rulership and khalifat.difference between them.

[haiderzaidi]

Khalifah
The meaning of Khalifah as expressed in Quran
is not the one whom the people had appointed. It
means the appointee of Allah whom Allah had
sent to establish justice among the people. As
the following ayat makes it evident, “O Dawood!
surely We have made you a ruler in the
land; so judge between men with justice...”
(Surah Saad 38:26)

It is the oppointment of allah (swt) not the responsibility of the people to choose there own khalifa.There is difference between rulership and khalifat .Prophet moses(pbuh) opposed firon the ruler of that time .And many other prophets (pbut) opposed the ruler.So the thing which i want to explain is that rulership and khaliafat is difference .Shias follow the khalifat and other follow the rulership although other follow prophet mohammad(saw) but they also consider that our prophet has a fault because of some of the hadees of sahih bukhari and some other scholars.The point is that if allah makes a khalifah in land he oppoints him and protects him and makes him the purest not with faults which other say .Shias BELIEVE that prophet mohammad was the last prophet and the most beloved prophet so the question is that how can they say that he was with faults MAjority sect believes that he was made an prophet while before he was an oridanary man .How can they say that it means according to them that allah choses any ordinary man and make him a khalifa.It is not that they should be aware of that .He declared himself prophet at the age of 40.When Muhammad (s.a.w.a.) was 38 years of age, he spent most of his time in meditation and solitude. The cave of the mount Hira was his favorite place. It is there that he used to retire with food and water and spend days and weeks in remembrance of Allah. Nobody was allowed to go there except Khadijah and 'Ali. He used to spend the whole month of Ramadhan therein.He has said: "I was a prophet when Adam was between water and clay." His heart was overflowing with profound compassion for mankind and a pressing urge to eradicate wrong beliefs, social evils, cruelty and injustice. The moment had arrived when he was to be allowed to declare his prophethood. One day, when he was in the cave of Hira, Jibril (Gabriel) came to him and conveyed to him the following message of Allah:It means he declared his prophethood does this sentense means that he became a prophet at the age of 40
Ibn Hajar al-'Asqalani in his book Al-Isabah, and 'Abdul Malik ibn Hisham in his book As-Sirah have written that:
"Ali was the first to accept Islam and pray (offer salat), and that he accepted whatever was revealed to the Messenger by the Lord. At that time, 'Ali was only ten years old.

THe majority sect is not aware of the meaning of khalifat they think that any man can be made a khalifa but the quranic verse contadict with there saying .
The oppointment of abu bakr was choosen by minorities of his own relatives and ansars when imam ali was busy at the prophets burial . Imam alis virtues are well noted in history and hadees were it is well proved that after prophet ali would be his susscessors but it is absolutely disobeyed by other sect.The books which deals with the virtues of abu bakr, umar and uthman contadicts one other hadees there are many like that umar was the bravest man but the history never noted his bravery in every battle ali was the bravest man .Like abu bakr was loved by prophet very much but it contadicts with authentic hadees like If the Messenger of Allah was aware of this high degree of faith in Abu Bakr, he would not have
appointed Usama to command the army; nor would he have refused to bear witness for him as he
did for the martyrs of Uhud, and then said to him that he did not know what he was going to do
after him", so that Abu Bakr [80] cried. In addition to that, the Prophet would not have sent Ali ibn
Abi Talib to take "Surat Bara'a" from him and prevented him from transmitting it. [81]

[80]Muwatta, Malik,. vol 1 p 307
Maghazi, al Waqidi, p 310


The virtues of Abu Bakr,umar and uthman were also mentioned by Amr ibn al-'As, Abu Hurayrah, Urwa and
Ikrima, and all of them hated Ali and fought him either with arms or by plotting against him and
attributing virtues to his enemies.


The history and your own scholars majority sect consider prophet and his ahlebaith to be the most virtues then why dont you argue with them? .

The history is repeated once again prophet moses said to his followers to follow imam aaron but there followed did not obey him and get divided into 71 sects prophet mohammad(saw) said to his follows to obey ahlebaith .And Muslims did not obeyed him but the one which obeued him are always seen as if they are crimnals .

Ibn Abi'l-Hadid narrates that the people were deeply impressed by the protests of Ali and Fatima and
began to cause a disturbance. Abu Bakr, who saw that the two holy persons had already left the mosque
went to the pulpit and said:
"O people! Why are you so disturbed. Why do you listen to everybody? Since I have rejected their
evidence, they are talking nonsense. The fact is that he is a fox who is betrayed by his own tail. He
creates all sorts of disturbances. He minimizes the importance of disturbances and incites the people to
create agitation and uproar. He seeks help from the weak. He seeks assistance from women. He is like
Ummu't-Tihal with whom people of her own house were fond of fornicating."
Aren't these remarks outrageously abusive? Do they accord with praise, respect, love and sympathy,
which the Holy Prophet had said were due his family? How long will you remain absorbed in this
misguided faith and fanaticism? For how long will you oppose the Shias and call them Rafizis and
infidels because they criticize the words and actions of people which are recorded in your own books?

We aren't the only ones who are shocked at such behavior. Even your own fair ulema are amazed to
learn it. Ibn Abi'l-Hadid writes in his Sharh-e-Nahju'l- Balagha, Vol.IV, p. 80, that the utterances of the
Caliph filled him with astonishment. He asked his teacher Abu Yahya Naqib Ja'far Bin Yahya Bin Abi
Zaidu'l-Basari to whom the caliph's words referred. He said that the statements were not indirect. The
reference was explicit. Ibn Hadid said: "If they had been explicit, I would not have put the question."
Upon this he laughed and said: "These things were said against Ali." Ibn Hadid repeated the words in
astonishment: "Were all those words said against Ali?" His teacher said: "Yes, O son! This is what
rulership means."
Resorting to abusive language is the tactic of one who has no convincing reply. All this was done to Ali
about whom, as reported by all your leading ulema in their reliable books, the Holy Prophet saidet said: "Ali is
with the truth and the truth is with Ali."


there are more than 300 verse for maula ali and his ahlebaith .

what about the hadees of two weighty things.For instance, there are many verses of the Holy
Qur'an, revelations which have a direct bearing on the hadith (Hadith-e-Wilaya on the Day of Ghadir;
Hadith-e-Inzar-e-Yaumu'd-Dar; Hadithu'l-Muwakhat; Hadith-e-Safina; Hadith-e-Babu'l-Hitta, etc.)
which concern the respect for, and vicegerency of, the descendants of the Holy Prophet. These have
been avoided scrupulously by Bukhari.

[haiderzaidi]

Has He not granted them the general authority? Has He not confined it only to them after the Prophet? Read: "Your Master is Allah and His Messenger and the Believers who uphold prayers and pay zakat even while prostrating; whoever takes for Master Allah and His Messenger and the Believers, then the Party of Allah are indeed the victorious (Qur'an, 5:58)."[15] Has He not made salvation for those who repent and do good deeds dependent upon accepting their guided authority, saying: "I am most Forgiving for those who repent, believe, do good deeds, and received guidance (Qur'an, 20:82)"[16]? Isn't their wilayat part of the "trust" about which the Almighty says: "We offered the trust unto the heavens, the earth, and the mountains, but they all refused to bear it out of extreme fear, then man bore it: he is most unjust, most ignorant (Qur'an, 33:72)"?[17]

Have they not been the "peace" wherein Allah has commanded everyone to enter, saying, "O ye who believe! Enter in peace all of you, and do not follow the steps of Satan (Qur'an, 2:208)"[18]. Are they not the "blessing" concerning whom Allah the Sublime has said, "You will be questioned on that Day about the Blessing (Qur'an, 102:8)"[19]? Has not the Messenger of Allah (pbuh) been commanded to convey all of this? Has Allah not emphasized conveying it in such a language which sounded like threatening, saying, "O Messenger! Convey that which has been revealed unto you, and if you do not do it, then you have not really conveyed His Message at all, and Allah shall protect you from (mischievous) people (Qur'an, 5:70)"?[20] Has not the Messenger of Allah, peace be upon him and his progeny, conveyed it on the Ghadir Day, having reached its plains and delivered the Message, whereupon Allah revealed this congratulating verse: "Today have I completed your religion for you, perfected My blessing unto you, and accepted Islam as your religion (Qur'an, 5:4)"?[21]

[haiderzaidi]

Have you noticed what your Lord did with the person who openly denied their authority saying, "O Allah! If this Message is truly from Thee, then let stones fall upon us[22] like rain from the skies, or cause a severe torment to befall upon us"? Allah hurled a Sijjil stone at him as He had done with the Fellows of the Elephant. He revealed these verses on that occasion: "A person questioned about a penalty to befall the unbelievers which cannot be warded off: (a penalty) from Allah, Lord of the Ways of Ascent (Qur'an, 70:12)."

Yet Ibn Jarir and Imam Abu Ja`fer al-Iskafi have taken its authenticity for granted.[1] Several other critics have also considered it authentic. It is sufficient proof for its authenticity the fact that it is reported by the reliable authorities upon whose accuracy the authors of sahih books rely unhesitatingly. Refer to page 111, Vol. 1, of Ahmed's Musnad, where you will read this hadith as narrated by Aswad ibn `Amir[2] from Sharik,[3] al-A`mash,[4] Minhal,[5] `Abbad ibn `Abdullah al-Asadi,[6] from `Ali (as) chronologically. Each one of these men in the chain of narrators is an authority in his own right, and they all are reliable traditionists according to the testimony of the authors of the sahih books without any dispute. Al-Qaysarani has mentioned them in his book Al-Jami` Bayna Rijal al-Sahihain. There is no doubt that this hadith is authentic, and the narrators report it from various ways each one of which supports the other.

[haiderzaidi]

May Allah lead us and you and all Muslims to the right path, and He said in His Book: And [as for] those who strive hard for Us, We will most certainly guide them in Our ways, and Allah is most surely with the doers of good. (Holy Quran 29:69)
The word strive [Jihad] in the Qur'anic verse carries the meaning of scientific research to reach the truth, and Allah will lead anyone to the truth, if he chooses to seek it.

[haiderzaidi]

The Messenger of Allah, peace be upon him and his progeny, as long as he lived, never required anyone to issue orders to `Ali; on the contrary, he vested upon him the responsibility of issuing orders to others. He was his standard-bearer in every campaign, unlike many others. Abu Bakr and `Umer were both ordinary soldiers in Usamah's troops, serving under the standard tied for him by the Messenger of Allah (pbuh) who ordered him to take charge of the Mu'ta expedition. He personally enlisted both men, according to the consensus of chroniclers, and he also made them soldiers of Ibn al-`As. These facts are stated by al-Hakim on page 43, Vol. 3, of his Al-Mustadrak, and they are cited by al-Thahbi in his Talkhis al-Mustadrak, admitting the authenticity of the hadith. As regarding `Ali himself, he was never to receive orders, nor to be the subject of anyone other than the Prophet himself since the inception of his mission and till his demise, peace be upon him and his progeny.

[4] This is quoted by Ahmed on page 356 from `Abdullah ibn Buraydah who quotes his father. On page 347, Vol. 5, of his Musnad, relying on a chain of narrators including Sa`id ibn Jubayr and Ibn `Abbas, he quotes Buraydah saying: "I participated in `Ali's campaign against Yemen, and I felt that his attitude towards me was cool. When I came to the Messenger of Allah and mentioned `Ali, I belittled him. Having done so, I saw the face of the Messenger of Allah (pbuh) change colour, and he said to me: `O Buraydah! Do I not have more authority over the believers than the believers have over their own selves?' I answered: `Yes, indeed, O Messenger of Allah.' He said: `To whomsoever I am a mawla, `Ali is his mawla.'" This is quoted by al-Hakim on page 110, Vol. 3, of his Al-Mustadrak, in addition to many traditionists. It is, as you see, quite clear in its gist, for when he starts with the question "Do I not have more authority over the believers than the believers have over their own selves?" he bears testimony to the meaning of "mawla" in this hadith to be "the one who is awla, i.e. most worthy of ruling" them, as is quite obvious. Similar to this hadith is what has been quoted by many traditionists such as Imam Ahmed at the end of page 483, Vol. 3, of his Musnad, from `Amr ibn Shas al-Aslami, one of those who were present at Hudaybiya, who quotes the same adding: "I accompanied `Ali to Yemen, and he was cool to me during the trip, so much so that I concealed some feelings against him. When I came back, I complained about him at the mosque till the news reached the Messenger of Allah (pbuh). I entered the mosque one afternoon, and the Messenger of Allah, peace be upon him and his progeny, was present there accompanied by many of his companions. As soon as he saw me, he stared at me till I sat down. He said to me: `O `Amr! By Allah you have hurt me.' I said: `I seek refuge with Allah against hurting you, O Messenger of Allah!' He said: `Yes; whoever hurts `Ali hurts me, too.'"

[5] As he is quoted by al-Muttaqi al-Hindi on page 398, Vol. 6, of Kanz al-`Ummal. He is also quoted in Muntakhab al-Kanz.


[6] When he was told that `Ali was created of his own mould, peace be upon him and his progeny, thus by necessity becoming superior to this man, he said: "And I am created of Ibrahim's mould," mistakingly thinking that Ibrahim (Abraham) is superior to him, peace be upon him and his progeny, which contradicts the truth of the matter.

[7] Ibn Jarir has quoted this hadith from al-Tabrani who includes it on page 103 of his book Al-Sawa`iq al-Muhriqa while discussing the second maqsad of verse 14 of the ones which he discusses in Chapter 11 of Al-Sawa`iq al-Muhriqa. But when he comes to the statement "Have you not come to know that `Ali's share is more than a slave-girl?" his pen halts, and he cannot finish the hadith in its entirety! This is not strange, coming from him and his likes; and praise be to Allah for our good health.

[8] This is quoted by al-Hakim at the beginning of page 134, Vol. 3, of Al-Mustadrak, al-Thahbi in his Talkhis al-Mustadrak, admitting its authenticity, al-Nisa'i on page 6 of his Al-Khasa'is al-`Alawiyya, and Imam Ahmed on page 331, Vol. 1, of his Musnad. We have quoted it verbatim at the beginning of Letter No. 26.