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width="15" height="15" border="0" alt=""></a></div></td> </tr> </table> <div class=curved6> <font size="2" color=""><b>AHLEL BAYT&nbsp;<img src="../images/arrow_black.gif" border="0" alt="">&nbsp;A SUNNI PERSPECTIVE</b></font> <H1>H I S T O R Y</H1> <blockquote> <p><img src="../images/arrow_black.gif" border="0" alt="">&nbsp;<a href="#Origins of the Shi'ite (Shia) Sect">Origins of the Shi'ite (Shia) Sect</a> <p><img src="../images/arrow_black.gif" border="0" alt="">&nbsp;<a href="#Jewish Encyclopedia: Abdullah ibn Saba, Founder of Shi ism">Jewish Encyclopedia: Abdullah ibn Saba, Founder of Shi ism</a> <p><img src="../images/arrow_black.gif" border="0" alt="">&nbsp;<a href="#Ali (16QI 'DDG 9FG), Hasan (16QI 'DDG 9FG), and Hussain (16QI 'DDG 9FG) Hated the Shia">Ali (16QI 'DDG 9FG), Hasan (16QI 'DDG 9FG), and Hussain (16QI 'DDG 9FG) Hated the Shia</a> <p><img src="../images/arrow_black.gif" border="0" alt="">&nbsp;<a href="#The Shia Killed Ali (16QI 'DDG 9FG), Hussain (16QI 'DDG 9FG), and Hussain s Grandson (16QI 'DDG 9FG)">The Shia Killed Ali (16QI 'DDG 9FG), Hussain (16QI 'DDG 9FG), and Hussain s Grandson (16QI 'DDG 9FG)</a> <p><img src="../images/arrow_black.gif" border="0" alt="">&nbsp;<a href="#Battle of Siffin">Battle of Siffin</a> <p><img src="../images/arrow_black.gif" border="0" alt="">&nbsp;<a href="#Battle of the Camel">Battle of the Camel</a> </blockquote> <H2><a name="Origins of the Shi'ite (Shia) Sect">Origins of the Shi'ite (Shia) Sect</a></H2> <p><b>Jews of Yathrib</b> <p>Prior to the advent of Islam, the Arabian Peninsula was inhabited by various warring tribes. Due to their lack of unity and their incessant inter-tribal warfare, the Arabs were a backwards race with few cultural achievements and very little military power. The motley Arabs were trapped in between two regional super-powers; to the West was the powerful Roman Empire and to the East was the mighty Persian Empire, and both would terrorize neighboring Arab provinces at will. <p>It was then that a Prophet arose by the name of Muhammad, who unified the various Arab tribes under the banner of Islam. The Islamic ethos shattered the Jahiliyyah concept of Assabiyyah (tribalism/bigotry) and unified the Muslims under the newly defined concept of the Islamic Ummah. The Prophet unified the city of Yathrib (Medinah) which was a hotbed of inter-tribal warfare. <p>The Jews of Yathrib feared the unification of the Arabs, because they used to play on the differences between the various groups. The Jews thus conspired with a group of people, the Munafiqoon (the hypocrites), who claimed to be Muslim but were really disbelievers. Their leader was a man named Abdullah ibn Ubayy ibn Salool. This was the first attempt of the Jews to subvert Islam from the inside, using Abdullah ibn Ubayy and his lot to create schisms within the Ummah. (The Jew by the name of Abdullah Ibn Saba would use this same technique to create schisms within the Ummah.) <p>First, the Prophet unified the city of Yathrib (Medinah) and he expelled the conspiring Jews. Then, he conquered Mecca and set about unifying all of Arabia. The Prophet sent invitation letters to the nations of the world, inviting them to the Call of Allah. <p><b>The Persians</b> <p>The Persian King, Chosroes, tore up the letter and declared that he would never follow the lowly Arabs. The Persians considered themselves a superior race. Theirs was a nation of racial haughtiness and supremacism. They were not willing to submit to the way of the inferior Arabs, nor were they ready to accept the radical Islamic call for racial equality. <p>After the death of the Prophet, Caliph Abu Bakr quelled the apostate tribes in the Wars of Riddah (Apostasy), and he thereby maintained the unity of the Arabian Peninsula. Two years later, Umar bin Khattab assumed power and at this time, the Islamic nation-state was coming of age. Border skirmishes between Rome and Persia eventually erupted into all-out war. <p>Under the guidance of the Commander of the Faithful Umar, the Muslim armies defeated Rome and blitzed across Persia, dealing both empires a crushing blow. The Persians, with their haughty attitude of superiority, were sourly humiliated. The Muslims took the Persians as POWs (Prisoners of War), and the once mighty Persians were forced to work as slaves for a fixed term of punishment. <p><b>Harmuzan</b> <p>The defeated Persian governor and former military commander, Harmuzan, was brought before Caliph Umar. Umar said to the defeated Persian: <blockquote> <p> Harmuzan, we Arabs are the desert-dwellers you considered too lowly for even fighting with. We used to get licked by small columns of your troops. Now you see your King s throne and crown lying at our feet while he is running about places to save his life. How did that happen? </blockquote> <p><b>Harmuzan replied: </b> <p> Sir, then it used to be a war between the Persians and the Arabs. Now you have your God with you. <p>In another narration, Harmuzan declared that before it was merely the Arab forces against the Persian forces, and the Persian forces were stronger. But now it was the Arab forces and Allah, and it was impossible to defeat both at the same time. It was thus that Harmuzan and his Persian confederates realized that the power of the Republic of Medinah lay in its religious beliefs. To destroy the religious beliefs of the Muslims would be to destroy the Muslims. <p>Harmuzan was to be executed for war crimes by Caliph Umar, but he saved his life through an ingenious trick. He asked for water to drink, and requested Caliph Umar for a reprieve for his life until he could finish his drink of water. Umar granted him this request, and upon this, Harmuzan spilled the water on the ground. Because he was unable to drink the water, therefore technically his royal reprieve would never lapse. Caliph Umar upheld his word, and thereby pardoned Harmuzan. <p><b>Assassination Plot</b> <p>Harmuzan  converted to Islam and moved to Medinah, whereupon he planned the Persian revenge on the Arab Muslims. Harmuzan blamed the Commander of the Faithful Umar for the downfall of the Persian Empire, and it was thus that Harmuzan hatched the plan to assassinate the Caliph. <p>In Medinah, Harmuzan became close companions with a staunch Christian named Jafeena Al-Khalil. Jafeena was a political pawn of the Roman ruler and had served as an official in Damascus, Palestine and Heerah; the defeat of Rome by the Muslims left its mark on Jafeena who like Harmuzan swore revenge. The third partner was a Jew by the name of Saba bin Shamoon (whose son would be Abdullah Ibn Saba, the notorious founder of the Shia movement). Saba despised the Muslims who had expelled the Jews on charges of conspiracy. All three of these individuals Harmuzan the Zoroastrian, Jafeena the Christian, and Saba the Jew belonged to peoples who had grievances against the rise of Muslim dominance. <p>They hired Feroz Abu Lulu, a Persian, who had recently been captured by the Muslims as a POW; he was a slave under a Muslim master. Abu Lulu stabbed Umar bin Khattab to death. A day before Umar had been assassinated, Abdur Rehman- Abu Bakr s son- had seen Abu Lulu standing with Harmuzan and Jafeena. The three men were whispering to one another. As Abdur Rehman passed by, the three got startled and a double edged dagger fell to the ground. Abdur Rehman would later confirm that this was the same dagger that killed Umar. The murder of Umar was thus instigated by a coalition of a Roman Christian, a Jew, and a Persian Zoroastrian. It should be noted that the Prophet had prophecized that the Christians, Jews, and pagans would always be united against the Muslims. <p>Today, the modern day Shia venerate Abu Lulu, and they call him  Baba Shuja-e-din which can be translated as  Honored Defender of Religion. These Shia have a shrine erected for this murderer, located in the Iranian city of Kashan called the Abu Lulu Mausoleum wherein he is buried. The Shia travel from far distances to pray inside this shrine, and many of the Shia fast on the day that Umar was killed, and even pass out sweets. Feroz Abu Lulu is one of the venerated founding figures of Shia ideology; the same people who conspired to kill Umar were the ones who planted the seeds of the Shia movement. <p><b>Ubaidallah s Revenge and Uthman s Decision </b> <p>Umar s son, Ubaidallah, was infuriated by the murder of his father. Ubaidallah killed both Harmuzan and Jafeena. Ubaidallah was thus charged with murder and brought to the court of the new Caliph, Uthman bin Affan. Ali bin Abi Talib, Uthman s vizier, advised that Ubaidallah should be executed for murder because there was not enough evidence to convict Harmuzan and Jafeena of any crime. Furthermore, reasoned Ali, extra-judicial vigilante justice was not permitted in Islam; Harmuzan and Jafeena should at least have been entitled to a fair trial and- if found guilty -be executed by none other than the state. <p>However, the other Sahabah -including Amir bin al A as- differed with Ali s position , because they sympathized with Ubaidallah , who was the son of the great Umar . His father had just been murdered in cold blood, and so they wished that Ubaidallah be forgiven due to the fact that he was acting out of distress. Caliph Uthman thus ruled that Ubaidallah must pay blood-money. But because Harmuzan and Jafeena had no relatives, Uthman declared that the blood-money should be given to charity and the Baitul Mal. However, Ubaidallah was unable to pay the blood-money due to lack of funds, and so it was that Caliph Uthman paid this money out of his own pocket. <p>This was one of his first acts as Caliph, and the conspirators (in particular Abdullah Ibn Saba s father) viewed Uthman s decision very unfavorably. It was in this atmosphere that Uthman bin Affan came to power, and the machinations of the conspirators continued in full force. Ubaidallah had killed Harmuzan and Jafeena, but Saba bin Shamoon remained alive. His son, Abdullah Ibn Saba,  converted to Islam and he would uphold the task of destroying Islam from within. <p>The fact that Uthman showed mercy upon Ubaidallah angered Saba bin Shamoon and his son, Abdullah Ibn Saba. These two men looked sympathetically towards Ali, due to the fact that Ali had taken a harsh stance towards Ubaidallah s actions. It was thus that Abdullah ibn Saba  converted to Islam and founded the Shia sect, calling the masses to adore Ali and agitating them against Uthman. It was Abdullah Ibn Saba s propaganda against Uthman that helped fan the flames of civil discontent and caused the people to rise against the Caliph. And so it was that the Saba ites (followers of Abdullah Ibn Saba) assassinated Uthman. <p><b>Uthman s Caliphate</b> <p>The murder of Umar by the Persians created an air of rebellion of suspicion. Under the rule of Umar, the Islamic state expanded far and wide, but the conquered people posed the constant threat of rebellion. Despite these amazing victories for the Muslims, it turned out to be that the management of these vast territories became a more difficult task than conquering them. During Caliph Uthman s rule, the Islamic empire had grown so large that it was crushing itself under its own weight; the state was experiencing grave financial troubles. <p>Caliph Uthman was faced with the management of these conquered peoples who were by nature rebellious and unruly. He had the task of appointing governors as well as tax collectors; Caliph Uthman, an Umayyad, trusted very few people and rightfully so considering the atmosphere of civil discontent at the time, not to mention the assassination of Umar by the conquered Persians. So it was that Uthman appointed his family and friends to government positions. For example, during his reign, Uthman s cousin Muawiyyah remained the governor of Syria. <p><b>Ali acts as Vizier of the Caliph</b> <p>Many poor Bedouins felt that the Uthman s policies were tilted in favor of the Umayyad elite. They wrongfully accused Caliph Uthman of nepotism. (Today, the Shia also accuse him of this. The irony should not be lost that the Shia are the ones who said that the Prophet Muhammad believed in nepotism, by restricting the Caliphs in the Ahlel Bayt only.) <p>The Bedouins found a spokesman in Ali. Ali prevented these Bedouins from resorting to violent rebellion and to instead use peaceful negotiation. As the Vizier and top advisor of Caliph Uthman, Ali had the ability to bring the case of the Bedouins to the Caliph, and by doing so, he brought these Bedouins to the negotiating table instead of the war table. <p><b>The Partisans of Ali</b> <p>Ali s supporters were a myriad of disenchanted people, some of whom had grievances with Caliph Uthman. These became the  Partisans of Ali or the Shia t Ali. (It should be noted that this is not the same group as the Ithna Ashari of today. In fact, the truth is that the Ithna Asharis did not exist back then, and the doctrine of Ithna Ashari Shi ism would only emerge centuries later.) Indeed, these Partisans of Ali were simply recently converted Bedouins as well as conquered Persians. They were not a religious sect, but rather a political party. The term  Shia t Ali was not used to denote a distinct religious sect; in fact, the partisans of Muawiyyah would be called  Shia t Muawiyyah. <p>Within the Partisans of Ali were a myriad of different groups; many of which were Bedouins who had just recently converted from a Mushrik faith, as well as recently conquered Persians who clung to their Zoroastrian ways. They were weak in faith, ignorant, and barbaric. Both the Bedouins and the Zoroastrians were accustomed to their former pagan beliefs and had a difficult time adjusting to Islam, and often-times they would mix Islam with pagan thought. <p><b>The Saba ites </b> <p>The Zoroastrians (of the defeated Persian Empire), the Christians (of the defeated Eastern Roman Empire), and the Jews (who had been expelled by the Muslims) grieved for the old days. In their private counsel, these defeated elements had reached the conclusion that it was not possible to fight Muslims on the battlefield. Therefore, they resolved to sow the seed of discord amongst Muslims, using the model of the Jews of Yathrib. The Prophet had called the Muslims to unite under the banner of Islam and the Quran; the disunited Arabs had unified and defeated their enemies. Thus, these conspirators decided to undo this process; they reasoned that to remove the Muslims from Islam and the Quran would also cause disunity and weakness. <p>The first step of these conspirators was the assassination of Umar. Umar s son Ubaidallah took revenge and killed Jafeena the Christian and Harmuzan the Persian. It was then that Ali ibn Abi Talib demanded that Ubaidallah be given the death penalty for murdering Umar s assassins. Abdullah Ibn Saba, whose father had been a companion of Jafeena and Harmuzan, thus took a liking for Ali and declared himself a Partisan of Ali. Ibn Saba carried a grudge against Umar- it had after all been his father responsible for Umar s death; he also carried a grudge against Uthman who pardoned the killers of his father s companions. <p>Abdullah Ibn Saba saw an opportunity to exploit the disunity of the Muslims during the time of civil unrest during Uthman s Caliphate. Ibn Saba  converted to Islam, and tried to gain a following amongst Ali s more extreme supporters. These followers of Ali were using him in their appeals to Caliph Uthman. They were already upset with Uthman and thus they were the perfect target audience for Ibn Saba who would convince them of Ali s superiority over Uthman. <p>Ibn Saba first called the masses to show their love and devotion to the Ahlel Bayt (Prophetic Household). He then started claiming that none could excel the Ahlel Bayt in status. When he gained some popularity at this, he boldly claimed that Ali was the most superior person after the Prophet. When he saw that some of his followers had indeed believed him, he confided in them that Ali was in reality the appointed successor of the Prophet, but that the Three Caliphs had usurped this right from him. Ibn Saba then unleashed a campaign of vilification against the Sahabah, and he is the first to start the practice of Tabarra, or ritualistic cursing of Abu Bakr, Umar, and Uthman. He then told his staunch supporters that Ali had powers above those of a normal human being. <p>To appeal to the recent Persian converts, Ibn Saba infused Zoroastrian beliefs into Islam. The Zoroastrians believed that God s spirit was in their Chosroes (king), and that this spirit moved from one king to another, through his descendants. Ibn Saba declared that the divinity of Imamah also moved from one Imam to another through the descendants of Ali. Many of the exaggerations in Shi ism in regards to the powers of Imams take their inspiration from the Chosroes. <p>Ibn Saba s ideas appealed to the pagan side of the new converts from amongst the Beduins and Persians; these pagans were accustomed to worshipping idols and people, so the exaltation of Ali appealed to them. Eventually, Ibn Saba would take it to the ultimate extreme and he applied in full force the concept of the Persian Chosroes, declaring Ali to be Allah incarnated. <p>Up until then, Ali had not paid much attention to Ibn Saba s antics, but once he heard of this news, Ali was furious. Ali threatened to burn all of Ibn Saba s followers (called Saba ites) to the stake including Ibn Saba; Ali asked them to repent and he would eventually exile them to Mada in (modern day Iran) when he was Caliph. But the Saba ites adopted the concept of Taqiyyah (lying) and Kitman (hiding one s faith); this allowed the Saba ites to avoid detection from the authorities, infiltrating the ranks of the Shia t Ali. Ali, who before becoming Caliph spent most of his time in Mecca and Medinah, remained oblivious to the Saba ites who were mostly in Iraq (i.e. Kufa), Persia, and Egypt. <p>With the practise of Taqiyyah and Kitman, the Saba ites functioned much like a secret society or cult, such as the Free Masons, Illuminati, and other clandestine organizations. The Saba ites operated under a strict code of secrecy and hid their identities for fear of reprisal from the government. This created a situation such that the authorities could not clamp down on the Saba ites due to their elusiveness, and the secret society continued to grow in numbers and fill the ranks of the Shia t Ali, without even Ali s knowledge. <p>The Saba ites were the originators of the Shia faith. Generations later, these Saba ites would branch out into the various Shia sects we know of today: the Druze, Bohras, Nizaris, Zaydis, Jarudis, Sulaymanis, Butris, Ismailis, Kaysaniyyas, Qaddahiyyas, Ghullat, Aga Khanis, Ithna Asharis, Usoolis, Akhbaris, Shaykis, and so on. <p><b>Saba ites Organize Attack on Uthman </b> <p>It should be noted that these Saba ite Bedouins were only one segment of the Shia t Ali; they were an extremist fringe group. With the goading of Abdullah Ibn Saba, the Egyptian Bedouins (led by the Saba ites) were planning on rebelling against Caliph Uthman. But news of this imminent treason by the extremist wing of the Shia t Ali reached the ears of Uthman . Caliph Uthman thus ordered the Egyptian governor to preemptively take action against the malcontents. But when the Eygptian Bedouins found out that the governor was to punish the malcontents on orders of Caliph Uthman, Abdullah Ibn Saba convinced the Bedouins to siege the Caliph s home in Medinah. <p>Ali did not take part in the siege, nor did he approve of it. In fact, Ali sent his own sons to protect Caliph Uthman, and he even offered 500 men to protect Uthman . How is it then that the Shia claim that Ali hated Uthman when he sent his own beloved sons to defend him and to prolong his Caliphate? Indeed, Ali did not support the Saba ite Bedouins who favored Ali over Uthman- much like Ali would not support the modern day Shia today. The modern day Shia can never explain why Ali did not raise his sword against Uthman, and they can only say that perhaps he was preventing bloodshed. But then why was Ali ready to shed blood in the defense of Uthman? Truly, the Shia cannot explain this: a man does not send his sons to defend a tyrant. If a Sahabi sent his son went to defend Yezid whom the Shia consider a tyrant, it would be the Shia who would be the first to condemn this Sahabi! <p><b>Ali s Caliphate </b> <p>In any case, Uthman was assassinated by the Saba ite Bedouins. Once Uthman was slain, the Shia t Ali urged Ali to become the next Caliph. Ali, however, did not approve of the actions taken by his extremist followers and he asked his Shia t Ali to find someone else to be Caliph. Ali became reclusive and shunned his followers severely. This is recorded in Nahjul Balagha, which the Shia consider one of the most authentic sources of Ali s lectures. <blockquote> <p><b>Nahjul Balagha, Sermon 91</b> <p id=quote2>When people decided to swear allegiance at Amir al-mu minin s hand after the murder of Uthman, Ali said: <p id=quote2> Leave me and seek someone else. We are facing a matter which has (several) faces and colors, which neither hearts can stand nor intelligence can accept. Clouds are hovering over the sky, and face are not discernible. You should know that if I respond to you that I would lead you as I know and would not care about whatever [anyone else] may say. If you leave me, then I am the same as you are. It is possible I would listen to and obey whoever you make in charge of your affairs. I am better for you as a counselor than as chief. <p id=source2>(source: Al-Islam.org, http://www.al-islam.org/nahj/) </blockquote> <p>However, the people pushed him and finally Ali became the Fourth Caliph. If Ali had really been appointed to the Imamah by Allah, then why would Ali have refused this appointment at first? Why would he dislike a position that was supposedly granted to him by Allah? If Imamah was destined for him, why is Ali claiming that he wasn t even going to be the Caliph until the people put him up to it? We see that Ali says the following in Nahjul Balagha. <blockquote> <p><b>Nahjul Balagha, Sermon 205</b> <p id=quote2>Ali said: <p id=quote2> By Allah, I had no liking for the caliphate nor any interest in government, but you yourselves invited me to it and prepared me for it. <p id=source2>(source: Al-Islam.org, http://www.al-islam.org/nahj/) </blockquote> <p><b>Battle of the Camel Instigated by Saba ites</b> <p>There was a public demand for Ali to find the killers of Uthman, especially since it was known that the killers were part of the Shia t Ali. However, Ali found himself too busy preventing a civil war to invest time and resources into finding the killers, so he planned on delaying it. This angered many people who wanted justice immediately. They found a spokeswoman in Aisha, the Prophet s widow. She sympathized with the people who wanted to find the killers of Uthman. <p>The reality is that both Ali and Aisha had equally convincing arguments. On the one hand, Ali wanted to delay spending time and resources to find the killers because he had to prevent a civil war. On the other hand, Aisha cannot be blamed for feeling hurt and loss at the murder of Uthman, and surely the murderers should be brought to justice! Aisha went to see Caliph Ali in order to resolve the issue peacefully through arbitration. She feared that if she did not intercede on behalf of the malcontents by convincing Ali to find the murderers, they would rebel against Caliph Ali. She thus adopted the Sunnah of Ali: it had, after all, been Ali who would take the case of the people to Caliph Uthman in order that their demands be heard. <p>Both Aisha and Ali wanted to resolve the issue peacefully. However, the extremist portion of the Shia t Ali [i.e. the Saba ites] that were responsible for the murder of Uthman did not want Aisha to convince Ali to prosecute the murderers, since of course it was they themselves. So these Shia t Ali decided to attack Aisha s contingent thereby provoking a counter-response. Soon, Ali and Aisha found themselves in a battle that nobody even knew who started it. This was the Battle of the Camel, and both Ali and Aisha found themselves enmeshed in a battle that they did not want to fight. <p>Aisha s contingent was defeated. She apologized to Caliph Ali for the trouble she had caused, and Ali forgave her and safely returned Aisha to her home. Both Ali and Aisha are considered Sahabah, and this is a shining example of how although Sahabah get into disputes, they can resolve them in a civil manner. Aisha had the humility to apologize despite the fact that she really didn t do anything wrong, and Ali had the nobility not to hold any ill-feelings towards her and to walk her safely home. <p>During this chaotic time of civil war, all of the Sahabah were being pulled and manipulated by their ardent followers, many of whom were rabble-rousers like the followers of Ibn Saba in the Shia t Ali. In the confusion of all of this, the Sahabah found themselves facing a civil war, despite the verse in the Quran which stated that the Ummah should remain united. It was a sad time in the history of Islam, with great Sahabah fighting other great Sahabah. But it should be remembered that the Battle of the Camel was concluded with the eventual reunification of Umm al Mu mineen Aisha and Amir al Mu mineen Caliph Ali. <p><b>Battle of Siffin and the Saba ite Revolt Against Ali </b> <p>However, Uthman s cousin Muawiyyah was not pleased with this outcome because Ali still did not prosecute the criminals within his own ranks. Muawiyyah was a blood-relative of Uthman and he was very upset that the murderers were not apprehended. Muawiyyah , then the governor of Syria, refused to recognize Ali, and he demanded the right to avenge Uthman s death. In what was perhaps the most important battle fought between Muslims, Ali s forces met Muawiyyah s in the Battle of Siffin. <p>The Shia say that Ali fought Muawiyyah for denying the Shia concept of the Imamah, and that Ali was the first Infallible Imam. And yet the Shia s own books say that this was not what the Battle of Siffin had to do with, but rather it was purely political as opposed to religious. Ali clearly said in Nahjul Balagha: <blockquote> <p id=quote2> In the beginning of our matter, the people of Syria [Muawiyyah s forces] and us met. It is obvious that our God is one, our Prophet is one, and our call in Islam is one. We do not see ourselves more in faith in Allah or more in believing His messenger than them, nor they do. Our matter is one, except for our disagreement in Uthman s blood, and we are innocent from his murder. <p id=source2>[Nahjul Balagha, vol.3, p.648] </blockquote> <p>So it was that the Shia t Ali met the Shia t Muawiyyah. Caliph Ali s forces were decimating the forces of Muawiyyah. It would have been a decisive victory for Caliph Ali, but the Shia t Muawiyyah used a rouse to fool the Shia t Ali. Muawiyyah s Syrians adorned the tips of their swords with pages from the Quran. This confused the Shia t Ali, who did not want to bring harm to the Quran. <p>The Shia t Ali stopped fighting due to this trick, and the Shia t Muawiyyah asked for a cease-fire and to resolve the issue through arbitration. Caliph Ali, being the noble man that he was, agreed to vote (use Shurah) for who would be Caliph. This greatly upset a contingent of his ardent followers, the Saba ites, who did not agree that Ali should use arbitration. The Saba ites had been convinced by Abdullah Ibn Saba that Allah had appointed Ali as Caliph. So they accused Ali of going against the Will of Allah by resorting to negotiation on the matter. How could there be negotiation on a matter that is decreed by Allah Almighty? <p>A portion of the Saba ites defected and turned against Caliph Ali. They declared vociferously:  No rule but to Allah! These defectors came to be known as the Khawaarij, which literally translates to  those who go out or  those who secede. For so long, these people had been the most ardent supporters of Ali, calling themselves the Shia t Ali and the Lovers of Ahlel Bayt, but look now where their doctrinal innovation had taken them. They defected against the very man they had claimed to follow! <p>This event in Islamic history is one that the Shia of today cannot explain away. They try to hide it under a rug, since it shows the falsity of their beliefs. The Khawaarij, former Saba ites, were of the same belief of the Ithna Ashari Shia today, namely that Allah had appointed Ali to be Caliph. And yet, Ali agreed to arbitration with Muawiyyah. The million-dollar question, asked of course by the Khawaarij: how could Ali agree to arbitration if it was a matter decreed by Allah? <p>How could Ali agree to negotiation on this matter if Allah Himself had chosen Ali to be this supposed  Infallible Imam ? Would Prophet Muhammad agree to arbitration and negotiation on the matter of his Prophethood? So why would Ali arbitrate and negotiate on the matter of his Imamah? In matters decreed by Allah, there can be no negotiation! For example, we cannot negotiate on the matter of eating pork or Salah, since these matters are already decreed by Allah. <p>This event proves without a shadow of doubt that Ali was not divinely appointed by Allah nor by His Messenger, since he agreed to arbitration and agreed to Shurah (consultation) to decide who would be the Caliph. This proves that what the Ahlus Sunnah believes is correct: namely that Shurah is the way to elect a leader, much like how Abu Bakr was selected. <p>The Shia belief system is diametrically opposed to the very Ali they claim to follow, and soon will they also be faced against Ali, much like the Khawaarij (former Saba ites) would turn against and face Ali; Ali is he who denied all claims of divine appointment and of Infallible Imamah. Ali denied this to the Saba ites, the Khawaarij, and he will also deny this to the Shia of today, whose faces will be turned black on the Day of Judgement for their exaggeration and lies, where they will be grouped together with the people who defected against Ali, namely the Khawaarij. There is no plausible explanation that the Shia can give to the million-dollar question: why did Ali agree to Shurah? It is indeed a slap to the face of the Shia faith. <p><b>Ali Murdered by Saba ites</b> <p>In any case, the Khawaarij turned against Caliph Ali and killed him. So it was that Muawiyyah became the fifth Caliph. The irony should not be lost that the Shia are the ones who killed Ali allowing Muawiyyah to be the Caliph, and now look at the Shia today lamenting about Muawiyyah stealing the Caliphate! There can be no denying that the Saba ites and the Khawaarij are the fore-fathers of Shi ism, since the Shia today hold the same opinion that Ali was divinely appointed and thus arbitration (i.e. with Abu Bakr or Muawiyyah) cannot be accepted. <p>After Ali s death, the Khawaarij went back into hiding, using Taqiyyah (lying) and Kitman (hiding). Abdullah ibn Abbas, the Prophet s cousin, persuaded many of them to reject the Khawaarij doctrine, and so many of them did reject it, although most of them continued to hold onto their Saba ite Shia beliefs. <p><b>Conclusion</b> <p>This article has traced the origins of the Shia, which date back to the assassination conspiracy of Umar by the Persian Harmuzan, the Christian Jafeena, and the Jew Saba. The latter s son, Abdullah Ibn Saba, would carry on his father s work by adopting the subterfuge tactics of the Jews of Yathrib. Ibn Saba was successful in weakening the Muslims from the inside by creating the Shia sect. Throughout its turbulent history, the Shia (who originated from the Saba ites) have spread Fitnah to every corner of the Muslim world. <p>These Saba ites had killed Uthman, attacked Aisha, and killed Ali. They had also supported Umar s assassin Abu Lula. They would betray Hasan and eventually they would lead Hussain to his death and then later Hussain s grandson would also die from the betrayal of the Shia defectors. The ancestors of the Shia were a hate-mongering people, responsible for creating disunity and disarray amongst the Muslim Ummah. Today, this tradition lives on in the Shia, who carry on the practice of Tabarra, cursing and insulting the pious pioneers of Islam, rabble-rousing and trying to create hatred and disunity amongst the believers.</p> <H2><a name="Jewish Encyclopedia: Abdullah ibn Saba, Founder of Shi ism">Jewish Encyclopedia: Abdullah ibn Saba, Founder of Shi ism</a></H2> <p>The  Jewish Encyclopedia says: <blockquote> <p><b>ABDALLAH IBN SABA</b><br> By : Hartwig Hirschfeld <p id=quote2>A Jew of Yemen, Arabia, of the seventh century, who settled in Medina and embraced Islam. Having adversely criticized Calif Othman s administration, he was banished from the town. Thence he went to Egypt, where he founded an antiothmanian sect, to promote the interests of Ali. On account of his learning he obtained great influence there, and formulated the doctrine that, just as every prophet had an assistant who afterward succeeded him, Mohammed s vizier was Ali, who had therefore been kept out of the califate by deceit. Othman had no legal claim whatever to the califate; and the general dissatisfaction with his government greatly contributed to the spread of Abdallah s teachings. Tradition relates that when Ali had assumed power, Abdallah ascribed divine honors to him by addressing him with the words,  Thou art Thou! Thereupon Ali banished him to Madain. After Ali s assassination Abdallah is said to have taught that Ali was not dead but alive, and had never been killed; that a part of the Deity was hidden in him; and that after a certain time he would return to fill the earth with justice. Till then the divine character of Ali was to remain hidden in the imams, who temporarily filled his place. It is easy to see that the whole idea rests on that of the Messiah in combination with the legend of Elijah the prophet. The attribution of divine honors to Ali was probably but a later development, and was fostered by the circumstance that in the Koran Allah is often styled  Al-Ali (The Most High). <p id=quote2>Bibliography: Shatrastani al-Milal, pp. 132 et seq. (in Haarbr�cken s translation, i. 200-201);<br> Weil, Gesch. der Chalifen, i. 173-174, 209, 259.H. Hir. </blockquote> <p id=source2>Source: JewishEncyclopedia,<br> http://www.jewishencyclopedia.com/view.jsp?artid=189&letter=A <H2><a name="Ali (16QI 'DDG 9FG), Hasan (16QI 'DDG 9FG), and Hussain (16QI 'DDG 9FG) Hated the Shia">Ali (16QI 'DDG 9FG), Hasan (16QI 'DDG 9FG), and Hussain (16QI 'DDG 9FG) Hated the Shia</a></H2> <p>Ali (16QI 'DDG 9FG), Hasan (16QI 'DDG 9FG), and Hussain (16QI 'DDG 9FG) hated the Shia t Ali, the people who claimed to be their followers. The Shia were barbaric, ignorant, and uneducated Beduins from Iraq (i.e. Kufa) and Egypt who were new converts to Islaam and who mixed the Deen with their pagan beliefs. They were strongly affected by Abdullah Ibn Saba, the heretic who would try convincing the Shia t Ali that Ali (16QI 'DDG 9FG) was divinely appointed and had powers above that of a normal human being. Ibn Saba s followers were known as the Saba ites, the ancestors of the modern day Shia. <p>Abdullah Ibn Saba knew that if Ali (16QI 'DDG 9FG) or the Caliph found out about this cult that was forming [i.e. the Saba ites] then the authorities would clamp down on them. So Ibn Saba taught his people to use Taqiyyah (lying to save one s religion) and Kitman (hiding one s faith). Due to this fact, both Ali (16QI 'DDG 9FG) and the Caliph had a hard time figuring out who exactly were the Saba ites. Additionally, most of Ali s time (16QI 'DDG 9FG) was spent in Mecca and Medinah, far away from Kufa and Egypt where the Shia t Ali and the cultish Saba ites were growing. It is narrated that on more than one ocassion did Ali (16QI 'DDG 9FG) find out about a Saba ite and either kill him or expel him. But for the most part, Abdullah Ibn Saba was successful in getting the Saba ites to infiltrate the ranks of the Shia t Ali. <p>Ali (16QI 'DDG 9FG), Hasan (16QI 'DDG 9FG), and Hussain (16QI 'DDG 9FG) would soon hate the Shia t Ali for their exaggerations, barbarism, and their cowardice on the battlefield. Ali (16QI 'DDG 9FG), Hasan (16QI 'DDG 9FG), and Hussain (16QI 'DDG 9FG) hated their so-called supporters, and wished to be freed of them. These Shia would claim that they love Ahlel Bayt and yet they would continually betray and backstab Ahlel Bayt, and do things that the Ahlel Bayt forbade. Imam Jafar as-Sadiq (16QI 'DDG 9FG) said the following about the so-called Shia: <blockquote> <p id=quote2> No one bears greater hatred towards us [the Ahlel Bayt] than those who claim to love us. [Abdull�h al-M�maq�n�, Miqb�s al-Hid�yah vol. 2 p. 414 (Mu assasat �l al-Bayt li-Ihy� at-Tur�th, Beirut 1991) quoting from Rij�l al-Kashsh�.] </blockquote> <p>Ali condemned the Shia multiple times, and it is all recorded in the Nahjul Balagha, which the Shia consider sacred. Let us examine Sermon 34 in which Ali (16QI 'DDG 9FG) says that his so-called supporters are not really his supporters and that he wants to be rid of them. You can also view the sermon on Al-Islam.org which is the most reliable Shia wesbite on the net. <p><b>Al-Islam.org says</b> <blockquote> <p> Nahjul Balagha, Sermon 34 <p id=quote2>During the fight against the people of Syria [Muawiyyah], Ali said to his Shia: <p id=quote2> Woe to you. I am tired of rebuking you. Do you accept this worldly life in place of the next life? Or disgrace in place of dignity? When I invite you to fight your enemy your eyes revolve as though you are in the clutches of death, and in the senselessness of last moments. My pleadings are not understood by you and you remain stunned. It is as though your hearts are affected with madness so that you do not understand. You have lost my confidence for good. Neither are you a support for me to lean upon, nor a means to honour and victory. Your example is that of the camels whose protector has disappeared, so that if they are collected from one side they disperse away from the other side. <p id=source2>source: http://www.al-islam.org/nahjul/34.htm  </blockquote> <p>In the same sermon, Ali (16QI 'DDG 9FG) also condemns the Shia for being trouble-makers and fitnah-mongerers, saying: <blockquote> <p id=quote2> By Allah, how bad are you for igniting flames of war. </blockquote> <p>Hasan did not trust these Shia either as they were very disloyal. In his book al-Ihtij�j, the prominent Shia author Abu Mansur at-Tabarsi has preserved the following remark of Hasan: <blockquote> <p id=quote2> By Allah, I think Muawiyyah would be better for me than these people who claim that they are my Shia. [Ab� Mans�r at-Tabars�, al-Ihtij�j vol. 2 p. 290-291 , Mu assasat al-A lam�, Beirut 1989] </blockquote> <p>Distrusting his Shia, Hasan (16QI 'DDG 9FG) made peace with Muawiyyah (16QI 'DDG 9FG) and gave him the Caliphate. His Shia protested at this, and Hasan s reply (16QI 'DDG 9FG) is preserved in the most important of the Shia books of Hadith, Al-Kafi: <blockquote> <p id=quote2> By Allah, I handed over power to him for no reason other than the fact that I could not find any supporters. Had I found supporters I would have fought him day and night until Allah decides between us. But I know the people of Kufa. I have experience of them. The bad ones of them are no good to me. They have no loyalty, nor any integrity in word or deed. They are in disagreement. They claim that their hearts are with us, but their swords are drawn against us. <p id=source2>(Al-Kafi, vol. 8, p.288) </blockquote> <p>Hussain s cousin Muslim Ibn Aqil (16QI 'DDG 9FG) was sold out to Yezid s men by the Shia. Muslim Ibn Aqil (16QI 'DDG 9FG) sent a message to Hussain (16QI 'DDG 9FG) warning him about the Shia of Kufa: <blockquote> <p id=quote2> Do not be deceived by people of Kufa. They are those same Shia of your father from whom he so dearly wished to part, by death or by being killed. The Kuffans have lied to me and have lied to you, and a liar has no sense. </blockquote> <p>Before being executed, Muslim Ibn Aqil (16QI 'DDG 9FG) said about the Shia: <blockquote> <p id=quote2> O Allah, You be the Judge between us and our people. They deceived us and deserted us. </blockquote> <p>Then, Hussain (16QI 'DDG 9FG) would be betrayed by the Shia of Kufa, who would feed him to Yezid s men who slaughtered Hussain (16QI 'DDG 9FG) at Karbala. Hussain (16QI 'DDG 9FG) would say before being martyred, <blockquote> <p id=quote2> Our Shia have deserted us. </blockquote> <p>And the Shia betrayal of the Ahlul Bayt did not stop with Ali, Hasan, and Hussain; indeed, they did not even spare Hussain s grandson, Zayd ibn Ali ibn Hussain (16QI 'DDG 9FG). The Shia would betray him on the battlefield, defecting against him. Before being martyred, Zayd (16QI 'DDG 9FG) said: <blockquote> <p id=quote2> I am afraid they have done unto me as they did to Hussain. </blockquote> <p>Ali (16QI 'DDG 9FG) condemned the Shia so many times in the Nahjul Balagha, page after page of how much he reviled the people who claimed to be his supporters. Here, Ali (16QI 'DDG 9FG) says that Allah will destroy the Shia of Kufa if they continue to be decietful, and he asks Allah to change his Shia for other supporters, because he distrusts his Shia who are not really his supporters but rather his enemies: <p><b>Al-Islam.org says</b> <blockquote> <p>Nahjul Balagha, Sermon 25 <p id=quote2>Ali chastises the Shia of Kufa: <p id=quote2> O Kufa, if this is your condition that whirlwinds [of deciet] continue blowing through you, then Allah may destroy you& Your disobedience of your Imam in matters of right and their [the Syrian s] obedience to their leader [Muawiyyah] in matters of wrong, their [the Syrian s] fulfilment of the trust in favor of their master [Muawiyyah] and your betrayal, their good work in their cities and your mischief. Even if I give you charge of a wooden bowl I fear you would run away with its handle. <p id=quote2>Ali invokes Allah against his Shia: <p id=source2> O my Allah, they are disgusted of me and I am disgusted of them. They are weary of me and I am weary of them. Change them for me with better ones source: http://www.al-islam.org/nahjul/25.htm]  </blockquote> <p>In the next sermon, Ali (16QI 'DDG 9FG) asks Allah to curse the looks of his Shia because they betray him in the Battle of Siffin. <p><b>Al-Islam.org says</b> <blockquote> <p> Nahjul Balagha, Sermon 183 <p id=quote2>Ali says to his Shia at the Battle of Siffin: <p id=quote2> Keep quiet, may Allah make you ugly, O you with broken tooth. Certainly, by Allah, when truth became manifest even then your personality was weak and your voice was loose. But when wrong began to shout loudly you again sprouted up like the horns of a kid. <p id=source2>source: http://www.al-islam.org/nahjul/183.htm  </blockquote> <p>Ali (16QI 'DDG 9FG) talked about how he knew that his supporters were really traitors. He mentions it in this next sermon. <p><b>Al-Islam.org says</b> <blockquote> <p> Nahjul Balagha, Sermon 4 <p id=quote2>Ali says about his Shia: <p id=quote2> I always apprehended from you consequences of treachery and I had seen you through in the garb of the decietful. <p id=source2>source: http://www.al-islam.org/nahjul/4.htm  </blockquote> <p>How many times did the Shia betray the Ahlel Bayt on the battlefield? First, they betrayed Ali (16QI 'DDG 9FG) in the Battle of Siffin. Second, they betrayed Hasan (16QI 'DDG 9FG) who refused to even fight Muawiyyah (16QI 'DDG 9FG) after that. Third, they betrayed Hussain s cousin (Muslim Ibn Aqil) after they swore allegiance on his very hand, and the Shia let the men of Yezid take him away to his execution. Fourth, the Shia betrayed Hussain (16QI 'DDG 9FG) on the battlefield, allowing Yezid s men to chop him up. Fifth, the Shia betrayed Hussain s grandson (Zayd ibn Ali ibn Hussain), defecting against him on the battlefield and leading to his death. <p>Let us see what Ali (16QI 'DDG 9FG) had to say about the treachorous and cowardly Shia: <p><b>Al-Islam.org says</b> <blockquote> <p> Nahjul Balagha, Sermon 29 <p id=quote2>Ali says to his Shia: <p id=quote2> O people, your bodies are together but your desires are divergent. Your talk softens the hard stones and your action attracts your enemy towards you. You claim in your sittings that you would do this and that, but when fighting approaches, you say (to war),  turn thou away (i.e. you flee away). If one calls you (for help) the call receives no heed. And he who deals hardly with you his heart has no solace. The excuses are amiss like that of a debtor unwilling to pay. The ignoble can not ward off oppression. Right cannot be achieved without effort. Which is the house besides this one to protect? And with which leader (Imam) would you go for fighting after me? <p id=quote2> By Allah! deceived is one whom you have deceived while, by Allah! he who is successful with you receives only useless arrows. You are like broken arrows thrown over the enemy. By Allah! I am now in the position that I neither confirm your views nor hope for your support, nor challenge the enemy through you. What is the matter with you? What is your ailment? What is your cure? The other party [Muawiyyah s Syrians] is also men of your shape (but they are so different in character). Will there be talk without action, carelessness without piety and greed in things not right?! <p id=source2>source: http://www.al-islam.org/nahjul/29.htm  </blockquote> <p>In fact, Ali (16QI 'DDG 9FG) was completely exasperated with the Shia and he invoked Allah s curse upon them: <p><b>Al-Islam.org says</b> <blockquote> <p> Nahjul Balagha, Sermon 36 <p id=quote2>Ali says to his Shia: <p id=quote2> You are a group whose heads are devoid of wit and intelligence. May you have no father! Allah s woe be to you! <p id=source2>source: http://www.al-islam.org/nahjul/36.htm  </blockquote> <p>Ali (16QI 'DDG 9FG) could not stand his so-called Shia, and he disparaged them repeatedly. <p><b>Al-Islam.org says</b> <blockquote> <p> Nahjul Balagha, Sermon 39 <p id=quote2>Ali says about his Shia: <p id=quote2> I am faced with men who do not obey when I order and do not respond when I call them. May you have no father! Woe to you! What are you waiting for to rise for the cause of Allah? Does not faith join you together, or sense of shame rouse you? I stand among you shouting and I am calling you for help, but you do not listen to my word, and do not obey my orders, till circumstances show out their bad consequences. No blood can be avenged through you and no purpose can be achieved with you. I called you for help of your brethren but made noises like the camel having pain in stomach, and became loose like the camel of thin back. <p id=source2>source: http://www.al-islam.org/nahjul/39.htm  </blockquote> <p>In this next sermon, Ali (16QI 'DDG 9FG) warns the Shia not to become heretics outside the folds of orthodox Islam. And he warns them of their fate if they do this. <p><b>Al-Islam.org says</b> <blockquote> <p> Nahjul Balagha, Sermon 57 <p id=quote2>Ali said to his Shia: <p id=quote2> Storm may overtake you while there may be none to prick you (for reforms). Shall I be witness to my becoming heretic after acceptance of Faith and fighting in the company of the Prophet?! So you should return to your evil places, and get back on the traces of your heels. Beware! Certainly you will meet, after me, overwhelming disgrace and sharp sword and tradition that will be adopted by the oppressors as a norm towards you. <p id=source2>source: http://www.al-islam.org/nahjul/57.htm  </blockquote> <p>When Ali (16QI 'DDG 9FG) was fighting Muawiyyah (16QI 'DDG 9FG), he cursed his Shia for being false supporters and cowards. The Shia have always been cowards who have betrayed the Ahlel Bayt consisently. <p><b>Al-Islam.org says</b> <blockquote> <p> Nahjul Balagha, Sermon 68 <p id=quote2>Ali admonishes his Shia: <p id=quote2> How long shall I accord you consideration that is accorded to camels with hollow hump, or to worn clothes which when stitched on one side give way on the other. Whenever a vanguard force of Syria [Muawiyyah s Syrians] hovers over you, everyone of you shuts his door and hides himself like the lizard in its hole or a badger it its den. By Allah, he whom people like you support must suffer disgrace and he who throws arrows with your support is as if he throws arrows that are broken both at head and tail. By Allah, within the courtyard you are quite numerous but under the banner you are only a few. Certainly, I know what can improve you and how your crookedness can be straightened. But I shall not improve your condition by marring myself. Allah may disgrace your faces and destroy you. You do not understand the right as you understand the wrong and do not crush the wrong as you crush the right. <p id=source2>source: http://www.al-islam.org/nahjul/68.htm  </blockquote> <p><b>Al-Islam.org says</b> <blockquote> <p> Nahjul Balagha, Sermon 69 <p id=quote2>Ali said about his Shia: <p id=quote2> I saw the Prophet of Allah appear before me, and I said:  O Prophet of Allah! What crookedness and enmity I had to face from my people. The prophet of Allah said: Invoke (Allah) to place evil upon them, but I said,  Allah may change them for me with better ones  <p id=sourcee2>source: http://www.al-islam.org/nahjul/69.htm  </blockquote> <p>Ali (16QI 'DDG 9FG) repudiates the Shia of Iraq for saying that Ali (16QI 'DDG 9FG) shouldn t go to arbitration with Muawiyyah (16QI 'DDG 9FG). Ali (16QI 'DDG 9FG) declared that Shura is the way, and that he is not divinely appointed by Allah. He condemns the Shia for saying that Ali (16QI 'DDG 9FG) was lying when he denied being appointed by Allah. <p><b>Al-Islam.org says</b> <blockquote> <p> Nahjul Balagha, Sermon 70 <p id=quote2>Ali said in condemnation of the Shia of Iraq: <p id=quote2> Now then, O people of Iraq! You are like the pregnant woman who, on completion of the period of pregnancy delivers a dead child and her husband is also dead and her period of widowhood is long while only remote relation inherits her. By Allah, I did not come to you of my own accord. I came to you by force of circumstances. I have come to know that you say  Ali speaks a lie. May Allah fight you! Against whom do I speak lie? Whether against Allah? But I am the first to have believed in him. Whether against His Prophet? But I am the first who testified to him. Certainly not. By Allah it was a way of expression which you failed to appreciate, and you were not capable of it. Woe to you. I am giving out these measures of nice expression free of any cost. I wish there were vessels good enough to hold them. <p id=source2>source: http://www.al-islam.org/nahjul/70.htm  </blockquote> <p>Ali (16QI 'DDG 9FG) said that he feared the oppression of his Shia and their lies against him. And he called the supporters of Abdullah Ibn Saba to be cowards, and he called the Shia to be the worst of supporters. <p><b>Al-Islam.org says</b> <blockquote> <p> Nahjul Balagha, Sermon 96 <p id=quote2>Ali said to the Shia of Kufa: <p id=quote2> People are afraid of the oppression of their rulers while I fear the oppression of my subjects. I called you for war but you did not come. I warned you but you did not listen. I called you secretly as well as openly, but you did not respond. I gave you sincere counsel, but you did not accept it. Are you present like the absent, and slaves like masters? I recite before you points of wisdom but you turn away from them, and I advise you with far reaching advice but you disperse away from it. I rouse you for jihad against the people of revolt but before I come to the end of my speech, I see you disperse like the sons of Saba. You return to your places and deceive one another by your counsel. I straighten you in the morning but you are back to me in the evening as curved as the back of a bow. The sraightener has become weary while those to be straightened have become incorrigible. <p id=quote2> O those whose bodies are present but wits are absent, and whose wishes are scattered. Their rulers are on trial. Your leader obeys Allah but you disobeyed him while the leader of the people of Syria [Muawiyyah s men] disobeys Allah but they obey him. By Allah, I wish Muawiyya exchanges with me like Dinars with Dirhams, so that he takes from me ten of you and gives me one from them. <p id=quote2> O people of Kufa, I have experienced in you three things and two others: you are deaf in spite of having ears, dumb in spite of speaking, and blind in spite of having eyes. You are neither true supporters in combat nor dependable brothers in distress. Your hands may be soiled with earth. O examples of those camels whose herdsman has disappeared, if they are collected together from one side they disperse from the other. By Allah, I see you in my imagination that if war becomes intense and action is in full swing you would run away from the son of Abi Talib like the woman who becomes naked in the front. <p id=source2>source: http://www.al-islam.org/nahjul/96.htm  </blockquote> <p>Ali (16QI 'DDG 9FG) condemns the Shia for their ideas going astray and for them being heretics. And notice how he says that he wants the Shia to be replaced with the real Muslims. <p><b>Al-Islam.org says</b> <blockquote> <p> Nahjul Balagha, Sermon 115 <p id=quote2>Ali says to his Shia: <p id=quote2> Your ideas went astray and your affairs were dispersed. I do long that Allah may cause separation between me and you and give me those who have a better right to be with me than you. <p id=source2>source: http://www.al-islam.org/nahjul/115.htm  </blockquote> <p>And again& <p><b>Al-Islam.org says</b> <blockquote> <p> Nahjul Balagha, Sermon 118 <p id=quote2>Ali says to his Shia: <p id=quote2> [I] went away from you and would not have sought you so long as North and South differed. There is no benefit in the majority of your numbers because of lack of unity of your hearts <p id=source2>source: http://www.al-islam.org/nahjul/118.htm  </blockquote> <p>And then again& <p><b>Al-Islam.org says</b> <blockquote> <p> Nahjul Balagha, Sermon 124 <p id=quote2>Ali says to his Shia: <p id=quote2> You are not trustworthy to rely upon, nor are you holders of honor to be adhered to. You are very bad in kindling the fire of fighting. Woe to you! I had to bear a lot of worries from you. Some day I call you and some day I speak to you in confidence, you are neither true free men at the time of call, nor trustworthy brothers at the time of speaking in confidence. <p id=source2>source: http://www.al-islam.org/nahjul/124.htm  </blockquote> <p>Again and again& <p><b>Al-Islam.org says</b> <blockquote> <p> Nahjul Balagha, Sermon 126 <p id=quote2>Ali says to his Shia: <p id=quote2> Certainly you are the most evil of all persons and are those whom Satan has put on his lines and thrown out into his wayless land. <p id=source2>source: http://www.al-islam.org/nahjul/126.htm  </blockquote> <p><b>Al-Islam.org says</b> <blockquote> <p> Nahjul Balagha, Sermon 130 <p id=quote2>Ali says to his Shia: <p id=quote2> O people of differing minds and divided hearts, whose bodies are present but wits are absent. I am leading you (amicably) towards truthfulness, but you run away from it like goats and sheep running away from the howling of a lion. How hard it is for me to uncover for you the secrets of justice, or to straighten the curve of truthfulness. <p id=source2>source: http://www.al-islam.org/nahjul/130.htm  </blockquote> <p>The next of Ali s sermons (16QI 'DDG 9FG) very nicely discusses how the Shia will separate from him and Ali (16QI 'DDG 9FG) will have nothing to do with the Shia. <p><b>Al-Islam.org says</b> <blockquote> <p> Nahjul Balagha, Sermon 179 <p id=quote2>Ali says to his Shia: <p id=quote2> For you there is either death or disgrace. By Allah, if my day of death comes, and it is sure to come, it will cause separation between me and you although I am sick of your company and feel lonely with you. May Allah deal with you! Is there no religion which may unite you nor sense of shamefulness that may sharpen you? Is it not strange that Muawiyya calls out to some rude low people and they follow him without any support or grant, but when I call you, although you are the successors of Islam and the (worthy) survivors of the people, with support and distributed grants you scatter away from me and oppose me? Truly, there is nothing between me to you which I like <p id=source2>source: http://www.al-islam.org/nahjul/179.htm  </blockquote> <p>And perhaps the best of all to summarize with, Ali (16QI 'DDG 9FG) says that the people have sinned by splitting up into Shias (sects), and that they have left Islam and instead gone back to the pagan Beduin ways. He tells the Shia that they will dishonor Islam by breaking the pledge of brotherhood with the Muslim Ummah and insulting the pioneers of Islam. <p><b>Al-Islam.org says</b> <blockquote> <p> Nahjul Balagha, Sermon 191 <p id=quote2>Ali says to his Shia: <p id=quote2> You should know that you have again reverted to the position of the [pagan] Bedouin Arabs after immigration to Islam, and have become different Shias after having been once united. You do not possess anything of Islam except its name, and know nothing of belief save its show. You would throw down Islam on its face in order to defame its honor and break its pledge for brotherhood which Allah gave you as a sacred trust on His earth and a source of peace among the people. Be sure that if you incline towards anything other than Islam. the unbelievers will fight you. Then there will be neither Gabriel nor Michael, neither Muhajirun nor Ansar to help you, but only the clashing of swords, till Allah settles the matter for you& You have broken the shackles of Islam, have transgressed its limits, and have destroyed its commands! <p id=source2>source: http://www.al-islam.org/nahjul/191.htm  </blockquote> <p id=source1>Compiled by: Ibn al-Hashimi, www.ahlelbayt.com <H2><a name="The Shia Killed Ali (16QI 'DDG 9FG), Hussain (16QI 'DDG 9FG), and Hussain s Grandson (16QI 'DDG 9FG)">The Shia Killed Ali (16QI 'DDG 9FG), Hussain (16QI 'DDG 9FG), and Hussain s Grandson (16QI 'DDG 9FG)</a></H2> <p><b>Introduction</b> <p>The Shia comemmorate the Day of Ashura with great fanfare. What is strange is that although they spend so much energy and passion in taking out parades of people who do Matam, few Shia actually spend time to investigate what is the origin of the Shia rituals of Matam. A simple investigation in the origins of this ritual will shock the Shia. <p><b>Christmas</b> <p>It seems that there is an underlying theme in humans: they will follow the way of their forefathers without taking even a few minutes to question these beliefs and practises. Just like the Shia do not take the time and energy to investigate the rituals of Matam, the Christians likewise celebrate Christmas with little investigation into the origins of this religious holiday. <p>For the Christians, the most important day of the year is Christmas in which supposedly they celebrate the birth of Jesus. Worldwide, hundreds of thousands of people celebrate this religious holiday. The irony of Christmas is that its origins are actually pagan, and completely antithetical to Jesus who deplored pagan practises. <p>Jesus was not born in the winter, and therefore, it is odd that Christians celebrate Jesus s birthday on December 25th. December was actually the time in which the pagans used to celebrate the winter solstice. A solstice is either of the two times of the year when the sun is at its greatest distance from the equator. It was a time of great importance for the pagans, who attributed special powers to the sun. During the solstice, the pagans would hold various celebrations, including Saturnalia, Yule, and the festival of Sol Invictus (the  unconquered sun ). <p>The pagan populations of Europe did not want to abandon these celebrations; therefore, the Christian Church decided to adopt these holidays instead of alienating these potential converts. Saturnalia, which took place December 17-23, was modified and became the  twelve days of Christmas. Yule, which took place on December 25th, became Christmas. In fact,  Yule and  Yuletide are the archaic terms for Christmas, and this is the meaning of  Yule in both the full Oxford English Dictionary and the Concise Oxford Dictionary. In many foreign languages, people still use the word  Yule as opposed to Christmas. Another important pagan holiday held on December 25th was the festival of Sol Invictus. <p>The underlying point is that the Christian Church decided to adopt various pagan holidays which all were celebrated around the time of the winter solstice. And in fact, these pagan holidays revolved around festivities that involved sexual lewdness, drunken orgies, and gambling. This is the pagan and irreligious origin of Christmas. <p>Today,  good Christians celebrate Christmas. But in ancient times, good Christians deemed it as a reversion to paganism and condemned Christmas as heresy. In fact, Origen considered to be one of the early fathers of the Christian Church condemned celebrating the birthday of Jesus as a pagan concept. Christmas was in fact officially banned by the church in 1647. Although this ban was later over-turned, various times in history would religious Christians remind their bretheren that the holiday was of pagan and not Christian origins. The Puritans of New England outlawed Christmas, and this ban remained in effect from 1659-1681. <p>The ritual of decorating one s house with a Christmas tree is also from pagan origins. The pagan Romans would do this to celebrate the holiday of Saturnalia, again in honor of the pagan god Saturn. Cutting down trees and decorating them is actually forbidden as pagan in the Bible (Jeremiah, 10:2-4). Other Christmas rituals such as mistle-toe, logs, etc are also from pagan origins. <p><b>Wikipedia Encyclopedia says</b> <blockquote> <p> There was some dispute about the proper date of the birth of Christ and not everyone agrees even to this day. It was not until A.D. 350, that December 25 was declared the official date for celebrating Christmas by Pope Julius I. When the fathers of the church decided to settle upon a date to celebrate the event, they wisely chose the day of the winter solstice, since it coincided with some rival religions celebrations and the rebirth of the sun (see Year of the Sun Calendar), symbolized by bon-fires and yule logs. December 25 was a festival long before the conversion of the Germanic peoples to Christianity, it seemed fitting that the time of their winter festival would also be the time to celebrate the birth of Christ& <p>The popularity of Christmas can be better understood if it is viewed as a form of winter celebration. Agricultural societies typically hold their most important festival in winter since there is less need of farm work at this time. <p>The Romans had a winter celebration known as Saturnalia. This festival was originally held on December 17 and honored Saturn, a god of agriculture. It recalled the  golden age when Saturn ruled. In imperial times, Saturnalia was extended to seven days (December 17-23). Combined with festivals both before and after, the result was an extended winter holiday season. Business was postponed and even slaves feasted. There was drinking, gambling and singing naked. It was the  best of days, according to the poet Catullus.[7] With the coming of Christianity, Italy s Saturnalian traditions were attached to Advent (the forty days before Christmas). Around the 12th century, these traditions transferred again to the  twelve days of Christmas (i.e. Christmas to Epiphany).[6] <p>Northern Europe was the last part to Christianize, and its pagan celebrations had a major influence on Christmas. Scandinavians still call Christmas Jul (Yule), originally the name of a twelve-day pre-Christian winter festival. Logs were lit to honor Thor, the god of thunder, hence the  Yule log. In Germany, the equivalent holiday is called Mitwinternacht (mid-winter night). There are also twelve Rauhn�chte (harsh or wild nights).[8] <p>& In 274, Emperor Aurelian designated December 25 as the festival of Sol Invictus (the  unconquered sun ). Aurelian may have chosen this date because the solstice was considered the birthday of Mithras, a syncretic god of Persian origin. Mithras is often identified with Sol Invictus, although Sol was originally a separate Syrian god& <p>In 245, the theologian Origen denounced the idea of celebrating the birthday of Jesus  as if he were a king pharaoh. Only sinners, not saints, celebrate their birthdays, Origen contended& <p>During the Reformation, Protestants condemned Christmas celebration as  trappings of popery and the  rags of the Beast . The Catholic Church responded by promoting the festival in a more religiously oriented form. When a Puritan parliament triumphed over the King Charles I of England (1644), Christmas was officially banned (1647)& <p>Various writers of the time condemn caroling as lewd, the dancing may have got out of hand now and then (harking back to the traditions of Saturnalia and Yule).[6]  Misrule  drunkenness, promiscuity, gambling  was an important aspect of the festival. In England, gifts were exchanged on New Year s Day, and there was special Christmas ale.[6] <p>[6] Murray, Alexander,  Medieval Christmas , History Today, December 1986, 36 (12), pp. 31 - 39.<br> [8] Reichmann, Ruth,  Christmas . </blockquote> <p><b>The Shia Rituals of Ashura</b> <p>It is strange that so many millions of Christians can be really so ignorant that they celebrate something in the name of Jesus even though Jesus himself would condemn it as pagan. If these Christians would simply reflect on history, they would find out how their whole religion is based on the antithesis of the very man they claim to follow. <p>This irony of Christmas is paralled by the irony of Ashura, the Shia holiday. Firstly, the Shia do not realize that it was the Shia themselves who were responsible for the death of Hussain (16QI 'DDG 9FG). Furthermore, the Shia of today don t realize that the rituals that they do during Ashura were invented by the very people who were responsible for the murder of Hussain (16QI 'DDG 9FG). Ashura is probably the most important day of the year for the Shia, much like Christmas is for the Christian. If the Shia minions actually stopped to reflect on the origins of this Shia  holiday , they would realize the baseness of their entire religion which is based on the very antithesis of the very group (i.e. Ahlel Bayt) that they claim to follow. <p><b>The Story of Karbala</b> <p>During his Caliphate, Ali (16QI 'DDG 9FG) shifted the Caliphate from Medinah to Kufa in Iraq. The Kuffans were staunch Partisans of Ali (Shia t Ali). The Jew Abdullah Ibn Saba found the Kuffans to be very receptive to his claims that Ali was divinely appointed by Allah, and his followers became the Saba ites. When the Shia t Ali met the Shia t Muawiyyah on the battlefield, Muawiyyah (16QI 'DDG 9FG) convinced Ali (16QI 'DDG 9FG) to hold a cease-fire and to use arbitration to decide who will be the Caliph. Ali (16QI 'DDG 9FG) agreed to arbitration. This angered the Kuffan Saba ites because they held the erroneous belief that Ali had been divinely appointed by Allah, so they believed that Ali (16QI 'DDG 9FG) was going against the will of Allah by agreeing to arbitration. In their minds, there could be no negotiation on a matter that was decreed by Allah. Some of these Kuffan Saba ites rebelled against Ali (16QI 'DDG 9FG), turning on him and calling him an apostate. These people would be known as Kharajites, and they would eventually assasinate their leader Ali (16QI 'DDG 9FG), the same leader they had once claimed so much love for. <p>As for the remaining Kuffan Shias who did not become Kharajites, they would later join the forces of Hasan (16QI 'DDG 9FG). However, Hasan (16QI 'DDG 9FG) did not trust these Shia as they were very disloyal. In his book al-Ihtij�j, the prominent Shia author Abu Mansur at-Tabarsi has preserved the following remark of Hasan (16QI 'DDG 9FG): <blockquote> <p id=quote2> By Allah, I think Muawiyyah would be better for me than these people who claim that they are my Shia. [Ab� Mans�r at-Tabars�, al-Ihtij�j vol. 2 p. 290-291 , Mu assasat al-A lam�, Beirut 1989] </blockquote> <p>Distrusting his Shia, Hasan (16QI 'DDG 9FG) made peace with Muawiyyah (16QI 'DDG 9FG) and gave him the Caliphate, so long as Muawiyyah (16QI 'DDG 9FG) promised that Hussain (16QI 'DDG 9FG) would be made Caliph after Muawiyyah s death (16QI 'DDG 9FG). Hussain s Shia protested at this, and Hasan (16QI 'DDG 9FG) s reply is preserved in the most important of the Shia books of Hadith, Al-Kafi: <blockquote> <p id=quote2> By Allah, I handed over power to him for no reason other than the fact that I could not find any supporters. Had I found supporters I would have fought him day and night until Allah decides between us. But I know the people of Kufa. I have experience of them. The bad ones of them are no good to me. They have no loyalty, nor any integrity in word or deed. They are in disagreement. They claim that their hearts are with us, but their swords are drawn against us. [Al-Kafi, vol. 8 p. 288] </blockquote> <p>After this reconciliation took place between Hasan (16QI 'DDG 9FG) and Muawiyyah (16QI 'DDG 9FG), the Shia t Ali remained in Kufa. After the death of Ali (16QI 'DDG 9FG), the ranks of the Saba ites and their sympathizers amongst the Shia t Ali increased. <p>When Muawiyyah (16QI 'DDG 9FG) died, however, his son Yezid declared himself the new Caliph, in violation of the agreement settled with Hasan (16QI 'DDG 9FG) which stated that Hussain (16QI 'DDG 9FG) would be Caliph. This angered the Shias of Kufa. So it was that in Ramadan 60 A.H. that the Kuffans sent letter after letter from Kufa to Mecca where Hussain (16QI 'DDG 9FG) was staying after his flight from Medinah. The Kuffans assured Hussain (16QI 'DDG 9FG) of their loyalty and allegiance to him; they had not accepted Yezid as leader whom they resented. On certain days, there would be as many as 600 letters accompanied by messengers describing the overwhelming support of Hussain (16QI 'DDG 9FG) in Kufa. <p>Hussain (16QI 'DDG 9FG) decided to send his cousin Muslim Ibn Aqil (16QI 'DDG 9FG) to investigate the situation in Kufa. Ibn Aqil (16QI 'DDG 9FG) arrived in Dhul Qada where he stayed with Ibn Awsajah al-Asadi. The Kuffans met Ibn Aqil (16QI 'DDG 9FG) and pledged the support of 12,000 Shia t Ali of Kufa. They promised to fight with and to protect Hussain (16QI 'DDG 9FG) with their lives and all they possessed. When the number who pledged support rose to 18,000 Kufans, Ibn Aqil (16QI 'DDG 9FG) felt confident enough to dispatch a messenger to Hussain (16QI 'DDG 9FG) informing him of the bayat (oath of allegiance) of the Kuffans, and urged him to proceed from Mecca and relocate his base to Kufa. So Hussain (16QI 'DDG 9FG) and his near ones began the trek to Kufa. <p>Rumors of what was happening in Kufa soon reached Yezid in Damascus. He dispatched Ubaydullah ibn Ziyad with 17 men to find Muslim Ibn Aqil (16QI 'DDG 9FG) and kill him. When Ubaydullah arrived in Kufa, Muslim Ibn Aqil (16QI 'DDG 9FG) called the Kuffans to defend him. It was at this moment of need that the Shia of Kufa deserted Ibn Aqil (16QI 'DDG 9FG), fearful of Ubaydullah s threats. Muslim Ibn Aqil (16QI 'DDG 9FG) hid from Ubaydullah in the house of an old woman. The old woman s son, a part of the Shia t Ali, notified Ubaydullah of Ibn Aqil (16QI 'DDG 9FG) s location, hopeful that this act would prevent Yezid from punishing Kufa. Based on this act of treachory, the Shia t Ali left Muslim Ibn Aqil (16QI 'DDG 9FG) to be captured by Ubaydullah. <p>Later that day the Day of Arafah, the 9th of Dhul Hijjah Muslim ibn Aqil (16QI 'DDG 9FG) was taken up to the highest ramparts of the fort. His last words before being executed were: <blockquote> <p id=quote2> O Allah, You be the Judge between us and our people; they deceived us and deserted us. </blockquote> The Shia of Kufa witnessed his execution, and not a single one of them went to the aid of Hussain s cousin. It is important to remember that only 17 men were with Ubaydullah, whereas there were 18,000 Shia of Kufa who had pledged Bayat to Hussain (16QI 'DDG 9FG) in front of Muslim Ibn Aqil (16QI 'DDG 9FG). How could it be that 18,000 men could not stop 17 men from slaughtering the very man they had just pledged support to? Such was the treachory of the Shia of Kufa. <p>Meanwhile, Hussain (16QI 'DDG 9FG) had dispatched a mesenger by the name of Qais ibn Mushir to inform the Kuffans of Hussain (16QI 'DDG 9FG) s arrival. The messenger was captured by Ubaydullah, who ordered him to mount the walls of the fort and publically curse Hussain (16QI 'DDG 9FG) and his father. Instead, Qais ibn Mushir praised Ali (16QI 'DDG 9FG) and Hussain (16QI 'DDG 9FG), telling the Shia of Kufa that Hussain (16QI 'DDG 9FG) was on his way, and he exhorted them to defend him. Upon that, Qais ibn Mushir was executed. Yet another representative of Hussain (16QI 'DDG 9FG) had been killed by 18 men who met no ressistance from the 18,000 Shia of Kufa. A ratio of 1,000 Kufans to each of Yezid s men. <p>Yezid thereupon dispatched 4,000 soldiers to intercept Hussain (16QI 'DDG 9FG). These 4,000 soldiers were actually on their way to fight the Daylamites, but Yezid re-routed them to Karbala. These 4,000 soldiers passed through Kufa. The Kuffans witnessed the departure of this force from Kufa with their own eyes, full well knowing they were headed to Karbala to intercept Hussain (16QI 'DDG 9FG). This would be the Kuffans last chance to honor the oaths of allegiance to Hussain (16QI 'DDG 9FG) which they had taken upon the hands of his cousin Muslim ibn Aqil (16QI 'DDG 9FG). This was the final opportunity to rush to the side of the grandson of the Prophet and protect the Ahlel Bayt. It was after all the invitations and assurances of support from the Shia of Kufa that encouraged Hussain (16QI 'DDG 9FG) to abandon the safety of Mecca for Kufa. But once again faithfulness, courage and commitment was found lacking in the Shia of Kufa. Only a handful emerged to join Hussain (16QI 'DDG 9FG) at Karbala. Hussain (16QI 'DDG 9FG) would comment: <blockquote> <p id=quote2> Our Shia have deserted us. </blockquote> <p>The Shia of Kufa outnumbered Yezid s men 18,000 to 4,000. Actually, the number was greater than 18,000; 18,000 was simply the number of men who had pledged Bayat (oath of allegiance) to protect Hussain (16QI 'DDG 9FG). Had they wanted to, the Shia of Kufa could have defeated Yezid s men and protected Hussain (16QI 'DDG 9FG). But instead, they did nothing but watch from afar with cowardice. The Shia of today will eulogize this day and talk about how 71 men fought against 4,000 of Yezid s troops. Where did the other 18,000 go? <p><b>Al-Tawwabun (The Penitents)</b> <p>Four years after the massacre of Karbala, the Shia of Kufa attempted to make ammends for their desertion of Hussain (16QI 'DDG 9FG). They called themselves the Al-Tawwabun, which translates to  the Penitents. This group went to Karbala to comemmorate Hussain (16QI 'DDG 9FG), and here it was that they began Matam, with loud mourning, lamenting, and self-flagellation. These Tawwabun hit themselves to punish themselves for the cowardice that they had shown that led to their Imam s death just four years earlier. This is the origin of the Shia ritual of Matam. It is altogether amusing how the Shia never really wonder where this barbaric custom started from or why it started in the first place. Little do they know that it is a testament to this day of how they killed their own Imam, and how their whole religion is centered around a false commitment to the Ahlel Bayt. <p><b>One More Act of Shia Treachoury</b> <p>Karbala was not to be the last act of treason by the Shia against the Ahlel Bayt. Sixty year later, the grandson of Hussain (16QI 'DDG 9FG), namely Zayd ibn Ali ibn Hussain (16QI 'DDG 9FG), led an uprising against the Umayyad ruler Hisham ibn Abd al-Malik. Zayd (16QI 'DDG 9FG) recieved the Bayat (oath of allegiance) of over 40,000 men, of which 15,000 were from the same Kufa that deserted his grandfather. Just before the battle started, all but a few hundred men deserted Zayd (16QI 'DDG 9FG) en masse. On the departure of the defectors, Zayd (16QI 'DDG 9FG) remarked: <blockquote> <p id=quote2> I am afraid they have done unto me as they did to Hussain (16QI 'DDG 9FG). </blockquote> <p>Zayd (16QI 'DDG 9FG) and his little army fought bravely and attained martyrdom. Thus, on Wednesday the 1st of Safar 122 AH, another member of the Ahlel Bayt fell victim to the treachery of the Shia of Kufa. <p><b>Conclusion</b> <p>To this day, the Shia still commemorate Ashura by doing Matam (self-flagellation). This ritual was passed down the generations by the Al-Tawwabun (the Penitents) showing us that the Shia of today originate from the same Shia of Kufa who betrayed Hussain (16QI 'DDG 9FG). The very reason that the Shia beat themselves is to punish themselves for this betrayal of the Ahlel Bayt. <p>The Shia betrayed Ali (16QI 'DDG 9FG), Hasan (16QI 'DDG 9FG), Hussain (16QI 'DDG 9FG), and Zayd ibn Ali ibn Hussain (16QI 'DDG 9FG). The irony is not lost that the Shia claim to be lovers of the Ahlel Bayt and yet historically they have betrayed them and lead to the deaths of Ali (16QI 'DDG 9FG), Hussain (16QI 'DDG 9FG), and Hussain s grandson (16QI 'DDG 9FG).</p> <h2><a name="Battle of Siffin">Battle of Siffin</a></h2> <p><b>Introduction</b> <p>Many people believe that the Battle of Siffin in which Ali (16QI 'DDG 9FG) faced off with Muawiyyah (16QI 'DDG 9FG) was the point at which the Sunni-Shia split solidified. At this point, many people will take the simplistic point of view that Ali represented the Shia side, and Muawiyyah the Sunni side. However, this is not true. Both Ali (16QI 'DDG 9FG) and Muawiyyah (16QI 'DDG 9FG) were adherents of the same faith, of the mainstream Islam. There was, however, a third group which would form in the Battle of Siffin the Khawaarij who, via their relationship with the Saba ites, were the ancestors of the modern day Shia movement. In fact, the Battle of Siffin was an important event in Islamic history to understand for this very reason as it raises many questions that the Shia cannot explain. <p><b>Reasons For Civil War</b> <p>Muawiyyah (16QI 'DDG 9FG) demanded that Ali (16QI 'DDG 9FG) find and prosecute Uthman s killers, because it was well known that the killers were from amongst the Shia t Ali. Muawiyyah (16QI 'DDG 9FG) was a blood-relative of Uthman (16QI 'DDG 9FG) and he was very upset that the murderers were not apprehended. Muawiyyah (16QI 'DDG 9FG), then the governor of Syria, refused to recognize Ali (16QI 'DDG 9FG), and he demanded the right to avenge Uthman s death (16QI 'DDG 9FG). In what was perhaps the most important battle fought between Muslims, Ali s forces (16QI 'DDG 9FG) met Muawiyyah s (16QI 'DDG 9FG) in the Battle of Siffin. <p>The Shia say that Ali (16QI 'DDG 9FG) fought Muawiyyah (16QI 'DDG 9FG) for denying the Shia concept of the Imamah, and that Ali (16QI 'DDG 9FG) was the first Infallible Imam. And yet the Shia s own books say that this was not what the Battle of Siffin had to do with, but rather it was purely political as opposed to religious. Ali (16QI 'DDG 9FG) clearly said in Nahjul Balagha: <blockquote> <p id=quote2> In the beginning of our matter, the people of Syria [Muawiyyah s forces] and us met. It is obvious that our God is one, our Prophet is one, and our call in Islam is one. We do not see ourselves more in faith in Allah or more in believing His messenger than them, nor they do. Our matter is one, except for our disagreement in Uthman s blood, and we are innocent from his murder. [Nahjul Balagha, vol.3, p.648] </blockquote> <p><b>The Battle of Siffin</b> <p>So it was that the Shia t Ali met the Shia t Muawiyyah. Caliph Ali s forces were decimating the forces of Muawiyyah (16QI 'DDG 9FG). It would have been a decisive victory for Caliph Ali (16QI 'DDG 9FG), but the Shia t Muawiyyah used a rouse to fool the Shia t Ali. Muawiyyah s Syrians adorned the tips of their swords with pages from the Quran. This confused the Shia t Ali, who did not want to bring harm to the Quran. <p>The Shia t Ali stopped fighting due to this trick, and the Shia t Muawiyyah asked for a cease-fire and to resolve the issue through arbitration. Caliph Ali (16QI 'DDG 9FG), being the noble man that he was, agreed to vote (use Shurah) for who would be Caliph. This greatly upset a contingent of his ardent followers, the Saba ites, who did not agree that Ali (16QI 'DDG 9FG) should use arbitration. The Saba ites had been convinced by Abdullah Ibn Saba that Allah had appointed Ali (16QI 'DDG 9FG) as Caliph. So they accused Ali (16QI 'DDG 9FG) of going against the Will of Allah by resorting to negotiation on the matter. How could there be negotiation on a matter that is decreed by Allah Almighty? <p>A portion of the Saba ites defected and turned against Caliph Ali (16QI 'DDG 9FG). They declared vociferously:  No rule but to Allah! These defectors came to be known as the Khawaarij, which literally translates to  those who go out or  those who secede. For so long, these people had been the most ardent supporters of Ali (16QI 'DDG 9FG), calling themselves the Shia t Ali and the Lovers of Ahlel Bayt, but look now where their doctrinal innovation had taken them. They defected against the very man they had claimed to follow! <p>This event in Islamic history is one that the Shia of today cannot explain away. They try to hide it under a rug, since it shows the falsity of their beliefs. The Khawaarij, former Saba ites, were of the same belief of the Ithna Ashari Shia today, namely that Allah had appointed Ali (16QI 'DDG 9FG) to be Caliph. And yet, Ali (16QI 'DDG 9FG) agreed to arbitration with Muawiyyah (16QI 'DDG 9FG). The million-dollar question, asked of course by the Khawaarij: how could Ali (16QI 'DDG 9FG) agree to arbitration if it was a matter decreed by Allah? <p>How could Ali (16QI 'DDG 9FG) agree to negotiation on this matter if Allah Himself had chosen Ali (16QI 'DDG 9FG) to be this supposed  Infallible Imam ? Would Prophet Muhammad (5DQI 'DDG 9DJG H"DG H3DQE) agree to arbitration and negotiation on the matter of his Prophethood? So why would Ali (16QI 'DDG 9FG) arbitrate and negotiate on the matter of his Imamah? In matters decreed by Allah, there can be no negotiation! For example, we cannot negotiate on the matter of eating pork or Salat, since these matters are already decreed by Allah. <p>This event proves without a shadow of doubt that Ali (16QI 'DDG 9FG) was not divinely appointed by Allah nor by His Messenger, since he agreed to arbitration and agreed to Shurah (consultation) to decide who would be the Caliph. This proves that what the Ahlus Sunnah believes is correct: namely that Shurah is the way to elect a leader, much like how Abu Bakr (16QI 'DDG 9FG) was selected. <p>The Shia belief system is diammetrically opposed to the very Ali (16QI 'DDG 9FG) they claim to follow, and soon will they also be faced against Ali (16QI 'DDG 9FG), much like the Khawaarij [former Saba ites] would turn against and face Ali (16QI 'DDG 9FG); Ali (16QI 'DDG 9FG) is he who denied all claims of divine appointment and of Infallible Imamah. Ali (16QI 'DDG 9FG) denied this to the Saba ites, the Khawaarij, and he will also deny this to the Shia of today, whose faces will be turned black on the Day of Judgement for their exaggeration and lies, where they will be grouped together with the people who defected against Ali (16QI 'DDG 9FG), namely the Khawaarij. There is no plausible explanation that the Shia can give to the million-dollar question: why did Ali (16QI 'DDG 9FG) agree to Shurah? It is indeed a slap to the face of the Shia faith. <p><b>Ali (16QI 'DDG 9FG) Murdered by Saba ites</b> <p>In any case, the Khawaarij turned against Caliph Ali (16QI 'DDG 9FG) and killed him. So it was that Muawiyyah (16QI 'DDG 9FG) became the fifth Caliph. The irony should not be lost that the Shia are the ones who killed Ali (16QI 'DDG 9FG) allowing Muawiyyah (16QI 'DDG 9FG) to be the Caliph, and now look at the Shia today lamenting about Muawiyyah (16QI 'DDG 9FG) stealing the Caliphate! There can be no denying that the Saba ites and the Khawaarij are the fore-fathers of Shi ism, since the Shia today hold the same opinion that Ali (16QI 'DDG 9FG) was divinely appointed and thus arbitration (i.e. with Abu Bakr or Muawiyyah) cannot be accepted. <p id=source3>Article Written By: Ibn al-Hashimi, www.ahlelbayt.com <h2><a name="Battle of the Camel">Battle of the Camel</a></h2> <p><b>Introduction</b> <p>One of the most common lies in regards to Aisha (16QI 'DDG 9FG') is that she left her house to fight Ali (16QI 'DDG 9FG) in the Battle of the Camel. This lie has been propagated so many times by the Shia scholars that people have started to think of this as fact. In the words of Ibn Khaldum:  The more a supposed  incident becomes popular, the more a network of unfounded tales and stories is woven around it. <p>The truth is that both Umm Al Mumineen (Mother of the Believers) Aisha (16QI 'DDG 9FG') and Amir Al Mumineen (Commander of the Believers) Ali (16QI 'DDG 9FG) were innocent of the Fitnah during the Battle of the Camel (al-Jamal). The real culprits who instigated the Battle of the Camel were the Shia, who have historically been the cause of much Fitnah. <p><b>Shia Slander</b> <p>Let us see what Al-Tijani, the popular Shia scholar and writer, has to say on the issue. Al-Tijani says: <blockquote> <p id=quote2> We may ask a few questions about the war of al-Jamal, which was instigated by Umm al-Mumineen Aishah, who played an important role in it& how could Aishah allow herself to declare war on the caliph of the Muslims, Ali Ibn Abi Talib, who was the master of all Muslims? As usual, our scholars, with some simplicity, answer us that she did not like Imam Ali because he advised the Messenger of Allah to divorce her in the incident of al-Ifk&  (Then I was Guided, p. 117) </blockquote> <p>This is a blatant lie; the Shia scholars would have us believe that the entire Battle of the Camel was over  hurt feelings and was more of a soap opera gone awry then anything else, in which a vengeful woman was hurt and she got hundreds of people to fight over this. This is nothing but a fairy-tale fit for Lifetime TV, and it does not withstand objective historical analysis. <p><b>Uthman s Assassination (16QI 'DDG 9FG)</b> <p>During the reign of Uthman (16QI 'DDG 9FG), the third Caliph, the Islamic state had expanded far and wide, but the empire was experiencing grave financial troubles. Many poor Beduins felt that Uthman s policies (16QI 'DDG 9FG) were tilted in favor of the Ummayad elite. This fact is trumpeted by the Shia scholars today, who love to slander Uthman (16QI 'DDG 9FG); they accuse him of nepotism and mismanagement. <p>In any case, the Beduins found a spokesman in Ali (16QI 'DDG 9FG). Ali (16QI 'DDG 9FG) prevented these Beduins from resorting to violent rebellion and to instead use peaceful negotiation. As the Vizier and top advisor of Caliph Uthman (16QI 'DDG 9FG), Ali (16QI 'DDG 9FG) had the ability to bring the case of the Beduins to the Caliph. Ali s supporters (16QI 'DDG 9FG) were a myriad of disenchanted people, all of whom had grievances with Caliph Uthman. A portion of these Shia t Ali were the Saba ites, the ancestors of the modern day Ithna Ashari Shia. Abdullah ibn Saba, leader of the Saba ites, began the villification of Uthman (16QI 'DDG 9FG); many of the disenchanted Beduins in the Shia t Ali were receptive to this Fitnah. This sub-section of the Shia t Ali would eventually over the centuries form the Shia we see today [i.e. Ithna Ashari Shia]. <p>Abdullah ibn Saba convinced some of the extremist Beduins in Egypt to rebel against Uthman (16QI 'DDG 9FG). This was not sanctioned by Ali (16QI 'DDG 9FG), who favored arbitration. In any case, Uthman (16QI 'DDG 9FG) heard of these Shia t Ali who were planning on rebelling against him [i.e. open treason]. So Uthman (16QI 'DDG 9FG) ordered the Eygptian governor to punish the malcontents. When the Egyptian Beduins found out that the governor was going to punish the malcontents on the orders of Uthman (16QI 'DDG 9FG), they decided to launch a pre-emptive strike and seige the Caliph s home in Medinah. <p>This decision by the extremist members of the Shia t Ali was not supported by Ali (16QI 'DDG 9FG). When Ali (16QI 'DDG 9FG) heard that extremist members of his own party were plotting the murder of the Caliph, he immediately dispatched his own son to defend Uthman (16QI 'DDG 9FG). Ali (16QI 'DDG 9FG) sent a letter to Uthman (16QI 'DDG 9FG) saying,  I have 500 men, so give me the permission to defend you from these people, otherwise things would happen that they would kill you. Uthman (16QI 'DDG 9FG) answered,  May Allah reward you for your good intentions, but I do not want blood to be shed for my cause. [Tareekh Damascus, p.403] <p>Hasan (16QI 'DDG 9FG), Hussain (16QI 'DDG 9FG), Ibn Umar (16QI 'DDG 9FG), Ibn Al-Zubair (16QI 'DDG 9FG), and Marwan (16QI 'DDG 9FG) rushed to the house of Uthman (16QI 'DDG 9FG) raising their swords. Uthman (16QI 'DDG 9FG) told them,  I order you to go back home, put your swords in their sheaths, and stay at home. [Tareekh Khaleefah Al-Khayyat, p.174] <p>Kunanah, the slave of Safiyah, said: <blockquote> <p id=quote2> I witnessed the murder of Uthman. Four young men from Quraysh were taken out from Uthman s house. These young men were covered by blood, and they were defending Uthman may Allah be pleased at him; Al-Hasan bin Ali, Abdullah bin Al-Zubair, Muhamed bin Hatib, and Marwan bin Hakam. [A asr Al-Khilafah Al-Rashidah by Akram Diya a Al-Umari, p.390. Al-Umari said that the Hadith was narrated in Al-Estia ab with a good authentication.] </blockquote> <p>When Hasan (16QI 'DDG 9FG) entered upon Uthman (16QI 'DDG 9FG), he said,  O Commander of the Faithful! I am under your command, so order me as you wish. Uthman (16QI 'DDG 9FG) answered,  My dear brother s son! Go back, and stay in your home until Allah carries out His order. I do not need the shedding of blood. [Musnad Ahmed, Virtues of the Companions, #753] <p>And so it was that the Amir Al Mumineen Uthman bin Affan (16QI 'DDG 9FG) was slain by certain extremist members of the Shia t Ali, namely the Saba ites [the pioneers of modern day Shi ism]. <p><b>Ali s Caliphate (16QI 'DDG 9FG)</b> <p>After Uthman s death (16QI 'DDG 9FG), the Shia t Ali asked Ali (16QI 'DDG 9FG) to declare himself Caliph. Ali (16QI 'DDG 9FG) refused, namely out of anger at his own Shia who murdered Uthman (16QI 'DDG 9FG). Ali (16QI 'DDG 9FG) did not want to be associated with these trouble-makers. This is recorded in Nahjul Balagha, which the Shia consider very authentic. [It should be noted that the Ahlus Sunnah believe the Nahjul Balagha to contain many forgeries.] The Nahjul Balagha contains the sermons and letters of Ali (16QI 'DDG 9FG) and in it we find sermon after sermon in which Ali (16QI 'DDG 9FG) condems his Shia particularly the Saba ites for their extremist actions. <blockquote> <p><b>Nahjul Balagha, Sermon 191</b><br> Ali says to his Shia: <p id=quote2> You should know that you have again reverted to the position of the [pagan] Bedouin Arabs after immigration to Islam, and have become different Shias after having been once united. You do not possess anything of Islam except its name, and know nothing of belief save its show. You would throw down Islam on its face in order to defame its honor and break its pledge for brotherhood which Allah gave you as a sacred trust on His earth and a source of peace among the people& You have broken the shackles of Islam, have transgressed its limits, and have destroyed its commands! <p id=source2>[source: http://www.al-islam.org/nahjul/191.htm] <p><b>Nahjul Balagha, Sermon 91</b><br> When people decided to swear allegiance at Amir al-mu minin s hand after the murder of Uthman, Ali said: <p id=quote2> Leave me and seek someone else. We are facing a matter which has (several) faces and colors, which neither hearts can stand nor intelligence can accept. Clouds are hovering over the sky, and faces are not discernible. You should know that if I respond to you, I would lead you as I know and would not care about whatever [anyone else] may say. If you leave me, then I am the same as you are. It is possible I would listen to and obey whosoever you make in charge of your affairs. I am better for you as a counsellor than as chief. <p id=source2>[source: http://www.al-islam.org/nahjul/91.htm] </blockquote> <p>At first, Ali (16QI 'DDG 9FG) refused to be Caliph. However, he eventually accepted the position and became Amir Al Mumineen. Upon his announcement as Caliph, there was a large grumbling from people who accused Ali (16QI 'DDG 9FG) of being an accomplice in the murder of Uthman (16QI 'DDG 9FG), since it was well known that it was an element of the Shia t Ali who were responsible for the seige of Uthman s house (16QI 'DDG 9FG). This accusation made against Ali (16QI 'DDG 9FG) is recorded in Sermon 22 of Nahjul Balagha which is titled  About those who accused Ali of Uthman s killing. <p><b>Qisas</b> <p>There was a public outcry for Ali (16QI 'DDG 9FG) to enact Qisas [i.e. find and prosecute Uthman s killers], and no doubt Uthman s family and tribe were anxious to see the murderers brought to justice. However, Ali (16QI 'DDG 9FG) decided to delay enacting Qisas for the reason that he was too preoccupied facing a civil war from people who were accusing him of murder, and this was not the time to be searching his own ranks for murderers. It was a time when people were ready to rebel against Ali (16QI 'DDG 9FG), so the last thing Ali (16QI 'DDG 9FG) could afford to do was lose more supporters by interrogating his own Shia t Ali. Because of this, Ali (16QI 'DDG 9FG) decided to delay enacting Qisas, but it should be noted that Ali (16QI 'DDG 9FG) had the sincere intention of eventually finding and prosecuting Uthman s killers even though they were from his own camp. Such was the noble nature of Ali (16QI 'DDG 9FG). <p>As a consequence of Ali s decision (16QI 'DDG 9FG) to delay justice [i.e. delay enacting Qisas], hundreds of people were taking to the streets in protest. Many of these were from the same tribe of Uthman (16QI 'DDG 9FG); for example, the governor of Syria Muawiyyah (16QI 'DDG 9FG) was Uthman s cousin (16QI 'DDG 9FG) and he was one of the people demanding Qisas. The Prophet s widow, Aisha (16QI 'DDG 9FG'), realized that the situation was getting out of hand and that things might get ugly soon between those demanding Qisas and those delaying Qisas. She decided to act as an arbiter on behalf of Uthman s family and friends; she herself was related by marriage to Uthman (16QI 'DDG 9FG), who married two of Aisha s half-daughters. Aisha (16QI 'DDG 9FG') feared that if she did not intercede on behalf of the malcontents by convincing Ali (16QI 'DDG 9FG) to quickly prosecute the murderers, they would rebel against Caliph Ali (16QI 'DDG 9FG). This point cannot be emphacized enough: Aisha (16QI 'DDG 9FG') left her house with the intention of reconciling Muslims, not to make them fight. <p><b>Reconciliation</b> <p>In Tareekh Al-Tabari, the events precipitating the Battle of the Camel are recorded. Al-Tabari narrates that a man asked Aisha (16QI 'DDG 9FG'):  O mother, what moved you and pushed you to this country? She answered:  O son, to reconcile between people. So it was that Aisha (16QI 'DDG 9FG'), Talha (16QI 'DDG 9FG), and Zubair (16QI 'DDG 9FG) met Caliph Ali (16QI 'DDG 9FG) to urge him to find the murderers of Uthman (16QI 'DDG 9FG). It should be noted that during Uthman s Caliphate, Ali (16QI 'DDG 9FG) also went to Uthman (16QI 'DDG 9FG) to urge him to do many things at the behest of the Beduins who opposed Uthman (16QI 'DDG 9FG). Hence, it can be seen that there is nothing wrong in negotiating with the Caliph and urging him to do something, as long as this is done in a peaceful and productive manner; in fact, this prevents bloodshed and violence. <p><b>Uthman s Killers</b> <p>The murderers of Uthman [the extremist portion of the Shia t Ali, i.e. Saba ites] obviously did not want Aisha (16QI 'DDG 9FG') to be successful in convincing Ali (16QI 'DDG 9FG) to prosecute them.  And the people who provoked the murder of Uthman [the Saba ites] had the worst sleep ever because they came close to be doomed. They were discussing their plight the whole night until they agreed to ignite a war [between Aisha and Ali] in secret. They took that as a secret so that no one would know what evil they were planning. They woke up at dusk and while their neighbors did not feel them; they (the agitators) sneaked to do the dirty job in the darkness & they laid swords in the believers&  [Al-Tabari, vol.3, p.39, year 36H] <p> The Saba ites& who were fearing of peace& started throwing Aisha with lances while she was on her camel& Aisha said:  & remember Allah and Judgment Day. But the Saba ites refused anything but to fight. So the first thing Aisha said when the Saba ites refused to stop was:  O people, curse the killers of Uthman and their friends.  [Musnaf Ibn Abi Sheibah, vol.8, the Book of the  Camel in the departure of Aisha, p.718] Aisha s contingent (16QI 'DDG 9FG') then returned fire in order to defend the Prophet s wife, and soon the matter escalated into an all out conflict. <p>And so the Battle of the Camel was initiated, not by Ali (16QI 'DDG 9FG) nor by Aisha (16QI 'DDG 9FG'); rather it was Uthman s killers who attacked Aisha s envoy (16QI 'DDG 9FG') for fear that her negotiation mission would succeed and result in the subsequent capture of those responsible for the death of Uthman (16QI 'DDG 9FG). Ali (16QI 'DDG 9FG), Aisha (16QI 'DDG 9FG'), Talha (16QI 'DDG 9FG), and Zubair (16QI 'DDG 9FG) found their contingents fighting each other, not even knowing who fired the first shot; little did they know that it was Uthman s killers who had initiated this entire operation, hoping that it would cause Aisha s mission (16QI 'DDG 9FG') of negotiation to fail. The Saba ites would blame the entire matter on Aisha (16QI 'DDG 9FG'), and we see clearly today that their descendants the Ithna Ashari Shia have continued this tradition of blaming Aisha (16QI 'DDG 9FG'). This is yet another solid link between Abdullah ibn Saba and the modern day Shia, both of which slander the Prophet s wives and his companions. <p><b>Aisha s Intention (16QI 'DDG 9FG')</b> <p>Aisha s intention (16QI 'DDG 9FG') for leaving her house was sincere and pure. She left to make peace between two factions of Muslims, namely the Umayyads and the Shia t Ali. This is 100% in line with Allah s commands in the Quran: <blockquote> <p id=quote1> If two parties amongst the Believers fall into a quarrel, make ye peace between them: but if one of them transgresses beyond bounds against the other, then fight ye (all) against the one that transgresses until it complies with the Command of Allah; but if it complies, then make peace between them with justice, and be fair: for Allah loves those who are fair (and just). The Believers are but a single Brotherhood: so make peace and reconciliation between your two (contending) brothers. (Quran, 49:9-10) </blockquote> <p>Aisha (16QI 'DDG 9FG') said in no uncertain terms:  I only wanted reformation. (Shatharat Al-Thahab, vol.1, p.42) Ibn Al-Arabi explains that  her presence in the Battle of the Camel was not for war, but people& complained to her about the affliction. They hoped for her blessing in the reformation [between Muslims], and they wanted that the fighting factions would be ashamed when she is present with them and stop fighting. She also thought that. So she left her house to represent what Allah says  If two parties among the Believers fall into a quarrel, make ye peace between them.  <p>It should be noted that most people alive during the Battle of the Camel respected the Prophet s widow, namely because she was the First Lady of Islam, the Mother of the Believers, and the Prophet s lover. As such, she carried a great respect, and people listened to her. So it was not at all strange that she would think to use her influence to end the conflict between the Muslims; unlike the Shia who revile Aisha (16QI 'DDG 9FG'), most Muslims at that time had a great deal of respect for her, including Ali (16QI 'DDG 9FG). It is likely that Ali (16QI 'DDG 9FG) would have accepted her plea to find Uthman s killers, and no doubt this is the reason that Uthman s killers had to start the war. <p>Aisha s intentions (16QI 'DDG 9FG') were to prevent warfare; she even advised people to stay at home instead of adding to the Fitnah. Aisha (16QI 'DDG 9FG') said:  I came out to reform between people. Therefore, tell your people to stay at their house, and to be content until they get what they love, i.e. the reformation of the Muslims matter. (Book of the Trustworthy, by Ibn Habban, vol.2, p.282) <blockquote> <p id=quote1> And stay in your homes&  </blockquote> <p>Al-Tijani further alleges: <blockquote> <p id=quote2> How could Umm al-Mu mineen Aishah leave her house in which Allah had ordered her to stay, when the most High said:  And stay in your houses and do not display your finery like the displaying of the ignorance of yours&  (Quran, Verse 33:33) (When I was Guided, p. 117) </blockquote> <p>Aisha (16QI 'DDG 9FG') did not leave her house displaying her finery! We fear Allah from such blasphemy; would the Shia like to share the same fate as the Munafiqeen (hypocrites) who accused Aisha (16QI 'DDG 9FG') of adultery in the incident of Al-Ifk and who were subsequently condemned in the Quran? We seek Allah s Mercy from slandering the chastity of the Prophet s own wife. Aisha (16QI 'DDG 9FG') left her house in complete Hijab and fully covered; thus, she did not in any way violate this verse of the Quran. <p>Allah s command to stay in the house was a general condition set upon not only the Prophet s wives, but all women in general. This does not mean that women can never leave the house; it is rather a general rule of thumb so that they remain chaste and in Purdah. However, it is permissible to leave the house for ordered duties, such as Hajj, Umrah, or travelling with one s husband. Verses 33:32-34 were revealed to the Prophet (5DQI 'DDG 9DJG H"DG H3DQE), and he himself travelled with his wives after this. For example, he travelled with Aisha (16QI 'DDG 9FG') to Hijjat Al-Wida a, and this occurred three months after the verse was revealed. Surely we are not so crass as to accuse the Prophet (5DQI 'DDG 9DJG H"DG H3DQE) of violating the meaning of this verse! <p>Even after the Prophet s death, the Prophet s widows performed Hajj; it is narrated that Umar (16QI 'DDG 9FG) gave Uthman (16QI 'DDG 9FG) or Abdul-Rahman bin Owf (16QI 'DDG 9FG) the leadership of the caravan carrying the Prophet s widows.  Accordingly, if it is allowed for the Prophet s wives to travel for a benefit, then Aisha thought that by her departure a reformation of the Muslims could happen [and Muslim lives would be saved]. She interpreted it in that matter. (Minhaj Al-Sunnah, vol.4, p.317-318) <p>An appropriate analogy is that Allah prohibits us from breaking our Salat midway. However, if we are in Salat and the enemies of Islam attack our camp, then it is permissible to break one s Salat in order to defend the Muslim camp and save Muslim lives. Likewise, the Prophet s wives and women in general were instructed to stay at home; however, in this case, Aisha (16QI 'DDG 9FG') thought that she could prevent bloodshed and open rebellion by using her status and prestige to act as an arbiter. In fact, if Aisha (16QI 'DDG 9FG') thought that leaving her house was the only way to save Muslim lives, then it would not only be Halal for her to leave her house but no doubt it would be Wajib (obligatory). <p>It is narrated in both Sahih Bukhari and Muslim that the Prophet (5DQI 'DDG 9DJG H"DG H3DQE) told Saudah (16QI 'DDG 9FG'), one of his wives, that  Allah has permitted you to go out of the house for genuine needs. Imam Maududi says:  This shows that the divine injunction  remain in your houses does not mean that women should not at all step out of the four walls of the house. (Purdah, p. 201-202) <p>If the Shia knew of an incident in which Aisha (16QI 'DDG 9FG') did not leave her house and this resulted in some harm to the Ahle Bayt Ali, then suddenly the Shia would reverse their position and use this story against Aisha (16QI 'DDG 9FG'). For example, if Aisha (16QI 'DDG 9FG') could have hypothetically prevented the assassination of Ali (16QI 'DDG 9FG) by leaving her house and warning him of it, would the Shia still hold to their statement that the Prophet s wives could not leave their homes? Based on this hypothetical scenario, we see that the Shia accusations are completely biased. <blockquote> <p id=quote2> If two parties amongst the Believers&  </blockquote> <p>Even if we accept the Shia propaganda that Aisha (16QI 'DDG 9FG') went out to fight Ali (16QI 'DDG 9FG), then we cite the following verse in the Quran: <blockquote> <p id=quote1> If two parties amongst the Believers fall into a quarrel, make ye peace between them& make peace between them with justice, and be fair: for Allah loves those who are fair (and just). The Believers are but a single Brotherhood: so make peace and reconciliation between your two (contending) brothers. (Quran, 49:9-10) </blockquote> <p>This shows that two believers, even two of the most righteous Mu mins on earth, can get in disagreements that become violent. This does not mean that one party must necessarily be right and the other party must be the devil. This is simpleton thought: both Aisha (16QI 'DDG 9FG') and Ali (16QI 'DDG 9FG) had legitimate viewpoints. Aisha (16QI 'DDG 9FG') cannot be blamed for wanting Qisas for Uthman s murderers, a right granted by Shariah. And Ali (16QI 'DDG 9FG) cannot be blamed for delaying Qisas because he was trying to prevent more Fitnah. <blockquote> <p id=quote2>Shia Double Standards and Inconsistencies </blockquote> <p>It should also be noted that had it been Abu Bakr (16QI 'DDG 9FG) or Umar Bin Khattab (16QI 'DDG 9FG) who had delayed enacting Qisas for Ali s murderers, then the Shia would slander them for this; again, to the Shia, it is not the actions which matter but rather who takes those actions. If Ali (16QI 'DDG 9FG) does anything, then it is right. If Abu Bakr (16QI 'DDG 9FG), Umar (16QI 'DDG 9FG), Uthman (16QI 'DDG 9FG), Aisha (16QI 'DDG 9FG'), or Muawiyyah (16QI 'DDG 9FG) do anything, it is automatically wrong. <p>Having said that, the truth is that it was not Aisha (16QI 'DDG 9FG') who was responsible for the Fitnah but rather it was the ancestors of the Shia the murderers of Uthman (16QI 'DDG 9FG) who caused the Battle of the Camel. They had killed Uthman (16QI 'DDG 9FG), and they did not want Aisha (16QI 'DDG 9FG') to convince Ali (16QI 'DDG 9FG) to swiftly prosecute them. <p>The Shia fairy-tale regarding the Battle of the Camel is far-fetched and full of inconsistencies. The Shia say that Aisha (16QI 'DDG 9FG') was complicit in the murder of Uthman (16QI 'DDG 9FG), and that she used his murder as an excuse to fight Ali (16QI 'DDG 9FG). In Nahjul Balagha, one of the  sayings of Ali (16QI 'DDG 9FG) is the following:  They [i.e. Aisha] are demanding of me a right [i.e. Qisas] which they have abandoned, and a blood that they have themselves shed. (Nahjul Balagha, Sermon 22) The Ahlus Sunnah believes this to be an obvious forgery and a grave enormity to accuse the Prophet s wife of murder! <p>According to the Shia, Aisha rejoiced when Uthman (16QI 'DDG 9FG) was killed. But then she heard the news that Ali (16QI 'DDG 9FG) was the new Caliph, and she was supposedly mortified. To quote Al-Tijani, the famous Shia scholar and writer: <blockquote> <p id=quote2> We may ask a few questions about the war of al-Jamal, which was instigated by Umm al-Mumineen Aishah, who played an important role in it& how could Aishah allow herself to declare war on the caliph of the Muslims, Ali Ibn Abi Talib, who was the master of all Muslims? As usual, our scholars, with some simplicity, answer us that she did not like Imam Ali because he advised the Messenger of Allah to divorce her in the incident of al-Ifk&  (When I was Guided, p. 117) </blockquote> <p>How could it be that the Battle of the Camel was started over Aisha s hurt feelings (16QI 'DDG 9FG')? Let us logically analyze this spurious claim. The fact of the matter is that there were hundreds of people protesting on the streets, all of them demanding Qisas for Uthman s murder. Most of these were from the same tribe of Uthman (16QI 'DDG 9FG). For example, the Syrian governor, Muawiyyah (16QI 'DDG 9FG), was one such individual. There was also Talha (16QI 'DDG 9FG) and Zubair (16QI 'DDG 9FG). The question begs: if Aisha (16QI 'DDG 9FG') had publically advocated Uthman s murder and she was complicit in his murder, then why would she later be  allied with Muawiyyah (16QI 'DDG 9FG), who also fought with Ali (16QI 'DDG 9FG)? This is truly a contradiction! Wouldn t Muawiyyah (16QI 'DDG 9FG) have fought Aisha (16QI 'DDG 9FG') to punish her for murdering his cousin? Why would Muawiyyah (16QI 'DDG 9FG) murder his own cousin, especially the cousin who bestowed upon him favor upon favor, evidenced by the fact that the Shia scholars love to show Uthman s nepotism (16QI 'DDG 9FG) in relation to Muawiyyah (16QI 'DDG 9FG). <p>Furthermore, if we switch Ali s name with Abu Bakr and Aisha s name with Fatima, then suddenly the Shia would use the fact that Fatima (16QI 'DDG 9FG') fought Abu Bakr (16QI 'DDG 9FG), and they would use this not as evidence against Fatima (16QI 'DDG 9FG'), but rather as evidence against Abu Bakr (16QI 'DDG 9FG)! We see this glaring double-standard when we examine the Shia stance on the issue of Fadak. When it comes to Fadak, then Fatima (16QI 'DDG 9FG') is in the right despite the fact that, according to the Shia, she is cursing the Amir Al Mumineen and Caliph. Here, the Shia will say that Abu Bakr s position (16QI 'DDG 9FG) as Amir Al Mumineen and Caliph cannot possibly compete with Fatima s position as Chief of the Women of Paradise. When it comes to the Battle of the Camel, then Aisha s position (16QI 'DDG 9FG') as Mother of the Believers is disregarded and suddenly the Shia scholars will trumpet the line that Aisha (16QI 'DDG 9FG') went against her own Caliph and the Amir Al Mumineen! <p>And is it really believable that hundreds of people would fight against the Shia t Ali, simply because Aisha s feelings (16QI 'DDG 9FG') were hurt over an incident that took place years before? The Shia scholars taint Aisha s image (16QI 'DDG 9FG') by saying that she did all this simply because Ali (16QI 'DDG 9FG) told the Prophet (5DQI 'DDG 9DJG H"DG H3DQE) to divorce her. [It should be noted that this is another Shia fairy-tale that we shall expose in another article; Ali (16QI 'DDG 9FG) never told the Prophet (5DQI 'DDG 9DJG H"DG H3DQE) to divorce Aisha (16QI 'DDG 9FG').] This reason for the Battle of the Camel does not explain why hundreds of people took to the streets against Ali (16QI 'DDG 9FG). Were they all angry at this comment made by Ali (16QI 'DDG 9FG)? Or was there something else they wanted? <p><b>Conclusion</b> <p>The reality is that Aisha (16QI 'DDG 9FG'), Talha (16QI 'DDG 9FG), Zubair (16QI 'DDG 9FG), Muawiyyah (16QI 'DDG 9FG), and hundreds of other people wanted Ali (16QI 'DDG 9FG) to apprehend Uthman s killers who were in his camp. Ali (16QI 'DDG 9FG) always planned on doing this, and it is likely that he would have agreed to Aisha s request (16QI 'DDG 9FG') to speed up the process. Uthman s killers did not want this, and they attacked Aisha s envoy (16QI 'DDG 9FG') on its way to Medinah, thereby initiating the Battle of the Camel and saving their own skin. It should be noted that both Ali (16QI 'DDG 9FG) and Aisha (16QI 'DDG 9FG') reconciled after the Battle of the Camel, and Ali (16QI 'DDG 9FG) even escorted Aisha (16QI 'DDG 9FG') back home. This fact alone should be enough for anyone; if Ali (16QI 'DDG 9FG) did not hold a grudge against Aisha (16QI 'DDG 9FG'), then surely the Muslims today should not hold a grudge against her. <p>It is the characteristic of the Munafiqoon (hypocrites) to accuse the believers of having alterior motives; in fact, the Quraish leaders accused the Prophet (5DQI 'DDG 9DJG H"DG H3DQE) of trying to gain materialistic wealth and they said this was the reason he claimed prophethood. The Munafiqeen accused Uthman (16QI 'DDG 9FG) of using the Caliphate to empower his family. The Munafiqeen accused Ali (16QI 'DDG 9FG) of taking the Caliphate after supposedly killing Uthman. Likewise have the Shia taken the actions of the Prophet s wives (and Sahabah) and accused them of having alterior motives. The righteous believers are those who make 70 excuses for their brothers and sisters in Islam; the upright Muslims are those who give the benefit of the doubt to their fellow believers, especially to the Prophet s wife and lover. <p id=source3>Article Paraphrased By: Ibn al-Hashimi, http://www.ahlelbayt.com/ <hr> <p><center><font size="+1" color="#660000">Article Written By: Ibn al-Hashimi, www.ahlelbayt.com</font></center> </div> </div> <center> <a href="http://www.alminbar.com/"><img src="http://www.alminbar.com/images/topbanner.gif" width="468" height="61"></a> </center> </body> </html>