of the consultative committee had gathered by the minbar, and he sent for those of the Muhijireen, An$% and army commanders who were present, among whom were Mu'iwiyah the govemor of Syria, 'Umayr ibn Sa'd the governor of Homs and 'Amr ihn al-'A$ the govemor of Egypt. They had gone for hajj with 'Umar (&) and had come with him to adi in ah."' According to the report of al-Bukhari: "When the people had prayed the dawn prayer, and those men (the consultative committee) had gathered by the minbar, he sent for those of the Mnhijireen and An$& who were present and the commanders of the m y , who had 'Ali ibn Abi Ttlib come to perfom hajj with 'Umar (&). When they had gathered, 'Abdur-R@h recited the the testimony of faith [that there is none worthy of worship other than Allah, that He has no partners, and that Muhammad (g) is His Slave and Messenger], then he said: '0 'Ali, I have spoken to the people and asked for their opinions, and I do not believe that they think anyone is as good as 'Uthmh (&), but do not give anyone a reason to criticise you (by expressing disagreement with the majority).' 'Abdur-Rahmh said (to 'Uthmh): 'I swear allegiance to you in accordance with the way of Allah and His Messenger and the two caliphs who came after him.' So the people swore allegiance to him; they included the Muhsjireen, the An$%, the commanders of the army and the other ~ u s l i m s . " ~ ~ ~ According to the report of the author of at-Tamheed wal-Bay&, 'Ali ibn Abi T a b was the first one to swear allegiance after 'Abdur-R&rnzn ibn ' A W ~ . ~ ' ~ 3.2. Rgfidi myths that have been inserted into the story of the consultative committee There are many R%i& myths that have been inserted into Islamic history concerning the story of the consultative committee and the selection of 'Uthmh (&) for the caliphate. These reports were then picked up by the ~rieklists, who circulated them further.

Many modem historians and thinkers have been influenced by them, without examining the reports or checking their chains of transmission and texts, and thus they have become widespread among the Muslims. The RBidi Shia historians gave their attention to the story of the consultation and the appointment of 'Uthmh ibn 'Affan (&) as caliph, and they inserted lies and false ideas. Some of them wrote entire books on this topic; Abu Makhnaf wrote a book entitled Kitlb ash-Shoora, and Ibn 'Uqdah and Ibn B2bawayh also wrote similar 'Ali ibn Abi Trilib at the time uf the Rightly Guided Caliphs books.'" Ibn Sa'd narrated nine reports via al-W2qidi about the consultative committee, the oath of allegiance to 'Uthmiin (&) and the story of how he was appointed caliph.205 He narrated another report via 'Ubaydullah ibn Moosa that included the murder of 'Umar (&), his limiting the committee to six men, his advice to both 'Ali and 'Uthmiin if either of them were to be appointed caliph, and his advice to Suhayb regarding this matter?06 Al-Baliidhuri narrated reports about the committee and the oath of allegiance to 'Uthmiin (&) from Abu MakhnafZo7, from H i s h h al-Kalbi (some of which was quoted from Abu Makhnaf and some of which was narrated only by him)208, from a l - ~ i ~ i d i ' ~ ~ and from 'Ubaydullah ibn Moosa?" At-Tabari based his version of this story on a number of reports, such as that of Abu Makhnaf?" lbn Abil-Hadeed narrated some of the events via Ahmad ibn 'Abdul- 'Azeez al-~awhari,~" and he mentioned that he was quoting from the book ash-Shoora by a l - ~ 2 ~ i d i . " ~ The Sbia reports include a number of interpolations for which there is no sound evidence, including: 3.2.1. Accusation against the Companions of favouritism in issues concerning the Muslims The RZdi Shia reports accuse the Companions of favomitism in issues conceming the Muslims and suggest that 'Ali (&) was not happy about 'Abdur-Ralpn% choosing the caliph. It was narrated by Abu Makhnaf and Hishim al-Kalbi, from his father and &mad alJawhari, that 'Umar (&) gave the deciding vote, in the event of an equal split, to 'Abdur-Ribn 'Awf, so 'Ali (&) realized that the caliphate had slipped from his grasp because 'Abdur-Remiin would choose 'Uthmk (&), to whom he was related by marriage?14 However, Ibn Taymiyah denied that there was any close relationship by blood between 'Uthmiin and ' A b d u r - R w .

He said: "Abdur-RWk was not a brother or cousin of 'Uthmk, and he 'Ali ibn Abi Trilib was not from the same clan at all. Rather, one was from Banu Zuhrah, and the other was from Banu Umayyah, and Banu Zuhrah were closer to Banu Hhhim than Banu Umayyah. Banu Zuhrah were maternal uncles of the Prophet (g), including 'Ahdur-R*mk ihn 'Awf and Sa'd ibn Abi Waqqis, of whom the Prophet (g) said: 'This is my maternal uncle; who dares to compare his maternal uncle to mine?~'215 The Prophet (g) did not establish brotherhood between one Muhijir and another, or between one An~iri and another, rather he established brotherhood between the Muhijireen and the An&. He established brotherhood between 'Abdur-Rwk ibn 'Awf and Sa'd ibn ar-Rabee' a l - ~ n ~ i k i ? ' ~ This hadith is well known and established in the books of authentic hadiths and elsewhere, and all the scholars know that.217 The Shia based their reports of 'AhdurR b i n ' s favouring 'Uthmin on the fact that they were related by marriage, hut they forgot that the ties of blood are stronger than ties through marriage. They also forgot the nature of the relationship among the believers in the first generation of Islam, and that it was based on neither ties of blood nor ties through marriage.

The way in which 'Abdur-Rbin and 'Uthmiin were related through marriage was that 'Abdur-Rbin was married to Umm Kalthoom bint 'Uqbah ibn Ahi Mu'eet, the sister of al-~aleed.~" 3.2.2. The party of Banu Umayyah and the party of Banu HSshim The report of Abu Makhnaf suggests that there was a dispute between Bann Hishim and Banu Umayyah during the swearing of allegiance, but this is not trne. It is not mentionedin any report, sound or weak.'19 Some historians were influenced by the reports of the RiXdi Shia and based their incorrect analysis on these reports, so they portrayed the discussion among the Companions of the Messenger (g) about the appointment of the new caliph as a tribal 'Ali ibn Abi Tilib at the time of the Rightly Guided Caliphs dispute, saying that the people divided into two groups, the party of Banu Umayyah and the party of Banu Hbhim. This is an imaginary idea and incorrect conclusion for which there is no evidence at all, because that is not the kind of atmosphere in which the Companions of the Messenger of Allah (g) were living where one of the Muhijiroon would stand with an An@i against his own father or brother or cousin or tribe. It ignores the fact that these Companions are the ones who sacrificed all worldly gains in order to protect their religion. It is not based on sound knowledge of these elite who had been given the glad tidings of paradise.

There are many events in their lives which prove that these people were far above looking at things from such a narrow perspective when dealing with their affairs. It was not a matter of family or tribal representation; they were appointed to the consultative council because of their status in Islam. 3.2.3. Words that were falsely attributed to 'Ali (&) lhn Katheer said: "What is said by many historians, such as lbu Jareer and others, who narrated from unknown men about 'Ali (4) saying to 'Abdur-RaFmiin: 'You deceived me; you only appointed him because he is related to you through marriage and so that he would seek your advice every day,' and that he did not swear allegiance to 'Uthmh (&>) until 'Abdur-Ramin ibn 'Awf said, d~erily, those who give Bay 'ah [pledge] to you [O Muhammad] they are giving Bay 'ah [pledge] to Allah. The Hand of Allah is over their hands. Then whosoever breaks his pledge, breaks it only to his own harm; and whosoever fulfils what he has covenanted with Allah, He will bestow on him a great reward) (Quran 48: 10) is false." There are other reports that are contrary to what is proven in the books of authentic hadiths; they are to be rejected and thrown back at those who narrate them. And Allah (g) knows best.

What is 'Ali ibn Ahi Tirlib to be expected from the Companions (may Allah be pleased with them) is utterly different from the ideas of many of the RZfis and narrators of strange stories, who cannot distinguish between sound and weak reports.220 3.3. Ruling on preferring 'Ali over 'Uthmiin (may Allah be pleased with them both) The view of Ah1 as-Sunnah is that the one who prefers 'Ali over Abu Bakr and 'Umar (may Allah be pleased with them) is a misguided innovator, and the one who prefers 'Ali over 'Uthmk is mistaken, but they did not regard him as misguided or an innovator.221 One of the scholars spoke harshly about the one who prefers 'Ali over 'Uthmk, though, saying: "The one who prefers 'Ali over 'Uthmin is claiming that the Companions of the Messenger (s) betrayed the bust when they chose 'Uthm2n over ' ~ l i . " ~ ~ ~ Ibn Taymiyah said: "Ah1 as-Sunnah are agreed that 'Uthmin (&)is of a higher status, although this issue - the issue of 'Uthmsn and 'Ali - is not a basic issue such that the one who differs concerning it is regarded as misguided, according to the majority of Ah1 as-Sunnah. The issue concerning which the one who differs is regarded as misguided is the issue of caliphate. That is because they believe that the caliph after the Messenger of Allah (s) was Abu Bakr, then 'Umar, then 'Uthmk, then 'Ali, and whoever criticizes the caliphate of any of these leaders is more misguided than his people's donkey. "223 He mentioned the comments of the scholars about the issue of preferring 'Ali over 'Uthmk, concerning which there are two reports: *' The first is that this is not acceptable.

The one who prefers 'Ali over 'Uthmk (may Allah be pleased with them) has 'Ali ibn Abi Tilib at the time of the Rightly Guided Caliphs transgressed beyond the Sunnah and introduced an innovation, because he disagreed with the consensus of the Companions (may Allah be pleased with them). Hence it was said that the one who prefers 'Ali over 'Uthmh has thought badly of the Muhzjireen and the Ansk. This was narrated from more than one scholar, including Ayyoob as-Sakhtiyhi, m a d ibn Hanbal and ad-Dkaqumi. *:* The second view is that the one who prefers 'Ali (&) is not to be regarded as an innovator, because 'Uthmh and 'Ali are so close in ~tatns.~'~ 3.4. 'Ali (&) carried out hadd punishments and was consulted with regard to matters of state during the rule of 'Uthmgn (&) 3.4.1. 'Ali's carrying out hadd punishments during the rule of 'Uthmh (&) It was narrated that Husayn ibn al-Mundhir said: "I was with 'Uthmh ibn 'Affh (&) when d-Wdeed was brought to him, and two men bore witness against him. One of them was Humrin, who said that he had drunk wine, and the other testified that he vomited.

'Uthmh (4) said: 'He would not have vomited unless he drank it.' He said: '0 'Ali, get up and whip him.' 'Ali (&) said: '0 Hasan, get up and whip him.' Al-Hasan said: 'Let those who are enjoying the position of leadership carry out the punishment.' It was as if he ('Ali) got upset with him and he said: '0 Abdullah ihn Ja'far! Get up and whip him.' So he whipped him, and 'Ali (&) counted until he had reached forty, then be said: 'Stop.' Then he said: 'The Prophet ($@ gave forty lashes, and Abu Bakr gave forty, and 'Umar (&) gave eighty. All are Snnnah, but this is dearer to me."'225 'Ali ibn Abi Tcilib It may be understood from this hadith that 'Ali (&) was close to 'Uthmiin (&) and helped him to obey Allah (&). 'Ai (4) used to say, when defending 'Uthmih (&) and refuting the criticisms against him because of the actions attributed to al-waledzz6: "The way you criticize 'Uthmiin (&) is Wte one who stabs himself to kill his help. What is the mistake of 'Uthm2n (&) with regard to a man on whom he carried out the punishment because of his actions and dismissed him from his post? What error did 'Uthmiin (&) make when he acted on our advi~e?"~" 3.4.2.

'Uthmh's consulting 'Ali and the senior Companions with regard to the conquest of North Africa In Riyd an-Nufoos, it is narrated that word reached Amir alMu'mineen 'Uthmk ibn 'Affiin from his governor in Egypt, Abdullah ibn Sa'd, that the Muslims sometimes raided the borders of North Africa and inflicted damage on their enemies, and that their enemies were close to where the Muslims were located. As a result of that, 'Uthmk ibn 'Affiin (&) expressed to al-Miswar ibn Makhramah his wish to send the armies to conquer North Africa. AlMiswar ibn Makhramah narrated: ''['UhGn (&) said:] 'What is your opinion, 0 Ibn Makhramah? I said: 'conq;er them.' He said: 'Assemble the senior Companions of the Messenger of Allah today, so that I can seek their advice; whatever they agree on, I will do, or whatever most of them agree on, I will do.' I saw 'Ali, Talhah, azZubayr and d-'Abb2s [and he mentioned some of them]. 'UthmSm conversed with each one on his own in the mosque, then he summoned Abu d-A'war (Sa'eed ibn Zayd) and said to him: 'Why did you - 0 Abu al-A'war - object to sending the troops to North Africa?' He said: 'I heard 'Umar (&,) say, "I will never send any Muslims to conquer it as long as I am alive," and I do not think that you should go against 'Umar's decision.' 'Uthmiin said to him: 'By 'Ali ibn Abi Tilib at ihe time of the Rightly Guided Caliphs Allah, we do not fear them, and they will be more than happy to be left alone in their land with no one bothering them.' None of those from whom 'Uthm2n sought advice differed with him. Then he addressed the people and urged them to join the campaign to North Africa.

Some of the Companions went out on this campaign, including Abdullah ibn az-Zuhayr and Ahu Dharr al-~hifiiri."~~~ 3.4.3. 'Ali's view on 'Uthmsn's uniting the people on one Qur'anic recitation ' U t h d (&,) assembled the Muhijireen and the An& and consulted them with regard to this matter. Among this group were the most prominent Companions, foremost among whom was 'Ali ibn Abi T2ih (&). 'Uthmb (&)presented this topic to the elite of the Ummah and its leaders who were guided and were beacons of guidance. He discussed the issue with them, and they discussed it with him, until he found out their view, and they came to know his view. What they agreed upon became known to people throughout the land, and it is not known that anyone opposed their decision or objected to this idea.

The issue of the Quran is not something that could he hidden from any ordinary member of the Ummah, let alone the scholars and prominent figures.2z9 'UthmZn (&) did not introduce any innovations when . .. collecting the Quran because Abu Bakr as-Siddeeq (&) had done it before him. 'Uthm2n did not decide this matter by himself; he did it in consultation with the Companions (may Allah be pleased with them), who approved of this action and said it was a good idea. They also said that he did well with regard to what he did with the m ~ ~ h a f s . ~ ~ ~ Mns'ab ibn Sa'd met the Companions of the Prophet (@) when 'Uthmb burned the (other) mushafs, and he saw that they were impressed by this action of his.231 'Ali (&) used to rebuke those who criticized 'Uthm2n (&) for that, and he used to say: "0 'Ali ibn Abi Tiilib people, do not go to extremes (in criticising) 'Uthm2n, and do not say anything but good about him, for by Allah, he did not do what he did (to the Mushafs) except on the basis of the agreement of us all - meaning the Companions. If I were in his position, I would have done the same as he did."232 According to another report from 'Ali (&), he said: "When the people differed concerning the Qnr'an, and news of that reached 'Uthmik, he assembled us, the Companions of the Messenger of Allah, and consulted us with regard to uniting the people on one recitation, and we agreed with him conceming that." After that he said: "If I were in his position, I would have done the same as he did."233 3.5. 'Ali's attitude conceming the turmoil faced by 'UthmSn (may Allah be pleased with them both) There were various, interconnected reasons that contributed to the murder of 'Uthm2n (&), such as prosperity and its effect on society, the nature of social changes, the fact that 'Uthmzn came after 'Umar (may Allah be pleased with them both), the departure of the senior Companions from Madinah, ignorant tribalism, the conspiracy of those who bore grndges, the careful preparation of plots against 'Uthmk, the use of means and methods to provoke the people and the role of the Saba'is in bringing about turmoil. I have discussed these causes in detail in my book Tayseer al-Kareem al-Mannrinfi Seerat 'Uthmrin ibn 'Affin - Shakhjitayatuhu wa 'Ajruhu (available in English translation as The Biography of 'Uthmin ibn 'Affin: Dhun-Noorayn).

In stirring up the unrest that led to the murder of 'Uthrnk (&), the enemies of Islam used various means of provocation and incitement, such as spreading rnmonrs which became numerous and widespread, inciting people, debating and arguing with the caliphs in 'Ali ibn Abi Trilib at the time of the Rightly Guided Caliphs front of the people, criticising the governors, and using forged letters which were falsely attributed to the Companions, including 'A'ishah, 'Ali, Ta&ah and az-Zubayr (may Allah be pleased with them all). They also spread the rnmour that 'Ali ibn Abi T2ib (&) was more entitled to the caliphate, and that he had been appointed as the heir to succeed the Messenger of Allah (@J. They organised groups in Basra, Kufah and Egypt, four groups in each region, which is indicative of prior planning. They gave the impression to the people of Madinah that they had only come at the invitation of the Companions, and they fabricated the events that led to the murder.234 In addition to these methods, they also used a number of slogans such as the takbeer (Allihu akbar, Allah is the most great). They claimed that their campaign was against injustice, that they were only enjoining what is good and forbidding what is evil, and that this was a demand to change and dismiss some governors. Then their demands escalated until they called for the dismissal of 'Uthmin (&).

They went so far in their audacity that they hastened to kill the caliph, especially when news reached them that the people of the regions were coming to support him. Their crazed enthusiasm led to their tightening the stranglehold on the caliph and their efforts to kill him by any means.235 The Saba'i organization, led by the Jew Abdullah ibn Saba', was behind these events and what came after them. We will discuss this more below, and we will discuss the murder of 'Uthmgn, which shook the Muslim world and affected many events until the present day. 3.5.1. 'Ali's attitude at the beginning of the turmoil 'ALi (&) continued with his usual attitude towards the caliphs, which was to hear and obey and to offer sincere advice. He himself expressed the extent of his obedience to the caliph 'Uthmin 'Ali ibn Abi Tilib (&), and how he followed his commands even when it was difficult to do so, when he said: "If 'Uthm2n sent me to Sir&, I would hear and obey."236 When the rebels camped in Dhul-Marwah, approximately one and a half months before the murder of 'Uthmk (&), 'Uthmk (&) sent 'Ali (&) and another man, whom the reports do not name, to meet with them. 'Ali (&) said to them: "Why not resolve all the issues on the basis of the Book of Allah, and all your objections will he dealt with?", and they agreed to that.z37 According to another report, they argued with him two or three times, then they said to themselves: "He is the cousin of the Messenger of Allah (g) and the envoy of the caliph, who is offering to resolve the issue on the basis of the Book of Allah," and they accepted that.238 They agreed on five things: the one who was banished would be allowed to return, the one who was deprived of his share would be given it, the fay' would be divided, there would he fairness in the way things were distributed, and people of honesty and capability would he appointed as governors.

They wrote in the document that lbn ' k r was to be restored as governor of Basra and that Abu Moosa would remain as governor of ~ u f a h . ' ~ ~ Thus 'Uthmk (&) reached a deal with each delegation on its own, and each delegation returned to its homeland.240 After this treaty was drawn up and the people of the regions returned home content, it became apparent to those who sought to create dissent that their plan had failed and that their vile aims had not been achieved. Hence they drew up a new plan to revive the turmoil and make it stronger, and they hoped this would lead to destroying the deals between 'Uthmk (&) ,. and the people of various regions. This plan was manifested in the following ways: As the Egyptian delegation was travelling homeward, they saw someone riding a camel; he repeatedly approached them and then Xli ibn Abi Ttlib at the time of the Rightly Guided Caliphs moved away, as if he was fleeing from them and wanting them to capture him. They caught him and asked: "What is the matter with yon?" He said: "I am the envoy of the caliph to his agent in Egypt." They examined him and found a letter addressed to the governor; it bore 'Uthmin's seal but was a forgery. When they opened it, they found that it contained orders to crucify them or kill them, or cut off their hands and feet.

They went back to adi in ah,^^' but 'Uthmh (&) denied ever writing this letter. He sajd to them: 'There are two ways you can reach a verdict; either bring two Muslim men to testify, or accept my oath by Allah (g), besides Whom there is no other god, that I did not write it or dictate it or have any knowledge of it. A letter may be attributed to a man and a seal may be put on it." But they did not believe him.242 This letter, which the hateful rebels claimed was from 'Uthm2n (&), bore his seal and was carried by his slave on one of the zak* camels to his governor in Egypt, Ibn Abis-Sa&, ordering him to kill these rebels. It was a forged letter that was falsely attributed to 'Uthm2n (a). This is clear for a number of reasons, including the The Iraqis were in the east, and the Egyptians were in the west, yet they all came back at the same time, as if they had an appointment. How did the Iraqis know about this matter when they had set out for their own country and were separated from the Egyptians - who intercepted this fabricated letter - by a huge distance?

That could not have happened unless those who fabricated the letter and hired someone to cany it and play his role in al-Buwayb with the Egyptians had also hired another rider to go and tell the Iraqis that the Egyptians had discovered a letter sent by 'Uthrnh (&) with instructions to kill the Egyptian rebels. This is what 'Ali ibn Abi T2lib (&) . ., was thinking when he said: "0 people of Kufah and Basra, how did you know what had happened to the people of 'Ali ibn Abi Ttlib Egypt, when you had travelled a long distance, then you came In fact, 'Ali (&) was certain about that and said: "By Allah, this was a plan that was drawn up in adi in ah.""^ This cursed letter was not the first letter fabricated by these criminals. They also fabricated letters that were attributed to the Mothers of the Believers, as well as 'Ali, Talhah and az-Zubayr. 'kishah (@&) was accused of having written to the people, telling them to rebel against 'Uthmin (&), but she denied it and said: "No, by the One in Whom the believers believe, and in Whom the disbelievers disbelieve, I never wrote anything to them until I sat here where I am."246 Al-A'mash commented: "They thought that it had been falsely attributed to The delegates accused 'Ali (&) of having written to them, telling them to come to Madinah, but he denied that and swore: "By Allah, I did not write any letter to Letters to people in other regions, telling them to come to Madinah because the religion of Mulpmmad (g) had been cormpied and abandoned and stating that jihad in Madinah was better than staying in remote outposts, were also attributed to the ~ o m ~ a n i o n s . ~ ~ ~ Ibn Katheer commented on this report by saying: "This is a lie against the Companions, and the letters were fabrications against them. Fabricated letters that were attributed to 'Ali, Talhah and az-Zubayr, which they denied, were sent to the rebels - the killers of 'Uthmiin (&). This letter was also falsely attributed to 'Uthm2n (&); be did not tell anyone to write it for him, , ., and be was not aware of it."Z50 The words of Ibn Katheer are confumed by the report of at-Tabari, as quoted by Khaleefah, which says that the senior Companions themselves - 'Ali, 'i'ishah and azZubayr - denied these letters, according to the most sound reports.251 'Ali ibn Abi Tlilib at the time of the Rightly Guided Caliphs The criminals who fabricated these letters and attributed them falsely to the Companions (may Allah be pleased with them) are the same ones who fanned the flames of turmoil from beginning to end and stirred up all the far-reaching corruption.

They are the ones who invented and propagated all these lies against 'UthmSm (&) and tried to spread them among the people, until the hooligans began to accept them. Then they forged that letter which they attributed to 'Uthmin (&), so that 'Uthmin (&) would end up as a victim and thus become, a blessed martyr. But the m-r 'UthrnSm (4) was not the only victim of this Saba'i conspiracy. Islam itself was a victim before that, and the many generations who leamed that distorted history were also victims of this evil Jew and his helpers, who were motivated by greed, whim and desires, and grudges. Is it not time for the Muslims to learn the truth about their history and its great men? Rather, is it not time for contemporary Muslim writers to fear Allah (&) and not have the audacity to criticize the innocent before examining the reports and investigating thoroughly, so that they do not fall into the same trap as others?z52 3.5.2.

'Ali's attitude during the siege The siege against 'Uthmin (&) intensified until he was even prevented from attending prayers in the mosque, but he bore this calamity with patience, as the Messenger of Allah (g) had commanded him to do. Guided by his strong belief in the divine wiU and decree, be tried to find a solution to this calamity. Sometimes he addressed the people and told them of the sanctity of Muslim blood, and that it was not permissible to shed it except as dictated by Shariah. At other times, he highlighted his virtues and great services to Islam, calling as witnesses those who remained of the ten who bad been given the glad tidings of paradise (may Allah be pleased with 'Ali ibn Abi Ttlib them).253 It was as if he was saying: If a person's actions and virtues are like this, is it possible that he could have worldly ambitions and give them precedence over the hereafter? Does it make sense that he would betray the trust and tamper with the wealth of ihe Ummah and the lives of its people, knowing what consequences that will have for him before Allah (B), when he is one who was taught and educated by the Prophet (@I, when the Prophet (@) is the one who testified to his virtues and praised him, as did the senior Companions? Is this the proper way to treat such a man?

But the rebel siege of Madinah intensified until the insurgents were leading the people in prayer most of the time.z54 The Companions realised that the situation was not as they thought, and they feared that something might happen that would lead to bad consequences. They had heard that the people wanted to kill 'Uthmgn (&I, so they offered to defend him and expel the thugs from Madinah, but he refused to allow blood to be shed on his account.255 The senior Companions (may Allah be pleased with them) sent their sons to defend 'Uthmh (&) without asking him; among them were al-Hasan ibn 'Ali and Abdullah ibn az-Znbayr (&). Some of the reports state that al-Hasan was carried wounded from the and others were also wounded, namely AbduUah ibn az-Zubayr, Muhammad ihn Hitib and Marwin ibn al-Hakam. Al-Husayn ibn 'Ali and Ibn 'Umar (may Allah be pleased with them) were also with them.257 'Ali (&) defended 'Uthmh (4) the most of all the people, . ., as Marwih ihn al-Hakam te~tified.~" He was one of the closest of people to 'Uthmh (&), and he remained close to him throughout that painful and harsh turmoil. Ibn 'As%ir narrated from Jibir ibn Abdullah (&) that 'Ali (&) sent word to 'Uthmh (&), saying: "I have five hundred armed fighters with me; give me permission so that I can protect you against those people. You have not done 'Ali ibn Abi Tdlib at the time of the Rightly Guided Caliphs anything to make it permissible to shed your blood." 'Uthmin (&) replied: "May you be rewarded with good; I would not like blood to he shed on my account."z59 Numerous reports have been narrated indicating that 'Ali stood beside 'Uthm2n (may AUah be pleased with both) during the siege.

For example, when the rebels withheld water from 'Uthmh (&) until his family almost died of thirst, 'Ali (&) sent him three skins filled with water. A number of the freed slaves of Banu Hbhim and Bauu Umayyah were wounded trying to deliver the water skins, but they did not give up until the water reached him?' Events followed one after another until the criminals pounced on 'Uthm2n and killed him (may AUah be pleased with him and make him pleased). News of that reached the Companions when most of them were in the mosque, and they lost their minds with grief. 'Ali (&) said to his sons and nephews, "How could 'Uthmzn (&) be . ., killed when you were at the door?" He slapped al-Hasan, who had been wounded,261 struck the chest of al-Husayn, and reviled the son of az-Zubayr and the son of Tabah. Then he went out angrily to his house, saying: "May you perish and be doomed forever. 0 AUah, I declare myself innocent before You of his blood. I was not part of his murder and did not support his murder in any This was the attitude of 'Ali (&), sincere in offering advice and consultation, hearing and obeying, standing firmly by the side of 'Uthmin (&) during the turmoil and defending him the most among the people.

He never said anything negative about him; he tried to bring about reconciliation and bridge the gap between the caliph and the rebels, but the matter was beyond his control. It was the will of Allah (&) that Amir al-Mu'mineeu 'Uthm2n ibn 'Affh (&) should attain martyrdom.263 'Ali ibn Abi T6lib 3.5.3. Ties of marriage between the family of 'Ali (&) and the family of 'Uthmgn (&) There were no feelings of resentment, hatred, or enmity between Banu Hishim and Banu Umayyab such as those fabricated and invented by the enemies of Islam and the Muslims, who made up myths and tales about that. It is clear to every fair-minded individual that the relationship between Banu Umayyah and Banu Hishim was that of cousins, brothers and close friends. They were the closest of people to one another, between whom there was mutual love, appreciation and respect, and they shared grief, pain and sorrow. Banu Umayyah and Banu H2shim were descendants of a common ancestor; they were the grandsons of a single grandfather and branches of a single tree both before and after Islam.

They all sprang from the same origin and were nourished by the fruits of the religion of Allah (&) that was brought by the Messenger of AUah (g), the trustworthy one, the teacher, the seal of the prophets and messengers. There was a legendary friendship between Abu Sufyk and al- ' ~ b b h ' ~ ~ , as well as ties through marriage, both before and after Islam. The Messenger of Allah (@) gave three of his four daughters in marriage to men of Bann Umayyah: one married Abu al-'AS ibn ar-Rabee', and two of his daughters married 'Uthmzn ibn 'Affh ibn ~bil-AS ibn Umayyah, whose maternal grandmother was the paternal aunt of the Messenger of Allah (g), alBayda' bint 'Abdul-Mutwb. She was called Umm Hakeem, and she had given birth to twins at the same time as the Prophet's father, Abdullah ibn 'Abdul-Muwib, was born. One of these twins was Arwa bint Kurayz ibn Habeeb ibn 'Abd Shams, the mother of 'Uthmib (&). The son of 'Uthm2n ibn '- (&), Abk, also married a woman from Banu Hishim; he married Umm Kulthoom, who was the daughter of Abdullah ibn Ja'far (at-Tayy2r) ibn Abi Tilib, the brother of 'Ali (may Allah be pleased with them all).265 Sakeenah, the granddaughter of 'Ali (&) 'Ali ibn Abi Tilib at the time of the Rightly Guided Caliphs and daughter of al-Husayn, was married to the grandson of 'Uthmh (&), Zayd ibn 'Amr ibn 'Uthmin (may Allah be pleased with them all).

The second granddaughter of 'Ali, another daughter of alHusayn, Fsmah, was manied to another grandson of 'Uthmin, Muhammad ibn Abdullah ibn 'Amr ibn 'Uthmh ibn 'Af&. Umm Habeebah, the daughter of Abu S-, the chief of Banu Umayyah, was manied to the chief of Banu Hgshim and the leader of the sons of Adam, the Messenger of Allah (g), as is well known. Hind bint Abi Sufyin was manied to al-H%ith ibn Nawfal ibn al-Hith ibn 'AbdulMugalib ibn Hhhim, and she bore him his son ~ u h a n n n a d . ' ~ ~ Lubsbah bint 'Ubaydullah ibn 'Abbb ibn 'Abdul-Muttalib manied al-'Abbis ibn 'Ali ibn Abi Tsib; after he passed away, she manied al-Waleed ibn 'Utbah (the nephew of Mu'swiyah) ibu Abi ~ u f ~ i n . ~ ~ ' ~ a m l a h bint ~uhammad ibn ~a'far a t - ~ a ~ ~ & i b n ~ b i ~ i l i b married Sulaymk ibn H i s h h ibn 'Abdnl-Malik al-Umawi. After he died, she married Abu al-Qbim ibn Waleed ibn 'Utbah ibn Abi ~ u f y 2 n . ~ ~ ~ Ramlah, the daughter of 'Ali ibn Abi Tsib, manied Mu'swiyah, the son of Manvsn ibn a l - ~ a k a m ~ ~ ~ ibn Abi al-'AS ibn Umayyah, after her previous husband Abu al-Hayysj died."' Nafeesah bint Zayd ibn al-Hasan ibn 'Ali ibn Abi T2ib mamed alWaleed ibn 'Abdul-Malik ibn Marwin, and she died while she was married to him. Her mother was Lubzbah bint Abdullah ibn '~bbss.'~' I have listed just some of the maniages between the two tribes, and this is sufficient for one who seeks the truth and proper understanding.27z 3.6.

Sayings of 'Ali about the Rightly-Guided Caliphs There is consensus on the legitimacy of the caliphates of Abu Bakr, 'Umar, 'Uthmin and 'Ali (may Allah be pleased with them all). Xli ibn Abi Tiilib The Companions were all agreed on that, and whoever criticises any one of them has gone against the words of Allah (&): %And whoever contradicts and opposes the Messenger [Muhammad] after the right path has been shown clearly to him, and follows other than the believers' way, We shall keep him in the path he haschosen, and burn him in hell - what an evil destination!) (Quran 4: 115) Such a person also denies the words of the Prophet (g): "I urge you to adhere to my Sunnah and the way of the Rightly Guided Caliphs; hold on to it M y . " They are Abu Bakr, 'Umar, 'Uthmb and 'Ali (may Allah he pleased with them) and those who followed them in trnthF3 How good are the words of Ayyoob as-Sakhtiyiini in this context, when he said: "Whoever loves Ahu Bakr has established true faith; whoever loves 'Umar, his path has become clear; whoever. loves 'Uthmiin has been guided by the light of Allah (g); whoever loves 'Ali has grasped the firm handhold; and whoever speaks well of the Companions of Muhammad (g) is free of The poet said: I am pleased with 'Ali as an example and guide, as I am pleased with Abu Bakr, the companion of (the Prophet) in the cave. I am pleased with Abu Haj$ ('Umar) and his party, and I am not pleased with the slaying of 'Uthmin in the house. All of the Companions for me are examples and guides. Is there anything wrong with my saying this?

I f You know that I only love them for Your sake, then pee me , h m the There is definitive evidence and clear proof of the distinct relationship between 'Ali and the Rightly Guided Caliphs (may Allah be pleased with them). This has been explained in the previous pages, and here we will add some further evidence to the definitive proof 'Ali ibn Abi Tilib at the time of the Rightly Guided Caliphs that has been quoted above of the status of the Rightly Guided Caliphs in the opinion of Amir al-Mu'miueen 'Ali (&). 3.6.1. The leader of the mature people and youth of paradise It was narrated that 'Ah (&) said: "I was with the Prophet (&), and Abu Bakr and 'Umar came. He said: '0 'Ali, these two are the leaders of the mature people and youth of paradise, after the prophets and messengers. z r r 2 7 6 3.6.2. I only think of them in the way I hope to be It was narrated that Suwayd ibn Ghaflah said: "I passed by a group of the Shia who were reviling Abu Bakr and 'Umar, then I entered upon 'Ali (&) and said: '0 Amir al-Mu'mineen, I passed by a group of your companions just now who were reviling Abu Balir and 'Umar in a way that is not befitting to their stahls in the Ummah. Were it not for the fact that you think of them (Abu Bakr and 'Umar) privately as these men said publicly, they would not have dared to speak like that.' 'Ali (&) said: 'I only think of them in the way I hope to be.

May Allah curse those who think of them in any except the best of terms.' "Then he got up with tears running down his cheeks, and he held my hand until he entered the mosque. He ascended the minbar and sat on it, holding onto his beard and looking at it - and it was white - until the people gathered. Tnen he stood up and delivered an eloquent and moving speech, and he said: 'What is the matter with people who mention the two leaders of Quraysh and the two leading figures of the Muslims? I disavow what they say, and I shall punish them for it. By the One Who causes the seed to split and sprout and the One Who created the soul, no one loves them (Abu Bakr and 'Ali ibn Abi Tilib 'Umar) but a pious believer, and no one hates them but an immoral evildoer. They accompanied the Messenger of Allah (s) with sincerity and loyalty, enjoining what is good and forbidding what is evil, and they never did anything contrary to what the Messenger of Allah ( g ) wanted to do.

The Messenger of Allah ( g ) never regarded anyone else's advice as equal to theirs, and he never loved anyone else as he loved them. "'When the Messenger of Allah (g) died, he was pleased with them; and when they died, the believers were pleased with them. The Messenger of Allah ordered Abu Bakr (&) to lead the believers in prayer, and he led them in prayer for nine days277 while the Messenger of Allah ( g ) was still alive. When Allah took His Prophet ( g ) in death and chose for him that which is with Him, the believers appointed him (Abu Bakr) in charge of their affairs, and they paid zakiih to him, because the two go together. Then they gave him their allegiance willingly and not under compulsion. I was the first one to do that from among Banu 'Abdul-Muttalib, and he was reluctant to accept it, wishing that someone else could have taken care of that, but he was the best of those who remained.

He was more merciful than anyone else, more kind, more pious and senior in terms of age and Islam. He led us as the Messenger of Allah (B) had led us until he died Wce that, then 'Umar was appointed in charge after him. "'Some of them were pleased, and some of them were not, but he ('Umar) did not depart this world until those who had disapproved of him approved of him. He conducted affairs according to the way of the Prophet a) and his companion (Abu Bakr), following in their footsteps as the camel calf foUows its mother. He was, by Allah, kind and compassionate, a merciful helper and supporter of the oppressed, not fearing the blame of anyone for the sake of Allah (&). Allah caused his tongue to speak the truth always and made sincerity second nature to him, until we thought an angel was speaking on his 'Ali ibn Abi Talib at the time of the Rightly Guided Caliphs lips.

Allah (@) supported Islam by means of his becoming Muslim, and his migration was a support and help to the faith. Allah (s) instilled fear of him in the hearts of the hypocrites and instilled love for him in the hearts of the believers. "'Who do yon know who is like them? May Allah have mercy on them, and may AUah help us to follow their path. No one can attain what they attained except by following in their footsteps and loving them. So whoever loves me, let him love them; whoever does not love them hates me, and I have nothing to do with him.

Had I already explained my position regarding them to you, I would have given the harshest punishment for this, but I should not punish anyone before explaining and warning. After today, if anyone is brought to me who says this, I shall carry out on him the punishment of the fabricator. Verily the best of this Ummah after its Prophet are Abu Bakr and 'Umar, and if I wished, I could name the third one. 1 ask AUah for forgiveness for me and for 3.6.3. "This is 'UthmSn ibn 'Ali; I named him after ' U M ibn 'Affgn" It was narrated from Abu Sa'eed al-Khudri: "I saw a young, prepubescent boy with braided hair down to his shoulders, and AUah (s) knows that I had my doubts about him; I did not know whether he was a boy or a girl. Then 1 passed by one who was even better than him, who was sitting beside 'Ali (&). I said: 'May AUah bless you, who is this young man beside you?

He said: 'This is 'Uthmin ibn 'Ali. I named him after 'Uthmsn ihn '-, and I named another of my sons after 'Umar ibn al-KhatJib, another after 'Abbis, the paternal uncle of the Messenger of Allah (gJ, and another after the best of creation Mu&nnmad. As for al-Hasan, al-Husayn and ~ $ s i n " ~ , they were named by the Messenger of Allah (g), who offered a sacrifice for them, shaved the hair on their headsza0 and 'Ali ibn Abi Tilib gave its weight in charity, and ordered that they be given their names and circumcised.281 They were born at the time of the Messenger of Allah (B), and he is the one who named them and offered the sacrifice on their behalf."' 3.6.4. Abu Bakr, 'Umar and 'Uthmik (may Allah be pleased with them) were held in particular esteem by the Prophet It is known through mutawstir reports, and it is not hidden from the common fok or the elite, that Abu Bakr, 'Umar and 'Uthmk (may Allah be pleased with them) were held in high esteem by the Prophet (a), and they were among the most special of people to him. He was closest to them, and they were closest to him, and he had ties to all of them through marriage. He loved them and praised them.

There can only be two cases: either they were righteous, both outwardly and inwardly, during his lifetime and after his death, or they were the opposite of that during his lifetime or after his death. If they were not righteous, despite this closeness to the Prophet (@J, then one of two things must be trne: either he did not know how they were, or he h e w about it but was turning a blind eye to it. Whatever the case, this is one of the most serious criticisms against the Messenger (e), as the poet said: "If you did not know, that is a calamity; and if you did know, it is even worse." If they deviated after becoming righteous, then this would indicate that Allah (B) had let down His Messenger with regard to the elite of his Ummah and his senior Companions, and with regard to the promise that his religion would prevail over all others. How could the senior members of his inner circle become apostates? This and similar notions are among the most serious criticisms that the R51dis make against the Messenger of Allah (g). As Imam M%k and others said: These Rifidis only wanted to undermine the 'Ali ibn Abi Tilib at the rime of the Rightly Guided Caliphs Messenger (g), so that one might say that he was a man who had had companions, for if he was a righteous man, then his companions would have been righteous.

Hence the scholars say: "Rifi& ideas were introduced by heretics."z82 3.6.5. Implications of the Rsidis' regarding the Companions as disbelievers The view of the Rififidis, that the Companions were disbelievers, implies that Amir d-Mn'mineen 'Ali (&) was also a disbeliever, because he failed to cany out the command of Allah (&). This would imply that the Shariah texts did not reach us through a proper, mutawitir chain of narration; rather that chain is invalid because the transmitters were apostates. This in turn leads to criticism of the noble Quran, because it reached us through Abu Bakr, 'Umar, 'Uthmh and their brethren. This was the aim of the. one who came up with this idea. Hence Abu Zar'ah said: If you see a man reviling any of the Companions of the Messenger of Allah (@), then you should know that he is a heretic, because the Messenger (g) is true and the Qnr'an is true.

Those who transmitted the Quran and Sunnah to us were the Companions of the Messenger of Allah (@). What these people want to do is to shed doubt on our witnesses, so as to undermine the Qnr'an and Sunnah, but they are the ones who deseme to be criticised, and they are heretics.283 Hence the books of the Shia admit that the one who came up with this idea was lbn Saha'. They say that he was the first one to openly criticise and disavow Ahu Bakr, 'Umar, 'Uthmk and the Companions, and he claimed that 'Ali (&) told him to do thatZa4 'Ali ibn Abi Tilib 3.6.6. Real life evidence of the true nature of the relationship between 'Ali and the Rightly Guided Caliphs Actual, practical evidence is established from the biography of Amir al-Mu'mineen 'Ali (4) concerning his relationship with his brethren Abu Bakr, 'Umar and 'Uthmk, it is well known and widely transmitted. In the previous pages, we have quoted a great deal of that evidence, which proves the sincere love and strong bonds of brotherhood that existed among these chosen pioneers, the elite of the generation of the Companions (may Allah be pleased with them). First and foremost is the fact that Amir al-Mu'mineen 'Ali (&) gave his daughter Umm Kulthoom in marriage to Amir alMu'mineen 'Umar (&).285 If 'Umar (&), who was held in high esteem by the urnah-as al-Farooq (the Criterion), is regarded by the Shia as a worse disbeliever than lblees himself, shouldn't the Shia come back to their senses and think about the corrupt nature of their school of juristic thought and what that implies?

Because if Ahu Bakr and 'Umar (may AUah be pleased with them) were disbelievers, as they falsely claim, then the fact that 'Ali (&) gave his daughter Umm Kulthoom al-Kubra in marriage to 'Umar (&) means that 'Ali (4) became a disbeliever or evildoer who subjected his daughter to a great sin, because marriage of a a Muslim woman to a disbeliever is pure fornication.286 The wise and fair-minded person with no ulterior motive, who is sincere in his love for the Prophet (g) and the members of his household and their followers, cannot but submit to the reality of the love and friendship that existed among all four caliphs (may Allah be pleased with them all). Hence, when it was said to Mu'izz ad-Dawlah Ahmad ibn Bawayh - a Rzifidi who reviled the Companions of the Messenger of Allah - that 'Ali (&) gave his daughter Umm Kulthoom in marriage to 'Umar ibn alKhat&b (&), he was shocked and said: "I did not know that." He 'Ali ibn Abi Tilib at the time of the Rightly Guided Caliphs repented, gave most of his wealth in charity, freed his slaves, set right a great deal of his earlier wrongdoing, and worked until he fell unconscious287 because he realised the enormity of his previous crimes, in which he had attacked the honour of these pure ones as a result of being deceived by the false arguments of the ~Zfidis.~" The leaders of the Rsfidi Shia tried to undermine the significance of this proof by fabricating reports that were falsely attributed to the Imams, claiming that she "was a woman who belonged to us and was taken by force."z89 Thus they made matters worse, to such an extent that they depicted Amir al-Mu'mineen 'Ali (&) as one who could not defend his honour and who approved of immorality in his family. Is this something that could be imagined with regard to Arnir al-Mu'mineen 'Ali (&), the hero of Islam? Even the lowest of the Arabs would offer himself as a sacrifice to defend his honour and would expose himself to death in order to defend his womenfolk, so how about Banu Hiishim, who were the leaders of the Arabs and the noblest of them in lineage and the highest in terms of chivalry and gallantry? How could they attribute such abhorrent shortcomings to 'Ali (&) and his daughter, the granddaughter of the Messenger of Allah (g), when 'Ali (&) was so courageous and brave, the lion of Banu GhZb, Asadullah (the lion of Allah) in the east and west?290 It seems that some of them did not like the implications of this marriage, so they tried to find a way out of this problem by means of stranger and weirder logic. They claimed that U r n Kulthoom was not the daughter of 'Ali (&); rather she was a jinn who took her shape!291 Thus they came up with a notion that is an insult to the intelligence of men and women of sound reason.

Anyone can claim that the one whom he hates is a male or female jinn; thus people live with myths and lose sight of the trnth. 'Ali ibn Abi Tilib Another piece of evidence is the strong blood relationship and ties of kinship that existed among the Rightly Guided Caliphs, as well as the expressions of love among them. As we have seen, 'Ali, al-Hasan and al-Husayn named some of their children after Abu Bakr and 'Umar. Could anyone name his children after the worst of his enemies among the disbelievers and those whom he hates the most? Could he bear to hear the names of his enemies reverberating around his house throughout the day, time and time again?292 The Companions, the Tgbi'oon who followed them and the imams of the Muslims did not lean anything from Amir dMu'mineen 'Ali (&,) except love for Abu B&, 'Umar and 'Uthmk (may Allah be pleased with them) during their lifetimes, dnring their caliphates and after their deaths. Duing their caliphates, 'Ali (&) , . listened to them and obeyed them; be loved them, and they loved him; he respected them, and they respected him.

He was sincere in his love for and obedience to them. He strove in jihad against those whom they strove against, loved those that they loved and hated those that they hated. They used to consult him with regard to new issues that arose, and he would offer sincere advice on the basis of compassion and love; many of their decisions were based on his advice.293 These feelings were mutual, and it was said that love of Abu Bakr, 'Utbmk, 'Umar and 'Ali (may Allah be pleased with them all) could not be combined except in the hearts of the most pions of this ~ r n r n a h . ~ ~ ~ Sufyin ath-Thawri said: "Love for 'Uthmin and 'Ali cannot be combined except in the hearts of the noblest of men."295 Anas ibn Milik said: "They said: 'Love for 'Uthmzn and 'Ali (may Allah be pleased with them) cannot be combined in the heart of a believer,' but they lied, for Allah combined love for them both in our hearts, praise be to Allah."296 'Ali ibn Abi T6lib at the time of the Rightly Guided Caliphs 3.7. Description of the Companions of the Prophet (g) in the Noble Quran Allah (s) says: 4Muhammad is the Messenger of Allah. And those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate [in prayer], seeking bounty from Allah and [His] good pleasure.

The mark of them [i.e. of their Faith] is on their faces [foreheads] from the traces of prostration [during prayers]. This is their description in the Tawrgt [Torah]. But their description in the Injeel [Gospel] is like a [sown] seed which sends forth its shoot, then makes it strong, and becomes thick and it stands straight on its stem, delighting the sowers, that He may enrage the disbelievers with them. Allah has promised those among them who believe [i.e. all those who follow Islamic Monotheism, the religion of Prophet Muhammad till the Day of Resurrection] and do righteous good deeds, forgiveness and a mighty reward [i.e. paradise1.b (Quran 48: 29) It is appropriate to end this section with this verse, which serves as evidence for what I have mentioned of love, compassion and cooperation among the Rightly Guided Caliphs and the noble Companions (may AUah be pleased with them all). This verse mentions the status of the Messenger of Allah (g) by praising him, then Allah ($$) praises all the Companions (may Allah be pleased with them all). Allah (g) mentions their attitude of harshness and sternness towards the disbelievers, and He also mentions the mutual compassion and kindness that existed among them.

He describes them as doing many righteous deeds, accompanied by sincerity and great hope of mercy. Foremost among these righteous deeds is their offering frequent prayers, seeking the bounty and good pleasure of Allah (&). In this verse, Allah (g) also describes the effect of that, 'Ali ibn Abi Tcilib which is clearly seen on their faces: "The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of prostration (during prayers)." It was said that this mark is whiteness on thcir faces that will be seen on the Day of Resurrection. This is the view of al-Hasan and Sa'eed ibn Jubayr, and it is one narration from Ibn 'Abhb (&). The other narration from him, which was also narrated from MU&& is that the mark which can be seen in this world is dignity. It was also narrated from Mnjaid that it refers to humility and humbleness.297 There is no contradiction among these opinions because in this world, dignity may result from humility and modesty, while in the hereafter, it will be light on their Ibn Katheer said: "The intentions of the Companions (may Allah be pleased with them) were pure, and their deeds were good, so everyone who looked at them would admire their dignity and their attitude and behaviour." Mzlik (&) said: "I heard that when the Christians saw the Companions (may Allah be pleased with them) who conquered Syria, they said: 'By God, these people are better than the Disciples, according to what we have heard."' And they spoke the truth in that, because this Ummah is spoken highly of in the earlier Books, and the greatest and most virtuous of them are the Companions of the Messenger of Allah (g).

Allah (&) referred to mention of them in the previous Books and reports which were in circulation (before Islam). He said: (This is their description in the Tawrst Forah]. But their description in the Injeel [Gospel] is like a [sown] seed which sends forth its shoot, then makes it strong, and becomes thick and it stands straight on its stem, delighting the s0wers. B (Quran 48: 29) This is exactly how the Companions of the Messenger of Allah (@) were; they supported him "that He may enrage the disbelievers with them." According to one report, Imam M2lik (may Allah have mercy on him) concluded from this verse that the Rzifidis who hate 'Ali ibn Abi TLiZib at the time of the Rightly Guided Caliphs the Companions (may Allah be pleased with them) are disbelievers. He said: "Because they (the Rz~fidis) are enraged by them (the Companions), and the one who is enraged by the Companions (may Allah be pleased with them) is a disbeliever because of this verse." A number of the scholars agreed with him on that. The verse continues: BAllah has promised those among them who believe [i.e. all those who follow Islamic Monotheism, the religion of Prophet Muhammad till the Day of Resnrrection] and do righteous good deeds,) (Quran 48: 29).

This means that He has promised great reward and good provision, and the promise of Allah (%) is true; He does not break it. Everyone who follows in the footsteps of the Companions (may Allah be pleased with them) is given the same promise, hut they have an advantage because of their precedence and the perfection that they obtained. No one else of this Ummah can catch up with them, may Allah be pleased with them and make them pleased, and may He make Jannat al-Firdaws their abode, and that is indeed the case.299 The fact that Allah says about the noble Companions (may Allah be pleased with them), "that He may enrage the disbelievers with them" points to the most serious ruling, the sternest threat and the strongest warning with regard to those who are enraged by the Companions of the Messenger of Allah (g) or who harbour in their hearts any grudge against them.3w With regard to the words of Allah, the Exalted, the Almighty, at the end of the verse, (Allah has promised those among them who believe [i.e. all those who follow Islamic Monotheism, the religion of Prophet Muhammad (g) till the Day of Resurrection] and do righteous good deeds,) this is a promise of paradise from Allah (&) to all the Companions, and also to everyone who believes and does righteous deeds among the Ummah of Islam, because this promise is for all the believers until the Day of ~esurrection.~~~ The word 'mid (translated here as 'among') in this 'Ali ibn Abi Tilib verse means those who are like them, and does not mean some of them. Ibn Taymiyah said: "No doubt this is praise for them for the attributes mentioned, namely harshness towards the disbelievers, mercy amongst themselves, bowing and prostrating, seeking the bounty and pleasure of Allah (s), the mark of prostration on their faces and the fact that they started from a position of weakness and attained perfect strength, like the plants mentioned in the verse. The promise made to them of forgiveness and great reward is not only for these characteristics; rather it is for their faith and righteous deeds. Allah (g) mentions that for which they deserve this promise, even though all of them are like that, because if He did not mention that, it might be thought that they are deserving of forgiveness merely by virtue of what is mentioned, without explaining the reason why they deserve this reward."302 What I have mentioned in this section is in complete accordance with what the noble Quran says about mercy and compassion among the Companions and harshness against the disbelievers, especially among the Rightly Guided Caliphs.

They are the noble leaders, the elite of the people and the leaders of the Ummah after the death of its Prophet. Beware of the weak reports and fabricated stories that were made up by the enemies of this Ummah in order to distort the histoly of the early generations of Islam. Should we believe false reports and worthless stories that depict enmity among the Rightly Guided Caliphs, or should we believe the Book of our Lord, what was said concerning them by our Prophet, and what is in accordance with reports narrated by trustworthy scholars of Ahl as-Sunnah wal-Jami'ah? Allah (@) says: (And He has united their [i.e. believers'] hearts. If you had spent all 'Ali ibn Abi Trilib at the time of the Rightly Guided Caliphs that is in the earth, you could not have united their hearts, but Allah has united them. Certainly He is All-Mighty, All-Wise.) (Quran 8: 63) This is the Quran's description of the real hannony among the Companions.

This is a great blessing that Allah (s) bestowed upon that pure generation, and human beings have nothing to do with it. The noble Qnr'an states that harmony among the Companions is a blessing that Allah (&) bestowed upon the Messenger of Allah (g). This Qur'anic depiction of the reality of the Companions is in hannony with the sound reports which show love and friendship among them, thus exposing the deceit of those who fabricated false reports. The verse also includes everyone who follows the guidance of the noble Qnr'an and the Sunnah of the leader of the Messengers. Ibn 'AbbL said: "Ties between relatives may he severed, and a person's kindness may be rejected and unappreciated, hut there is nothing like closeness between The poet said: I accompanied people and learned about their nature and attitude, and I examined the ties connecting them, and I have realised that blood ties cannot bring together people who want to sever these ties, and love and kindness are the strongest of ties.304 * * * CHAPTER THREE The Oath of Allegiance to 'Ali (&), the most important of his characteristics and his way of life in society