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Assuming that we accept that Hadrat Fatimah [AS] was mad at Abu-Bakr and Umar for a while, but it’s been proved that they went to Hadrat “Fatimah” [AS] in the last days of her life and got her consent; as “Al-Bayhaqi” and others have said: “عن الشعبي قال لما مرضت فاطمة أتاها أبو بكر الصديق فأستئذن عليها فقال علي يا فاطمة هذا أبو بكر يستئذن عليك فقالت أتحب أن أأذن؟ قال نعم فأذنت له فدخل عليها يترضاها وقال والله ما تركت الدار والمال والأهل والعشيرة إلا لإبتغاء مرضاة الله ومرضاة رسوله ومرضاتكم أهل البيت ثم ترضاها حتي رضيت” When Fatimah [AS] got ill, “Abu-Bakr” went to her asking forgiveness and wanted to visit her, “Ali” [AS] said to “Fatimah” [AS]: “Abu-Bakr” wants to visit you, Fatimah [AS] said: do you like him to enter? Ali [AS] said: yes I do, so “Fatimah” [AS] let him to enter, “Abu-Bakr” entered and said: swear by god, I didn’t leave my home, relatives and wealth; unless to gain the satisfaction of god and his messenger and you the prophet [(صلى الله عليه وآله وسلم)]’s “Ahl al-Bayt” {people of the house}, then”Fatimah” [AS] forgave him. Al-Bayhaqi, “reasons of prophecy”- v7, p281 Reviewing: Hadrat “Fatimah” [AS]’s dissatisfaction of “Abu-Bakr” and “Umar” questions the foundation of the legitimacy of their caliphate because it proves that prophet [(صلى الله عليه وآله وسلم)]’s daughter the best lady of two worlds disagreed with the caliphate of “Abu-Bakr” and “Umar” and was mad at them and according to valid narratives which are written in Sunni most valid books either, “Fatimah” [AS]’s consent is prophet [(صلى الله عليه وآله وسلم)]’s consent and her anger is Prophet [(صلى الله عليه وآله وسلم)]’s anger. That’s why Sunni scholars didn’t sit idly by and faked a narrative to prove that after making prophet [(صلى الله عليه وآله وسلم)]’s daughter upset, “Abu-Bakr” and “”Umar” visited her in the last days of her life and asked her forgiveness and “Fatimah” [AS] forgave them! Note: “Mursal” Hadith: Narration that some of its narrators’ names {one or more} have been deleted in its document. In response we say: Firstly: the document of this narration is “Mursal”; because “Sha’bi” is one of “TABI'IN” {someone who has met companions of prophet [(صلى الله عليه وآله وسلم)] not prophet} and didn’t witness this event and this narrative has the same fault that Sunnis find with the narration of “Al-Baladhuri” and “Tabari”. Secondly: assuming that “Mursal” narratives quoted by “TABI'IN” are accepted but we can’t accept “Sha’bi’s narrative because he was amongst commander of faithful [(صلى الله عليه وآله وسلم)]’s enemy and “Nasibi” {the one who insults “ahl al-Bayt”} as “Al-Baladhuri” and “Ghazali” has quoted from “Sha’bi”: “عن مجالد عن الشعبي قال: قدمنا علي الحجاج البصرة، وقدم عليه قراء من المدينة من أبناء المهاجرين والأنصار، فيهم أبو سلمة بن عبد الرحمن بن عوف رضي الله عنه... وجعل الحجاج يذاكرهم ويسألهم إذ ذكر علي بن أبي طالب فنال منه ونلنا مقاربة له وفرقاً منه ومن شره....” Me and some other guys went to “Hajjaj” in “Basra” province, a group of “Medina” Quran reciters from migrants and companions was there and “Abu Salamah bin Abd al-Rahman bin ‘Awf” was amongst them either. “Hajjaj” was talking to them, he talked about “Ali bin Abu-Talib” and insulted him and to make “Hajajj” happy and saving our life we insulted “Ali” [AS] as well…. “Al-Baladhuri”-Ansab al-Ashraf-v 4, p 315 Can be a narrative quoted by a “Nasibi” valid? Hadrat “Fatimah” [AS]’s dissatisfaction of “Abu-Bakr” in Sunni’s most valid Books “Fatimah” [AS]’s anger toward “Abu-Bakr” is quite clear and inevitable, “Bukhari” has said about “Fatimah” [AS]’s continuous anger toward “Abu-Bakr”: “فَغَضِبَتْ فَاطِمَةُ بِنْتُ رسول اللَّهِ صلي الله عليه وسلم فَهَجَرَتْ أَبَا بَكْرٍ فلم تَزَلْ مُهَاجِرَتَهُ حتي تُوُفِّيَتْ” “Fatimah” the daughter of prophet was mad at “Abu-Bakr” and this anger continued till she died. “Al-Bukhari”- Sahih Bukhari- v 3, p 1126 “فَوَجَدَتْ فَاطِمَةُ علي أبي بَكْرٍ في ذلك فَهَجَرَتْهُ فلم تُكَلِّمْهُ حتي تُوُفِّيَتْ” “Fatimah” was mad at “Abu-bakr” and didn’t talk to him till she passed away. “Al-Bukhari Ju’fi”- Sahih bukhari- v4, p1549 “فَهَجَرَتْهُ فَاطِمَةُ فلم تُكَلِّمْهُ حتي مَاتَتْ” “Fatimah” didn’t talk to “Abu-Bakr” and didn’t face him till she died. “Al-Bukhari Ju’fi”- Sahih Bukhari- v 6, p 2474 And it’s written in another narrative that when “Abu-Bakr” and “Umar” went to visit Hadrat “Fatimah” [AS], she didn’t let them to enter and they had to ask commander of faithful [AS] and he mediated, in response Hadrat “Fatimah” [AS] said: “البيت بيتك” It means: dear Ali, here is your home and you can let anyone that you want to enter , “Ali” [AS] let them in till they don’t make excuse saying that we want to ask her to forgive us but “Ali” didn’t let us. When they apologized, Hadrat “Fatimah”[AS] didn’t accept and said: “نشدتكما الله ألم تسمعا رسول الله يقول «رضا فاطمة من رضاي وسخط فاطمة من سخطي فمن أحب فاطمة ابنتي فقد أحبني ومن أ رضي فاطمة فقد أرضاني ومن أسخط فاطمة فقد أسخطني” I swear you to god, didn’t you two hear of Prophet [(صلى الله عليه وآله وسلم)] who said: “Fatimah” [AS]’s satisfaction is my consent and her anger is my anger. Anyone who likes and respects my daughter “Fatimah” it’s as if he’s respected me and anyone who makes her happy or upset it’s as if he’s made me happy or upset. Both of them confessed and said: yes we did: “نعم سمعناه من رسول الله صلي الله عليه وسلم” Then Hadrat “Fatimah” [AS] said: “فإني أشهد الله وملائكته أنكما أسخطتماني وما أرضيتماني ولئن لقيت النبي لأشكونكما إليه” God almighty and angels are witness that you two bothered me and made me upset and I’ll complain of you to god. “والله لأدعون الله عليك في كل صلاة أصليها” Swear to god, I curse you in my prayers. “Muslim ibn Qutayba” – Imamate and policy- v1, p17 Thus, how can we believe that Hadrat “Fatimah” [AS] forgave them? Is the narrative that “Al-Bayhaqi” has quoted is in priority or the narrative that “Bukhari” has quoted? On the other hand “Al-Bayhaqi” was commander of faithful [AS]’s enemy and he didn’t witness that event. Furthermore, if Hadrat “Fatimah” [AS] she had forgiven them why she willed to be buried nightly and neither of those who had bothered her aren’t notified attending her funeral and saying prayer for her? “Muhammad Ismael Bukhari” writes: “وَعَاشَتْ بَعْدَ النبي صلي الله عليه وسلم سِتَّةَ أَشْهُرٍ فلما تُوُفِّيَتْ دَفَنَهَا زَوْجُهَا عَلِيٌّ لَيْلًا ولم يُؤْذِنْ بها أَبَا بَكْرٍ وَصَلَّي عليها” “Fatimah” lived six months after prophet and when she died her husband “Ali” buried her nightly without notifying “Abu-Bakr” and he himself said prayer for her {requiescat}. “Al-Bukhari Ju’fi”- Sahih Bukhari, v4, p 1549 “ibn Qutayba al-Dīnawarī” says: “وقد طالبت فاطمة رضي الله عنها أبا بكر رضي الله عنه بميراث أبيها رسول الله صلي الله عليه وسلم فلما لم يعطها إياه حلفت لا تكلمه أبدا وأوصت أن تدفن ليلا لئلا يحضرها فدفنت ليلا” “Fatimah” asked “Abu-Bakr” to give her father’s inheritance and when “Abu-Bakr” refused to do so, she vowed not to talk to him and willed to be buried at night till “Abu-Bakr” wouldn’t attend her funeral. “ibn Qutayba al-Dīnawarī”- Ta’vil mukhtalaf al-Hadith- v 1, p 300 And “Abd al-Razzaq al-San‘ani” writes: “عن بن جريج وعمرو بن دينار أن حسن بن محمد أخبره أن فاطمة بنت النبي صلي الله عليه وسلم دفنت بالليل قال فر بها علي من أبي بكر أن يصلي عليها كان بينهما شيء” It’s been quoted from “Hassan bin Muhammad” that Fatimah” the daughter of prophet [(صلى الله عليه وآله وسلم)] was buried at night till “Abu-Bakr” wouldn’t say requiescat for her; because she was mad at him. And he says in continue: “عن بن عيينة عن عمرو بن دينار عن حسن بن محمد مثله الا أنه قال اوصته بذلك” “Fatimah” willed to be buried at night. “al-San‘ani”- al-Musanef- v 3, p 521 Of course, it is possible that someone may say: Abu Bakr later regretted and repented. In response, it should be said: Repentance is useful and valuable when it is accompanied by remorse for the deep desire of a person. And on the other hand, to compensate for the past, meaning that the person who repents for the violated rights; Whether it is divine or human, he will make up for it all. Now our question is, did Abu Bakr bring Fadak back to Hazrat Fatima (عليه السلام), so that his repentance would be the repentance of advice and be accepted by God? Conclusion: “Fatima” [AS]’s anger towards “Abu-Bakr” and “Umar” continued till end of her life and her dissatisfaction of them are amongst matters that are written in Sunni most authentic books after “Quran” and the narrative quoted by “Al-Bayhaqi” that shows that “Fatimah” [AS] forgave them is invalid because of the presence of a “Nasibi {the enemy of Ahl al-Bayt} in the document of narrative. wa salaam

If A SINGLE ONE OF YOU CAN ANSWET HIS QUESTION LOGICALLY AND CORRECTELY THEN FINE. WHY WHY, WOULD HAZRAT ABU BAKR (رضي الله عنه) TRY AND USURP THE CALIPHATE, SO U IMPLY IMAM ALI (ASWS) COUDN'T TAKE IT BACK OR FIGHT? FOR IT? DON'T TELL ME IT WAS FOR PEACE IF IT WAS THE COMMAND OF OUR PROPHET (SAWAWS) THEN MOLA ALI (ASWS) WOULD'VE KILLED EVERYONE WHO OPPOSED HIS CALIPHATE THEN! ALSO IF IMAM ALI (ASWS) KNEW ABOUT FADAK IF IT HAPPENED WHAT STOPPED HIM FROM KILLING THE "USURPERS" RIGHT THERE HUH? ALSO IF A MAN IS IN THE HOUSE WHY WOULD THE LADY Fatima (ASWS) open the door if she did get attacked (Maaz Allah) then Imam ALI (ASWS) would of be headed Hazrat Umar (رضي الله عنه) right on the spot there is no way he woud've umar (r) would have survived that or r u sayin that (maaz Allah) Imam Ali was weak?? He woudn't observe patience in this though he would've have killed him come on seriously and plus have no idea what you got against Hazrat Usman (r) YES I KNOW HE DID BIDHA IN AZAAN EVEN I AGREE THAT WAS A SIN BUT IT WASN'T LIKE THE SHIRK OR SOMETHING IT DOESN'T MAKE SENSE ALSO U THINK MAULA ALI (ASWS) WOULD NEED A CALIPHATE WHEN HE IS THE KING OF KINGS THE MOLA AND LEADER OF ALL UNIVERSES MAY ALLAH'S DUROOD AND SALAM BE UPON MAULA ALI (ASWS) AND THE 14 MASOOM AND 12 IMAMS (ASWS) SO ANY ONE CAN ANSWER PROBABLY NOT LOL. WHY WOULD ABUBAKR (R) SAY I'M LOOKING AT IMAM ALI (ASWS) BECAUSE THE PROPHET (SAWA) SAID IT'S WORSHIP HUH AND GHADIR WAS ANNOUNCING THAT ALI IS THE MOLA OF EVERY UNIVERSE WHY WOULD SOMEONE SO HOLY NEED A CALIPHATE FOR???? SO STOP UR NOT INSULTING THE CALIPHS BUT MOLA ALI (ASWS) MAAZ ALLAH SO ANSWER ME THEN... IF U CAN

Read the Reddit comments to understand what the thread was about, since the post has since been deleted. ....................................................................................... I'm so tired of the utterly nonsensical and VERY COMMON Sunni notion of 'I am happy to seek unity with Shias as long as they don't curse/insult/abuse any Sahaba, and especially NOT Aisha, Abu Bakr, Omar, Uthman. Firstly, any Shia claim regarding the sahabi that happens to go against the Sunni narrative is considered insulting. Secondly, and more importantly, is that the same notion is true for Shias... You are insulting the Ahlul Bayt by not accepting them as divinely appointed leaders of Allah, and infallible individuals, and perfect preservers of the religion of Islam, and a high means of seeking closeness to Allah (intercession). Not only are you insulting revered Shia figures by not following them, you are commiting MAJOR shirk by giving a false attribute to Allah, by saying that Allah has not always appointed an infallible leader on this Earth, and that there currently isn't an infallible leader. Furthermore, the real kicker is that plenty of revered Shia figures, such as Abu Talib (رضي الله عنه), are considered kuffar by Sunnis. Is this not insulting? So, how can we Shias unite with Sunnis based on their own fallacious logic? Shias are the minority, and Sunnis are the majority. It makes Sunnis think that they are Orthodox and that they have to unite with Heterodox for political and humanitarian reasons, and that Shias must make [ridiculous] compromises. Shias are far more receptive to the unity message, because we actually understand Sunni Islam, and can see the commonalities. We understand that we can't make Sunnis compromise on their beliefs. Simply by being the minority within Islam, by nature we Shias already understand Sunni beliefs, whereas Sunnis have a basic strawman understanding of Shia beliefs... which is natural, considering that they are the majority. Anyways, the point of my post is the following: Let's compile a list of revered Shia figures that are not given their proper status by Sunnis, according to Shia Islam... with an explanation given. ...This is to show that we Shias and Sunnis can unite, but we cannot unite upon revered figures and imamah. ...This will also serve as a way of showing Sunnis that this argument of theirs makes no sense. Another important question we may ask is "What about commonly revered figures like Imam Ali (عليه السلام) who is given different status in both sects? Can we unite upon Imam Ali (عليه السلام)?" ...a common Sunni criticism of political unity is that "Ali ibn Abi Talib (رضي الله عنه) is given an improper status in Shia religion because they call upon him... tawassul (intercession) of the 'dead' is Shirk! So there is absolutely no room for unity since we can't even agree on the status of the sahabi" [yes, I am aware that the Imams (عليه السلام) are still alive, but Sunnis don't believe this...] I would love to hear your thoughts. Wassalam. JazakAllah Khair. Fi sabilillah.

Im a born shiaa and unfortunately I dont have much knowledge about my religion sadly and I face 1 question in my daily life that why do we disgrace umer abu bakar and usman I want confirm dalails and debate so I can make sure that im not doing any thing wrong

Commiserations to the Muslims ummah on the death anniversary of Bibi Fatima (sa). Bibi Fatima (sa) was a lady like no other in Islam. She was a lady of many virtues. Through a deep study of the life of Bibi Fatima Zehra (sa), one can slightly understand her exalted human personality. She is similar to her father, Prophet Muhammad (pbuh) in terms of her divine and humane character. Her similarity to her father is a truth that can be easily understood through her father's sayings about her. As the narrator quotes, Holy Prophet Muhammad (pbuh) came out while holding the hand of Lady Fatimah Zahra (pbuh) in his hand. He said: "(For) him, who does not know her, she is Fatimah, the daughter of Muhammad, she is a part of me, she is my soul, which is (located) between my two sides. Certainly, him who harms her has harmed me; and him who harms me has indeed harmed Allah." It is no denying that the Prophet loved Bibi Fatima (sa) and she held a very special place for him. The behavior of Prophet Muhammad (pbuh) toward his daughter Bibi Fatima Al-Zahra (sa) was special. Prophet Muhammad (pbuh) showed unique respect to his dear daughter; whenever Fatima Al-Zahra (sa) came to see him. For instance, there is a famous hadith from Aisha which reads: “I didn’t see a person more similar to the Prophet (pbuh) than Fatima (as) who looked like him in appearance, face, brightness, behavior and manners. When Fatima (as) came to see the Prophet (pbuh), he got to his feet and advanced toward her enthusiastically.” In some hadiths from the same narrator [Aisha] we read: “He kissed Hazrat Fatima (as), took her hand, and invited her to sit in his place.” This reveals the high status of Hazrat Fatima (as). The treatment of Bibi Fatima (sa) by the first 2 caliphs is a very shameful event in the history of Islam. Now, let us see how the Muslim caliphs treated her just days after the death of the Prophet (pbuh). 1st Caliph: Fadak which was in Bibi Fatima Zehra's (sa) possession was taken away from her and she had to fight for her right which again was denied to her. When she went to ask for Fadak which was rightfully hers to be returned to her; she had to wait among-st the people to be heard and when heard, she was insulted. Compare this to the respect she had during the time of the Prophet makes you wonder if these so called protectors of Islam really had been following the sunnah of the Prophet (pbuh). What should surprise any Muslim the most is the following statement by Abu Bakr: “After the death (of Rasulullah), Fatima raised the issue of Fadak that he (the Prophet) had granted it to her, Abu Bakr said: ‘…I don’t know if you are telling the truth, and I can’t judge according to it (your claim).’ Then Umm Ayman and a male servant testified for her. Abu Bakr said: ‘bring forth another witness whose word is acceptable’. Tafseer Kabeer, Volume 10 page 506 Abdullah bin Zubair narrated from his father that whenever Ayesha mentioned Fatima the daughter of the Prophet, she used to say: ‘I never saw someone more truthful than her apart from the one that produced her (her father).’ Al-Mustadrak al-Hakim, Vol. 3, page 160 & 161 [Imam Al-HakIm said: ‘Sahih according to Muslim’s condition’ while Imam Dhahabi stated: ‘According to Muslim’s condition’.] Given that the lady, whose truthfulness is being vouched for in the Quran and hadith, was told that her words were not credible and she was asked to produce witnesses. It is safe to conclude that doubting Bibi Zehra's (sa) words is no less than doubting the Quran. What becomes of a person who doubts the Quran? 2nd Caliph: Now let's look at how Umar treated Bibi Zehra after the death of Prophet (pbuh). Umar went to Bibi Fatimah's house and said: "O’ daughter of the Prophet! I didn’t love anyone as much as I loved your father, nor anyone after him is more loving to me as you are. But I swear by Allah that if these people assemble here with you, then this love of mine would not prevent me from setting your house on fire." Sunni references: - History of Tabari, in the events of the year 11 AH - al-Imamah wa al-Siyasah by Ibn Qutaybah, v1, beginning of the book, and pp 19-20 - Izalatul Khilafa, by Shah Waliullah Muhaddith Dehlavi, v2, p362 - Iqd al-Farid, by Ibn Abd Rabbah al-Malik, v2, chapter of Saqifah Also it is reported that: Umar said to Fatimah (who was behind the door of her house): "I know that the Prophet of God did not love any one more than you, but this will not stop me to carry out my decision. If these people stay in your house, I will burn the door in front of you." Sunni reference: Kanz al-Ummal, v3, p140 In fact Shibli Numani himself testifies the above event in the following words: "From Umar’s irritable and peevish temperament such an action on his part was not improbable." Sunni reference: al-Faruq, by Shibli Numani, p44 It is also reported that: Abu Bakr said (on his death bed): "I wish I had not searched for Fatimah’s house, and had not sent men to harass her, though it would have caused a war if her house would have continued to be used as a shelter." Sunni references: - History of Ya’qubi, v2, pp 115-116 - Ansab Ashraf, by al-Baladhuri, v1, pp 582,586 The revered Sunni scholar, Abu Muhammad Abdullah Ibn Muslim Ibn Qutaybah Daynuri in his history of Caliphs known as "al-Imamah wa al- Siyasah”reported: Umar asked for wood, and told those people inside the house: "I swear by Allah who has my soul in his hand, that if you do not come out, I will burn the house.” Someone told Umar that Fatimah was inside the house. Umar said: "So what! It doesn’t matter to me who is in the house.” Sunni reference: al-Imamah wa al-Siyasah by Ibn Qutaybah, v1, pp 3,19-20 Another Sunni historian, al-Baladhuri, reported that: Abu Bakr asked ‘Ali to support him, but ‘Ali refused, then Umar went toward the ‘Ali’s house with a burning torch. At the door he met Fatimah who said to him: "Do you intend to burn the door of my house?”Umar said: "Yes, because this act will strengthen the faith brought to us by your father." Sunni reference: al-Ansab Ashraf, by al-Baladhuri, v1, pp 582,586 Also Jouhari in his book said: "Umar and a few Muslims went to the house of Fatimah to burn it down and to burn those who were in opposition.” Ibn Shahna said the same statement adding "to burn the house and inhabitants". Conclusion: Remember, the famous hadith of the Prophet about whoever hurts Bibi Fatima (sa): "Fatimah is a part of me. Whoever makes her angry, makes me angry." Sunni references: - Sahih al-Bukhari, Arabic-English, v5, Traditions #61 and #111 - Sahih Muslim, section of virtues of Fatimah, v4, pp 1904-5 Ibn Qutaybah in al Imamah wa al Siyasa page 14 records that: “Fatima said ‘When I meet my father the Prophet (s), then I shall complain about the both of you (Abu Bakr and Umar), and said to Abu Bakr ‘By Allah I shall curse you after every Salat”. Al-Imamah wa al-Siyasa, Vol. 1, Page 14 So logical conclusion from the above traditions is that Bibi Fatima (sa) was treated unjustly, and that she was angry at Abu Bakr and Umar, which follows Allah and His prophet are angry at them according the above tradition in Sahih al-Bukhari.

Can People Choose the Prophet or Caliph or Successor of the prophet with Shura or Consultation, instead of authority / command by Allah? The following questions serve as a food for thought for mindful people. 1- Hz Adam as was chosen by Allah swt as caliph / successor on the earth. Did Allah swt make any consultation for his selection ? 2- Allah swt Chosen Ibrahim as as Imam / leader of the people, Did Allah swt consult any prophet or any person for his selection ? 3- Hz Adam, Nuh, Ibrahim and the progeny of Imran were chosen above the worlds. Did Allah swt make any consultation with any prophet or person for this selection? 4- The prophet Nuh and Ibrahim were sent to his nation. Did the people choose them as prophet by Shura or consultation? 5- Allah swt gave the progeny of ibrahim, the book and the wisdom. Did Allah swt make any consultation or Shura with any one for this award to his progeny? 6- Allah swt chosed Ishmael, Elisha, Jonah and Lot—each graced over all the nations. Did Allah swt make any consultation for this grace? 7-Allah swt made Isac and yaqub leaders / imams, whom Allah consulted for this selection of leaders / imams? 8- Allah swt made Dawood a caliph ie his successor as his chosen representative on the earth. Did Allah swt conduct any consultation for this selection? 9- Allah swt made Haroon as and aider and adviser of hz Musa as. Did Allah swt make any consultation with the Children of israel for such selection? Or Musa made any shura for his selection? 10- Musa asked his adviser and aider made by Allah swt ie Harun to take his place as his caliph / successor in his absence, when he left for Mountain Tur. Did he make any shura for Haroon selection? However the people themselves chose and took a calf in Musa's absence then they were condemned by Allah swt for this worst action. 11- Allah swt made 12 leaders among the children of israel. Did Allah swt make any consultation for the selection of them? 12- Allah swt chosen Talut a leader over the children of Israel because of his knowledge and physical strength. Did Allah swt make consultation for his selection? 13- Allah swt sent the prophet Muhammad saww as mercy to the mankind. Did he make any consultation for his selection? 14- Allah swt made the prophet Muhammad saww as his messenger and the last of the prophets. Did Allah make any consultation for this selection? 15- And your Lord creates and chooses whom He pleases; to choose is not theirs; glory be to Allah, and exalted be He above what they associate (with Him). 28:68. This verse in the light of above verses clearly indicates that the selection of representative (prophet / leader / imam/ successor) is the authority of Allah alone. and no one has any right for it. It does not involve any consultation for their selection. 16- The way of Allah does not change: [This is] the established way of Allah with those who passed on before; and you will not find in the way of Allah any change. (33:62) 17- The people do not have any right for selection of prophet or his representative then certainly they cannot choose any one after the prophet as his caliph ./ successor at their own (by any consultation) without permission by Allah. Thus what happened after the prophet Muhammad saww for the selection of the Calif Abubakr is considered an innovation or bidda in the religion in violation to the established principles of the quran. Regards

Salaam all, I have gathered a few questions which have come to my mind and I would very much be interested in hearing the shia school of thought side. If the questions come across offensive, this is in no way my intention so please do not take it aggressively. Also, if points could be backed up with Quran and Hadith it would be preferred. 1) If Shia'ism is the closest method of seeking nearness to Allah - why are Sunnis in charge of Makkah & Medina etc? 2) How can the Prophet (pbuh) have spent his whole life amongst his companions (namely those who are known as the caliphs today) and loved the Sahaba when they were going to carry out acts which are claimed by the Shia school of thought - surely Allah (swt) would have prevented/informed him if this were to be the case? 3) It says in Qur'an Majeed in Sooratun Nasr that we will see the Deen of Allah being accepted in multitudes, which we are seeing today. However people are predominantly following the majority school, sunnism - could this be an indication that this school of thought is that which is nearest to reach Allah (swt)? I have more questions but will take it a bit at a time. Thank you in advance to all those who offer an intellectual insight.

Small pictorial representation of how the reign of Caliphs corresponded with the imamate period of our Imams. Please let me know if there are errors so I can fix. This is by no means 100% accurate just an approximation.

Salamun alaikum dear brothers and sister.first i would like to introduce myself and then i will ask some question not for debate but to learn shia islam.may Allah forgive me for my mistakes. I am not good in english so maybe it will be a slight problem of communication. I hope brothers and sister will tolerate it in the name of Allah. I am a sunni muslim from a sub urban of bangladesh.and i have no option to learn shia islam without online source because i have never saw any shia Muslims in my life,but i know that 10 millions shia live in bangladesh and mostly live in dhaka. Now the main topic, why shia Muslims consider first 3 caliphs as traitor? (Correct me if i am wrong). They were sahabaye keram or muhammadur rasululah pbuh.please dont provide the link of al islam but discuss here. As i read some al islam article before. And i am partly convinved but not fully.i will ask many question in future but first i want a friendly discussion here,and that can change my mind. Secretely i am feeling some compassion to shia Islam since few days. I will explain day by day why such change came in my life inshallah. Best regards Mushfiq P.s i am not religious as some law of sunni islam make me feel that i am a born prisoner and thats why i was spoiled and once even refused Allah .thankfully mercyfull Allah helped me regain my iman.i hope you will consider everything when discussing.if Allah show me the right way of islam so i came here to know shila.islam.

Salaam to all who comes across this topic. I have been having discussions with a close Sunni that I know, mainly around the caliphate. My question that I have to put forward is as so.. To my knowledge, within Sunnism when it comes to events like the Battle of Jamal those who according to Shia narrations did wrong, are not deemed as the 'baddies' if you like - Why? Because individuals like Aisha/Umar/Uthman etc are fallible beings and did make mistakes and may well have repented for their crimes that they did. With this view, where does the permissibility within Shiaism come to look down upon and curse such individuals when in reality there is no way WE could 100% prove the actions that went on back then? And so by cursing do we not run the risk of cursing individuals who may have been forgiven since names of the individuals aren't mentioned in the Quran?

Can Sunni quote an authentic hadith naming their 12 Caliphs, from Sihah Sitta?

assalamu alaykum. This is a philosophical question primarily but you may answer it according to your beliefs too. i'm almost thinking out aloud here: I believe -as a Sufi-- that the Prophet (salallahu alayhi wa sallam) had the authority to change Shariah Law as he (saws) saw fit. My question is that do you believe his successors -- whoever you believe they should be -- as his vicegerents -- should also be authorised to have this authority since human society changes constantly and laws which may be suitable for a tribal desert society in the 7th century can't apply to future human societies? To me this makes logical sense and then it follows that his Successors should also be Immaculate (masoom) but one such Successor should always exist in society until the end of the world to guide people. What are your views?

A- Sunni brothers please quote the verse of Quran which states that the leader / imam / caliph (successor) after the prophet saww is chosen by the people (instead of Allah swt)? B- قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّهُ غَفُورٌ رَّحِيمٌ Say, [O Muhammad], "If you should love Allah, then follow me, [so] Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful." (3:31) قُلْ أَطِيعُوا اللَّهَ وَالرَّسُولَ ۖ فَإِن تَوَلَّوْا فَإِنَّ اللَّهَ لَا يُحِبُّ الْكَافِرِينَ Say, "Obey Allah and the Messenger." But if they turn away - then indeed, Allah does not like the disbelievers. (3:32) Since the prophet is a leader in the religion obeying him is mandatory for Muslims. Also following him is the only way to obey Allah’s command. كَمَا أَرْسَلْنَا فِيكُمْ رَسُولًا مِّنكُمْ يَتْلُو عَلَيْكُمْ آيَاتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُعَلِّمُكُم مَّا لَمْ تَكُونُوا تَعْلَمُونَ Just as We have sent among you a messenger from yourselves reciting to you Our verses and purifying you and teaching you the Book and wisdom and teaching you that which you did not know. (2:151) So the duties of the prophet (who is a leader and obeying him is mandatory) in the religion are outlined below: 1- Reciting the verses of Quran to the people (with their complete knowledge) 2- Purifying the people (since he is a purified one) 3- Teaching the knowledge of book (that contains all the knowledge) 4- Teaching the wisdom 5- Teaching the knowledge of unknown C- Since the prophet is the seal of prophet hood, no prophet can come after him. In order to meet these religious duties after the prophet were the leaders chosen by the people (3 caliphs) capable to lead the ummah? Response on the issue will be appreciated..

Salam. In this article we shall be examining the concept of the twelve Imams (a.s) from the perspective of the so-called 'Ahl ul Sunnah,' using their own academic sources. It is established that both Shi'a Ithna Ashari (twelvers) and Sunnis agree that there will be twelve leaders (a.s) after the Prophet (saw), however, they do not agree on who those twelve are. Read here: http://www.revisitingthesalaf.org/2014/10/imam-al-mahdi-ajf-part-iii_25.html

"I leave behind for you two Caliphs (Khalifatain or خليفتين), the book of Allah and my progeny. The book of Allah is a rope stretched between the heavens and then earth and my progeny is Ahlul Bayt. The two will not separate from each other until they reach me at the pool of paradise." Note that this isn't the same as the famous hadith where the Prophet (pbuh) refers to them as the thaqalayn, this is a different occasion. On this one he refers to them as the two Caliphs (khalifatain). Let us look at the opinions of the main Sunni hadith scholars: Albani- chain is sahih (authentic) Al Arna'oot- chain is hasan (trustworthy) Tabarani- chain is hasan (trustworthy) Suyuti- chain is sahih (authentic) Found in: Musnad Ahmed ibn Hanbal, Fada'il al Sahaba by Ahmed ibn Hanbal, Manba' al Fawa'id, al Kabir by al Tabarani, Majma' al Saghir by al Suyuti, Aqdain for fadha'il al sharafayn and more... My dear brothers from Ahlul Sunnah, could the Prophet (pbuh) get any clearer? I defy any of you to refute this.