Harara - The Shia Sunni Divide on Khilafat

Succession after the Prophet (SAW), indeed has been a corner stone in the advent of Islam; not only did the companions after the Prophet (SAW) realized its importance, that they did not even wait for his (SAW) burial rites to be completed, it divided the Ummah of Prophet (SAW) into sects and thousands (if not millions - starting from companions (RA) and the Ahlulbayt (as)) have been killed as a result of this divide. This should be non-emotionally read in the light of the fact that Imam Ali (as) was martyred, his brother Jaffar (as) is a martyr, his uncle Hamza (RA) is a martyr, his companion(s) who were also formidable companion (s) of prophet (SAW), Ammar ibn Yasir (RA) are martyrs, his sons Imam Hassan (as), Hussain (as), Abbas (as) etc are martyrs, his paternal grandsons (Akbar (as), Asghar (as), Qasim (as)) are martyrs, his maternal grandsons (Aun (as), Muhammad (as)) are Martyrs.

May father (who is a sunni Mashallah) always used to tell me that the day Prophet Muhammad (SAW) closed his eyes, majority of his effort was undone; He (SAW) came to declare that no Arab is superior over non Arab, but the companions (RA) argued that the caliphate can only be from Quraysh (inferring their superiority) over the Non-Quraysh, the very tribal outlook Islam wanted to over-ride on account of equality, came back strongly at the demise of Prophet (SAW). Although his said this statement, I understood he did not fully comprehend what he had just stated himself, because it has a repercussion on the beliefs people hold about companions of the Prophet (SAW).

This peculiar event needs to be carefully understood and analyzed so that a prudent view can be formed on how things unfolded, what was the context and what were its repercussions.

Before you continue to read this piece, please realize, that i am not writing anything from thin air, i will be reproducing exact text from Shia (Book of Sulaym Bin Qays Al Hilali; companions of Imam ALi (as), who lived in companionhood till Imam Baqir (as)) and Sunni literature (Sahah Sittah - Muslim, Bukhari).

It will not only shed light on the issue of successorhsip, people will realize that the shia history and the sunni history is not different at all. You will be surprised at the commonality of narrations. You will be more surprised why no one has ever told you about this before and why you do not hear this in schools, colleges, sermons, masjids. People will realize (and if they can empathize) and understand our state of affairs today, because the Prophet (SAW) said;

The Shia Text:

‘No community will hand over any of its commands to any man when there is a more knowledgeable one among them, except that it will not cease going lower in its affairs, until they return to what they had avoided’.
Hadith 15 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni Text:

Narrated 'Abdullah bin 'Amr bin Al' As: I heard Allah's Apostle saying, "Allah does not take away the knowledge, by taking it away from (the hearts of) the people, but takes it away by the death of the religious learned men till when none of the (religious learned men) remains, people will take as their leaders ignorant persons who when consulted will give their verdict without knowledge. So they will go astray and will lead the people astray."
Sahih Bukhari, Volume 1, Book 3, Number 100

I understand that people today are polarized, they cannot hear any criticism for their political leadership. People will fight and kill if some one criticizes or disrespects or critically analyzes the actions or policies or character of, lets say, Imran Khan, or Nawaz Sharif, or Benazir Bhutto or any sitting army general and so on so forth. So i understand the sentiments of someone who will read something about companions that they hold very dear. In my defence so that I should not be targeted as an infidel or be killed, please note that I am only reproducing literature here from authentic sources. People have been killed for narrating the same, you must see it with your own eyes, and if you are unbiased and in search for the truth, Allah will guide you.

The succession of Prophet (SAW) must be analyzed in the light of history, and we must understand that it has an aspect of intellect to it (will the Prophet (SAW) leave the nomination of his successor ship to the people if the people deemed it so important they did not even wait for his burial rites to be completed) , morals (can the successor of Prophet (SAW) be made in presence of someone else who is more closer to the prophet in knowledge, obedience, piety), spirituality (did the Prophet (SAW) nominate some one himself in his life) and complicated tribal politics (was there an overall sense of envy regarding the Banu Hashim and did Quraysh show aggression towards the Ahlulbayt (as)). Who is better to answer these questions than the Ahlulbayt (as) themselves?

1. The Moral Aspect
       a.     Was there some one more superior to Imam Ali (as) in terms of his knowledge,
              chivalry, bravery and closeness to Prophet (SAW)
       b.    Should the successor of the Prophet (SAW) be on merit, and if so, what are
              the merits
2. The Intellectual Aspect
       a.    How come the companions not select Imam Ali (AS) as the first caliph if it was so
              obvious?   
       b.    If successor ship was so important that companions (RA) could not wait for
              Prophet's (SAW) burial rites to complete, why would not the Prophet (SAW)
              deem it equally important in his life and address it accordingly
       c.    If the successorship was left to the consultantion of the people, why did not
              Abu Bakr and then Umer follow the same modus operandi at their deathbeds
3. The Spiritual Aspect
       a.    Did the Prophet (SAW) nominate as his successor during his (SAW) life time
       b.    If the Prophet (SAW) did nominate, why did the masses not follow Prophet
              (SAW)
4. The political Aspect
       a.    The political Aspect: Politics and Natural Grudges?
       b.    What happened at Saqifa was a conscious effort against the Banu Hashim?
       c.    What happened after the Saqifa. Did Ali (AS) give Bayah?   
       d.    And all of the above begs a question, if Caliphate was indeed Imam Ali's (SAW)
              right, why did not he react, if he did at all
       e.    Were tools used to curtail the influence of Banu Hashim? 

1a: The Moral Aspect: Was there some one more superior to Imam Ali (as) in terms of his knowledge, chivalry, bravery and closeness to Prophet (SAW) - The merits of the Ahlulbayt (as)

Let us check the actual text on what merits did the Imam Ali (AS) and the Ahlulbayt (AS) possess, which was exclusively for them and not for any one else to claim.

i) The knowledge and wisdom of Ali (AS)

The Shia text:

Then the Messenger of Allah said to her (Fatima AS): ‘For Ali Bin Abu Talib there are eight shining wonders and merits which are not for anyone from the people: .... He knew the Book of Allah and my Sunnah, and there is none from my community who knows the whole of my knowledge other than your husband, because Allah Taught me the knowledge. He did not Teach any one apart from me and him, and He did not Teach His Angels and His Messengers, but He Taught it to me and Ordered me to make it known to him, so I (SAW) did that There is none from my community who knows the whole of my knowledge, and my understanding, and my doctrine, all of it, apart from him. ......
Hadith 1 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

Ali (as) said: ‘Do you acknowledge that I used to meet up with the Messenger of Allah (saw) during every day and night, in solitude. If I asked him (saw), he (saw) would give me the answer, and if I remained silent, he (saw) would initiate (the conversation)?’ They said, ‘Our Allah, yes’.
Hadith 11 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni text:

...'I am the house of wisdom and 'Ali is its door...
Hadith 3723, Sahih (or Jami` or Sunan), al-Tirmidhi (d. 279 AH), English reference : Vol. 1, Book 46, Hadith 3723 - Arabic reference : Book 49, Hadith 4089

"... al-Tirmidhi and al-Hakim has quoted on the authority of 'Ali who said: The Messenger of God, peace and blessings be upon him, said: 'I am the city of knowledge and 'Ali is its gate'..."
Ta'rikh al-Khulafa', Jalal al-Din al-Suyuti (d. 911 AH), p. 170

Look at the choice of words the texts have selected for Imam Ali (AS). We must remember that Imam Ali (AS) is the only one who was with Prophet (SAW) since his (AS) birth, since the start of his (SAW) mission, and till his (SAW) burial rites.

The Shia Text:

Sulaym narrated Abaan that I said to Ali (as) , ‘O Amir-ul-Momineenasws, I heard
from Salman, and Al-Miqdad, and Abu Dharr things from the commentary of the Quran, and from reports from the Prophet (saw), then I heard its ratification from you of what I heard. And I saw in the hands of the people, many things from the commentary of the Quran, and from the Ahadith from the Prophet (saw) which were different from what I heard from you all, and you all think that those are invalid. Have the people fabricated lies against the Messenger of Allah (saw) intentionally, and are interpreting the Quran by their opinions?’

Ali (as)  turned towards me and said to me: ‘O Sulaym, You have asked, so understand its answer. That which is in the hands of the people is valid as well as invalid, truth and lies, and abrogating and abrogated, and specific as well as general, and decisive and allegorical, and memorised and suspect.

And they have lied against the Messenger of Allah (saw) during his (saw) era to the extent that he (saw) stood up and preached to them saying: ‘O you people! A lot of lies have been attributed to me (saw). The one who forges a lie against me (saw) intentionally has reserved a seat for himself in the Fire’. Then they lied against him (saw) after his (saw) passing away. May the Mercy of Allah be upon the Prophet (saw) of Mercy, and Blessings of Allah be upon him (saw) and his (saw) Progeny.

The narrators are four, but rather those that come to you with the Ahadith are four in number and there is no fifth of them – A hypocrite man who displays the faith to make believe that he is with Islam. He does not consider it to be a sin, and does not feel shy of lying, intentionally, against the Messenger of Allah (saw). Had the Muslims come to know that he is a lying hypocrite, they would not have accepted from him, nor would they have ratified him, but they are saying, ‘This is a companion of the Messenger of Allah (saw), who saw him (saw) and heard from him, and he is not a liar nor does he consider it permissible to lie against the Messenger of Allah (saw)’. .......

And a man who heard something from the Messenger of Allah (saw). He did not memorize it on its perspective, and is unsure about it, and it is not his intention to lie, and it is with him that he is reporting and acting upon, and he is saying, ‘I heard it from the Messenger of Allah (saw)’. Had the Muslims come to know that he is not sure, they would not accept it, and if he himself came to know that it is uncertain, he would reject it.

And a third man, he heard from the Messenger of Allah (saw) something that he (saw) ordered and then forbade it and he did not know about it, or he heard the prohibition about something, but later ordered came (it being permissible) which he did not know. He memorised the abrogated (order) and did not memorise the abrogating (order). If he were to come to know that it has been abrogated, he would reject it, and had the Muslims known that it has been abrogated, which he has heard, they would have rejected it’.

And a fourth man who does not lie against Allah, nor against His Messenger (saw), hated the lies and feared Allah, and revered the Messenger of Allah (saw) and was never uncertain, but memorised what he heard on its perspective, and came with it as he had heard it. And he never added anything to it and never left anything out, and he memorised the abrogating from the abrogated. He acted upon the abrogating, and rejected the abrogated And that the order of the Messenger of Allah (saw), and his (saw) Prohibitions are similar to those of the Quran, abrogating and abrogated, and general as well as specific, and decisive and allegorical. And the speech of the Messenger of Allah (saw) had two perspectives – specific speech, and general speech, just like the Quran. He (the listener) heard it but did not understand what Allah Meant by it, and what the Messenger of Allah (saw) meant by it. And it was not that all the companions of the Messenger of Allah (saw) who asked him (saw), understood it, and among them were those who did not ask him (saw) nor did they understand until they preferred and desired that out of need a Bedouin would turn up to ask the Messenger of Allah (saw), so that they would also hear (about its explanation).

...... And if I asked him (saw), he (saw) would answer me, and if I would be silent or ask no more questions, he (saw) would take an initiate. There was not a single Verse from the Quran which Came down upon him (saw) except that he (saw) read it out to me and dictated it to me. I would write it down by myself. And he (saw) would supplicate to Allah for me that Allah would Make these to be understood by me memorised by me. I did not forget a single Verse from the Book of Allah ever since I memorised it, and he (saw) made known its explanation to mes. He (saw) made me memorise it and dictated it to me. I wrote it down. And I did not leave out anything of the Teachings of Allah from the Permissible and the Prohibited, or Order or Prohibition, or acts of obedience or disobedience that have happened and will be happening up to the Day of Judgement, except that he (saw) made it known to me, and I memorised it and never forgot a single word from it. Then he (saw) placed his (saw) hand upon my chest and supplicated to Allah that He should Fill my chest with (Divine) Knowledge, and understanding, and comprehension, and wisdom, and ‘Noor’, and that I should know it such that I would not be unaware of it, and that I should memorise it such that I would never forget it.
Hadith 10 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni Text:

Imam Ali (as): “Ask me about the Book of Allah, because there is no Ayah but that I know whether it was revealed at night or in daytime, on the plain or in the mountain”
History of the Khailfa’s who took the right way by Jalaladeen Suyuti, pg 194

The above shows who should be a more reliable source of knowledge of the Prophet (SAW), no doubt Ali (AS) was the gateway to the prophet (SAW) in terms of knowledge. Because Ali (AS) was neither one of the hypocrites (who spread lies in the name of the Prophet (SAW)), neither was his (AS) memory weak (unlike those who spread the message of the Prophet (SAW) but because of their memory issues the message would get adultered unintentionally) and because He (AS) was always with the Prophet (SAW) and hence had a full view of the revelation (unlike everyone else, who might have heard or memorised or understood some aspects of a revelation and not the other aspects of it.

ii) Holding on the Quran, Ali (and Ahlulbayt (AS)) is the ONLY way to guidance

The Shia text:

He said, ‘Clarify them for me’. He said: ‘The Messenger of Allah said in the last sermon of his sermons, then he passed away on that day: ‘I (saw) have left behind among you two matters, the one who holds on to both of them will not stray – Book of Allah and the People of my Household. The Kind, the Knower has Promised me that these two will not separate until returning to me at the Fountain, just like these two’, - he (saw) indicated by joining two of his (SAW) fingers – ‘I (saw) do not say like these two, - and he (saw) indicated by the two joint fingers – ‘because one of them precedes the other. Attach yourselves to these two and you will not stray, and do not precede them for you will be destroyed, and do not stay behind from them for you will be separated, and do not (try to) teach them for they are more knowledgeable than you all’.
Hadith 8 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

Ali (as) said: ‘With Allah as your Witness, do you acknowledge that the Messenger of Allah (saw) said in the last of his (saw) sermons to you: ‘O you people, I (saw) am leaving behind among you all two matters. You will not stray if you attach to them both – Book of Allah and the People of my (saw) Household?’ They said, ‘Our Allah, yes’.
Hadith 11 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni text:

Yazid b. Hayyan reported, I went along with Husain b. Sabra and 'Umar b. Muslim to Zaid b. Arqam and, as we sat by his side, Husain said to him: Zaid. you have been able to acquire a great virtue that you saw Allah's Messenger (may peace be upon him) listened to his talk, fought by his side in (different) battles, offered prayer behind me. Zaid, you have in fact earned a great virtue. Zaid, narrate to us what you heard from Allah's Messenger (may peace be upon him). He said: I have grown old and have almost spent my age and I have forgotten some of the things which I remembered in connection with Allah's Messenger (may peace be upon him), so accept whatever I narrate to you, and which I do not narrate do not compel me to do that. He then said: One day Allah's Messenger (may peace be upon him) stood up to deliver sermon at a watering place known as Khumm situated between Mecca and Medina. He praised Allah, extolled Him and delivered the sermon and. exhorted (us) and said: Now to our purpose. O people, I am a human being. I am about to receive a messenger (the angel of death) from my Lord and I, in response to Allah's call, (would bid good-bye to you), but I am leaving among you two weighty things: the one being the Book of Allah in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it. He exhorted (us) (to hold fast) to the Book of Allah and then said: The second are the members of my household I remind you (of your duties) to the members of my family. He (Husain) said to Zaid: Who are the members of his household? Aren't his wives the members of his family? Thereupon he said: His wives are the members of his family (but here) the members of his family are those for whom acceptance of Zakat is forbidden. And he said: Who are they? Thereupon he said: 'Ali and the offspring of 'Ali, 'Aqil and the offspring of 'Aqil and the offspring of Ja'far and the offspring of 'Abbas. Husain said: These are those for whom the acceptance of Zakat is forbidden. Zaid said: Yes.
Sahih Muslim Book 031, Number 5920

So holding onto Ali (AS) after the demise of the Prophet (SAW) was the only sign of guidance, because remember, the Quran is silent until and it was the Prophet (SAW) who spoke, and after him (SAW), Ali (AS).

iii) Ali (AS) is the brother of Muhammad (SAW)

The Shia text:

He (Ali) said: ‘So, bearing Allah as your Witness, do you acknowledge that the Messenger of Allah  established brotherhood between each of the men from his (saw) companions, and established brotherhood between myself and himself and said: ‘You are my brother, and I (saw) am your brother in the world as well as in the Hereafter?’ They all said, ‘Our Allah yes’..
Hadith 11 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni text:

It was narrated that 'Abbad bin 'Abdullah said: "'Ali said: 'I am the slave of Allah and the brother of His Messenger. I am the greatest teller of the truth (Siddiq Akbar), and no one will say this after me except a liar. I prayed seven years before the people."
Sunan Ibn Majah, Vol. 1, Book 1, Hadith 120

The Honorable Messenger was making Muslims of Mecca brothers with each other, one by one. Then, Hazrat Ali turned up. He said: “O Messenger of God!” in tears. “You made companions brothers to each other. But you did not make anyone brother with me!” The Prophet wiped his tears, saying: “O Ali! You are my brother both in worldly and otherworldly life!”
Tirmidhi, Sunan, V. 5. p. 300.

The closeness of Ali (AS) to Prophet (SAW) was not only by blood (as they were cousins), or by social relations (as they were inlaws), but was also spiritual, a feat no other companion could claim.

iv) The Flag of Khyber was giving to him who was loved by Allah and His Rasool (SAW) - Ali (AS) was Allah's choice

The Shia text:

And he (saw) said on the Day of Khyber when Abu Bakr and Umar had been defeated, so the Rasool Allah (saw) got angry and said: ‘What is wrong with the people that they meet the Polytheists, then flee? I (saw) will give the Flag tomorrow to a man who loves Allah and His Messenger, and is Loved by Allah and His Messenger (saw). He (as) is not a coward, and will not flee, and will not return until Allah Grants victory of Khyber by his hands’. When it was the morning, we gathered around the Rasool Allah (saw) and the Rasool Allah (saw) saw our faces, so he (saw) said: ‘Where is my (saw) brother? Call Ali (as) for me (saw)’. .......
Hadith 55, THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni text:

Narrated Sahl: On the day (of the battle) of Khaibar the Prophet said, "Tomorrow I will give the flag to somebody who will be given victory (by Allah) and who loves Allah and His Apostle and is loved by Allah and His Apostle." So, the people wondered all that night as to who would receive the flag and in the morning everyone hoped that he would be that person. Allah's Apostle asked, "Where is 'Ali?" He was told that 'Ali was suffering from eye-trouble, so he applied saliva to his eyes and invoked Allah to cure him. He at once got cured as if he had no ailment. The Prophet gave him the flag. 'Ali said, "Should I fight them till they become like us (i.e. Muslim)?" .......
Sahih Bukhari Volume 4, Book 52, Number 253

All companions loved Rasool (SAW) or claimed so. Rasool (SAW) loved all companions or apparently so, as a result of his nobility. But a flag which signified the love of not only Rasool (SAW) but of Allah himself, was written in history as an exclusive one time event only. Is there any other text in Quran or literature where the love of Allah has been established for any one else who was alive during the time of Rasool (SAW)? Had Allah willed, wouldnt Khyber be conquered by his Will, or through the prayers of Rasool (SAW), on any of the blievers hand? Why was it Ali (AS) who had to be the wasila for the success at Khyber?

v) Ali was to Muhammad (SAW) what Haroon (AS) was to Musa (AS)

The Shia text:

Ali (as) said: ‘Do you acknowledge that the Messenger of Allah (saw) said regarding
myself in the expedition of Tabuk: ‘You are unto me (saw) at the status which Haroun had with Musa, and you are the Guardian of all the believers after me (saw)?’ They said, ‘Our Allah, yes’.

He (as) said: ‘With Allah as your Witness, do you know that I said to the Messenger of Allah (saw) during the expedition of ‘Tabuk’: ‘Why did you (saw) leave me behind?’ He (saw) said: ‘Al-Medina cannot be in a suitable state except by myself (saw) or by you (being there) and you are unto me (saw) of the status which Haroun had with Musa except that there will be no Prophet after me (saw)?’ They said, ‘Our Allah, yes’.
Hadith 11 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni text:

Amir b Sa'd b. Abi Waqqas reporte (l on the authority of his father that Allah's Messenger (may peace be upon him) addressing 'Ali said: You are in the same position with relation to me as Aaron- (Harun) was in relation to Moses but with (this explicit difference) that there is no prophet after me. Sa'd said: I had an earnest desire to hear it directly from Sa'd, so I met him and narrated to him what (his son) Amir had narrated to me, whereupon he said: Yes, I did hear it. I said: Did you hear it yourself? Thereupon he placed his fingers upon his ears and said: Yes, and if not, let both my ears become deaf.
Sahih Muslim, Book 31, Number 5913

No one else was compared to the Prophet (SAW) in his role, responsibilities, and relationship with such elevated status (of another prophet) other than Imam Ali (AS).

Please see in the light of the Quran the relationship between Haroon (AS) and Musa (AS);

He (Moses) said: O my Lord! Expand my breast for me, And make my affair easy to me, And loose the knot from my tongue, (That) they may understand my word; And give to me an aider from my family: Haroun, my brother, Strengthen my back by him, And associate him (with me) in my affair, So that we should glorify Thee much, And remember Thee oft. Surely, Thou art seeing us. He said: You are indeed granted your petition, O Musa
Quran [20:25-36]

Haroon (AS) was not only brother of Musa (AS), he was also his helper, strength and an associate in his affairs.

vi) Ali was Nafs Ur Rasool; His mention amongst companions (RA) of the Prophet (SAW) was below his (AS) status

The Shia text:

Ali (as) said: ‘Do you acknowledge that the Messenger of Allah (saw) – when he (saw)
called the People of Najraan to the imprecation (Al-Mubahila) – he (saw) never came except with me, and with my wife and my two son?’ They said, ‘Our Allah, yes’.
Hadith 11 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni text:

... (The third occasion is this) when the (following) verse was revealed:" Let us summon our children and your children." (3:61) Allah's Messenger (may peace be upon him) called 'Ali, Fitima, Hasan and Husain and said: O Allah, they are my family.
Sahih Muslim, Book 31, Hadith 5915

A question that needs to be pondered over, the event happened closer to the death of prophet (SAW) and he had at his disposal numerous women including his wives (RA), numerous men and children including his companions (RA). Allah instructed the Prophet (SAW) to take with him his sons (the Prophet (SAW) did not have alive biological sons), his women (not daughters) and his near people. The arabic word for the near people is nafs which means soul or self. The Prophet (SAW) took the above mentioned personalities, where Fatima (AS) was the only one who qualified as the "truthful women" of the prophet (SAW), Hassan (AS) and Hussain (AS) were the only one who qualified as the "truthful children" of the Prophet (SAW), and Ali (AS) was the only one who qualified as the nafsur Rasool (SAW). No one in the entire Ummah till todays time can claim to have a share of such merits.

But whoever disputes with you in this matter after what has come to you of knowledge, then say: Come let us call our sons and your sons and our women and your women and our near people and your near people, then let us be earnest in prayer, and pray for the curse of Allah on the liars.
Quran [3:61]

vii) Ali (AS) was the only one worthy to announce the Chapter of Repentance - Notably Abu Bakr was called back and replaced by Prophet (SAW) on the orders of Allah

The Shia text:

Ali (as) said: ‘Do you acknowledge that the Messenger of Allah (saw) sent me with the Chapter of Repentance (Surah Al-Bara’a), and rejected the other one (Abu Bakr) – after having sent him – due to the Revelation from Allah, and said that: ‘The Most High has Said: “It should not be preached from you (saw) except from a man from you (saw)”? They said, ‘Our Allah, yes’.
Hadith 11 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni text:

As has already been stated in the Preface to this Surah, this discourse (vv. 1-37) was revealed in A.H. 9, when Hadrat Abu Bakr had left for Makkah as leader of the pilgrims to the Ka`abah. Therefore the Companions said to the Holy Prophet, "Sir, send it to Abu Bakr so that he may proclaim it on the occasion of Haj. " He replied, "The importance and nature of the Declaration demands that this should be proclaimed on my behalf by some one from my own family." Accordingly, he entrusted this duty to Hadrat 'Ali and instructed him to proclaim it openly before the pilgrims, and also make these four announcements: (1) "No one who rejects Islam shall enter Paradise. (2) No mushrik should perform Haj after this. (3) It is forbidden to move round the Ka`abah in a naked state. (4) The terms of the treaties which are still in force (i.e. with those who have not broken their treaties with the Messenger of Allah up to that time) would be faithfully observed till the expiry of the term of the treaties". ..........
Tafseer Surah 9 Ayah 1, by Abul Aala Maududi

On the advice of the companions, Abu Bakr was sent to proclaim the announcements at Haj. On the orders of Allah, Abu Bakr was called back and Ali (AS) was sent to make the important announcements. In rude words, Abu Bakr was not deemed worthy of making the announcements at Hajj, announcements which dealt with the core issues of Islam.

viii) Ali (AS) was chosen for the most severe tasks when others failed

The Shia text:

He (as) said: ‘Do you acknowledge that the Messenger of Allah (saw), never did a
severity come down upon him (saw) at all, but he (saw) always placed me in front of it, relying upon me, and he (saw) never called me by my name at all except that he (saw) used to say: ‘O my (saw) brother’, or ‘Call my (saw) brother for me (saw)’?’They said, ‘Our Allah, yes’.
Hadith 11 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni text:

As mentioned, Haroon (AS) was Musa's brother, Ali (AS) was called for Khyber, Khandaq, Badr, Tabuk, Mubahila, revelation of Surah Tawba, writing of treaty of Hudabya, sleeping on the bed of Prophet (SAW) at the migration, etc.

ix) Ali (AS) was chosen for Fatima (AS) [Part of Prophet (SAW) and head of all believing women]

The Shia text:

Ali (as) said: ‘Do you acknowledge that the Messenger of Allah (saw) preferred me over Ja’far, and Hamza, so he (saw) said to Fatima:  ‘I (saw) have married you to the best of my (saw) Family, and the best of my (saw) community, and He (as) preceded them in submitting (to Allah), and greater than them in forbearance, and more abundant than them in knowledge?’ They said, ‘Our Allah, yes’.
Hadith 11 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

Fatima (AS) merits are abundant. You have already read above how She (AS) was selected as the only truthful woman of the Prophet (SAW). Below you will see how Fatima (AS) was the heart of Prophet (SAW), head of all believing women. I should not forget to mention that Prophet (SAW) like all fathers, would only select the best of the lot for his own daughter.

The Sunni text:

Miswar b. Makhramah reported Allah's Messenger (may peace be upon him) as saying: Fatima is a part of me. He in fact tortures me who tortures her.
Sahih Muslim, Book 31, Hadith 6000

'A'isha reported: We, the wives of Allah's Apostle (may peace be upon him), were with him (during his last illness) and none was absent therefrom that Fatima, who walked after the style of Allah's Messenger (may peace be upon him), came there, and when he saw her he welcomed her saying: You are welcome, my daughter. He their made her sit on his right side or on his left side. Then he said something secretly to her and she wept bitterly and when he found her (plunged) in grief he said to her something secretly for the second time and she laughed. I ('A'isha) said to her: Allah's Messenger has singled you amongst the women (of the family) for talking (to you something secretly) and you wept. When Allah's Messenger (may peace be upon him) recovered from illness, I said to her. What did Allah's Messenger (may peace be upon him) say to you? Thereupon she said: I am not going to disclose the secret of Allah's Messenger (may peace be upon him). When Allah's Messenger (may peace be upon him) died, I said to her: I adjure you by the right that I have upon you that you should narrate to me what Allah's Messenger (may peace be upon him) said to you. She said: Yes, now I can do that (so listen to it). When he talked to me secretly for the first time he informed me that Gabirel was in the habit of reciting the Qur'an along with him once or twice every year, but this year it had been twice and so he perceived his death quite near, so fear Allah and be patient (and he told me) that he would be a befitting forerunner for me and so I wept as you saw me. And when he saw me in grief he talked to me secretly for the second time and said: Fatima, are you not pleased that you should be at the head of the believing women or the head of this Umma? I laughed and it was that laughter which you saw.
Sahih Muslim Book 31, Number 6004:

It is the merit of Ali (AS) to be the husband of a treasure like Fatima (AS).

x) Ali (AS) was one of the purified ones

The Shia text:

Sulaym said, ‘Then Ali (as) said: ‘O you people, do you know that Allah Sent down in His book “[33:33] Allah only desires to keep away the uncleanness from you, O people of the House! And to purify you a (thorough) purifying.” He (saw) gathered me (AS), and Fatima (AS) and my sons Hassan (AS) and Husayn (AS), then covered us with a garment and said: ‘These are the People of my (saw) Household and my (saw) flesh, whatever displeases them displeases me (saw), and whatever hurts them hurts me (saw), and whatever troubles them troubles me, the uncleanness has never reached them and they have been Purified by a thorough Purifying’. Umm Salma (RA) said, ‘And (what about) me, O Messenger of Allah (saw)?’ He (saw) said: ‘Youar are on ‘good’, but this has Descended especially regarding myself (saw), and regarding my (saw) brother, and regarding my (saw) daughter Fatima, and regarding my (saw) two sons, and regarding nine from the sons of my (saw) son Al-Husayn. There is no one along with us in this apart from them?’ They all said, ‘We bear witness that Umm Salma narrated that to us. We asked the Messenger of Allah (saw), so he (saw) narrated to us just as Umm Salma had narrated to us’.
Hadith 11 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni text:

 'A'isha reported that Allah's Apostle (may peace be upon him) went out one norning wearing a striped cloak of the black camel's hair that there came Hasan b. 'Ali. He wrapped him under it, then came Husain and he wrapped him under it along with the other one (Hasan). Then came Fatima and he took her under it, then came 'Ali and he also took him under it and then said: Allah only desires to take away any uncleanliness from you, O people of the household, and purify you (thorough purifying)
Sahih-e-Muslim - Book 031, Number 5955

Ali (AS) shares this cleanliness from all impurities with prophet (SAW) himself. If you read the Quran, you will realize that this Rijs from which he was purified from is any form of misguidance, Allahs torment, following of the Shaytan, to have Allah's wrath, to sin, to have disease in ones heart, to have doubts related to faith, to eat haram, to have a polluted creed, or to misguide.

The more important question is, why was there a need for Allah to purify Ali (AS) from all of this?

xi) Ali (AS) was the first and foremost in accepting the message of Prophet (SAW)

The Shia text:

Ali (as) said: ‘With Allah as your Witness, do you know when the Verses “[9:100] And (as for) the foremost, the first of the Muhajirs and the Ansars”, and “[56:10] And the foremost are the foremost, [56:11] These are they who are drawn nigh (to Allah)”, the Messenger of Allah (saw) was asked about these, he (saw) said: ‘Allah has Sent these down Mentioning regarding the Prophets (saw) and their successors, so I (saw) am the highest of the Prophets of Allah and His Messengers, and Ali (as) Bin Abu Talib, my (saw) successor, is the highest of the successors?’ They said, ‘Our Allah, yes’.
Hadith 11 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni text:

Apostle said, o sons of Abdul Mutalib, i have known no Arab who has come to his people with a nobler message than mine. I have brought you the best of this world and the next. God has ordered me to call you to him. So which of you will cooperate with me in this matter, my brother, my executor, and my successor being among you? The men remained silent and I (Ali), though the youngest, most rheumy eyed, fattest in body and thinnest in legs said, o prophet of god, I (Ali) will be your helper in this matter. He (SAW) laid hand on the back of my neck and said, this is my brother, my executor and my successor amongst you. Hearken to him and obey him. The men got up laughing and saying Abu Talib, he has ordered you to listen to your son and obey him.
Life of Muhammad, a translation of Ibn Ishaqs Sirat Rasul Allah, A.Guillaume, pg 118

Ali (AS) was with the Prophet (SAW) since the mission began.

xii) Ali (AS) had the honor to perform the burial rites of the Prophet (SAW)

The Shia text:

Ali (as) said: ‘Do you acknowledge that the Messenger of Allah (saw) ordered me to wash him (saw) (for funeral), and informed me that Jibraeel would be helping me for washing him (saw)?’ They said, ‘Our Allah, yes’.
Hadith 11 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni text:

During this time on Tuesday, an honorary bathing (ghusl) of the Prophet’s (Allah bless him and grant him peace) ever-pure and blessed body was taking place, conducted by his closest relatives, as is the norm in Islamic law. They were ‘Ali his cousin, al-‘Abbas his uncle and his two sons al-Fadl and Qutham, and his two freedmen Usamah and Shuqran, with an Ansari attending to them, may Allah be pleased with them. The clothes were left on out of respect, and nothing impure left his blessed body, so they shrouded him and ‘Ali said, “Allah’s blessing be upon you, you were pure in both life and death.” [al-Hakim, Mustadrak; Ahmad, Musnad]......
Ibn Sa’d reports: ‘Ali ibn Abi Talib (may Allah be pleased with him) said, “Let no one stand over him (Allah bless him and grant him peace) as an imam. He is your leader in life and in death.” So the people would enter in small groups, and pray upon him (Allah bless him and grant him peace) row on row, and there was no leader (imam) for them, while ‘Ali was standing beside the Messenger of Allah (Allah bless him and grant him peace) saying, “Peace be upon you, Oh Prophet…[and saying a long dua’ for him]” while the people were saying, “Amin! Amin!”…[Ibn Sa’d, al-Tabaqat].
https://seekersguidance.org/answers/general-counsel/the-bathing-funeral-prayer-and-burial-of-the-prophet-allah-bless-him-and-grant-him-peace/

Ali (AS) opened his eyes as a child in the laps of Prophet Muhammad (SAW), and Ali (AS) was trusted by the Prophet (SAW) himself to perform his (SAW) last rites.

xiii) All of the doors to the Mosque of Prophet (SAW) were closed except for the door of Prophet (SAW) and door of Ali (AS)

The Shia text:

Ali (as) said: ‘Do you acknowledge that the Messenger of Allah (saw) acquired a place
for his (saw) Masjid. So he (saw) built it and constructed ten houses, nine for himself (saw) and made the tenth one for me in the middle of it, and closed all the doors leading to the Masjid apart from my door. So the ones who spoke about that, spoke about it. The Holy Prophet (saw) responded (to their disgust), ‘It was not I (saw)bthat closed your doors and kept Ali door open (into Masjid), but it was Allah Who Ordered me (saw) to close your doors and leave open his door’. And the all the people were prohibited from sleeping in the Masjid apart from me, and I used to be in pure status at all times (hence it was appropriate for me to stay) in the Masjid, and my house and the house of the Messenger of Allah (saw) was one in the Masjid, and our children were came to (this world), for both the Messenger of
Allah (saw) and for me within it?’ They said, ‘Our Allah, yes’. He (as) said: ‘Do you acknowledge that Umar was keen to have a niche the size of his eye to let him see from his house into the Masjid, but he (saw) refused it to him, then he (saw) said that: ‘Allah Ordered Musa that he should construct a pure Masjid, no one apart from himself and Haroun and two of his sons should live in it, and that Allah Ordered me (saw) that I (saw) should construct a pure Masjid, none should live in it apart from myself (saw) and my (saw) brother and two of his sons?’ They said, ‘Our Allah, yes’.
Hadith 11 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni text:

Narrated Ibn Abbas: "The Prophet ordered that the gates be closed, except the gate of 'Ali."
Jami Al Tirmidhi, Vol. 1, Book 46, Hadith 3732 ( Arabic reference : Book 49, Hadith 4097)

I must point out here that some texts do however contest that this saying was for Abu Bakr, i will quote the Syrian Ibne Kathir (student of Ibn Taymiyah - ultra conservative wahabi ideology (hence anti Ali Posturing));

(Close all the small doors in this Masjid, except that of Abu Bakr.) This is what the Prophet commanded at the end of his life, knowing that Abu Bakr will be the Khalifah after him, and that he would need to enter the Masjid on numerous occasions to manage the important affairs of the Muslims. Yet, the Messenger of Allah commanded that all the small doors that open into the Masjid be closed, except Abu Bakr's door.
Tafsir Ibn Kathir, surah 4, ayah 43

However, Ibn Kathir acknowledges that traditions speak about the door of Ali (AS) and not Abu bakr, nonetheless he deems them weak as the tradition about Abu Bakr has been reported in the sunni sahihs.

Some of the Sunan compilers recorded the Prophet saying that only `Ali's door should remain open, but this is an error, what is in the Sahih is what is correct.
Tafsir Ibn Kathir, surah 4, ayah 43

Ibn Kathir acknowledges sunni compilers which mentioned the name of Ali (AS) and not Abu Bakr, but negates them all because of the hadith mentioned in favor of Abu Bakr in Bukhari and Muslim. The notable sunni works mentioning Ali's (AS) door in addition to Tirmidhi and as quoted above, include, Shihab al-Din Ibn Hajar al-‘Asqalani (Shafi Jurisprudist), Abu ‘Abd Allah Muhammad b. ‘Abd Allah al-Hakim al-Naysaburi (Sunni scholar referred to as Imam Muhaddithin, Abu ‘Abd Allah Ahmad b. Hanbal al-Shaybani (founder of hanbali school of jurisprudence), Abu ‘Abd al-Rahman Ahmad b. Shu’ayb al-Nasai.

Etan Kohlberg quotes Ibn Tawus' work as follows;

The excerpts consists of a version of the sadd al-abwab tradition, according to which the prophet ordered the blocking of all doors leading from individual homes to the mosque with the exception of Ali's door. The isnad runs from Ibrahim bin Said al Jawhari(d.247/861-862; Tarikh Baghdad VI pp93-95) via the caliphs Al Mamun, Al Rashid, Al Mahdi, Al Mansur, and some of his forbearers upto Abdullah bin Abbas
A midieval Muslim Scholar at work Ibn Tawus & His Library by Etan kohlberg,page 261

It is not a surprise that if Ali and his household was purified from Rijs by Allah himself, only him and his household should have had access to the mosque of the prophet (SAW).

xiv) Munkunto Mawla

The Shia text:

Then he (saw) ordered the Call to congregational Prayer, then preached. He (saw) said:
‘O you people, do you know that Allah Mighty and Majestic is my (saw) Master, and I (SAW) am the Master of the believers, and I (SAW) am higher to them than their own selves?’ They said, ‘Yes, O Messenger of Allah (saw)’. He (SAW) said: ‘Arise, O Ali (as) ’. I stood up. He (saw) said: ‘The one whom I (saw) am the Master of, this Ali (as) is his Master. Our Allah, Befriend the one who befriends him, and be Inimical to the one who is inimical to him’. Salman stood up. Hear said, ‘O Messenger of Allah (saw), befriend like what?’ He (saw) said: ‘Befriend like having befriended me (saw). The one to whom I (saw) am higher to than his own self, Ali (as) is higher to him than his own self’. Allah Sent down its Reminder “[5:3] This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion” The Prophet (saw) Magnified Allah and said: ‘Allah is Great! My (saw) Prophet-hood is completed, and the Religion of Allah is completed by the Wilayah of Ali (as) after me (saw)’.
Hadith 11 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni text:

The event of Ghadeer Khumm is a peculiar event, where Muslim and Bukhari have not recorded Mawlayat of Imam Ali (AS). What they do record is that the Prophet (SAW) indeed gave a sermon

Yazid b. Hayyan reported, .......... He then said: One day Allah's Messenger (may peace be upon him) stood up to deliver sermon at a watering place known as Khumm situated between Mecca and Medina. He praised Allah, extolled Him and delivered the sermon and. exhorted (us) and said: Now to our purpose. O people, I am a human being. I am about to receive a messenger (the angel of death) from my Lord and I, in response to Allah's call, (would bid good-bye to you), but I am leaving among you two weighty things: the one being the Book of Allah in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it. He exhorted (us) (to hold fast) to the Book of Allah and then said: The second are the members of my household I remind you (of your duties) to the members of my family. ........
Sahih Muslim Book 31, Number 5920:

Nonetheless, the announcement of Prophet (SAW) has been recorded in over 700 sunni references with scans available online.

Traveling with the Messenger of Allah [s], we stopped at the pond of Khumm and the Prophet [s] sent someone to call upon people to gather. When we came together he said: ‘Do I not have more right with you than your own selves?’ We said: ‘Yes indeed, O Messenger of Allah!’ He continued: ‘Do I not have more right with you than your mothers?’ We said: ‘Yes indeed, O Messenger of Allah!’ He continued: ‘Do I not have more right with you than your fathers?’ We replied: ‘Yes indeed, O Messenger of Allah!’ He kept asking ‘Do I not have’, and we kept answering ‘Yes indeed, O Messenger of Allah!’ He concluded: ‘To whoever I am his master, ‘Ali is his master. O' God, love those who love him, and be hostile to those who are hostile to him.’ 'Umar b. al-Khattab said: ‘Congratulations O Ibn Abi Talib, today you have become the master of every believer.’
Ibn Kathir, `Imad al-Din Isma`il b. `Umar b. Kathir b. Daw', al-Qarashi al-Dimashqi Reliability of this narrator Chains of narration (Isnad) with this narrator Al-Bidayah wa'l-Nihayah fi al-Ta'rikh
Cairo: Matba`at al-Sa`adah (14 vols), 1932- vol. 7, p. 349

Muhammad bin Ja'far narrated to us, that Shu'ba related to them from Abi Ishaaq, that the latter said: "I heard Sa'id bin Wahab saying: 'Ali appealed to the people [to attest his appointment by the prophet as His successor]. Hence five or six companions of the prophet – peace and salutation of Allah be upon him – stood up and bore witness that the Messenger of Allah - peace and salutation of Allah be upon him - said: "Of whomsoever I am the master, then Ali is his master."'
Ibn Hanbal, Ahmad b. Muhammad b. Hanbal b. Hilal b. Asad, Abu `Abd Allah al-Shaybani al-Marwazi Reliability of this narrator Chains of narration (Isnad) with this narrator Al-Musnad, vol. 5, p. 366  no. 22028

Al-Bukhari quoted [this hadith] in his Ta'rikh [al-Kabir], volume 1, part 1, page 375 through the chain: `Ubayd from Yunus b. Bukayr from Isma`il b. al-`Amiri from Jamil b. `Amir [i.e. Jamil b. `Amarah], Salim [b. `Abd Allah b. `Umar] narrated to him: Heard the one who heard [i.e. Ibn `Umar] from the Prophet [s] saying on the day of Ghadir Khumm: "For whomsoever I am master, `Ali is his master".
al-Bukhari, Muhammad b. Isma`il b. Ibrahim, Abu `Abd Allah al-Ju`fi Reliability of this narrator Chains of narration (Isnad) with this narrator al-Ta'rikh al-kabir  Haydarabad: Da'irat al-Ma`arif al-`Uthmaniyyah, 1361-65 vol. 1, part 1, p. 375

We will discuss later how the event is interpreted differently by different thought processes. What is notable is that how Ali (AS) is a mawla over believers just like the Prophet (SAW) himself is a mawla over the believers.

xv) Ali (AS) was the Nafsur Rasool who is a part of the Durood

The Shia text:

And the Messenger of Allah (saw) taught the people, the greeting (Salawaat), so he (saw) said: ‘You should say, ‘Our Allah, Send greetings upon Muhammad (saw) and the Progeny of Muhammad (saw) just as You Sent upon Ibrahim and the Progeny of Ibrahim, for You are the Praiseworthy, the Glorious’. Imam Hassan (AS) continued to say, that for our rights upon every Muslim is that he should send greetings upon us along with the Prayer as a necessary Obligation from Allah. And Allah Made it Permissible for His Messenger the war booty and Made it to be Permissible for us, and Prohibited the charity to him (saw) and Made it to be Prohibited for us, an honour which Allah has Honoured us with, and a preference which Allah has Preferred us by it.
Hadith 93 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni text:

.......... He (Husain) said to Zaid: Who are the members of his household? Aren't his wives the members of his family? Thereupon he said: His wives are the members of his family (but here) the members of his family are those for whom acceptance of Zakat is forbidden. And he said: Who are they? Thereupon he said: 'Ali and the offspring of 'Ali, 'Aqil and the offspring of 'Aqil and the offspring of Ja'far and the offspring of 'Abbas. Husain said: These are those for whom the acceptance of Zakat is forbidden. Zaid said: Yes.
Sahih Muslim Book 031, Number 5920

Zakat was forbidden on the Prophet (SAW) and Ali (AS). That is the difference between Ali (AS) and all other companions. The durood is sent on Ali who is not only the Nafsur Rasool (refer to Mubahila above), the head of Ahlulbayt (AS) after the Prophet (SAW), Zakat being forbidden for him strengthens the fact that he stood out from the rest of the companions.

It is clear that the shias and the sunnis revere Ali (AS), a personality on which both the school of thought has a unanimous position on; that he (AS) cannot be compared with the Asahab (RA) as he is from the Ahlulbayt (AS). If someone was closer to Prophet (SAW) in his intellect, nobility, piety, knowledge, bravery, love, relationship, trust, it was none other than Imam Ali (AS).

xvi) Ali (AS) (Ahlulbayt) are the ark of Nuh (AS)

The Shia text:

Ali (AS) said, Our example is the like example of the Ark of Noah. The one who sailed in it was saved, and the one who was left behind from it, drowned’.
Hadith 40 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni text:

Behold! My Ahlul-Bayt are like the Ark of Noah. Whoever embarked in it was SAVED, and whoever turned away from it was PERISHED.
al-Mustadrak, by al-Hakim, v2, p343, v3, pp 150-151 on the authority of Abu Dharr. al-Hakim said this tradition is authentic (Sahih).

Self explanatory. No wonder durood on them (AS) is as obligatory as sending durood on Prophet (SAW) himself.

xvii) Hating Ali (AS) is Hypocrisy

The Shia Text:

Then Imam Hussain (as) adjured them that they had heard from the Rasool Allah (saw) saying: ‘The one who thinks that he loves me (saw) and hates Ali (as) has in fact lied, for he is not the one who loves me (saw) but he hates Ali (as) ’. So someone said to him (saw), ‘O Rasool Allah (saw), and how can that be?’ He (saw) said to him: ‘Because He (as) is from me (saw) and I (saw) am from him. The one who loves him, so he has loved me (saw), and the one who loves me (saw), so he has loved Allah, and the one who hates him, so he has hated me (saw), and the one who hates me (saw) he has hated Allah?’ They said, ‘Our Allah, yes, we have heard’.
Hadith 26 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni Text:

It was narrated that 'Ali said: "The Prophet [SAW] made a covenant with me that none would love me but a believer, and none would hate me but a hypocrite."
Sunan an Nasai, Vol. 6, Book 47, Hadith 5025

Narrated Al-Musawir Al-Himyari: from his mother who said: "I entered upon Umm Salamah, and I heard her saying: "The Messenger of Allah used to say: "No hypocrite loves 'Ali, and no believer hates him."
Jami Al Tirmidi,  Book 49, Hadith 4083

Why would the love of Ali (AS) be comparable to the love of Prophet (SAW)? After all did not Ali (AS) get the stamp at Khyber that he was loved by Allah and his Rasool (SAW)? Is not then any opposition to Ali (AS) also a sign of hatred to him?

1b: The Moral Aspect: Should the successor of the Prophet (SAW) be on merit, and if so, what are the merits

Before we take a deep dive in the chain of events that unfolded at and after the demise of the Prophet (SAW), the question remains; should the leadership of the ummah be decided on merit? The question is more of a moral nature. Can a person be made the captain of a sports team if there is a better player present in the team, a player who not only has superior sporting traits but also is fully equipped to lead the team?

If the Prophet (SAW) had not nominated anyone after him and if the decision was left to the ummah to decide (and we will look at these aspects later), then based on the merits of Ali (AS), no one else deserved to captain the ummah of the Prophet (SAW) after him.

The Shia text:

So it is befitting that none should be the Caliph over the community except for the one who is more knowledgeable than them of the Book of Allah and the Sunnah of its Prophet (saw), and Allah has Said: “[10:35] Is He then Who guides to the truth more worthy to be followed, or he who himself does not go aright unless he is guided? What thenis the matter with you; how do you judge?” and Said: “[2:247] and He has increased him abundantly in knowledge and physique,” and Said: “[46:4 or traces of knowledge, if you are truthful.” And the Messenger of Allah (saw) said: ‘No community has ever been ruled by men, despite that there is a more knowledgeable one amongst them, except that its affairs never ceased to deteriorate to the extent that they return to where they had left’. So what is Al-Wilayah apart from the Emirate (ruling) over the community?’
Hadith 11 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni Text:

Narrated 'Abdullah bin 'Amr bin Al' As: I heard Allah's Apostle saying, "Allah does not take away the knowledge, by taking it away from (the hearts of) the people, but takes it away by the death of the religious learned men till when none of the (religious learned men) remains, people will take as their leaders ignorant persons who when consulted will give their verdict without knowledge. So they will go astray and will lead the people astray."
Sahih Bukhari, Volume 1, Book 3, Number 100

If the more knowledgeable ones are not the leaders of the community, the affairs of the community will continue to deteriorate.

Ask the students of history, did not the state of Islamic affairs continue to deteriorate since the demise of the Prophet (SAW)? Muslims never united, Muslims shed blood of other muslims, companions (RA) slaughtered other companions. Look at our state of affair today. Are the muslims of the world today not in a deteriorated state? It shows that the leadership went in the hands of men, when a man more worthy of it was still alive.

The Sunni text:

Uqba b. 'Amir reported Allah's Messenger (may peace be upon him) as saying: Allah's Messenger offered prayer over those who had fallen matyrs at Uhud. He then climbed the pulpit as if someone is saying good-bye to the living and the dead, and then said: I shall be there as your predecesor on the Cistern before you, and it is as wide as the distance between Aila and Juhfa (Aila is at the top of the gulf of 'Aqaba). I am not afraid that you would associate anything with Allah after me, but I am afraid that you may be (allured) by the world and (vie) with one another (in possessing material wealth) and begin killing one another, and you would be destroyed as were destroyed those who had gone before you. 'Uqba said that that was the last occasion that he saw Allah's Massenger on the pulpit.
Sahih Muslim Book 030, Number 5689

The Prophet (SAW) foretold that his companions will be allured by this world and will kill each other as a result of it. Did it not happen? Didn't Ali (AS) oppose giving bayat to Abu Bakr (and we will talk about it later), didnt Talha get killed while fighting Ali (AS) in Jamal? Was Ali (AS) allured by the world and competed with companions of Prophet (SAW), like Abu Bakr, Umer, Talha, Zubair etc or was it the other way round?

The Sunni Text:

It has been narrated (through a different chain of transmitters) on the authority of Umm Salama (wife of the Holy Prophet) that he said: Amirs will be appointed over you, and you will find them doing good as well as bad deeds. One who hates their bad deeds is absolved from blame. One who disapproves of their bad deeds is (also) safe (so far as Divine wrath is concerned). But one who approves of their bad deeds and imitates them (is doomed). People asked: Messenger of Allah, shouldn't we fight against them? He replied: No, as long as they say their prayer. (" Hating and disapproving" refers to liking and disliking from the heart.)
Sahih Muslim Book 20, Number 4570

Narrated Usaid bin Hudair: A man came to the Prophet and said, "O Allah's Apostle! You appointed such-and-such person and you did not appoint me?" The Prophet said, "After me you will see rulers not giving you your right (but you should give them their right) and be patient till you meet me."
Sahih Bukhari, Volume 9, Book 88, Number 179:

Who are the amirs that were appointed over the Asahab, and the Prophet (SAW) ordered not to fight them as long as their adherence to Salat? Who are the rulers who will not give the Asahab their right and the Prophet (SAW) ordered for patience?

The above narrations show that the succession of prophet (SAW), as willed by Allah himself, will be a result of great trial for the people.

2a: The Intellectual Aspect: How come the companions not select Imam Ali (AS) as the first caliph if it was so obvious, as the companions had spent so much time with prophet (SAW) and could surely not go astray?   

One of the biggest road blocks to research and critical thinking in Islam is the perception (which has become faith for many) that all the companions of Prophet (SAW) were blessed, promised paradise, were a guide etc. The argument that because the companions decided something, and them being in close contact with prophet (SAW) for nearly 20 years, how is it possible for such blessed human beings to negate the Prophet (SAW) after his death when they supported the Prophet (SAW) throughout his life.

This section does not assassinate characters of the companions. The companions (RA) who helped the Prophet (SAW) during his life and adhered to his teachings after his (SAW) demise is a different group of companions. It is not a myth or a secret that the Ahlulbayt (AS) of the Prophet (SAW) opposed and were opposed by a certain set of prominent individuals. The discussion is to see whether the behavior of such individuals was an anomaly (and only occurred after the demise of the Prophet (SAW)) or was there a trend during his (SAW) life as well.

Please note that i am not saying anything here on my guess work but am simply reproducing literary text of which no one speaks about.

i) Objection of Umar against the Messenger of Allah (saw) regarding Zakaat of the
wealth of Al-Abbas

The Shia Text:

Ali (as)  said: ‘And he (Umar) was with Al-Abbas when the Messenger of Allah (saw) sent him to seek him. So he came back and said, ‘Al-Abbas has refused to give charity from his wealth’. So the Messenger of Allah (saw) was angered and said: ‘Praise be to Allah Who has Excused us, the People of the Household from the evil of what they are mixing us up with. Al-Abbas never refused to give charity from his wealth, but you made haste towards him and wanted the Zakaat for two years’. Then he (Umar) came to me, seeking that I should walk with him to the Messenger of Allah (saw) to intercede so that he (saw) may be pleased with him. So I did it’.
Hadith 14 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni Text:

Abu Huraira reported that the Messenger of Allah (may peace be upon him) sent Umar for (collecting) Sadaqa (zakat), and it was said that Ibn Jamil, Khalid b. Walid and 'Abbas the uncle of the Messenger of Allah (may peace be upon him), refused (to pay it). Upon this the Messenger of Allah (may peace be upon him) said: Ibn Jamil is taking revenge but for this that he was destitute and Allah made him rich. As regards Khalid, you are unjust to Khalid, for be reserved his armours and weapons for the sake of Allah, and as for 'Abbas, I shall be responsible for it and an equal amount along with it. And he again said: 'Umar, bear this in mind, the uncle of a person is like his father.
Sahih Muslim, Book 005, Number 2148

The two texts when read in parallel highlight that Umar was at fault although the sunni text under plays the event despite showing discomfort of Prophet (SAW) towards Umar.

ii) Objection of Umar against the Messenger of Allah (saw) regarding the Prayer at
the funeral of a hypocrite, and he was the companion Abdullah Bin Abu Salool

The Shia Text:

When the Messenger of Allah (saw) stepped forward to Pray for him (Abdullah Bin Salool), he (Umar) grabbed his (saw) garment from behind so it got extended from behind him (saw), and said, ‘Allah has Prohibited you (saw) that you (saw) should Pray for him, and it is not Permissible for you (saw) to Pray for him’. The Messenger of Allah (saw) said to him: ‘Woe be unto you, for you have hurt me (saw). But, I (saw) Pray for him for the honour of his son, and I (saw) hope that seventy men from the children of his father and his family would embrace Islam. And what do you know what I (saw) said, but I (saw) called upon Allah for him’.
Hadith 14 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni Text:

Narrated Ibn 'Umar: When 'Abdullah bin Ubai (the chief of hypocrites) died, his son came to the Prophet and said, "O Allah's Apostle! Please give me your shirt to shroud him in it, offer his funeral prayer and ask for Allah's forgiveness for him." So Allah's Apostle (p.b.u.h) gave his shirt to him and said, "Inform me (When the funeral is ready) so that I may offer the funeral prayer." So, he informed him and when the Prophet intended to offer the funeral prayer, 'Umar took hold of his hand and said, "Has Allah not forbidden you to offer the funeral prayer for the hypocrites? The Prophet said, "I have been given the choice for Allah says: '(It does not avail) Whether you (O Muhammad) ask forgiveness for them (hypocrites), or do not ask for forgiveness for them. Even though you ask for their forgiveness seventy times, Allah will not forgive them. (9.80)" So the Prophet offered the funeral prayer and on that the revelation came: "And never (O Muhammad) pray (funeral prayer) for any of them (i.e. hypocrites) that dies." (9. 84)
Sahih Bukhari Volume 2, Book 23, Number 359

While the shia text clearly shows the displeasure of Prophet (SAW) towards Umar as if Umar was more acquainted of the ways of Islam than than the Prophet (SAW) himself, the sunni text stops at the act of Umar stopping the Prophet (SAW) from what the Prophet (SAW) desired to do.

iii) Objection of Umar against the Messenger of Allah (saw) regarding the Reconciliation of Al-Hudaybiyya

The Shia Text:

And he (Umar) was with Messenger of Allah (saw) on the day of Al-Hudaybiyya – when
he (saw) wrote the decision – then he (Umar) said to him (saw), ‘You (saw) are giving us
disgrace in our religion?’ Then he went around the soldiers of the Messenger of
Allah (saw), causing in them doubt and stirring them and saying, ‘He (saw) is disgracing us in our religion?’ So the Messenger of Allah (saw) said: ‘Go away from me (saw), do you desire that I (saw) should betray my (saw) responsibility? In order for me (saw) to be faithful to them with what I (saw) write to them, O Suhail, grab the hand of Abu Jandal (Umar)’. So he grabbed his hands and held them in chains. Then, Allah Made the end result of the matter of the Messenger of Allah (saw) to be good, and correct, and Guided, and honourable, and virtuous.
Hadith 14 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni Text:

It has been narrated on the authority of Abu Wa'il who said: Sahal b. Hunaif stood up on the Day of Siffin and said: O ye people, blame yourselves (for want of discretion) ; we were with the Messenger of Allah (may peace be upon him) on the Day of Hudaibiya. If we had thought it fit to fight, we could fight. This was in the truce between the Messenger of Allah (may peace be upon him) and the polytheists. Umar b. Khattab came, approached the Messenger of Allah (may peace be upon him) and said: Messenger of Allah, aren't we fighting for truth and they for falsehood? He replied: By all means. He asked: Are not those killed from our side in Paradise and those killed. from their side in the Fire? He replied: Yes. He said: Then why should we put a blot upon our religion and return, while Allah has not decided the issue between them and ourselves? He said: Son of Khattab, I am the Messenger of Allah. Allah will never ruin me. (The narrator said): Umar went away, but he could not contain himself with rage. So he approached Abu Bakr and said: 'Abu Bakr, aren't we fighting for truth and they for falsehood? He replied: Yes. He asked: Aren't those killed from our side in Paradise and those killed from their side in the Fire? He replied: Why not? He (then) said: Why should we then disgrace our religion and return while God has not yet decided the issue between them and ourselves? Abu Bakr said: Son of Khattab, verily, he is the Messenger of Allah, and Allah will never ruin him. (The narrator continued): At this (a Sura of) the Qur'an (giving glad tidings of the victory) was revealed to the Messenger of Allah (may peace be upon him). He sent for Umar and made him read it. He asked: Is (this truce) a victory? He (the Messenger of Allah) replied: Yes. At this Umar was pleased, and returned
sahih muslim Book 019, Number 4405

Both the texts clearly show that Umar was enraged by the decision of the Prophet (SAW) at Hudaibya so much that he doubted the prophethood of Prophet (SAW).

iv) Umar never ceased to seek permission from the Messenger of Allah (saw) to strike the neck of the men whom the Messenger of Allah (saw) did not want to kill

The Shia Text:

And among them were some whom you and your companion give preference to – O Ibn Qays – deserters who neither shot an arrow, nor struck with a sword, not stabbed with a spear. When there was death and the battle, they resorted to hiding and pretending to be sick, and they fled like the fleeing of the sheep not letting anyone lay a hand upon them. And when they met the enemy, they fled and showed cowardice and wickedness. And when it was during the prosperity and the booty (from the war) they spoke, as Allah has Said “[33:19] but when the fear is past, they will smite you with sharp tongues, covetous of the goods”. So he (Umar) never ceased to seek permission from the Messenger of Allah (saw) to strike the neck of the men whom the Messenger of Allah (saw) did not want to kill, so he (saw) would refuse (him). And one day the Messenger of Allah (saw) saw him with the weapon (put on him without being in the state of war), so the Messenger of Allah (saw) smiled, then said: ‘O father of so and so, today is your day’. Al-Ash’as said, ‘You (Ali) have not made it known to me as to who is meant by that, from whom even the Satan would flee’. He (as) said: ‘O Ibn Qays, there is no safety with Allah from the sight of the Satan when he said it’.
Hadith 15 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

And the words of the Rasool Allah (saw) to Umar – when he sought permission to kill Haatab Bin Abu Balta’at – so he (saw) said: ‘And what do you intend, O Umar, perhaps Allah has Looked (Mercifully) to the group of the people of Badr, and Hisazwj Angels have borne witness that: “Iazwj have Forgiven them, so they (Momin) can do whatsoever they like (you (O Umar) better keep away from them)”.
Hadith 58 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni Text:

Ubaidullah b. Rafi', who was the scribe of 'Ali, reported: .......  Allah's Messenger (may peace be upon him) said: Hatib, what is this? He said: Allah's messenger, do not be hasty in judging my intention. I was a person attached to the Quraish. Sufyan said: He was their ally but had no relationship with them. (Hatib further said): Those who are with you amongst the emigrants have blood-relationship with them (the Quraish) and thus they would protect their families. I wished that when I had no blood-relationship with them I should find some supporters from (amongst them) who would help my family. I have not done this because of any unbelief or apostasy and I have no liking for the unbelief after I have (accepted) Islam. Thereupon Allah's Apostle (may peace be upon him) said: You have told the truth. 'Umar said: Allah's Messenger, permit me to strike the neck of this hypocrite. But he (the Holy Prophet) said: He was a participant in Badr and you little know that Allah revealed about the people of Badr: .......
sahih muslim Book 031, Number 6087

Narrated Abu Said Al-Khudri: While we were with Allah's Apostle who was distributing (i.e. some property), there came Dhu-l-Khuwaisira, a man from the tribe of Bani Tamim and said, "O Allah's Apostle! Do Justice." The Prophet said, "Woe to you! Who could do justice if I did not? I would be a desperate loser if I did not do justice." 'Umar said, "O Allah's Apostle! Allow me to chop his head off." The Prophet said, "Leave him, for he has companions who pray and fast in such a way that you will consider your fasting negligible in comparison to theirs. They recite Qur'an but it does not go beyond their throats (i.e. they do not act on it) and they will desert Islam as an arrow goes through a victim's body, so that the hunter, on looking at the arrow's blade, would see nothing on it; .....
Sahih Bukhari, Volume 4, Book 56, Number 807

A very peculiar trait indeed; to ask the Prophet (SAW) to kill people who were muslims and companions, whereas when it came to jihad, running away was equally well documented.

v) Umar used to flee battles

The Shia Text:

And one of them from what you have heard, never kept away the difficulties nor did he ever go forth, nor duelled, nor conquered a fort, nor helped even once, but he fled and showed his back to the enemy, and when he returned he accused his companions of cowardice and they accused him of it, and he had fled many times. And when it was during the prosperity and the (distribution) of the booty, he spoke and changed, and ordered and prevented. And Ibn Abd Wad had called out – on the Day of Khandaq – by his name, so he hid from him and fled with his companions to the extent that the Messenger of Allah (saw) smiled when he (saw) saw him to be so horrified and he (saw) said: ‘Where is my (saw) beloved Ali (as) ? Go forth O my (saw) beloved, O Ali (as) ’.
Hadith 15 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni Text:

Narrated Abu Qatada: When it was the day of (the battle of) Hunain, I saw a Muslim man fighting with one of the pagans and another pagan was hiding himself behind the Muslim in order to kill him. So I hurried towards the pagan who was hiding behind the Muslim to kill him, and he raised his hand to hit me but I hit his hand and cut it off. That man got hold of me and pressed me so hard that I was afraid (that I would die), then he knelt down and his grip became loose and I pushed him and killed him. The Muslims (excepting the Prophet and some of his companions) started fleeing and I too, fled with them. Suddenly I met 'Umar bin Al- Khattab amongst the people and I asked him, "What is wrong with the people?" He said, "It is the order of Allah" Then the people returned to Allah's Apostle (after defeating the enemy). ........
Sahih Bukhari, Volume 5, Book 59, Number 611

Self Explanatory. Abu Bakr and Umar are not mentioned in the Sahah for heroics in Badr, Khyber, Khandaq, Hunain and Tabuk. Umar is also missing from narrations mentioning Uhud where only Abu Bakr is mentioned. Some of the verses which were revealed about the Badr and its participants also do not encompasse all companions who participated in Badr but Ali (AS) is still included in them.;

The Sunni Text:

Narrated Abu Dhar: The following Holy Verse:-- "These two opponents (believers & disbelievers) dispute with each other about their Lord," (22.19) was revealed concerning six men from Quraish, namely, 'Ali, Hamza, 'Ubaida bin Al-Harith (from side of Muslims); Shaiba bin Rabi'a, 'Utba bin Rabi'a and Al-Walid bin 'Utba (from the side of non-believers of Mecca).
Sahih Bukhari Volume 5, Book 59, Number 305

vi) Companions refused orders of Prophet (SAW) to join Usama's (RA) army

The Shia Text:

Sulaym said, ‘I said to Abdullah Bin Al-Abbas – and Jabir Bin Abdullah Bin Al-Ansary was by his side -, ‘Did you see the Prophet (saw) at the time of his (saw) passing away?’ He said, ‘Yes, when the (condition) of the Rasool Allah (saw) worsened, he (saw) gathered every grown up from the Clan of Abdul Muttalib, and women and boys of understanding age. So he (saw) gathered all of them, and no one was included among them except for Al-Zubayr who he had been included in the place of Safiyya, as well as (included) Umar Ibn Abu Salma, and Asama Bin Zayd. Then he (saw) said that: ‘These three are from us the People of the Household’, and said: ‘Asama is our slave and from us’. And the Rasool Allah (saw) had placed him in charge of the army, and contracted for it, and in that army were Abu Bakr and Umar, so each one of the two said, ‘We do not agree that this young slave should be in charge over us’. The Rasool Allah (saw) granted permission (to Asama) to bid his farewell and greet him (saw). That took place during the gathering of the Clan of Hashim, so he entered along with them, and Abu Bakr and Umar sought permission from Asama for greeting the Prophet (saw), so he gave permission to them both. When Asama entered along with us – and he was in the middle of the Clan of Hashim, and the Rasool Allah (saw) was gripped by high fever – the Rasool Allah (saw) said to his (saw) wives: ‘Arise from me (saw) and leave me (saw) to be along with the People of my (saw) Household’. All of them stood up apart from Ayesha and Hafsa. The Rasool Allah (saw) looked at them and said: ‘Leave me alone with the People of my (saw) Household!’ So Ayesha stood up, and took the hand of Hafsa and exclaimed in outrage, ‘So we remove ourselves from you (saw) and them!’ They both entered the wooden house.
Hadith 61, THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni Text:

Narrated 'Abdullah bin 'Umar: The Prophet sent an army under the command of Usama bin Zaid. When some people criticized his leadership, the Prophet said, "If you are criticizing Usama's leadership, you used to criticize his father's leadership before. By Allah! He was worthy of leadership and was one of the dearest persons to me, and (now) this (i.e. Usama) is one of the dearest to me after him (i.e. Zaid)."
Sahih Bukhari Volume 5, Book 57, Number 77

The Prophet (SAW) prepared an army under Usama to fight the romans and desired to dispatch the army before his blessed demise on his death bed. The companions (RA) rejected the orders of the Prophet (SAW) and contested the choice of Prophet (SAW). While the shia text narrates such contestants to be Abu Bakr and Umer, the sunni text is silent on who they actually were. Nonetheless, the companions had the courage (and acceptability within each other) to refuse the direct orders of Prophet (SAW).

vii) Umar & Abu Bakr quarreled infront of Prophet (SAW)

The Sunni Text:

Narrated Ibn Abi Mulaika: 'Abdullah bin Az-Zubair said that a group of riders belonging to Banu Tamim came to the Prophet, Abu Bakr said (to the Prophet ), "Appoint Al-Qa'qa bin Mabad bin Zurara as (their) ruler." 'Umar said (to the Prophet). "No! But appoint Al-Aqra bin Habis." Thereupon Abu Bakr said (to 'Umar). "You just wanted to oppose me." 'Umar replied. "I did not want to oppose you." So both of them argued so much that their voices became louder, and then the following Divine Verses were revealed in that connection:-- "O you who believe ! Do not be forward in the presence of Allah and His Apostle..." (till the end of Verse)... (49.1)
Sahih Bukhari Volume 5, Book 59, Number 653

The Quran warned that any one who raises their voice above the voice of the Prophet, their deeds will become null and they will not even percieve it.

O you who believe! be not forward in the presence of Allah and His Messenger,
and be careful of (your duty to) Allah; surely Allah is Hearing, Knowing. O you who believe! do not raise your voices above the voice of the Prophet, and do not speak loud to him as you speak loud to one another, lest your deeds became null while you do not perceive.
Quran [49:1-2] 

Just to highlight that this event happened before the pen and paper incident.

viii) Objection of Umar against the will of Messenger of Allah (saw) regarding the writing something for the guidance of the Ummah - The Pen & Paper Incident

The Shia Text:

Abaan Bin Abu Ayyash, from Sulaym who said, ‘I was in the presence of Abdullah Bin Abbas in his house, and with him was a group from the Shiites. He said, ‘He mentioned the Rasool Allah (saw) and his (saw) passing away (martyrdom), so Ibn Abbas wept and said, ‘The Rasool Allah (saw) said on the Day of Monday – and it was the day in which he (saw) passed away –and around him were the People of his (saw) Household and thirty men from his (saw) companions: ‘Bring to me (saw) a ‘paper’ so that I (saw) may write for you all in it, a writing so that you will never go astray after me (saw) and will never disagree (between yourselves) after me (saw)’. But ....  (Umar) prevented it. He said, ‘Surely the Rasool Allah (saw) is out of his (saw) mind (delirious)’ So the Rasool Allah (saw) got angry and said: ‘I (saw) am looking at you opposing me (saw) whilst I (saw) am still alive, so how will it be after my (saw) passing away?’ So he (saw) left it without’.
Hadith 27 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni Text:

Narrated Ibn Abbas: Thursday! And how great that Thursday was! The ailment of Allah's Apostle became worse (on Thursday) and he said, fetch me something so that I may write to you something after which you will never go astray." The people (present there) differed in this matter, and it was not right to differ before a prophet. Some said, "What is wrong with him ? (Do you think ) he is delirious (seriously ill)? Ask him ( to understand his state )." So they went to the Prophet and asked him again. The Prophet said, "Leave me, for my present state is better than what you call me for." .....
Sahih Bukhari, Volume 5, Book 59, Hadith 716

Narrated Ibn 'Abbas: When Allah's Apostle was on his death-bed and in the house there were some people among whom was 'Umar bin Al-Khattab, the Prophet said, "Come, let me write for you a statement after which you will not go astray." 'Umar said, "The Prophet is seriously ill and you have the Qur'an; so the Book of Allah is enough for us." The people present in the house differed and quarrelled. Some said "Go near so that the Prophet may write for you a statement after which you will not go astray," while the others said as Umar said. When they caused a hue and cry before the Prophet, Allah's Apostle said, "Go away!" Narrated 'Ubaidullah: Ibn 'Abbas used to say, "It was very unfortunate that Allah's Apostle was prevented from writing that statement for them because of their disagreement and noise."
Sahih Bukhari, Volume 7, Book 70, Hadith 573

Both the texts clearly show that Rasool (SAW) wanted to write something on his death bed. Imagine, the last Prophet (SAW) of Allah asking for a pen and paper to write such that no one will go astray. Imagine him (SAW) being called delirious (disturbed state of mind). Imagine Him (SAW) being prevented to do as he (SAW) willed.

We saw that both the shia and sunni texts have quoted many incidents where the Prophet (SAW) was disobeyed or disrespected during his lifetime. It should therefore not irk people when they read historical accounts of how the companions opposed each other and the Ahlulbayt (AS) after the demise of the prophet. The perception that the companions would not go astray after the Prophet (SAW) is unfounded. The Prophet (SAW) of Allah clearly foretold the duty of all Muslims to his family, at the same time, he clearly foretold what how some of the companions will deviate.

i) The Prophet (SAW) foretold that the companions will fight because of earthly desires

The Sunni text:

Uqba b. 'Amir reported Allah's Messenger (may peace be upon him) as saying: Allah's Messenger offered prayer over those who had fallen matyrs at Uhud. He then climbed the pulpit as if someone is saying good-bye to the living and the dead, and then said: I shall be there as your predecesor on the Cistern before you, and it is as wide as the distance between Aila and Juhfa (Aila is at the top of the gulf of 'Aqaba). I am not afraid that you would associate anything with Allah after me, but I am afraid that you may be (allured) by the world and (vie) with one another (in possessing material wealth) and begin killing one another, and you would be destroyed as were destroyed those who had gone before you. 'Uqba said that that was the last occasion that he saw Allah's Massenger on the pulpit.
Sahih Muslim Book 030, Number 5689

ii) The Prophet (SAW) foretold that the companions will innovate - Companions that he would recognize (personally)

The Shia text:

And we have heard from the Messenger of Allah (saw) saying certain words that we do not understand its explanation except as good. He (saw) said: ‘A group of my (saw) companions will come to me (saw) at the Fountain, and they will be those who had status with me (saw) and a position, until they will pause in accordance with their ranks, and they will see me (saw) and come nearer to me (saw). They will be grabbed and sent to the left. I (saw) will say: ‘O Lord, my (saw) companions, my (saw) companions! It will be said to me (saw): ‘You (saw) don’t know what they have done after you (saw). They did not cease to be apostates, turning on their backs, going backwards since you (saw) separated from them’.
Hadith 18, THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni text:

'Abdullah reported Allah's Messenger (may peace be upon him) as saying; I shall be there at the Cistern before you, and I shall have to contend for some people, but I shall have to yield. I would be saying: My Lord, they are my friends, they are my friends, and it would be said: You don't know what innovations they made after you.
Sahih Muslim Book 030, Number 5690

Narrated Anas: The Prophet said, "Some of my companions will come to me at my Lake Fount, and after I recognize them, they will then be taken away from me, whereupon I will say, 'My companions!' Then it will be said, 'You do not know what they innovated (new things) in the religion after you."
Sahih Bukhari, Volume 8, Book 76, Hadith 584

Note that the Prophet (SAW) does not refer here to Muslims in general, or companions in general, but his friends  In the other tradition where companions are mentioned, it is highlighted that the Prophet (SAW) will recognize those companions. This shows that the innovators will include some people from his close social circle. Both the texts pointed out that companions who may have had a rank with the Prophet (SAW) will be ruined on account of what they did after the Prophet (SAW).

Because the Prophet (SAW) has said it, it must have been true, and to your surprise you will find out literature full of highlighting some innovations;

a. Innovation of Talaq (Divorce)

The Shia Text:

And stranger than that is when Abu Kanaf Al-Abady came up to him and said, ‘I divorced my wife whilst I was away, and the news of the divorce reached her. Then I reverted back to her whilst she was still in her waiting period, and I wrote to her. The letter did not reach her until after she had remarried’. He (Umar) wrote to him, ‘If this man who has married her did establish marital relations with her then she is his wife, and if had not had marital relations with her then she is your wife’. And he wrote that to him, and I am a witness to it. He never consulted me (Ali) and did not even ask me about it. He thought that due to his knowledge, he was in no need of me. I intended to prevent him, but then I thought: ‘What do I care if Allah Exposes him’. Then the people did not fault him, but beautified his actions and took to his ways and accepted it from him and saw it as being correct, and that is such a judgement that even if an insane person were to judge it, he would not have exceeded this.
Hadith 14 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni Text:

Abu al-Sahba' said to Ibn 'Abbas: Enlighten us with your information whether the three divorces (pronounced at one and the same time) were not treated as one during the lifetime of Allah's Messenger (may peace be upon him) and Abu Bakr. He said: It was in fact so, but when during the caliphate of 'Umar (Allah be pleased with him) people began to pronounce divorce frequently, he allowed them to do so (to treat pronouncements of three divorces in a single breath as one).
Sahih Muslim, Book 9, Hadith 3493

Although both the texts address different matters pertaining to divorce, both highlight that Umar on account of his lack of knowledge of Shariah or for other reasons, changed the law of the Prophet (SAW) pertaining to divorce. We must realize that the rules of divorce are one of the very few jurisprudic matters that the Quran itself has laid out very simply in Surah Talaaq (Surah 65).

b. Innovation of Tarawih

The Shia Text:

And I Ali do not make it to be between the rich, and captivate the children of the Clan of Taghlub, and order the people to not gather in the Month of Ramadhan except for the obligatory Prayers , some of the people from the army – from those that fought alongside me - will call out, ‘O people of Islam, He (as) has altered the  Sunnah of Umar and is preventing us from ‘voluntary’ Praying in the Month of Ramadhan’ to the extent that I fear that there will be a revolt in my army.  I am at despair (feeling sad) from what had been met by this community after its Prophet (saw) from its sects and its obedience to the imams (leaders) of misguidance and the callers to the Fire. ......
Hadith 18 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni Text:

Narrated Zaid bin Thabit: Allah's Apostle made a small room (with a palm leaf mat). Allah's Apostle came out (of his house) and prayed in it. Some men came and joined him in his prayer. Then again the next night they came for the prayer, but Allah's Apostle delayed and did not come out to them. So they raised their voices and knocked the door with small stones (to draw his attention). He came out to them in a state of ANGER, saying, "You are still insisting (on your deed, i.e. Tarawih prayer in the mosque) that I thought that this prayer (Tarawih) might become obligatory on you. So you people, offer this prayer at your homes, for the best prayer of a person is the one which he offers at home, except the compulsory (congregational) prayer." 
Sahih Bukhari, Volume 8, Book 73, Number 134

Narrated Abu Huraira: Allah's Apostle said, "Whoever prayed at night the whole month of Ramadan out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven." Ibn Shihab (a sub-narrator) said, "Allah's Apostle died and the people continued observing that (i.e. Nawafil offered individually, not in congregation), and it remained as it was during the Caliphate of Abu Bakr and in the early days of 'Umar's Caliphate." 'Abdur Rahman bin 'Abdul Qari said, "I went out in the company of 'Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, 'Umar said, 'in my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)'. So, he made up his mind to congregate them behind Ubai bin Ka'b. Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked, 'what an excellent Bid'a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night (Tahajjut). (In those days) people used to pray in the early part of the night." 
Sahih Bukhari, Volume 3, Book 32, Number 227

The shia text states displeasure of Ali (AS) at the practice of Tarawih. But at the same time Ali (AS) hints at the complex socio-political aspects of his time which makes him helpless. The sunni text clearly shows the displeasure and anger of Rasool (SAW) at his companions who tried to emulate something like Tarawih during his (SAW) life time. The sunni text makes it very clear that Umar reinstated and formalized Taraweeh and understood it to be an "excellent" innovation.

c. Innovation of forbidding Tayammum for Ghusl Jannabah

The Shia Text:

And it is strange, his (Umer's) ignorance and the ignorance of the community, that he wrote to all of his office bearers that, ‘The one who is in requirement of the major ablution, if he does not find water, it is not upon him to Pray and it is not upon him to perform ‘Tayammum’ with the earth until he does find water, even though he does not find it until he meets Allah’ Then the people accepted that and were happy with it, and he knew as well as the people that the Messenger of Allah (saw) had ordered Ammar and ordered Abu Dharr that they should perform Tayammum from the ‘Janaaba’ and Pray, and he was a witness to it as well as the others, but he did not accept that and did not approve it (the way of the holy Prophet (saw)).
Hadith 14 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni Text:

Abd al-Rabmin b. Abza narrated It on the authority of his father that a man came to 'Umar and said: I am (at times) affected by seminal emission but find no water. He ('Umar) told him not to say prayer. 'Ammar then said. Do you remember,0 Commander of the Faithful, when I and you were in a military detachment and we had had a seminal emission and did not find water (for taking bath) and you did not say prayer, but as for myself I rolled in dust and said prayer, and (when it was mentioned before) the Apostle (may peace be upon him) said: It was enough for you to strike the ground with your hands and then blow (the dust) and then wipe your face and palms. Umar said: 'Ammar, fear Allah. He said: If you so like, I would not narrate it. A hadith like this has been transmitted with the same chain of transmitters but for the words: 'Umar said: We hold you responsible for what you claim."
Sahih Muslim Book 003, Number 0718

'Abd al-Rahman b. Abza mnated it on the authority of his father that a man came to Umar and said: I have had a seminal emission but I found no water, and the rest of the hadith is the same but with this addition: 'Amr said: 0 Commander of the Faithful, because of the right given to you by Allah over me, if you desire, I would not narrate this hadith to anyone.
Sahih Muslim Book 003, Number 0719

Shaqiq reported: I was sitting in the company of Abdullah and Abu Musa when Abu Musa said: 0 'Abd al-Rahman (kunya of 'Abdullah b. Mas'ud), what would you like a man to do about the prayer if he experiences a seminal emission or has sexual intercourse but does not find water for a month? 'Abdullah said: He should not perform tayammum even if he does not find water for a month. 'Abdullah said: Then what about the verse in Sura Ma'ida:" If you do not find water, betake yourself to clean dust"? 'Abdullah said: If they were granted concession on the basis of this verse, there is a possibility that they would perform tayammum with dust on finding water very cold for themselves. Abu Musa said to Abdullah: You have not heard the words of 'Ammar: The Messenger of Allah (may peace be upon him) sent me on an errand and I had a seminal emission, but could find no water, and rolled myself in dust just as a beast rolls itself. I came to the Messenger of Allah (may peace be upon him) then and made a mention of that to him and he (the Holy Prophet) said: It would have been enough for you to do thus. Then he struck the ground with his hands once and wiped his right hand with the help of his left hand and the exterior of his palms and his face. 'Abdullah said: Didn't you see that Umar was not fully satisfied with the words of 'Ammar only?
Sahih Muslim Book 003, Number 0716

The texts shows that Umar disapproved the way of the Prophet as highlighted in both the shia and the sunni text, not to forget to mention that Tayammum too has been ordained in the Quran itself.

O you who believe! do not go near prayer when you are Intoxicated until you
know (well) what you say, nor when you are under an obligation to perform a bath--
unless (you are) travelling on the road-- until you have washed yourselves; and if you are sick, or on a journey, or one of you come from the privy or you have touched the women, and you cannot find water, betake yourselves to pure earth, then wipe your faces and your hands; surely Allah is Pardoning, Forgiving.
Quran [4:43]

d. Mixing up of issues regarding the inheritance of the grandfather

The Shia Text:

And it is strange, when he (Umar) mixed up different issues with regards to the inheritance from a grandfather arbitrarily without knowledge and due to ignorance, and what these two claimed to know and their audacity against Allah and their lack of piety. They claimed that the Messenger of Allah passed away never having made any decision with regards to the (inheritance of) grandfather, and no one knows what is to be the inheritance from the grandfather. Then the people followed them on that and supported the two of them.
Hadith 14 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni Text:

Narrated Ma'qil ibn Yasar: Al-Hasan reported that Umar asked: Which of your knows what share the Apostle of Allah (peace_be_upon_him) had given to the grandfather from the estate? Ma'qil ibn Yasar said: The Apostle of Allah (peace_be_upon_him) gave him a sixth. He asked: Along with whom? He replied: I do not know. He said: You do not know; what is the use then?
Sunan Abu Dawood, Book 18, Number 2891

Imam Ali (AS) is referring to an incident/ruling which Umer undertook without knowledge. The sunni text highlights the issue in not so many words.

e. Innovating Call for Prayers

The Shia Text:

Then he (Umar) left from the Call to Prayer (Azaan), ‘Hurry to the best of the deeds’ (Hayya Alaa Khayr Al-Amal). So they took to his ways and followed him on that.
Hadith 14 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni Text:

Yahya related to me from Malik that he had heard that the muadhdhin came to Umar ibn al-Khattab to call him to the subh prayer and found him sleeping, so he said, "Prayer is better than sleep," and Umar ordered him to put that in the adhan for subh.
Mawatta of Malik, Book 3, Number 3.1.8

Self explanatory.

f. Innovation of Stoning (for adultery)

The Shia Text:

Ali said, and even stranger than that is the stoning of the liar by a liar. So they accepted it, and accepted his ignorance. (And defended his ignorance by) coming up with a fabrication that an Angel was speaking through his tongue and was teaching him
Hadith 14 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni Text:

Narrated Ibn 'Abbas: 'Umar said, "I am afraid that after a long time has passed, people may say, "We do not find the Verses of the Rajam (stoning to death) in the Holy Book," and consequently they may go astray by leaving an obligation that Allah has revealed. Lo! I confirm that the penalty of Rajam be inflicted on him who commits illegal sexual intercourse, if he is already married and the crime is proved by witnesses or pregnancy or confession." Sufyan added, "I have memorized this narration in this way." 'Umar added, "Surely Allah's Apostle carried out the penalty of Rajam, and so did we after him."
Quran Volume 8, Book 82, Number 816

If i understand this correctly, Ali (AS) calls Umar a liar with regard to the stoning to death being revelead in the Quran and having prescribed it on those who commit illegal sexual intercourse. Not to forget to mention that this again is also in direct contradiction to the Quran.

(As for) the fornicatress and the fornicator, flog each of them, (giving) a hundred
stripes, and let not pity for them detain you in the matter of obedience to Allah, if you
believe in Allah and the last day, and let a party of believers witness their chastisement.
Quran [24:2]  

g. Innovation of Changing the place of Maqam e Ibrahim to era of ignorance times

The Shia Text:

Then Ali (as) turned towards the people and said: ‘It is strange that the people are
seeing the ‘Sunnah’ of their Prophet (saw) being altered and replaced by other things,
one by one, and door by door (part by part), but they are happy with it and do not
deny them, but instead they get angry on his behalf at the one who finds faults with
him and denys him instead. Then, very soon people will come after us who will follow
his innovations, and his injustices, and his new things, and will take his new things
as ‘Sunnah’ and make it to be their religion, in order to be close to Allah by these.
For example - He (Umar) transferred the ‘Maqaam-e-Ibrahimas’ from the place where it was placed by the Messenger of Allah (saw) to the place which it used to be in the era of ignorance, where the Messenger of Allah (saw) had moved it from (upon conquering Mecca).
Hadith 14 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni Text:

`Abdur-Razzaq reported from Ibn Jurayj from `Ata', "`Umar bin Al-Khattab moved the Maqam back.'' Also, `Abdur-Razzaq narrated that Mujahid said that `Umar was the first person who moved the Maqam back to where it is now standing.'' Al-Hafiz Abu Bakr, Ahmad bin `Ali bin Al-Husayn Al-Bayhaqi recorded `A'ishah saying, "During the time of the Messenger of Allah and Abu Bakr, the Maqam was right next to the House. `Umar moved the Maqam during his reign.''
Tafseer Ibne Kathir, Tafseer of Surah 2 Ayah 124

Self explanatory.

h. Innovation of Praying 4 Rakat at Minah and "countless" innovations by Usman

The Shia Text:

And as for Usman, he brought the fools closer to himself and kept the pious ones away, and harboured the ones whom the Rasool Allah (saw) had expelled whereas he exiled the friend of Allah, Abu Dharr (RA) and a group of upright people, and made the wealth of the state to be distributed between the rich, and gave judgements apart from what Allah had Sent down, and his innovations are more numerous and greater than what can be numbered. And the greatest of them was the burning of the Book of Allah, and a more flagrant (violation) was his Prayer at Mina of four ‘Rakaat’ (Cycles), in opposition to the Rasool Allah (saw)’ (two Rakaat).
Hadith 58, THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni Text:

Narrated 'Abdur Rahman bin Yazid: We offered a four Rakat prayer at Mina behind Ibn 'Affan . 'Abdullah bin Masud was informed about it. He said sadly, "Truly to Allah we belong and truly to Him we shall return." And added, "I prayed two Rakat with Allah's Apostle at Mina and similarly with Abu Bakr and with 'Umar (during their caliphates)." He further said, "May I be lucky enough to have two of the four Rakat accepted (by Allah)."
Sahih Bukhari, Volume 2, Book 20, Number 190

Self explanatory. Some other innovations as recorded below;

The Sunni Text:

Narrated 'Aisha: We set out with Allah's Apostles (to Makka) in the year of the Prophet's Last Hajj. Some of us had assumed Ihram for 'Umra only, some for both Hajj and 'Umra, and others for Hajj only. Allah's Apostle assumed Ihram for Hajj. So whoever had assumed Ihram for Hajj or for both Hajj and 'Umra did not finish the Ihram till the day of sacrifice.
Sahih Bukhari, Volume 2, Book 26, Number 633
Sahih Bukhari, Volume 2, Book 26, Number 639

Narrated Said bin Al-Musaiyab: 'Ali and 'Uthman differed regarding Hajj-at-Tamattu' while they were at 'Usfan (a familiar place near Makka). 'Ali said, "I see you want to forbid people to do a thing that the Prophet did?" When 'Ali saw that, he assumed Ihram for both Hajj and 'Umra. 
Sahih Muslim, Book 007, Number 2816
Sahih Bukhari, Volume 2, Book 26, Number 640

Ali (AS) differed with Usman on the Tamattu (a form of pilgrimage) as Usman forbid one of the traditions of the Prophet (SAW).

The Sunni text:

Narrated Ibn Al-Hanafiya: If Ali had spoken anything bad about 'Uthman then he would have mentioned the day when some persons came to him and complained about the Zakat officials of 'Uthman. 'Ali then said to me, "Go to 'Uthman and say to him, 'This document contains the regulations of spending the Sadaqa of Allah's Apostle so order your Zakat officials to act accordingly." I took the document to 'Uthman. 'Uthman said, "Take it away, for we are not in need of it." I returned to 'Ali with it and informed him of that. He said, "Put it whence you took it."
Sahih Bukhari, Volume 4, Book 53, Number 343

So as the companions complained about Usman's Zakat officials and Ali (AS) provided Usman with a document containing the fiscal regulations of Prophet (SAW), Usman refused to take the document of the Prophet (SAW) without paying heed to it.

i. Fadak - Inheritance by the Prophet (SAW) Not for his (SAW) children is an Innovation/Fabricated hadith that was not heard by the inheritors of the Prophet (SAW) but by Umar

The Shia Text:

He (Umar), along with his companion (Abu Bakr), captured Fadak, and it was in the hand (control) of Fatima (AS). SHe (as) had consumed from its yield in the era of the Prophet (saw). So they asked her for proof for that which was already in her hands, and neither did they ratify her nor Umm Aymanra (Bibi Fizza). And he knew with conviction – just as weknow – that it was in her (AS) hands. And it was not permissible for him to ask her for proof for that which was already in her hands, or for him to hurl accusations at her. Then the people beautified that and praised him for it and said, ‘But he did that due to his piety and virtue’.

Then they beautified the ugly deeds of them both as being fair and equitable. So they said, ‘We think that Fatima (AS) did not say except for the truth, and that Ali (as) did not testify except with the truth, and had there been with Umm Ayman another woman (to testify), we would have given it to her’. So they both gained credibility by that among the ignorant people, and what are these two, and who made these two to be rulers, so they should be followed or prevented?’

But, the community got involved with the two of them and entered themselves into that in
which they had no right for them both, and both of them did not have any knowledge
about it And Fatima (AS had said to them both – when he wanted to take it (Fadak) away
from her, and it was in her hands: ‘Is this not in my (AS) hands and my representative regarding it is here, and I had consumed the yield from it whilst the Messenger of Allah (saw) was alive?’ He said, ‘Yes’. SHe (as) said: ‘So why do you ask me for the proof on that which is already in my hands?’ He said, ‘Because this is war booty for the Muslims, so you produce the proof otherwise we will not give it’. SHe (as) said to both of them – and the people around them were listening: ‘Do the two of you want to turn back what the Messenger of Allah (saw) has done, and you both are issuing a ruling with regards to us (AS) especially what you two have not issued regarding the rest of the Muslims? O you people! Listen to what they are riding on. Do you think that if I (AS) were to claim to be in my hands from the wealth of the Muslims, you will ask me for the proof or from them?’ They said, ‘But we will ask you SHe (as) said: ‘If all the Muslims were to make a claim for that which is in my hands, you will ask them for the proof or from me?’ Umar got angry and said: ‘This is the ‘Fey’ (war booty) for the Muslims and their land, and it is in the hands of Fatima and sHe (as) is consuming the yield of it, so if sHe (as) can establish proof on what sHe (as) is claiming that the Messenger of Allah (saw) gifted it to her from between the Muslims – and it is their war booty and their right – we will look into that’. So sHe (as) said: ‘It is sufficient for me that I should adjure you with Allah as Witness, O you people, but have you not heard the Messenger of Allah (saw) say: ‘My (saw) daughter is the Chieftess of the women of the Paradise?’ They said, ‘Our Allah, yes, we have heard it from the Messenger of Allah (saw)’. Would the Chieftess of the women of the Paradise make a false claim and take what is not for her to take? Do you think that if four witnesses testify against me for immorality, or two men for theft, you will ratify them against me?’ As for Abu Bakr, he was silent, but not Umar. He said, ‘Yes, we will apply the Limits (of the Law) on you She said: ‘You lied, and are wicked. Nay, you have accepted that you are not on the Religion of Muhammad (saw). The one who places a requirement of a witness upon the Chieftess of the women of the Paradise, or establish the Limits (of the Law) against her, is an accursed infidel by what Allah Sent down upon Muhammad (saw), because they are the ones from whom Allah has kept away all uncleanness and Purified them with a thorough Purifying [33:33]. It is not permissible to have witnesses against them because they are infallible from every evil, and pure from every immorality. Narrate to me (AS)  – O Umar – who are the People (Ahl) of this Verse? If the people testify against them or any one from them, of Polytheism or infidelity, or immorality, will the Muslims keep away from them and apply the Limits (of the Law) on them?’ He said, ‘Yes, and they and the rest of the people with regards to that are not but equal’. SHe (as) said: ‘You have lied and transgressed (Kufr), they and the rest of the people are not equal with regards to that because Allah has Made them to be Infallible and Revealed their Infallibility, and their Purification, and Kept away from them, the impurities. Therefore the one who ratifies against them, he has lied against Allah and his Messenger (saw)’. Abu Bakr said, ‘I am holding you on
oath – O Umar – to keep quiet’.
Hadith 14 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

(Abdullah Bin Al-Abbas) said, ‘Then it reached Fatima (AS) that Abu Bakr had confiscated Fadak. She (as) came out among the women of the Clan of Hashim until they came up to Abu Bakr. SHe (as) said: ‘O Abu Bakr, You want to take from me the land which the Rasool Allah (saw) had made it to be for me, and had it ratified by it to me from the war booty which the Muslims did not go to war on, neither with a horse nor a camel? But did not the Rasool Allah (saw) say: ‘A person has to ensure that he leaves somethings for his children (so they live on it)? And you know that he (saw) did not leave for his children anything apart from this’. When Abu Bakr heard her words and of the women who were with her, he called for the ink so that he could write it for her. But Umar interfered saying, ‘O Caliph of the Rasool Allah (saw), do not write it for her until she establishes the clear proof for what sHe (as) is claiming. Fatima said: ‘Yes, I shall establish the clear proof’. He said, ‘Who?’ SHe (as) said: ‘Ali (as) and Umm Ayman’. Umar said, ‘The testimony of one non-Arab woman who is not eloquent, is not acceptable, and as for Ali (as) , He (as) will add fire to its fuel’. So Fatima returned, and sHe (as) was in such a rage that it cannot be described. SHe (as) fell ill’. And Ali (as) used to Pray the five Prayers in the Masjid. Every time that He (as) Prayed, Abu Bakr and Umar would say to him, ‘How is the daughter of the Rasool Allah (saw)?’, (SHe (as) remained ill) to the point that her illness increased, so they asked about it and said, ‘You know what has happened between us and her, so if you can seek her permission, we would like to apologise to her from its sin?’ He (as) said: ‘That is up to you’. So they stood up and went and sat by the door, and Ali (as) entered in it to Fatima, so He (as) said to her: ‘O you Hourie, so and so and so and so are at the door wanting to greet you. So what do you see?’ SHe (as) said: ‘The house is your house, and the Hourie is your wife, so do what you feel like’. He (as) said: ‘Put on your veil’. So sHe (as) put on her veil and turned her face towards the wall’. So they entered and greeted, and said, ‘Be pleased with us, may Allah be Pleased with you’. SHe (as) said: ‘What do you both intend by this?’ They said, ‘We both realise that we have offended you and hope that you will excuse us and get rid of your anger’. SHe (as) said: ‘If the two of you are truthful, so inform me about what I am going to ask you, for I will not ask you about a matter except that I know that both of you know it, so ratify it if both of you are truthful in your answer’. They said, ‘Ask whatever that occurs to you’. SHe (as) said: ‘I adjure you both to Allah, have you both heard the Rasool Allah (saw) saying: ‘Fatima is a piece from me (saw), so the one who hurts her, so he has hurt me (saw)?’ They said, ‘Yes’. SHe (as) raised her hands towards the sky, so she said: ‘Our Allah, They have both hurt me, so I am complaining about both of them to You, and to Your Messenger (saw)’. No, by Allah, I will never be pleased from both of you ever until I meet my father (saw) the Rasool Allah (saw) and inform him (saw) of what the two of you have done, so he (saw) will be the judge with regards to the two of you’. (Abdullah Bin Al-Abbas) said, ‘When Abu Bakr heard that supplication, he called for doom and destruction (upon himself), and shaked with a severe shaking’. Umar said, ‘O Caliph of the Rasool Allah (saw), you are frightened from the words of a woman?’

Ibn Abbas said, ‘On the day in which Fatima passed away, Al-Medina reverberated with the sounds of wailing from the men and the women, and the people were as shocked as they were on the day in which the Rasool Allah (saw) passed away. Abu Bakr and Umar came to condole Ali (as) and they both said to him, ‘O Abu Al-Hassan (a.s), do not precede us by Praying upon the daughter of the Rasool Allah (saw)’. When it was the night, Ali (as) called Al-Abbas, and Al-Fazl, and Al-Miqdad, and Salman, and Abu Dharr, and Ammar. Al-Abbas went forward, so Prayer was recited over her and sHe (as) was buried.
Hadith 48 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni Text:

It is narrated on the authority of Urwa b. Zubair who narrated from A'isha that she informed him that Fatima, daughter of the Messenger of Allah (may peace be upon him), sent someone to Abu Bakr to demand from him her share of the legacy left by the Messenger of Allah (may peace be upon him) from what Allah had bestowed upon him at Medina and Fadak and what was left from one-filth of the income (annually received) from Khaibar. Abu Bakr said: The Messenger of Allah (may peace be upon him) said:" We (prophets) do not have any heirs; what we leave behind is (to be given in) charity." The household of the Messenger of Allah (may peace be upon him) will live on the income from these properties, but, by Allah, I will not change the charity of the Messenger of Allah (may peace be upon him) from the condition in which it was in his own time. I will do the same with it as the Messenger of Allah (may peace be upun him) himself used to do. So Abu Bakr refused to hand over anything from it to Fatima who got angry with Abu Bakr for this reason. She forsook him and did not talk to him until the end of her life. She lived for six months after the death of the Messenger of Allah (may peace be upon him). When she died, her husband. 'Ali b. Abu Talib, buried her at night. He did not inform Abu Bakr about her death and offered the funeral prayer over her himself. .......
Sahih Muslim Book 019, Number 4352

It is reported by Zuhri that this tradition was narrated to him by Malik b. Aus who said: .....    Umar said: When the Messenger of Allah (may peace be upon him) passed away, Abu Bakr said:" I am the successor of the Messenger of Allah (may peace be upon him)." Both of you came to demand your shares from the property (left behind by the Messenger of Allah). (Referring to Hadrat 'Abbas), he said: You demanded your share from the property of your nephew, and he (referring to 'Ali) demanded a share on behalf of his wife from the property of her father. Abu Bakr (Allah be pleased with him) said: The Messenger of Allah (may peace be upon him) had said:" We do not have any heirs; what we leave behind is (to be given in) charity." So both of you thought him to be a liar, sinful, treacherous and dishonest. And Allah knows that he was true, virtuous, well-guided and a follower of truth. When Abu Bakr passed away and (I have become) the successor of the Messenger of Allah (may peace be upon him) and Abu Bakr (Allah be pleased with him), you thought me to be a liar, sinful, treacherous and dishonest. And Allah knows that I am true, virtuous, well-guided and a follower of truth. .....
Sahih Muslim Book 019, Number 4349

Both the texts show that Janab Zahra (AS) was furious at Abu Bakr and Umar till she (AS) died, both Zahra (AS) and Ali (AS) thought Abu Bakr and Umer to be dishonest liars and treacherous, to such an extent that Janab Zahra (AS) was buried without informing Abu Bakr and Umar. Given the merits and arguments of Fatima (AS), it is clear that such a claim against her was due to their mal-intent and showed that both Abu Bakr and Umer lacked understanding of the shariat of prophet (SAW). Moreover, Abu Bakr produced a hadith of the Prophet (SAW) which was not heard by his (SAW) own inheritors and neither was it supported by the city of Knowledge Ali (AS). Furthermore, the innovation of the hadith that the messengers do not leave behind inheritors, goes again, against the Quran where prophets did leave behind material inheritance for their survivors, most notable Dawood (AS). And people thought that the shia version of history is different from the sunni version of history!

It is becoming evident that the companions of Prophet (SAW) were converts to Islam, who were being tested by Allah, their faith was being tested by Allah, that who adhered to Muhammad (SAW) and his way, while who deviated. It is important to note that the companions not only innovated after the Prophet (SAW), the other companions also accepted and reinforced the innovations. The companions who were present at Badr, like Abu Bakr and Umer, took away the rights of Fatima (AS) such that she (AS) promised to complain to her Father (SAW) till she died just 4 months after his (SAW) demise. The companions who were present at Badr, like Zubair, fought with Imam Ali (AS) at Jamal with the intention to kill him. If the companions did not select Ali (AS) as the first caliph, does  not prove that the companions were following the will of or the way of prophet (SAW). It is not the litmus test. The choice of Abu Bakr as the first caliph by the companions did not strengthen Abu Bakr's position as the rightful heir to Muhammad (SAW), as the companions were not the litmus test of guidance, it was the Ahlulbayt (AS) who were the litmus test of guidance, who resisted innovations, who fought to reinstate the message of their Jad-e-Amjad Muhammad (SAW). As you will read ahead, the Ahlulbayt (AS) resisted the selection of Abu Bakr. If you donot believe that the Ahlulbayt (AS) are the litmus test in light of all of the above traditions and perspectives backed by both shia and sunni text, then there is no point reading further.

Was the position of consensus to select successor of the Prophet (SAW) to lead the Muslim Ummah on guidance, also a part of any innovation?

2b: The Intellectual Aspect: If successor ship was so important that companions (RA) could not wait for Prophet's (SAW) burial rites to complete, why would not the Prophet (SAW) deem it equally important in his life and address it accordingly

Because the companions nominated the first caliph, it is implied that the Prophet (SAW) must not have nominated someone in his (SAW) life time, because the general perception is that the companions would not disobey the Prophet (SAW) in masses. This argument has its roots in the premise that the Companions (RA), all of them were righteous and obedient to the Prophet (SAW). What we saw above clearly showed the human side of the companions (RA), like all humans, the companions had a level of understanding, a level of piety and human agendas. It differed amongst companions. The Prophet (SAW) foretold how his friends he would recognize will be taken away from him at the Kausar on account of what they did after Him (SAW).

The companions realized how important successorship to Prophet Muhammad (SAW) was, that some of them were discussing the matter when the Prophet (SAW) was not even buried. Wouldn't the Prophet (SAW) realize the same in his life time and give directions to the companions accordingly?

There is alot of evidence in literature that the Prophet (SAW) indeed highlighted that the authority to select his (SAW) successor is his (SAW) own, and not for the people. If you cannot even leave inheritance of your own property at your own discretion (you have to follow the laws of inheritance), how could the choice to lead the Ummah of the Prophet (SAW) be left to the choice of the people. If it was indeed the choice of the people to select the successor, why did then Abu Bakr not follow the same at his death but appointed Umar to succeed him and deviated (once more) from the way of the Prophet (SAW)? Did Abu Bakr then usurp the right of the ummah, the people, the companions (RA) when he made this direct nomination of Umer during his lifetime, or did Abu Bakr simply follow the sunnah of Rasool (SAW), to nominate his successor by himself?

Let us look at the following texts which raises suspicion that the Prophet (SAW) had indeed categorically nominated Ali (AS) not only since the start of the mission but at the very end as well;

i) Was a will written in favor of Imam Ali (AS)?

The shia text:

O Talha, are you not a witness to the Messenger of Allah (saw) when he (saw) called for
a piece of ‘paper’ (cloth/parchment) so that he (saw) would write on it what will ensure
that the community will neither go astray not will it have differences, so your
companion (Umar) said what he said, ‘That the Prophet (saw) of Allah is deranged’.
So the Messenger of Allah (saw) became angry, then left it?’ He said, ‘Yes, I have
witnessed that’. When you all left, the Messenger of Allah (saw) informed me of that
which he (saw) had intended to write on that, and make the community a witness to it. Jibraeel informed him (saw) that, ‘Allah Mighty and Majestic has Knowledge of the differences of the community and the sects’. Then he (saw) called for a Parchment, and dictated to mes what he (saw) wanted to write on the ‘paper’ (earlier) and got a group of three to bear witness to that – Slaman, and Abu Dharr, and Al-Miqdad, and named the one who are to be the Imam of guidance, the obedience to whom Allah has Ordered, up to the Day of Judgement’.
Hadith 11 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni text:

Ibn Abu Mulaika reported: I heard A'isha as saying and she was asked as to whom Allah's Messenger (may peace be upon him) would have nominated his successor if he had to nominate one at all. She said: Abu Bakr. It was said to her: Then whom after Abu Bakr? She said: Umar. It was said to her. Then whom after 'Umar? She said: Abu Ubaida b. Jarrab, and then she kept quiet at this.
Sahih Muslim @Book 31, Number 5877

Aswad b. Yazid reported: It was mentioned before A'isha that will had been made (by the Holy Prophet) in favour of 'Ali (as the Prophet's first caliph), whereupon she said: When did he make will in his favour? I had been providing support to him (to the Holy Prophet) with my chest (or with my lap). He asked for a tray, when he fell in my lap (relaxing his body), and I did not realise that he had breathed his last. When did he make any will in his ('Ali's) favour?
Sahih Muslim Book 13, Number 4013

If the shias and the sunnis have their own political agendas with Ali (AS) and the rest of the companions, the above traditions in contrast raise alot of doubt as to why the Prophet (SAW) was stopped from writing his will such that his mental situation was made controversial by the companions in the pen and paper incident? At the same time, discussions about a will being made in Ali's favor happen but the same are dispelled by Ayesha, who in another narration is giving her opinion on the successor ship of Prophet (SAW) on behalf of the Prophet (SAW). Who had authorized Ayesha to give her assumptions in a fictitious scenario that if the prophet would nominate some one who would he (SAW)?

This also shows the fact that the successorship to Muhammad (SAW) was indeed a very important issue amongst the muslims even during the life of the Prophet (SAW).

ii) Did Prophet (SAW) foretold future muslim leadership? - The 12 leaders from Qureysh

The Shia text:

So, O Fatima, you are the leader of the women of the Paradise, and your two sons Al-Hassan and Al-Husayn are the leaders of the youths of the Paradise, and I (saw) and my brother and eleven Imams are my successors up to the Day of Judgement, all of them being guides and guided ones. The first successor after my brother, is Al-Hassan, then Al-Husayn, then nine from the sons of Al-Husayn, will all be of one and the same status in the Paradise. And there is no status nearer to Allah than my status, then the status of Ibrahim  and the offspring of Ibrahim’.
Hadith #, THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni text:

Narrated Jabir bin Samura: I heard the Prophet saying, "There will be twelve Muslim rulers (who will rule all the Islamic world)." He then said a sentence which I did not hear. My father said, "All of them (those rulers) will be from Quraish."
Sahih Bukhari Volume 9, Book 89, Number 329

There is a discussion of successorship of Prophet (SAW), the sunni narration does not name anyone nonetheless both the narrations mention till the end of times and all of the Islamic world. This implies that the chain of the leadership of these 12 will not break till the day of judgement and till all of the Islamic world continues to exist.

iii) Did Prophet (SAW) foretold twelve hypocrites?

The Shia text:

By Allah, the Rasool Allah (SAW) has informed me, and made it known to me that he (SAW) saw twelve men upon his (SAW) Pulpit, being imams of misguidance from the Qureish, ascending the Pulpit of the Rasool Allah (SAW) and descending from it, who had faces of monkeys. They were reverting the community back upon its heels from the Straight Path. He (SAW) informed me of their names, man after man, and for how long they will be ruling for, each one of them after the other. Ten of them are from the Clan of Umayya, and two men from different tribes of Qureish.
Hadith 25, THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni text:

Qais b. 'Ubad reported: We said to 'Ammar: Was your fighting (on the side of 'Ali in the Battle of Siffin) a matter of your own choice or you got its hints from Allah's Messenger (may peace be upon him) for it, is likely for one to err in one's own discretion or was it because of any covenant that Allah's Messenger (may peace be upon him) got from you? He said: It was not because of any covenant that Allah's Messenger (may peace be upon him) got from us which he did get from other people, and he further said that Allah's Messenger (may peace be upon him) said:" In my Ummah." And I think that Hudhaifa reported to me and according to Ghundar (the words are) that he said: In my Ummah, there would be twelve hypocrites and they would not be admitted to Paradise and they would not smell its odour, until the camel would pass through a needle's hole. Dubaila (ulcer) would be enough to (torment them) -a kind of flame of Fire which would appear in their shoulders and it would protrude from their chest.
Sahih Muslim Book 38, Number 6689

Both the text unanimously speak how the prophet (SAW) foretold 12 hypocrites. The shia text elaborates further that the 12 hypocrites will take leadership position after the Prophet (SAW). The sunni text does not indicate that these 12 hypocrites will be in any leadership position, however it begs the question that if the 12 hypocrites are not in any position or status of influence, would they even be mentioned, as the actual quantity of hypocrites would be large by far. Also Ammar (RA) responds to why he sided with Ali (AS) which shows that he was aware of who those hypocrites will be.

iv) Did Prophet (SAW) foretold Mahdi (AS)

The Shia text:

(Sulaym) said, ‘Then the Rasool Allah (saw) turned towards Ibn Abbas, so he (saw) said: ‘But the beginning of the destruction of the Clan of Umayya – after ten of them have ruled – will be by the hand of your sons. So fear Allah and look after my (saw) sons and my (saw) Family, for the world did not remain for anyone before us, and will not remain for anyone after us. Our government is the last of the governments which will have for it one day equivalent to two days (in length), and (their) one year (in duration) to two years. And from us from my (saw) sons is the one who will fill the earth with justice and equity just as it had been filled with injustice and inequality’.
Hadith 61, THE BOOK OF SULAYM BIN QAYS AL-HILALI

‘The Messenger of Allah (saw) said: ‘Shall I (saw) give you the news – O you people – of the Mahdi (AS)?’ They said, ‘Yes’. He (saw) said: ‘So know that Allah the High will be Sending in my (saw) community ‘ ‘a just Sultan and an equitable Imams who will fill the earth with equity and justice just as it had been filled with inequity and injustice. And He (as) is the ninth from the sons of my (saw) son Al-Husayn. His name will be (the same as) my (saw) name, and his Kunniya (teknonym) (will be the same as) my (saw) Kunniya. Surely, there is no good in the life after him, nor will there be an end to his government except forty days before the Day of Judgment’.
Hadith 91, THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni text:

Narrated AbuSa'id al-Khudri: The Prophet (peace_be_upon_him) said: The Mahdi will be of my stock, and will have a broad forehead a prominent nose. He will fill the earth will equity and justice as it was filled with oppression and tyranny, and he will rule for seven years.
Sunan Abu Dawud Book 36, Number 4272

Narrated Abdullah ibn Mas'ud: The Prophet (peace_be_upon_him) said: If only one day of this world remained. Allah would lengthen that day (according to the version of Za'idah), till He raised up in it a man who belongs to me or to my family whose father's name is the same as my father's, who will fill the earth with equity and justice as it has been filled with oppression and tyranny (according to the version of Fitr). Sufyan's version says: The world will not pass away before the Arabs are ruled by a man of my family whose name will be the same as mine.
Sunun Abu Dawud Book 36, Number 4269

Both the texts concur that Mahdi (AS) will belong to the family of the Prophet (SAW) and will be just. Both the texts also concur that even if the rule of Mahdi (AS) is for a single day, it will long enough for this rule to be established, however that is to be interpreted.

The question to ask is who will appoint Mahdi (AS). Will the people nominate him after consultation, or has he been nominated by the Prophet (SAW)? Why the choice to nominate Mahdi (AS) is not left to the people?

v) Did Prophet (SAW) allow the Muslims to nominate leadership/successorship in his life?

The Shia text:

Abdullah Ibn Abbas said, O Muawiya, do you know that when the Rasool Allah (saw) sent (an army) to Mu’ta, ordered their commander to be Ja’far Bin Abu Talib (AS), then said: ‘If Ja’far Bin Abu Talib dies, so it will be Zayd Bin Harisa, and if Zayd dies, so it will be Abdullah Bin Rawaahat’, and he (saw) was not happy for them to chose for themselves, so how can he (saw) leave the community without having explained to them who their Caliph would be? Yes, by Allah, he (saw) did not leave them in darkness or in confusion, but the people rode upon what they rode upon after the proof, and they lied against the Rasool Allah (saw). So they perished, and the ones who followed them also perished, and they went astray and the one who followed them went astray, so the unjust people became remote’.
Hadith 42, THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni text:

Narrated Anas bin Malik: The Prophet said, "Zaid took over the flag and was martyred. Then it was taken by Jafar who was martyred as well. Then 'Abdullah bin Rawaha took the flag but he too was martyred and at that time the eyes of Allah's Apostle were full of tears. Then Khalid bin Al-Walid took the flag without being nominated as a chief (before hand) and was blessed with victory."
Sahih Bukhari Volume 2, Book 23, Number 338

Please note that the Prophet (SAW) nominated Zaid (RA) as the leader at Mu'tah, and incase he was martyred, the flag was to be held by Jafar (AS), and in case of his martyrdom the flag should be held by Abdullah (RA). He (SAW) not only nominated one but also gave successorship instructions incase events unfolded like they did.

The Sunni text:

Narrated 'Abdullah bin 'Umar: The Prophet sent an army under the command of Usama bin Zaid. When some people criticized his leadership, the Prophet said, "If you are criticizing Usama's leadership, you used to criticize his father's leadership before. By Allah! He was worthy of leadership and was one of the dearest persons to me, and (now) this (i.e. Usama) is one of the dearest to me after him (i.e. Zaid)."
Sahih Bukhari Volume 5, Book 57, Number 77

Even at His (SAW) deathbed, he appointed Usama (RA) to lead an army. It was a decision which met opposition from the companions also as stated earlier as well.

It was not new for the companions to oppose the leadership decisions of the Prophet (SAW), for ofcourse sophisticatsed human-political-tribal aspects were involved which preceded the spirit of Islam.

vi) Ali (AS) was appointed as early as the feast of Banu Hashim?

The Shia text:

So the first one to ratify him (saw), and believe in him (saw) was the son of his (saw) uncle (AS) Ali (as) bin Abu Talib, and his (saw) uncle Abu Talib used to defend him (saw) and prevent (the enemies) from him (saw) and He (as) was a shield between the infidels of Qureish and him (saw), so that they do not frightened him (saw) or hurt him (saw), and ordered him (saw) to preach the Message of his (saw) Lord. So the grievances and harm did not cease to be barred from him (saw) until his (saw) uncle Abu Talib (AS) passed away, and He (as) ordered his son Ali (as) to support him (saw) and help him (saw). So Ali (as) supported him (saw) and helped him (saw), and made his own self to be sacrificed in every extremity, and every difficulty, and every fear, and Allah Chose Ali (as) due to that from between the Qureish, and Honoured him from between all the Arabs and the non-Arabs. So the Rasool Allah (saw) gathered the sons of Abdul Muttalib (AS). Among them were Abu Talib (AS) and Abu Lahabla, and on that day they were forty men. So the Rasool Allah (saw) invited them, and on that day Ali (as) attended to them, and on that day the Rasool Allah (saw) was in the chamber of his (saw) uncle Abu Talib (AS). He (saw) said: ‘Which one of you would like to be assigned to be my (saw) brother, and my (saw) Vizier, and my (saw) inheritor, and my (saw) Caliph in my (saw) community, and the Guardian of every ‘Momin’ (believer) after me (saw)?’ The people were silent, to the extent that the Rasool Allah (saw) made the call three times. Ali (as) said: ‘I, O Rasool Allah (saw), may Allah Bless you (saw)’. So the Rasool Allah (saw) placed his head onto his (saw) chest (out of kindness), and applied his (saw) saliva to his (forehead) and said: ‘Our Allah, Fill his heart with Knowledge, and understanding, and Wisdom’. Then he (saw) said to Abu Talib: ‘O Abu Talib, from now on listen to your son Ali (as) and obey him, for Allah has Made him, from His Prophet (saw) to be of the status which Haroun (AS) had with Musa (AS). And he (saw) established brotherhood between the people, and established brotherhood between Ali (as) and himself (saw)’.
Hadith 26, THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni Text: 

Apostle said, o sons of Abdul Mutalib, i have known no Arab who has come to his people with a nobler message than mine. I have brought you the best of this world and the next. God has ordered me to call you to him. So which of you will cooperate with me in this matter, my brother, my executor, and my successor being among you? The men remained silent and I (Ali), though the youngest, most rheumy eyed, fattest in body and thinnest in legs said, o prophet of god, I (Ali) will be your helper in this matter. He (SAW) laid hand on the back of my neck and said, this is my brother, my executor and my successor amongst you. Hearken to him and obey him. The men got up laughing and saying Abu Talib, he has ordered you to listen to your son and obey him.
Life of Muhammad, a translation of Ibn Ishaqs Sirat Rasul Allah, A.Guillaume, pg 118

For people who say that shia and sunni history is different, this tradition cited in both the text is nothing short of a surprise, that Ali (AS) was appointed the brother and successor of the Prophet (SAW) as early as the start of the mission.

Sunni historians argue and think that keeping the door of Abu Bakr open was a sign of nomination as we have earlier already touched how sunni historians dispute this was for Abu Bakr or not. Events mentioned above mentioning the merits of Ali (AS) are numerous including that of Event of Ghadeer which directly nominated Ali (AS) as having the same right over the believers as what Muhammad (SAW) did.

The Shia Text:

Which of the two is more deserving for the seat of the Messenger of Allah (saw) and of
his (saw) place, and have you heard from the Messenger of Allah (saw) when he (saw) sent
me with (Surah) Al-Bara’a, so he (saw) said: ‘It is not correct for it to be preached except for myself (saw) or a man from me (saw)? So, I hold you to Allah, did you hear that from the Messenger of Allah (saw)? They said, ‘Our Allah, yes, we testify that we heard that from the Messenger of Allah (saw) when he (saw) sent you with (Surah) Al-Bara’a’. He (as) said: ‘So if it was not correct for your companion (Abu Bakr) that he should preach a Parchment the size of four fingers, and it is not correct that it should be preached by anyone apart from me. So, which of the two is more deserving with his (saw) seat and his (saw) place? The one who was specially named that He (as) is from the Messenger of Allah (saw) or the one who may be considered special within the community but he is not from the Messenger of Allah? Did not the Prophet (saw) say: ‘Those who have witnessed it should make it reach to those who are absent?’
Hadith 11, THE BOOK OF SULAYM BIN QAYS AL-HILALI

Imam Ali (AS) argued above based on his own merits.

vii) Did the Prophet (SAW) emphasize on the Imam of the time and is this Imamat nominated by people or nominated by Allah and His Rasool?

The Shia Text:

Allah Mighty and Majestic Says “[4:54] But indeed We have given to Ibrahim's children the Book and the wisdom, and We have given them a grand kingdom. [4:55] So of them is he who believes in him, and of them is he who turns away from him, and Hell is sufficient to burn”, so the Great Kingdom is that Allah Made Imams to be among them, the one who obeys them has obeyed Allah, and the one who disobeys them has disobeyed Allah, and the book, and the Wisdom, and the Prophet-hood. Why do you accept that with regards to the Progeny of Ibrahim (as), and are denying it with regards to the Progeny of Muhammad (saw)?
Hadith 25 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

Imam Ali refers in the above tradition how Ibrahim (AS) and his progeny was given Imamat.

And when his Lord tried Ibrahim with certain words, he fulfilled them. He said: Surely I will make you an Imam of men. Ibrahim said: And of my offspring? My covenant does not include the unjust, said He.
Quran [2:124]

The question here is, what was the office of Imamat when Ibrahim (AS) was already a Prophet (SAW) of Allah. There must be a distinction in the two offices. Also if Prophet (SAW) was the final prophet, is there any verse or hadith which also finalizes the office of Imamat after Prophet (SAW)? And if the Imamat was in the offspring of Ibrahim (AS), why it could not or should not continue in the progeny of Muhammad (SAW) who every one sends their durood on just like they send durood on the progeny of Ibrahim (AS)? Finally why was the Prophet's (SAW) household purified from all rijs, selected for Muabhila, included in Durood and the Prophet (SAW) left them with the Quran before his death as a source of guidance, if his (SAW) family was just an ordinary family?

The Shia Text:

Al-Sadouq, in Kamaal Al-Deen, said, ‘Narrated to us my father and Muhammad Bin Al-Hassan, .....  from Al-Miqdad (RA), who has narrated the following: The Messenger of Allah (saw) said: ‘The one who died and there was no Imam for him, died the death of ‘Jahiliya’ (Pre-Islamic period i.e. an infidel)’.
Hadith 71, THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni Text:

It has been narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: One who defected from obedience (to the Amir) and separated from the main body of the Muslims-if he died in that state-would die the death of one belonging to the days of Jahiliyya (i. e. would not die as a Muslim). ......
Sahih Muslim Book 020, Number 4555

Where the shia narration uses the word Imam, the sunni narration uses the word Amir. Nonetheless, as per the above narration from Muslim, God Forbid, Hussain (AS) diead a death of ignorance because he withdrew from the government and died in a state of refusal to Yazid? Can any sunni or shia stand by this interpretation of the above narration? Or is the denial of authorized leadership and imamat and caliphate more rightly suited to this death of ignorance?

2c: The Intellectual Aspect: If the successorship was left to the consultation of the people, why did not Abu Bakr and then Umer follow the same modus operandi at their deathbeds

i. Was consultation also an innovation by Abu Bakr / Umer?

The Shia Text:

Then Ali (as)  turned towards the people and said: ‘Glory be to Allah! What the hearts of the people have drunk from the afflictions and the discords of these two, from the calf and the Samiri of the people. They all accepted, and then claimed that the Messenger of Allah (saw) never left behind anyone (as Caliph), and he ordered for the consultation, and so said the one who said that the Messenger of Allah (saw) never left behind anyone (as Caliph) and that the Prophet (saw) of Allah said that: ‘Allah never Gathers together for us the People of the Household, the Prophet-hood and the Caliphate’. And he (saw) said to eighty of those people: ‘Greet Ali (as)  as ‘Amir-ul-Momineen’, and made them witnesses over it, along with others who also witnessed it. And it is strange that they accepted, and then claimed that the Messenger of Allah (saw) never left behind anyone (as Caliph), and so they ordered for the consultation.

Then they accepted that they themselves never had a consultation with regards to Abu Bakr (becoming caliph), and that the allegiance to him happened as a slip. And which sin is greater than the slip. Then Abu Bakr made Umar to be the Caliph, while not adhering to the way of the Messenger of Allah (saw) that he had alleged not to have left behind a Caliph. When people reminded him of that. He (Abu Bakr) said, ‘Shall I leave the community of Muhammad (saw) like a broken slipper, leaving them without anyone as Caliph over them?’ This was his taunt on the Messenger of Allah (saw), and he was away from his (saw) opinion.

Then Umar came up a third thing (for the selection of a caliph). He did not leave them on what he had claimed that the Messenger of Allah (saw) never left behind a Caliph, nor did he appoint a Caliph as Abu Bakr had appointed, and came up with a third scenario. He made it a consultation between six people and excluded from it all the Arabs. Then he gained the support for that among the general public. He made them to be with those whose hearts drank from the afflictions and the errors. Ibn Awf accepted me, then paid allegiance to Usman, so they all paid allegiance to him....
Hadith 14 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni Text:

 Narrated Ibn 'Abbas:  .........  (O people!) I have been informed that a speaker amongst you says, 'By Allah, if 'Umar should die, I will give the pledge of allegiance to
such-and-such person.' One should not deceive oneself by saying that the pledge of allegiance given to Abu Bakr was given suddenly and it was successful. No doubt, it was like that, but Allah saved (the people) from its evil, and there is none among you who has the qualities of Abu Bakr. Remember that whoever gives the pledge of allegiance to anybody among you without consulting the other Muslims, neither that person, nor the person to whom the pledge of allegiance was given, are to be supported, lest they both should be killed. ......  "By Allah, apart from the great tragedy that had happened to us (i.e. the death of the Prophet), there was no greater problem than the allegiance pledged to Abu Bakr because we were afraid that if we left the people, they might give the Pledge of allegiance after us to one of their men, in which case we would have given them our consent for something against our real wish, or would have opposed them and caused great trouble. So if any person gives the Pledge of allegiance to somebody (to become a Caliph) without consulting the other Muslims, then the one he has selected should not be granted allegiance, lest both of them should be killed."
Sahih Bukhari Volume 8, Book 82, Number 817

Narrated 'Amr bin Maimun Al-Audi:I saw 'Umar bin Al-Khattab (when he was stabbed) ....  I do not think any person has more right for the caliphate than those with whom Allah's Apostle (p.b.u.h) was always pleased till his death. And whoever is chosen by the people after me will be the caliph, and you people must listen to him and obey him," and then he mentioned the name of 'Uthman, 'Ali, Talha, Az-Zubair, 'Abdur-Rahman bin 'Auf and Sad bin Abi Waqqas........
Sahih Bukhari Volume 2, Book 23, Number 475

Imam Ali (AS) refers to the Samiri and his calf. Note that this is in connection to the saying of the Prophet (SAW) that Ali is to Muhammad (SAW) what Haroon (AS) is to Musa (AS). After Musa (AS) left, Haroon (AS) was left incharge by Musa (AS), but Samiri enchanted the people with the calf to deviate them from the message of Musa (AS) and rights of Haroon (AS). It is worth noting that all of this happened within 30 days of leaving of Musa (AS). His companions who saw Musa (AS) and believed in him and saw his miracles, ignored Haroon (AS) and started to worship the calf. Haroon (AS) did not fight the people for the fear of rift. If all of this does not connect, then why else would Prophet (SAW) call Ali (AS) to be the Haroon (AS) of his community?

So he brought forth for them a calf, a (mere) body, which had a mooing sound, so they said: This is your god and the god of Musa, but he forgot. What! could they not see that it did not return to them a reply, and (that) it did not control any harm or benefit for them? And certainly Haroun had said to them before: O my people! you are only tried by it, and surely your Lord is the Beneficent Allah, therefore follow me and obey my order. They said: We will by no means cease to keep to its worship until Musa returns to us.  (Musa) said: O Haroun! what prevented you, when you saw them going astray, So that you did not follow me? Did you then disobey my order? He said: O son of my mother! seize me not by my beard nor by my head; surely I was afraid lest you should say: You have caused a division among the children of Israel and not waited for my word.
Quran [20:88-94]

Imam Ali (AS) further states that consultation in the matter of successorship of Prophet (SAW) was also an innovation.

For if consultation was to be done with the Ummah before nominating a caliph, why did Abu Bakr deviate from this principle and nominate Umer before his death without consulting any one? Did Abu Bakr follow the way of the Prophet (SAW) by nominating someone (and denied that to Ali (AS) on the basis of mere fabrications and circumstances, or did Abu Bakr disobey the Prophet (SAW) and opted for Umer without consulting another living mulsim of the time?

If consultation was the way of the Prophet (SAW) then surely Abu Bakr deviated from the orders of the Prophet (SAW) when he had nominated Umer.

Similarly, Umer himself invented a new way of leaving a successor which was also devoid of consultation with the masses. All of this is reported equally in the sunni text as we quote in the accounts of Sqifa, where in Umer further says that if any one pledges allegiance to any one without consultation like Abu Bakr was given allegiance (which was circumstantial), the one who gives such a pledge and the one who takes such a pledge should be killed. This again poses the question why did Abu Bakr nominate Umer as his successor during his own life time and why Umer himself did not allow for consultation with the masses and oppose his own thought process.

Umer initiated a new process (was it also another innovation)? It is also important to note here that the 06 council members of Umer were; Usman, Abdur Rehman ibn Awf (Usman's brother in law), Saad ibn Abu Waqas (Cousin of Abdur Rehman Ibn Awf), Talha (Abu Bakr's cousin), Zubair and Ali (AS).

Then Umar made it to be in a consultation council (Al-Shura) between a group of six, and kept out from that all the Helpers and the Emigrants except for those six. Then he said, ‘Soheeb will lead the Prayer with the people for three days’. He then ordered the people that, ‘If three days go by and they do not come to any conclusion, strike their necks, and if four of them are agreed upon it and two of them oppose it, then kill those two’. Then they consulted regarding me for three days (after the death of Usman), and the pledging of their allegiance was with consultation with their group and fulfilled it.
Hadith 67 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

 The Sunni Text:

Based on Umar's opinion, more number of votes for a person results in his caliphate. If there was a disagreement between the two groups of three on a candidate, the opinion of 'Abd al-Rahman group is preferred. Umar also commanded to cut off the head of any member opposing the idea of the majority. If there was a dispute between the two groups, the group who were opposed to 'Abd al-Rahman's vote must be castigated by cutting off their heads. Another command of him was to cut the head of all the members if they were unable to select the caliphate after three days
Suyūṭī, Tārīkh al-khulafāʾ, p. 129

Was Ali (AS) setup? Was he included to appease the growing pressure around the claim of Banu Hashim while the rules of the game were set to ensure he did not succeed?

A question also asked is why Abu Bakr not nominate his son but Umer, and similarly why Umer not nominate his son or included them in the Shura? Note that Abu bakr had 3 sons, Abdullah (was martyred before Abu Bakr), Muhammad (was 1 year old at the time of Abu Bakr's death, and Abdul Rehman. Abdul Rehman accepted Islam after the event of Hudabya. At the time of Abu Bakr's death, Abdul Rehman was a Muslim only for 6 years which might have been a non-starter even for the Qureysh. Umer's sons Asim, Zayd and Abdur Rehman were probably below 14 years of age at Umer's murder. His son Ubayd Allah went on a killing spree to avenge the murder of Umer himself which also reflects why he could not have been a candidate. Umer's son Abdullah was hardly 30 years old at the time of Umer's murder. The factor of age coupled with the fact that more prominent personalities from Qureysh were alive would might have made this discussion a non starter as well although some sunni text highlights that Umar was recommended to name his son as his successor to which Umer denied.

Note that according to the shia literature, Ali (AS) nominated Imam Hassan (AS) before his martyrdom without any formal consultative process;

The Shia text:

Sulaym Bin Qays Al-Hilaly said, ‘I witnessed the will of Ali (as)  Bin Abu Talib when He (as) bequeathed to his son Al-Hassan (AS), and his will was witnessed by AlHusayn (AS), and Muhammad, and all of his sons and the People of his Household, and the leaders of his Shiites. Then He (as) (Ali (as) ) handed over the Book and the Weapons to him (AlHassan), then said: ‘O my sona, the Messenger of Allah (saw) ordered me that I should bequeath to you and hand over my Book and my weapons to you, just as the Messenger of Allah (saw) bequeathed to me his (saw) Book and his (saw) weapons to me, and ordered me that I should order you, when death presents itself, that you should hand these over to your brother Al-Husayn (AS). Then He (as) turned towards Al-Husayn (AS), so He (as) said to him: ‘And the Messenger of Allah (saw) ordered you to hand these over to this son of your’ – and grabbed the hand of the son of his son Ali (as)  Bin AlHusayn, and He (as) was little – so He (as) held him close to himself and said to him: ‘And the Messenger of Allah (saw) ordered you to hand these over to your son Muhammad, so convey to him greetings from the Messenger of Allah (saw) and from me’. Then He (as) turned towards Al-Hassan, so He (as) said: ‘O my son, you are the Master of the Command (Wali Al-Amr) and the Master of my blood after me. So, if you were to forgive, it is up to you, and if you were to kill, so strike by one strike and do not repeat it’. Then He (as) said: Write!’
Hadith 69 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

According to Vaglieri Viecci, it is unclear if Ali (AS) nominated Hassan (AS) on his deathbed, however during his (AS) lifetime Ali (AS) had on numerous occasions clearly stipulated the idea that only the family of the Prophet (SAW) was qualified to rule the community. No sunni text indicates that Imam Hassan (AS) became the caliph after a thorough consultative process.

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).
Quran [28:68]

How can the people choose who will reinstate the ways of Islam and the way of the Prophet (SAW) for them, when Allah chooses who he pleases?

3a: the Spiritual Aspect: Did the Prophet (SAW) nominate as his successor during his (SAW) life time

The Shia Text:

Then Ali (as) said to us (regarding claim of Mawya), from what He (as) said: ‘If Allah has Given them (the community) choice of agreeing to a leader, so they are the ones who will be choosing and considering for themselves – and their choosing for themselves and their consideration is more correct since it in accordance with the Choice of Allah and the choice of the Rasool Allah (saw) – so they have chosen me and have paid allegiance to me. So the allegiance to me is the allegiance of guidance, and I am the Imam the obedience to me and helping me has been Obligated upon the people, because they had consulted with regard to this and chose me. And if the Choice of Allah and the choice of the Rasool Allah (saw) is better for them and more correct than their choice for themselves and their consideration of it, so Allah and His Messenger (saw) have Chosen me for the community, and have Appointed me to be the Caliph over them, and Ordered them to help me and obey me, in the Revealed Book of Allah upon the tongue of His Messenger Prophet (saw). And that is stronger for my argument and more than Obligates my rights’.

He (as) said: ‘I adjure you to Allah regarding the Statement of Allah “[4:59] O you who believe! obey Allah and obey the Messenger and those in authority from among you”, and His Statement “[5:55] Only Allah is your Vali and His Messenger and those who believe, those who keep up prayers and pay the poor-rate while they bow”, then Said “[5:55] Only Allah is your Guardian and His Messenger and those who believe, those who keep up prayers and pay the poor-rate while they bow”. So the people said, ‘O Rasool Allah (saw), is this especially for some of the believers or general for all of them?’ Allah Mighty and Majestic Ordered His Messenger (saw) that he (saw) should teach them as to the one for whom the Verse Came down, and that he (saw) should explain about the ‘Wilayah’ just as he (saw) had explained to them their Prayers, and their Fasts, and their Zakaat, and their Pilgrimage. So he (saw) nominated me at Ghadeer Khumm and said that: ‘Allah Sent me (saw) with a Message which constricted my (saw) chest and I (saw) saw that the people would not believe me (saw). He Promised me (saw) that I (saw) should preach it or else He would Punish me (saw). Arise! O Ali (as) ’. Then he (saw) called for the congregational Prayer, so we all Prayed with him Al-Zohr (Midday Prayer), then said: ‘O you people! Surely Allah is my (saw) Master (Mawla), and I (saw) am the Master of the believers and higher to them than their own selves. Beware! The one to whom I (saw) am the ‘Mola’ (Master of), Ali (as) is his ‘Mola’ (Master). Our Allah! Befriend the one who befriends him, and be Inimical to the one who is inimical to him, and Help the one who helps him and Abandon the one who abandons him’. So Salman Al-Farsy (RA) stood up in front of him (saw) and said, ‘O Rasool Allah (saw), be submissive to him like what?’ He (saw) said: ‘Be submissive to him like you are submissive to me (saw). The one to whom I (saw) am higher than his own self, so Ali (as) is higher to him than his own self’, and Allah Blessed and High Sent down “[5:3] This day have I perfected for you your religion and completed My Favour on you and chosen for you Islam as a religion”. So Salman Al-Farsy said, ‘O Rasool Allah (saw), this Verse has Descended regarding Ali (as) especially?’ The Rasool Allah (saw) said: ‘Indeed, it is regarding him, and regarding my (saw) successors up to the Day of Judgement’.
Hadith 25, THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni Text:

Through the chain: `Ubayd from Yunus b. Bukayr from Isma`il b. al-`Amiri from Jamil b. `Amir [i.e. Jamil b. `Amarah], Salim [b. `Abd Allah b. `Umar] narrated to him: Heard the one who heard [i.e. Ibn `Umar] from the Prophet [s] saying on the day of Ghadir Khumm: "For whomsoever I am master, `Ali is his master".
Al-Bukhari quoted [this hadith] in his Ta'rikh [al-Kabir], volume 1, part 1, page 375
A similar narration narrated in al-Tirmidhi, Muhammad b. `Isa b. Sawrah b. Musa, Abu `Isa al-Tirmidhi Reliability of this narrator Chains of narration (Isnad) with this narrator Al-Jami` (also called al-Sahih or al-Sunan) Cairo: Dar Ihya' al-turath al-`arabi, n.d. vol. 5, p. 633 no. 3646 [vol. 5, p. 297]

Please refer to Section 1.a.xiv above for more elaborate referencing.

The narrations are similar, the interpretations are different or biased. However, the relationship of Muhammad (SAW) over all of the believers is of superior nature. Ali (AS) will enjoy a similar relationship. This message by Muhammad (SAW) could not have been stated in more simpler words, in more public gathering.

Despite being narrated in more than 700 sunni references, this hadith is not mentioned in Muslim and Bukhari. It is not surprising that despite Ali (AS) spending his life from the start of the prophetic mission till his (SAW) deathbed with him (SAW), a span of 23 years, not more than 50 hadith would be narrated by Ali (AS) in all 06 books of the Sunni Sahah Sittah. The political propoganda against Ali (AS) specially during the time of Mawiya (which we will discuss later) took a toll on Islamic history and traditions as well. Despite this, the Hadith of Khumm (Prophet (SAW) leaving behind the Quran and Ahlulbayt (AS) is mentioned under the Merits of Ali section in Sahih Muslim.

When the Prophet (SAW) did not leave behind anyone other than his Ahlulbayt (AS) and when no one else was a Mawla over all believers, is there a saying of the Prophet (SAW) which directed the Muslims to consult each other before appointing his (SAW) successor?

If the Prophet (SAW) did not appoint Ali (AS), nor ordered his companions to consult amongst themselves, isn't it strange that the Prophet (SAW) remained silent on such a critical matter?

The Sunni Text:

Narrated Abu Huraira: Allah's Apostle said, "Whoever obeys me, obeys Allah, and whoever disobeys me, disobeys Allah, and whoever obeys the ruler I appoint, obeys me, and whoever disobeys him, disobeys me."
Sahih Bukhari Volume 9, Book 89, Number 251

Which ruler did the Prophet (SAW) appoint? Who is he who the Prophet (SAW) says that disobeying such a ruler is as if disobeying the Prophet (SAW) himself? Can we claim the same for a ruler which was elected/nominated/selected by a handful of people and claim that disobeying such a ruler who we have ourselves appointed, is as if disobeying the Prophet (SAW) himself?

3b: The Spiritual Aspect:  If the Prophet (SAW) did nominate, why did the masses not follow Prophet (SAW)

i) Traits during life of Prophet (SAW) and warnings of Prophet (SAW) for times to come

We have shown earlier from both shia and sunni text how some of the companions during the life of the Prophet (SAW) troubled him, disobeyed him and his leadership decisions and how Prophet (SAW) foretold what his companions and his (SAW) close aid would do after his demise.

ii) Comparison with Ummat of Musa (AS) and their fallout while Haroon (AS) was still amongst them

The children of Israel ignored Haroon (AS) amongst them and inclined towards the calf within 30 days of leaving of Musa (AS), the same children of Israel who not only believed in Musa (AS) and his Allah but had also witnessed the miracles of Musa (AS) with their own eyes. They not only rejected the message of Musa (AS) but also threatened Haroon (AS) as they departed from the teachings of Musa (AS).

iii) Will of Allah

Allah wills diversity, Allah will people to be tested.

Do men think that they will be left alone on saying, We believe, and not be tried? And certainly We tried those before them, so Allah will certainly know those who are true and He will certainly know the liars
Quran [29:2-3]

iv) Iblis set the precedence

Iblis was an active worshipper and amongst the angels. But when he was tested, his arrogance, envy exposed his disbelief.

Similarly, Muhammad bin Ishaq reported that Ibn `Abbas said, "Before he undertook the path of sin, Iblis was with the angels and was called `Azazil.' He was among the residents of the earth and was one of the most active worshippers and knowledgeable persons among the angels. This fact caused him to be arrogant. Iblis was from a genus called Jinn.''
Tafsir Ibne Kathir, Tafsir of Surah 2, Verse 34

Allah nominated Adam as a vicegerent or a caliph on earth. Interesting to note that Allah did not appoint Adam (AS) as a Nabi or Rasool.

And when your Lord said to the angels, I am going to place in the earth a khalif,
they said: What! wilt Thou place in it such as shall make mischief in it and shed blood, and we celebrate Thy praise and extol Thy holiness? He said: Surely I know what you do not know.
Quran [2:30]

Iblis despite his belief, faith and worship, rejected such an appointed, for reasons more attributable to negative traits and disease of the heart.

And when We said to the angels: Make obeisance to Adam they did obeisance, but Iblis (did it not). He refused and he was proud, and he was one of the unbelievers.
Quran [2:34]

A being who had worshipped Allah for thousands of years would waste its efforts when it rejected the Authority Allah desired to give to whom he selected.

v) People resisted Prophet [Samuel (AS)] when Talut (AS) was given a leadership role

Allah appointed Talut as a king over the people as Allah had blessed Talut with knowledge. People like all people, opposed the decision for reasons of arrogance and envy. The leadership was selected by Prophet Samuel (AS) himself and was not left to the people. The people opposed the Prophet in his life as they had grudges and envy from him.

And their prophet said to them: Surely Allah has raised Talut to be a king over you. They said: How can he hold kingship over us while we have a greater right to kingship than he, and he has not been granted an abundance of wealth? He said: Surely Allah has chosen him in preference to you, and He has increased him abundantly in knowledge and physique, and Allah grants His kingdom to whom He pleases, and Allah is Amplegiving, Knowing.
Quran [2:247]

4a: The political Aspect: Politics and Natural Envy/Grudges?

Ali (AS) was not even fourteen years old when the Qureysh made the first attempt to thwart Muhammad (SAW). Ali took up their challenge. His sword was always dripping with their pagan blood. Ali (AS) and the Qureysh were in a state of life-long confrontation with each other.

The Shia text:

When we left the road, he (saw) embraced me, he (saw) began crying. He (saw) said: ‘May my (saw) father be sacrificed for the lonely martyr’. I said: ‘O Messenger of Allah (saw), what makes you (saw) cry?’ He (saw) said: ‘There are grudges in the chests of the people that will not be manifested to you except after me (saw), malice of Badr and enmity of Ohad’.
Hadith 1, THE BOOK OF SULAYM BIN QAYS AL-HILALI

There is no doubting that the family of the Prophet (SAW) was blessed with merits no one could have. If the Muhajir (RA) got martyred, his funeral prayer is lead by the Prophet (SAW) but when Hamza (RA) from Banu Hashim got martyred, the Prophet (SAW) recited 70 takbeers. When a Muhajir (RA) lost his hand, they were blessed by the Prophet (SAW) but when Jaffar ibn Abu Talib (AS) from Banu Hashim lost his, he was given wings in paradise. The shaheed of the companion is a shaheed, but the Shaheed of the Ahlulbayt (AS) is Syed us Shuhada. The princes of paradise are from the family of Prophet (SAW), the chief of women of paradise is from the family of Prophet (SAW). Such behavior of the Prophet (SAW) by the newly converts might have caused dissent and opposition in their heart towards Banu Hashim who may have thought why the messenger of Allah would always treat his own family members not equally than the other companions, not realizing it was not coming from the Prophet (SAW) but on account of orders of Allah himself. It would indeed be a great test for any one present at that time, to feel a second class citizen in a religion which promised equality for all, not understanding that this class was not account of any relation to the Prophet (SAW) but because of the will of Allah himself.

The Shia Text:

A party of Muhajirs met martyrdom. They were killed in the cause of Islam and Allah. everyone of them was blessed by Allah with a status and rank. Out of them those who belonged to my family and tribe, Bani Hashim, were granted an excellent status by Allah. Hamza (the uncle of the Holy Prophet (s) and Imam Ali (a)) received the title of Chief of Martyrs (Sayyid al-Shuhada). The Holy Prophet (s) himself called him by this name after his martyrdom and at his funeral ceremony. The Holy Prophet (s) recited Takbir ('Allahu Akbar') seventy times as a mark of distinction for him, which is not for any other Muslim. Some Muhajirs lost their hands in the battlefield but when one of us (Ja'far, cousin of the Holy Prophet (s) and brother of Imam Ali (a)) lost both of his hands and died in the battlefield, Allah granted him angelic wings and the Holy Prophet (s) informed us that this martyr received the title of Tayyar (one who flies in Paradise). If Allah had not disapproved man's habit of eulogizing and praising himself, I would have given several such instances which speak of the enhancement of my prestige and status before Allah, instances which are accepted and can be testified by faithful Muslims about which the hearers will have no reason to doubt. Do not be like a man whom the Devil has laid astray. Accept the obvious truth when it faces you.

Listen O' Mu'awiya! We (Ahlul Bayt, the progeny of the Holy Prophet (s)) are unique examples of the creation of Allah. For such a status, we are not under obligation to any person or tribe but the Almighty Allah who granted us these blessings. Human beings have received and will receive perfection through us. The perpetual supremacy and inherent superiority do not prevent us from making contact with human beings or with your clan, we have married amongst you and have established family connections with your (as well as with others) clan, though you do not belong to our class.

How can you be our equal when the Holy Prophet (s) belongs to us and Abu Jahl, the worst enemy of Islam was from amongst you. Asadullah (lit. "the Lion of Allah" - a title of Imam Ali (a)) is from amongst us, while Asadul Ahlaaf (lion of the opposing groups, who had sworn to fight against Islam and the Holy Prophet (s)) was from you. The two foremost leaders of the youth of Paradise (Imam Hasan (a) & Imam Husayn (a)) are from us and the children of Hell are from you. The best woman in the world (title bestowed by Allah upon Fatima (a)) the beloved daughter of the Holy Prophet (s) is from us, and the slanderer and the wood-carrying woman who tried to spend every hour of her life in doing harm to the Holy Prophet of Islam (s), was your aunt. There are so many other things similar to the few mentioned which praise us and speak ill of your clan and which show how far and superior we are to you. We were faithful followers of the commandments of Allah and you and your clan always opposed Islam and accepted it out of sheer expediency simply to save yourselves from humiliation and disgrace. Our sincerity in Islam and our services to its cause are the facts of history and history cannot deny your enmity against Islam and the Holy Prophet (s).

The credit which you want to take away from us and the honor which you want to deprive us of is the one which the Holy Qur'an is carefully guarding for us. It says: "Some relatives are superior and have excellence over others, according to the Book of Allah" [ Qur'an, 33:6 ] and in another place in the very same Book, Allah informs mankind that: "The nearest people to Abraham, are those who follow him and those who follow the Holy Prophet (s) and the true believers. Allah is the guardian of the true believers" [ Qur'an, 2:68 ]. Therefore we hold two excellences: That of close relationship to the Holy Prophet (s) and that of loyally accepting his teachings. Do you know on the day of Saqifa, Muhajirs told Ansar that they were superior to them because they in one way or the other, were related to the Holy Prophet (s) and therefore they deserved the caliphate and with the aid of this argument the Muhajirs carried the day. If success can be achieved with the help of this argument and if it has got a grain of truth in it then according it, we and not you, deserve the caliphate. If not, then the Ansar still hold their claim over the caliphate.
Nahjul Balaga, Letter 28, A reply by Imam Ali to the letter sent by Mawiya

4b: The political Aspect: What happened at Saqifa was a conscious effort against the Banu Hashim?

The Shia Text:

Bara’a Bin Aazib said, ‘When the Messenger of Allah (saw) passed away; I feared that the Quraish will take this matter (Caliphate) away from the Clan of Hashim. When the people did what they did by pledging allegiance to Abu Bakr, I was overcome by what a mother whose young son dies gets overcome by, along with the grief of the passing away of the Messenger of Allah (saw). I reluctantly went to look at the faces of the people, and the Hashimites were engrossed with the washing of the Messenger of Allah (saw) and his (saw) embalming. And it had reached to me, that which Sa’d Bin Abada and those that followed him from the ignorant ones of his companions had said. I never participated with them and knew that it will not achieve anything. I reluctantly went to be between them and the Masjid, and I looked at the faces of the Qureish. I lost track of Abu Bakr and Umar. Then, I did not see them until later.

Abu Bakr, and Umar, and Abu Ubeyda came in with the people of Al-Saqifa, and they were wearing the ‘San’aniya’ shirt, and there was no one that they would pass by, but would get confused. If they recognized someone, they would make him extend his hand and rub it against the hand of Abu Bakr, whether he liked that, or refused’. My mind did not accept that due to the anxiety from it, along with the calamity of the passing away of the Messenger of Allah (saw). I went out quickly until I came to the Masjid, then I came up to the Clan of Hashim, and the door was closed, with no one there. I knocked on the door violently and said, ‘O People of the Household!’ Fazl Ibn Abbas came out. I said, ‘The people have pledged allegiance to Abu Bakr’. Al- Abbas said, ‘You have raised your hands from it (Caliphate) till the end of times. But, I had asked you to take it (Caliphate) but you disobeyed me’.

I was remorseful in myself of what had happened. When it was night-time I went out to the Masjid. When I was inside it I remembered having heard the humming of the Messenger of Allah (saw) reciting the Quran. I got up from my place and went to a place – the place of the Clan of Bayaaza. I found a number of people whispering to each other. When I approached them, they became silent. I went away from them. They had recognised me, and I had not recognised them. They called me over to them’. I came up to them, and there was Al-Miqdad, and Abu Dharr, and Salman, and Ammar Bin Yaaser, and Abaadat Bin Al-Saamit, and Huzayfa Bin Al- Yamany, and Al-Zubayr Bin Al-Awaam, and Huzyafa was saying, ‘By Allah, he will do what I had informed you all that he will do, for by Allah, I have not lied to
you, nor have I been lied to. And the people want to have this matter referred to the
assembly of the ‘al-Mahajir’ and the ‘Al-Ansar’’. Huzayfa said, ‘Come with me to Abay Bin Ka’ab (house), as he knows similar to what I know’. We went to Abay Bin Ka’ab. We knocked on his door. He came but stood behind the door, then said, ‘Who are you all?’ Hear said, ‘Al-Miqdad ‘. He (Abay) said, ‘What have you come here for?’ Hear said, ‘Open your door’ for the
matter which we have come for (to discuss) is greater than to be discussed from behind the door’. He said, ‘I will not open my door, and I know what you have come for, and I will not open my door, it is as if you want this pact (allegiance to Abu Bakr) to be reconsidered’.

We said, ‘Yes’. He said, ‘Is Huzayfa among you?’ We said, ‘Yes’. He said, ‘I say what Huzayfa says, but, I will not open my door until that, which has happened to him, happens to me, and what will be happening after it (allegiance) is more evil than it. And it is to Allah, Majestic is His Praise, that I complain to’. We returned. Then Abay Bin Ka’ab entered into his house.

And the news reached Abu Bakr and Umar. They sent for Ubeydullah Ibn Jarrah, and Al-Mugheira Bin Sha’ba. They asked them both for them opinions. Al-Mugheira Bin Sha’ba said, ‘My opinion is that you should meet Al-Abbas Bin Abdul Muttalib. You should entice him with regard to this that there will be a share for him in this matter, for him as well as for those after him. By that you will be able to cut him off Ali (as) Bin Abu Talib and sideline him, for if Al-Abbas Bin Abdul Muttalib comes with you, it will be the proof over the people, and the matter will becomes easier for you, as Ali (as) Bin Abu Talib would end up being alone’. Abu Bakr, and Umar, and Abu Ubeyda Bin Al-Jarrah, and Al-Mugheira Bin Sha’ba went to Al-Abbas Bin Abdul Muttalib on the second night from the passing away of the Messenger of Allah (saw). Abu Bakr spoke. He Thanked Allah Mighty and Majestic and Praised Him. Then he said, ‘Allah Sent to you Mohammed (saw) as a Prophet (saw) and a Guardian for the believers. He (saw) was from Allah to them for what Allah had Chosen him for what He had, and left the people to chose for themselves for their own affairs, in a united manner, not disputing with each other. They chose me as a guardian to oversee their affairs. I took over that (responsibility). By the Help of Allah, I have no fear here, nor am I confused, nor a coward, and there is no Reconciliation except by Allah. However, the taunts have reached me. They are saying against what the general public has said. They will come to you for shelter and take you as a fortress and magnificent speeches. So, you will either enter along with the people in what they have formed a consensus on, or turn them towards you. We have come to you, and we want you to have a share in this matter (Caliphate) to be for you and those to come after you. This is because you are the uncle of the Messenger of Allah (saw), and the people as well have seen your position, and the position of your companion. They have decided to keep this matter away from both of you (Abbas and Ali)’. Umar said, ‘Yes, by Allah, and secondly, O Clan of Hashim, on your Messenger (saw). The Messenger of Allah (saw) is from us and from you, and we have not come to you due to our need for you, but we do not like the people taunting us over what the Muslims have formed a consensus on, and the situation gets aggravated between you and them. Look at (the benefits) for yourself and for the people’. Then he became silent’. Al-Abbas spoke. He said, ‘Allah Blessed and High Sent Mohammed (saw) – as you have described – A Prophet (saw) and a Guardian for the believers. If you have sought this matter (Caliphate) by the Messenger of Allah (saw), you have taken our right. And if you have sought this by the believers, we are also from the believers. You did not present to us regarding your matter, and you did not consult with us, nor did you tell us about it, and we do not like you due to that.

We are also from the believers, and we are from those that hate you for this. And as for your words, that you will have a share for me in this matter, if this matter is especially for you, you can keep it, for we are not needy of you. And if this matter is the right of the believers, then it is not for you to pass a Judgement in the rights of others. And if this is our right, we are not happy with a part of it without the other parts. And as for your word, O Umar, that the Messenger of Allah (saw) is from us and from you, the Messenger of Allah (saw) is a tree and we are its branches, and you are in its vicinity, for we are the first ones for it, rather than you. And as for your words that you are afraid it would aggravate the situation between us and them, this is which you have already done earlier, and Allah is the Helper’. They went out from his presence, and Al-Abbas recited a eulogy. He said, ‘Don’t think that this matter will pass away from Hashim, then from Abu Al-Hassan. Was He (as) not the first one to Pray to your Qiblah? And He (as) is the most knowledgeable one of the people, of the effects and the Sunnah, and the nearest of the people, and He (as) was alone with the Prophet (saw) being helped by Jibraeel during the washing and the shrouding, and He (as) has all the merits that all the people have put together, and there is nothing in the people what is within him from the merits. I know that, which you have kept away from him. This allegiance of your is the first of the seditions’.
Hadith 3 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni Text:

 Narrated Ibn 'Abbas: I used to teach (the Qur'an to) some people of the Muhajirln (emigrants), among whom there was 'Abdur Rahman bin 'Auf. While I was in his house at Mina, and he was with 'Umar bin Al-Khattab during 'Umar's last Hajj, Abdur-Rahman came to me and said, "Would that you had seen the man who came today to the Chief of the Believers ('Umar), saying, 'O Chief of the Believers! What do you think about so-and-so who says, 'If 'Umar should die, I will give the pledge of allegiance to such-and-such person, as by Allah, the pledge of allegiance to Abu Bakr was nothing but a prompt sudden action which got established afterwards.' 'Umar became angry and then said, 'Allah willing, I will stand before the people tonight and warn them against those people who want to deprive the others of their rights (the question of rulership)." .....

.......' (O people!) I have been informed that a speaker amongst you says, 'By Allah, if 'Umar should die, I will give the pledge of allegiance to such-and-such person.' One should not deceive oneself by saying that the pledge of allegiance given to Abu Bakr was given suddenly and it was successful. No doubt, it was like that, but Allah saved (the people) from its evil, and there is none among you who has the qualities of Abu Bakr. Remember that whoever
gives the pledge of allegiance to anybody among you without consulting the other Muslims, neither that person, nor the person to whom the pledge of allegiance was given, are to be supported, lest they both should be killed.

And no doubt after the death of the Prophet we were informed that the Ansar disagreed with us and gathered in the shed of Bani Sa'da. 'Ali and Zubair and whoever was with them, opposed us, while the emigrants gathered with Abu Bakr. I said to Abu Bakr, 'Let's go to these Ansari brothers of ours.' So we set out seeking them, and when we approached them, two pious men of theirs met us and informed us of the final decision of the Ansar, and said, 'O group of Muhajirin (emigrants) ! Where are you going?' We replied, 'We are going to these Ansari brothers of ours.' They said to us, 'You shouldn't go near them. Carry out whatever we have already decided.' I said, 'By Allah, we will go to them.' And so we proceeded until we reached them at the shed of Bani Sa'da. Behold! There was a man sitting amongst them and wrapped in something. I asked, 'Who is that man?' They said, 'He is Sa'd bin 'Ubada.' I asked, 'What is wrong with him?' They said, 'He is sick.' After we sat for a while, the Ansar's speaker said, 'None has the right to be worshipped but Allah,' and praising Allah as He deserved, he added, 'To proceed, we are Allah's Ansar (helpers) and the majority of the Muslim army, while you, the emigrants, are a small group and some people among you came with the intention of preventing us from practicing this matter (of caliphate) and depriving us of it.'

When the speaker had finished, I intended to speak as I had prepared a speech which I liked and which I wanted to deliver in the presence of Abu Bakr, and I used to avoid provoking him. So, when I wanted to speak, Abu Bakr said, 'Wait a while.' I disliked to make him angry. So Abu Bakr himself gave a speech, and he was wiser and more patient than I. By Allah, he never missed a sentence that I liked in my own prepared speech, but he said the like of it or better than it spontaneously. After a pause he said, 'O Ansar! You deserve all (the qualities that you have attributed to yourselves, but this question (of Caliphate) is only for the Quraish as they are the best of the Arabs as regards descent and home, and I am pleased to suggest that you choose either of these two men, so take the oath of allegiance to either of them as you wish. And then Abu Bakr held my hand and Abu Ubada bin Abdullah's hand who was sitting amongst us. I hated nothing of what he had said except that proposal, for by Allah, I would rather have my neck chopped off as expiator for a sin than become the ruler of a nation, one of whose members is Abu Bakr, unless at the time of my death my own-self suggests something I don't feel at present.' And then one of the Ansar said, 'I am the pillar on which the camel with a skin disease (eczema) rubs itself to satisfy the itching (i.e., I am a noble), and I am as a high class palm tree! O Quraish. There should be one ruler from us and one from you.'

Then there was a hue and cry among the gathering and their voices rose so that I was afraid there might be great disagreement, so I said, 'O Abu Bakr! Hold your hand out.' He held his hand out and I pledged allegiance to him, and then all the emigrants gave the Pledge of allegiance and so did the Ansar afterwards.

And so we became victorious over Sa'd bin Ubada (whom Al-Ansar wanted to make a ruler). One of the Ansar said, 'You have killed Sa'd bin Ubada.' I replied, 'Allah has killed Sa'd bin Ubada.' Umar added, "By Allah, apart from the great tragedy that had happened to us (i.e. the death of the Prophet), there was no greater problem than the allegiance pledged to Abu Bakr because we were afraid that if we left the people, they might give the Pledge of allegiance after us to one of their men, in which case we would have given them our consent for something against our real wish, or would have opposed them and caused great trouble. So if any person gives the Pledge of allegiance to somebody (to become a Caliph) without consulting the other Muslims, then the one he has selected should not be granted allegiance, lest both of them should be killed."
Sahih Bukhari Volume 8, Book 82, Number 817

Both the texts show that the oath to Abu Bakr was not a mutually desirable outcome, and not only the Ansars opposed it, the Banu Hashim along with some very credible companions also opposed it including Ammar (RA), Miqdad (RA), Abu Dharr (RA), Salman (RA), Zubair etc.

The shia text does not speak alot about what happened during the Saqifa. It highlights how Abu Bakr and Umer are nervous with regards to the reaction of Ali (AS) and want to corner him by lobbying with Al Abbbas (RA). However when they approach Al Abbas (RA), he told Abu Bakr and Umer that it was their right (of Banu Hashim) which had been taken by them, and if consultation was the way forward, they had still usurped their (Banu Hashim's) right because they were not consulted. Al Abbas (RA) also mentioned that if Abu Bakr and Umer did it only to avoid discord amongst the companions (RA), then they have already planted seeds of discord amongst the companions (RA) through their act thus negating all of the arguments of Abu Bakr and Umer.

The sunni text gives a detailed account of Saqifa. It is interesting that such detailed account is only provided by no one else but Umer himself and this has been a founding tradition for all saqifa accounts to be quoted by other historians as well. The text highlights that the Ansars had gathered on the matter of caliphate, and Abu Bakr, Umer and Abu Ubaida were informed of it, they went there to avoid any leadership dispute and the bayt to Abu Bakr was an accidental bayt.

However look at the text carefully and analyze the following;

1. Umer is prompted to deliver a sermon when he heard someone saying that after Umer dies he will give bayt to so and so. Names of both these persons are not mentioned in the tradition. You may understand why if you look at the following;

• In Baladhuri, I, pp. 581, 582. In tradition No.1176 Baladhuri quotes 'Umar as saying that the person speaking to 'Umar was Zubayr, and that the person Zubayr wanted to hail as caliph was 'Ali. In tradition No. 1181, Baladhuri gives only one name: ”'Umar delivered a sermon in which he said that 'so-and-so says if 'Umar dies we Will pay our homage (baya'na) to 'Ali. ” 'Baladhuri's report can be confirmed by later writers such as Ibn Abi '1-Hadid, who gives the name of 'Ali on the authority of al-Jahiz. It is, however, of great importance to note that it was 'Ali's name which caused 'Umar to deliver such an important and fiery speech. (taken from al-islam.org)
   

2. There was a disagreement between the Ansar and "us", referring to either Abu Bakr and Umer, or the muhajireen, which lead to them gathering in Saqifa. What was this disagreement about that lead to the Ansars gathering at Saqifa? Disagreement between the Ansar and the block of Abu Bakr and Umer lead the Ansar to gather at Saqifa.

• Some historians have questioned, did it occurr to the Ansar that the refusal of the Muhajireen to accompany the army of Usama to Syria; their refusal to give pen, paper and ink to the Prophet when he was on his deathbed and wanted to write his will; were indications to take the caliphate out of his (SAW) house. Does this imply that the Ansar had realized that some of the muhajireens will not accede to Ali being the successor of Prophet (SAW) and thought it worthwhile then to create their own forward block as well?
• If the Prophet (SAW) had ordered consultation and a small group of Ansars had gathered in Saqifa to elect a caliph with consulting with the masses, then didn't the Ansar (RA) disobeyed the prophet (SAW)? If by some theory the Ansar (RA) can be disobedient to the Prophet, then why is it so hard to consume that some of the companions would also disobey the Prophet and not let Ali succeed the Prophet (SAW) if the prophet (SAW) so had willed.

The Sunni Text:

Saalim bin 'Ubayd Radiyallahu 'Anhu, a sahaabi narrates: ..... Thereafter he (Abu Bakr) said the one who worshipped Muhammad should know that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam had passed away, the one who worships Allah, let him know that Allah is living and will live for ever. When the people heard Sayyidina Abubakr Radiyallahu 'Anhu delivering the khutbah, they all attentively turned their attention towards the mimbar. In a narration it is stated, that Abubakr Radiyallah 'Anhu said in this khutbah, it is now necessary to choose a person who shall keep up and guard the deen. Every person should give his view.)

The Muhaajireen got together and discussed the matter. They said: 'Lets go to our brothers from among the Ansaar and include them in this matter. The Ansaar said: 'we shall have an amir, and the Muhaajireen, shall have an amir (Upon that Sayyidina Abubakr Radiyallahu 'Anhu narrated the saying of Sayyidina Rasulullah Sallallhu 'Alayhi Wasallam that the amirs are from the Quraysh) 'Umar ibnul Khattaab Radiyallahu 'Anhu said: 'Who is that person who in one instance possesses these three virtues Whom Allah Ta'aala has mentioned Qur-aan thus: "...(1) the second of two; when they two were in the cave, (2) when he said unto his comrade: Grieve not. (3) Lo! Allah is with us..." - Surah Taubah40. ........
 Thereafter 'Umar Radiyallahu 'Anhu offered him his hand and made bay'ah (allegiance). All the people (present at Saqifah whole heartedly and with eagerness) also made bay'ah on the hands of Abubakr Radiyallahu 'Anhu
Shama'il Muhammadiyah, Book 53, Hadith 379

• The above mentioned narration although mentions alot of merits of Abu Bakr in detail (in the complete text), it also suggests that Abu bakr in his speech (while the Banu hashim were busy with the funeral rites of Prophet (SAW) and while the companions were still in denial of death of Muhammad (SAW), suggested that the matter of leadership should be discussed, and only after this initiative the Ansars gathered at Saqifa. This mirrors the above report of Bukhari as well.

3. There was a dispute between Ali (AS) and Zubair and who was with them, and Abu Bakr and Umer and who was with them, before Abu Bakr and Umer went to Saqifa. The narration is silent as to what this dispute was about, but it was before the caliphate was nominated at saqifa and during the Prophet's (SAW) burial rites. Does this show that a forward block against Ali (AS) was already made by Abu Bakr?

4. When Abu Bakr and Umer are informed about saqifa and the gathering of Ansars (RA), Abu Bakr and Umer go and take alongwith them Abu Ubaida only.

The Sunni Text:

Ibn Abu Mulaika reported: I heard A'isha as saying and she was asked as to whom Allah's Messenger (may peace be upon him) would have nominated his successor if he had to nominate one at all. She said: Abu Bakr. It was said to her: Then whom after Abu Bakr? She said: Umar. It was said to her. Then whom after 'Umar? She said: Abu Ubaida b. Jarrab, and then she kept quiet at this.
Sahih Muslim @Book 31, Number 5877

• Does the above hadith raise suspicion that there was a thought through plan or it is merely a conincence that Aisha quoted the above three names on behalf of the Prophet (SAW) on the basis of her mere assumptions?
• Why did not Abu Bakr and Umer take other companions with them who were deeply embedded with the Banu Hashim in terms of loyalty, yet at the same time enjoyed a high rank with the Prophet (SAW), ie Salman (RA) (about who the Prophet (SAW) said he is like his (SAW) Ahlulbayt, or Ammar (RA) (both of his parents are credited to be the first Marytrs of Islam and who himself participated in Badr) or Miqdad (RA) (who was amongst the first 7 people to accept Islam and had a prominent role in Badr)?
• Were Ali (AS) and Banu Hashim not told about Saqifa, or they did not feel it important enough to pay heed at this stage?

5. Abu Bakr suggested caliphate can only be from Qureysh as they are from the best descent and home

• If this was the argument against Ansars, wasnt then this arguement more suited to Banu Hashim than to Abu Bakr, as Ali (AS) shared the descent and home of the Prophet (SAW) himself.

6. When Abu Bakr suggested to give oath to Umer or Abu Ubaida, the Ansars suggested to have two caliphs (one from the Muhajireen and one from Ansar) and still opposed to the idea of giving the oath to one of the three who had come to represent the Muhajireen or Qureysh.

• The Ansars suggestion of having 2 caliphs clearly showed their weak negotiation position and their internal tribal cracks.

7. There is a reference to hue and cry and strong arguments but it is not made clear what is said by who and it is left upto the imagination to understand the chaos.

8. In the chaos Umer gives oath to Abu Bakr and the masses then follow.

• It should be noted that the Ansars were comprised of various tribes of which Banu Saidah was 4th in terms of merit as per narration of the Prophet (SAW);

The Sunni text:

Ibrahim b. Muhammad b. Talha reported: I heard Abu Sa'ld delivering an address in the presence of Abu 'Utba that the Messenger of Allah (may peace be upon him) said: The worthiest settlements of the Ansar are those of Banu Najjar, then of Banu 'Abu al-Ashhal and then of Banu Harith and then of Banu Khazraj and then of the clan of Banu Sa'idah, and if I were to give preference to anyone besides them I would have given preference to my relatives.
Sahih Muslim Book 031, Number 6107

Therefore there were different factions in the Ansar with different agenda. Sad bin Ubada who was being nominated as a candidate belonged to the tribe of Khazraj and it was very straightforward to understand that the other Ansar tribes would rather subject themselves to the Muhajireen than the tribe of Banu Khazraj.

9. Umer then states that consultation is mandatory and if any one is made caliph like Abu Bakr was (implying without proper consultation - But Abu Bakr's is acceptable as it was circumstantial), then he shall be killed.

• If Abu Bakr's bayt was accidental and on account of circumstances, why did Abu Bakr himself nominate Umer and did not consult with others before his death?
• If Abu Ubayda did not die during the lifetime of Umer, would Umer repeat the same as to what Abu bakr did and nominate Abu Ubaida (as suggested by earlier traditions and also hinted by Ayesha)?
• Was Umer forced to create a council of 6 members as Abu Ubayda had died before Umer, and was Umer forced to include Ali in the 6 member council to neturalize the rights of Banu Hashim? Why did Umer himself not consult broadly with the Muslims but created a council of 6 members (and we will speak about it later).
• If Abu Bakr's caliphate averted dissent in the Muslims, why didnt the Ahlulbayt or the Banu Hashim and the companions who supported them at any place praise Abu Bakr for such a great feat?

i) Was Ali (AS) more entitled if the argument of Qureysh is analyzed?

The Shia Text:

And from Abaan Bin Abu Ayyash, from Sulaym Bin Qays who said, ‘I heard Salman Al-Farsy say, ‘When the Messenger of Allah (saw) passed away, and the people did what they did, Abu Bakr, and Umar, and Abu Ubeyda Bin Al-Jarrah antagonized the‘Al-Ansar’...... So they said, ‘O group of ‘Al-Ansar’, the Qureysh are more rightful for this matter (Caliphate) than you because the Messenger of Allah (saw) is from the Qureysh, and the ‘al-Mahajir’ are better than you because Allah Began with them in His Book, and Extolled their preferences, and the Messenger of Allah (saw) has said: ‘The Imams will be from the Qureish’.’ Salman said, ‘I came to Ali (as) and He (as) had washed the Messenger of Allah (saw).
Hadith 4 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni Text:

Narrated Ibn 'Abbas:.......  After a pause he (Abu Bakr( said, 'O Ansar! You deserve all (the qualities that you have attributed to yourselves, but this question (of Caliphate) is only for the Quraish as they are the best of the Arabs as regards descent and home, and I am pleased to suggest that you choose either of these two men, so take the oath of allegiance to either of them as you wish......."
Sahih Bukhari Volume 8, Book 82, Number 817

Both the texts state that the argument used at Saqifa by Abu Bakr to weaken the argument of the Ansar for caliphate was that because the Prophet (SAW) was from Qureysh, the caliph must also be from the Qureysh.

The Shia Text:

Then he and his companions went – when the Messenger of Allah (saw) passed away – so they quarreled with the Helpers by my (Ali's as) right. So if they were speaking the truth, and arguing by my right that, ‘they were higher than the Helpers because they were from the Qureish and that the Messenger of Allah (saw) was from the Qureish’, so the one who was higher due to the Messenger of Allah (saw) was higher (to have) the command. But rather, they wronged me (Ali) by my right. And if they were arguing wrongly, so they had wronged the Helpers of their right, and Allah will Judge between us and the one who wronged us of our rights, and burdened us by placing the people upon our necks.
Hadith 15 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

If the caliph should be from the Qureysh because the Prophet (SAW) was from the Qureysh, then why not the caliph be from the Banu Hashim when the prophet (SAW) was from Banu Hashim?

4c. The Political Aspect: What happened after the Saqifa. Did Ali (AS) give Bayah?

The Shia Text:

Salman (RA) said, ‘When it was night time, Ali (as) made Fatima (AS) ride on a mule, and took both of his sons (AS), Al-Hassan (AS) and Al-Husayn (AS) by their hands. He (as) did not call upon anyone from the people of Badr from the ‘al-Mahajir’ as well as the ‘Al-Ansar’ but He (as) came up to them in their houses. He (as) reminded them of his rights, and called upon them to his help. No one answered his call for this except for forty-four of them. He (as) ordered them to shave off their heads and come over the next morning with their weapons to pay allegiance to death. No one was faithful to it except for four. I said to Salman, ‘Who were the four?’ He said, ‘I (RA), and Abu Dharr(RA), and Miqdad (RA) and Zubayr Bin Al-Awaam’. Then Ali (as) went back to them on the second night and urged them for help. They said, ‘Tomorrow morning’. Not one of them came to him except for us. Then He (as)
went to them on the third night. No one came to him apart from us’.

Ali (as) started collecting the Quran to present it to the people. When He (as) saw their treachery and their lack of loyalty to him, He (as) turned towards the Quran to collect it. He (as) did not come out from his house until He (as) had collected it, and it used to be written on the paper, and on the wood, and the skin, and other bits. When He (as) had collected the whole of it, and (was in the process of) writing it by his own hand in accordance with its Revelation, and its explanation, and the Abrogating and the Abrogated, Abu Bakr sent for him to come out and pay allegiance to him. Ali (as) sent a message to him: ‘I am busy and have taken it upon myself that I shall not put on a robe except for Prayer until I have compiled the Quran and collected it’. So they kept quiet from him for a few days. He (as) collected in one piece of cloth and sealed it, then came out to the people, and they had gathered around Abu Bakr in the Masjid of the Messenger of Allah (saw). Ali (as) called out in a loud voice: ‘O you people! I Since the passing away of the Messenger of Allah (saw), I have been preoccupied with his (saw) washing, then with the Quran, and did not cease until I have collected all of it in this one cloth. There is no Verse that Allah the High has Sent down on the Messenger of Allah but I have collected it, and there is no Verse from it except that I have collected it, and there is no Verse from it except that the Messenger of Allah (saw) had read it out to me and made known its explanation to me’. Then Ali (as) said to them: ‘Lest you say tomorrow that “[7:172] Surely we were heedless of this”. Then Ali (as) said to them: ‘Lest you say on the Day of Judgement that I did not call you to help me and did not remind
you of my right, and did not call you to the Book of Allah from its opening up to its end’.

Umar said, ‘What we have from the Quran is sufficient for us, but rather, you are calling us to yourself’. Then Ali (as) entered his house’. And Umar said to Abu Bakr, ‘Send a message to Ali (as) to pay allegiance, for there is nothing in this (Caliphate) until He (as) pays allegiance, and if He (as) were to do so, it will be secure’. Abu Bakr sent a message to him, ‘Answer to the Caliph of the Messenger of Allah (saw)’. The messenger came and said that to him. Ali (as)
replied to him: ‘Glory be to Allah, with what haste you have forged a lie to the Messenger of Allah (saw), he knows and those that surround him know that the Allah and His Messenger (saw) did not appoint a Caliph other than myself’. The messenger went and informed him(Abu Bakr) of what He (as) had said to him. Abu Bakr said, ‘Say to him, ‘Answer to Amir-ul-Momineen Abu Bakr’. He came to him, and informed him of what Abu Bakr had said. Ali (as) said to him: ‘Glory be to Allah, by Allah it has not been long and he has forgotten it. By Allah, he knows that this is a name, which is not correct except for myself, and the Messenger of Allah (saw) has ordered it, and he himself was the seventh one who had saluted me as Amir-ul-Momineen. He (Abu Bakr) and his companion Umar were among those seven (people) who inquired by saying, ‘Is this truth from Allah and His Prophet (saw)?’ The Messenger of Allah (saw) said to them: ‘Yes, truth. Truth from Allah and from His Messenger (saw) that He (as) is Amir-ul-Momineen and the Chief of the Muslims, and the standard bearer, and the resplendent face. Allah Mighty and Majestic will Make him to be seated on the Day of
Judgement, on the Path. He (as) will make to enter his friends into the Paradise, and his  enemies into the Fire’. The messenger returned and informed him of what He (as) had said. He kept quiet from him on that day When Ali (as) saw the Abandonment of the people, their avoidance of supporting him, and their gathering around Abu Bakr and their obedience to him, and revering him, He (as) resorted to staying at his house.

Umar said to Abu Bakr, ‘What is preventing you to send someone to him for the allegiance, for there is no one remaining except that he has paid allegiance apart from him and those four’. And Abu Bakr was softer of the two men, and more thoughtful of the two, and the more benign of the two, and had more foresight of the two, and the other one was more short-tempered of the two, and hard-hearted of the two, and more oppressive of the two.

Abu Bakr said, ‘Who shall we sent to him?’ Umar said, ‘We should send to him Qunfuz, and he was a man who was rude, muscular, short-tempered from the freed ones of the Clan of Uday Bin Ka’ab. He sent him, and sent some ‘Al-Ansar’ along with him, and they dashed to him.

They sought permission from Ali (as) to enter the house. He (as) did not permit them. The companions of Qunfuz returned to Abu Bakr and Umar – and they were both seated in the Masjid, and the people were around them. They said, ‘He (as) is not permitting us’. Umar said, ‘Go, if He (as) gives you permission, and if not, enter without permission. They rushed across. They sought permission. Fatima (AS) said, ‘Get out of here all of you that you cannot entered into my house without my permission!’ They returned, and Qunfuz the accursed, remained steadfast. They said (to Abu Bakr and Umar), ‘Fatima said such and such. She told us to get out of her house, for we entered without permission’. Umar got angry and said, ‘What have we to do with the women?’

Then he ordered the people around him to carry firewood. They all carried firewood, and Umar carried it with them. They went around the home of Ali (as) and Fatima (AS), and their two sons. Then Umar called out until Ali (as) and Fatima heard, ‘By Allah, Come out to us, O Ali (as) , and pay allegiance to the Caliph of the Messenger of Allah (saw), or else we will burn down your house upon you’. Fatima (AS) said: ‘O Umar, what have you to do with us?’ He said, ‘Open the door or else we will burn down your house upon you’. SHe (as) said: ‘O Umar, do you not fear Allah that you want to enter into my house?’ He refused to leave.

And Umar called for the fire. He set fire to the door, then pushed it and entered. Fatima (AS) confronted him and shouted: ‘O my father (saw), O Messenger of Allah (saw)! Umar raised his sword, and it was in its sheath, and hit her with it on her side. SHe (as) screamed: ‘O my father!’ He raised the whip. He struck her with it on her arm. SHe (as) called out: ‘O Messenger of Allah (saw)! Evil it is what Abu Bakr and Umar have done after you (saw)! Ali (as) leapt up and grabbed him by the collar and pushed him away. He fell and injured his neck and nose. He (as) resolved to kill him. He (as) remembered the statement of the Messenger of Allah (saw) and what he (saw) had bequeathed to him.

He (as) said: ‘By the One Who has Honoured Mohammed (saw) with Prophet-hood – O son of Sahhaak – had the Book of Allah not been in front of me, and the pledge, pledged to me by the Messenger of Allah (saw), you would have known that you could not enter my house’. Umar yelled out for help. The people came over until they entered the house, and
Ali (as) reached for his sword. Qunfuz returned to Abu Bakr and he feared that Ali (as) would come out to him with his sword, having known of his bravery and determination. Abu Bakr said to Qunfuz, ‘Return, and see if He (as) comes out, or else break down his house, and if He (as) still refuses, burn down his house upon him’. Qunfuz the accursed returned. He and his companions entered without permission, and Ali (as) reached for his sword. They got to him first, and they captured him, and they were many of them. Some of them took their swords out, grabbed him and seized him. They put a rope around his neck. Fatima (AS) came in between him and them near the door of the house. Qunfuz the accursed struck her with the whip, she fell unconscious like sHe (as) had died, and on her shoulder was a mark from the whip when sHe (as) passed away. May Allah Curse him and the one who sent him’.

Then they dragged Ali (as) in a cruel manner until they ended him up to Abu Bakr, and Umar was standing ready with his sword, and Khalid Bin Waleed, and Abu Ubeyda Bin Al-Jarrah, and Saalim Mawla Abu Huzeyfa, and Ma’az Bin Jabal, and Al-Mugheira Bin Shayba, and Aseyd Bin Hazeyr, and Bashir Bin Saeed, and rest of the people were seated around Abu Bakr, ready with their weapons. I said to Salman (RA), ‘They entered into the House of Fatima (AS) without permission?’ He said, ‘Yes, by Allah, and sHe (as) did not have a veil on her. SHe (as) called out: ‘O father (saw)! O Messenger of Allah (saw)! O father (saw)! Evil it is what Abu Bakr and Umar are after you (saw), before your (saw) eyes did not even close in your (saw)
grave’ - SHe (as) had called out in a loud voice. I saw Abu Bakr and those around him crying, and there was none among them except that he wept apart from Umar, and Khalid Bin Waleed, and Al-Mugheira Bin Shayba; and Umar was saying, ‘We have nothing to do with the women and their opinions’. They ended up with Ali (as) to Abu Bakr, and He (as) was saying, ‘But, by Allah, if my sword was present in my hands, you would have known that you would
have never arrived at this stage, ever. But, by Allah, I do not blame myself in fighting against you. And if there had been forty men (in my support) I would have been able to disperse your group, but may Allah Curse the people who paid allegiance to me and then abandoned me’. When Abu Bakr saw him, he shouted, ‘Release him!’ Ali (as) said: ‘O Abu Bakr, with what ease you have gone against the Messenger of Allah (saw). With what right, and with which status have you called the people to your allegiance?’ Did you not pay allegiance to me yesterday by the order of the Messenger of Allah?’ And Qunfuz did hit Fatima with the whip when sHe (as) came between him and her husband, and Umar had sent him with a message, ‘If Fatima comes between you and him, hit her’. Qunfuz, may Allah Curse him, forced her to take refuge behind the door of her house, and he pushed it. The ribs on her (AS) side broke, and as a result of which (Mohsin) was martyred. SHe (as) did not cease being bed-ridden as a result, until sHe (as) passed away from that as a martyr’. When they ended up with Ali (as) to Abu Bakr, Umar rebuked him, ‘Pay allegiance, and stay away from these vanities. Ali (as) said: ‘And if I do not do this, what will you do?’ He said, ‘We will kill you with humiliation and degradation’. He (as) said: ‘Will you kill the servant of Allah and the brother of His Messenger (saw)?’ Abu Bakr said, ‘As for being a servant of Allah, it is correct, but as for being a brother of the Messenger of Allah (saw), we do not accept it’. He (as) said: ‘Are you denying that the Messenger of Allah (saw) established brotherhood between myself and himself (saw)?’ He said, ‘Yes’. He (as) repeated that thrice to him. Then Ali (as) addressed them by saying: ‘O group of Muslims, and the ‘al-Mahajir’ and the ‘Al-Ansar’. I would like you all to swear to Allah, did you all not hear the Messenger of Allah (saw) say on the Day of Ghadeer Khumm such and such, and during the expedition of Tabuk, such and such?’ He (as) did not leave out anything that the Messenger of Allah (saw) had said in the open, except that He (as) reminded them of it. They said, ‘Our Allah, yes’.

When Abu Bakr feared that the people might help him, in order to stop them he surprised them by saying to him, ‘All that which you have said is true. We have heard it with our ears, and understood it, and realised it by our hearts, but, I heard the Messenger of Allah (saw) say after this that: ‘The People of the Household, Allah has Chosen us and Honoured us, and has Chosen for us the Hereafter over the world, and that Allah does not want to gather for us, the People of the Household, the Prophet-hood and the Caliphate together’. Ali (as) said: ‘Is there anyone from the companions of the Messenger of Allah (saw) of this which is with you?’ Umar said, ‘The Caliph of the Messenger of Allah (saw) has spoken the truth, I heard from him (saw) as he has said’. And Abu Ubeyda, and Saalim Mawla Abu Huzayfa, and Ma’az Bin Jabal said, ‘It is true, we have heard that from the Messenger of Allah (saw)’.

And what belies your statements to the Messenger of Allah (saw) is the Statement of
Allah the High “[4:54] Or do they envy the people for what Allah has given them of His grace? But indeed We have given to Ibrahim's children the Book and the wisdom, and We have given them a grand kingdom”, for the Book is the Prophet-hood, and the Wisdom is the Sunnah, and the Kingdom is the Caliphate, and we are the Children of Ibrahim’.

And Umm Ayman, the nurse maid of the Messenger of Allah (saw) came forward. She said, ‘O Abu Bakr, with what ease you have begun your envy and your hypocrisy’. Umar ordered for her to be thrown out of the Masjid and said, ‘What have we to do with women’. Bureyda Al-Aslamy stood up and said, ‘O Umar, you are pouncing upon Ali (as) , the brother of the Messenger of Allah (saw), and the father of his (saw) children, and you are the one about whom we know among the Qureysh what we know? Are you two to whom the Messenger of Allah (saw) said: ‘Go to Ali (as)  and salute him as Amir-ul-Momineen?’ You both said, ‘Is this the Order of Allah and His Messenger (saw)?’ He (saw) said: ‘Yes’. Abu Bakr said, ‘That is how it was, but the Messenger of Allah (saw) said after that: ‘For the People of my (saw)
Household, the Prophet-hood and the Caliphate will not be gathered together’. He said, ‘By Allah, the Messenger of Allah (saw) did not say this. By Allah I will not stay in the city in which you are the Emir’. Umar ordered for him to be beaten up and thrown out’.

Then he (Umar) said, ‘Arise, O son of Abu Talib, pay allegiance’. He said: ‘If I don’t do it?’ He said, ‘Then, by Allah, we will cut off your neck’. He said this to him three times, then another one extended his hand and opened his hand. Abu Bakr struck his hand and he was happy with that regarding it. Ali (AS) called out, before the allegiance – and the rope was around his neck -: “[7:150] Son of my mother! surely the people reckoned me weak and had well nigh slain me”.

And it was said to Al-Zubeyr, ‘Pay allegiance’. He refused. Umar, and Khalid Bin Waleed, and Al-Mugheira Bin Sha’ba were among the people who rushed towards him. They seized his sword from his hand. They struck it on the ground until they broke it, then they held him in a stranglehold. Al-Zubeyr said – and Umar was on his chest – ‘O son of Sahhaak, but by Allah, if my sword was in my hand I would have buried you’. Then he (was forced to) paid allegiance. Salman said, ‘Then they grabbed me and throttle my neck until it was like a commodity. Then they grabbed my hand and twisted it. I unwillingly paid allegiance. Then Abu Dharr and Al- Miqdad paid allegiance unwillingly. No one from the community was forced to paid allegiance (unwillingly) apart from Ali and four of us’........

Ali (as) said to Umar: ‘O son of Sahhaak, there is no right for us in this (Caliphate), and it is for you, and the son of the one who used to eat swarms of flies? Umar said, ‘Be silent now, O Abu Al-Hassan since you have now paid allegiance. Since the general public are happy with my companion and are not happy with you, so what is my fault?’ Ali (as) said: ‘But, Allah Mighty and Majestic, and His Messenger (saw) were never happy except with me. Receive news that you, and your companion, and the one who followed the two of you, and strengthened you two, of the Wrath of Allah and His Punishment, and shame. Woe be unto you, O son of Al-Khattaab, can you not see what you have gained for yourself, and what
you have come out of and into what you have entered, and what you have done for
yourself and your companion?’ Abu Bakr said, ‘O Umar, but He (as) has paid allegiance to us, and we are safe from its evil, and its calamity. Let him say what He (as) wants to’.
Hadith 4, THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni Text:

Narrated 'Aisha: Fatima the daughter of the Prophet sent someone to Abu Bakr (when he was a caliph), asking for her inheritance of what Allah's Apostle had left of the property bestowed on him by Allah from the Fai (i.e. booty gained without fighting) in Medina, and Fadak, and what remained of the Khumus of the Khaibar booty. On that, Abu Bakr said, "Allah's Apostle said, "Our property is not inherited. Whatever we leave, is Sadaqa, but the family of (the Prophet) Muhammad can eat of this property.' By Allah, I will not make any change in the state of the Sadaqa of Allah's Apostle and will leave it as it was during the lifetime of Allah's Apostle, and will dispose of it as Allah's Apostle used to do." So Abu Bakr refused to give anything of that to Fatima. So she became angry with Abu Bakr and kept away from him, and did not task to him till she died. She remained alive for six months after the death of the Prophet. When she died, her husband 'Ali, buried her at night without informing Abu Bakr and he said the funeral prayer by himself.

When Fatima was alive, the people used to respect 'Ali much, but after her death, 'Ali noticed a change in the people's attitude towards him. So Ali sought reconciliation with Abu Bakr and gave him an oath of allegiance. 'Ali had not given the oath of allegiance during those months (i.e. the period between the Prophet's death and Fatima's death). 'Ali sent someone to Abu Bakr saying, "Come to us, but let nobody come with you," as he disliked that 'Umar should come, 'Umar said (to Abu Bakr), "No, by Allah, you shall not enter upon them alone "

Abu Bakr said, "What do you think they will do to me? By Allah, I will go to them' So Abu Bakr entered upon them, and then 'Ali uttered Tashah-hud and said (to Abu Bakr), "We know well your superiority and what Allah has given you, and we are not jealous of the good what Allah has bestowed upon you, but you did not consult us in the question of the rule and we thought that we have got a right in it because of our near relationship to Allah's Apostle ."

Thereupon Abu Bakr's eyes flowed with tears. And when Abu Bakr spoke, he said, "By Him in Whose Hand my soul is to keep good relations with the relatives of Allah's Apostle is dearer to me than to keep good relations with my own relatives. But as for the trouble which arose between me and you about his property, I will do my best to spend it according to what is good, and will not leave any rule or regulation which I saw Allah's Apostle following, in disposing of it, but I will follow." On that 'Ali said to Abu Bakr, "I promise to give you the oath of allegiance in this after noon." So when Abu Bakr had offered the Zuhr prayer, he ascended the pulpit and uttered the Tashah-hud and then mentioned the story of 'Ali and his failure to give the oath of allegiance, and excused him, accepting what excuses he had offered; Then 'Ali (got up) and praying (to Allah) for forgiveness, he uttered Tashah-hud, praised Abu Bakr's right, and said, that he had not done what he had done because of jealousy of Abu Bakr or as a protest of that Allah had favored him with. 'Ali added, "But we used to consider that we too had some right in this affair (of rulership) and that he (i.e. Abu Bakr) did not consult us in this matter, and therefore caused us to feel sorry." On that all the Muslims became happy and said, "You have done the right thing." The Muslims then became friendly with 'Ali as he returned to what the people had done (i.e. giving the oath of allegiance to Abu Bakr).
Sahih Bukhari, Volume 5, Book 59, Number 546

This is my first challenge in this piece, the after effects of Saqifa. While i have been able to reproduce almost an equivalent and mirroring tradition from the Sahah Sittah for all of the narrations i have quoted from the Book of Sulaym, the post Saqifa events in the shia and sunni narrations are the only narrations which differed materially. However there are numerous sunni works including that of Tabari which have mentioned a similar event of narration including the attack on House of Fatima (AS) as mentioned by the book of Sulaym.

What is common in both the above quoted traditions?

1. Abu Bakr is shown as more tender, with Umer as more aggressive and hostile
2. Ali's (AS) greater despise for Umer (even in the sunni text Ali invites Abu Bakr without Umer)
3. There was hostility between the family of Prophet (SAW) and the Sheikheins
4. Ali (AS) was one of the last ones to give bayat to Abu Bakr
5. The family of the Prophet (SAW) felt their right was usurped due to the actions of Abu Bakr and Umer

What is different in both the traditions?

1. The magnitude of hostility; While the shia text reports physical assault on Ali (AS) and the house of Fatima (AS), the sunni text only mentions a cold war between Ali (AS) and the sheikhayns where Ali (AS) boycotted them for 6 months till Fatima (AS) was alive

2. The method of paying allegiance to Abu Bakr by Ali; The shia text reports Ali (AS) was forced to give Bayah after certain days of Saqifa, the sunni text mentions Ali (AS) gave bayat after the death of Fatima (AS) (40 days or 6 months after the events of Saqifa).

Both the above differences prompt some further dive ins.

The magnitude of hostility & the method of allegience; Shia Text: Physical assault on Ali (AS) and the house of Fatima (AS) and forceful oath from Ali,

• It is clear that Ali (AS) failed to get supporters in his favor and because the masses had already given an unorthodox allegiance to Abu Bakr while Ali (AS) was busy in the burial rites of the Prophet (SAW), it was an unusual physical handicap which went against Ali (AS)
• It is difficult for people to consume how the companions will treat Ali (AS) after the death of the Prophet (SAW). It should not be difficult to understand it when the contents of this paper are read fully. If the companions (who were in badr as well) including the wife of the prophet ventured out to Kill Ali (AS) while he was the caliph of the time (battle of camel - Jamal), it should not be a surprise that the attitude of other companions would be like this.
• The Banu Hashim had a slightly larger number of supporters, ie Ammar (RA), Al Abbas (RA) etc, who were not present during this assault.
• The question that perplexes is was Ali (AS) afraid of death, and unable to defend his own family? This is unlike the personality of Ali (AS) which may cast doubts that such an assault might have happened. I will address this part in section 4d below.

The magnitude of hostility & the method of allegiance; Sunni text:  Ali (AS) boycotted them for 6 months till Fatima (AS) was alive and gave a voluntary oath afterwards

• There are narrations in sunni literature that Ali (AS) gave oath of allegiance to Abu Bakr just few days after the event of Saqifa. This coincides with the timings mentioned in the Shia text and raises suspicion for this tradition narrated by Aisha.
• If we consider the above sunni text, Ali (AS) boycotted oath to Abu Bakr till Fatima (AS) was alive, presumably because of the conflict of Fadak. Why didn't Ali give the oath to Abu Bakr before the conflict of Fadak between Fatima (AS) and Abu Bakr? It implies that Ali (AS) did not give oath to Abu Bakr till the conflict of Fadak and after Fadak Ali (AS) prolonged his dissociation from Abu Bakr. This raises suspicion on the intent of Ali (AS) to give oath to Abu Bakr in the first place.
• It is very suspicious that Ali (AS) would go against the wishes of Fatima (AS), if it was so which stopped him from giving allegiance to Abu Bakr during her life, right after her death
• Fatima (AS) died within 40 days or 180 days the demise of Prophet (SAW) at the age of 19. It should be questioned why she died at such an early age? It raises suspicion that the assault and physical injuries mentioned in the shia text has merit.
• Ali acknowledges the superiority of Abu Bakr, where as the merits of Ali (AS) as we had already shown were incomparable - This also raises suspicion

The question is why was the story of attack on house of Fatima (AS) fabricated if it indeed is a fabrication, as it does not change the facts that Ali (AS) opposed the caliphate of Abu Bakr (even if for sometime until circumstances prevailed), and that the displeasure of Fatima (AS) at Abu Bakr and Umer and her promise to complaint to the Prophet (SAW) when she meets him is well documented in the Sahah Sittah as we had already produced earlier.

4d. The political Aspect: And all of the above begs a question, if Caliphate was indeed Imam Ali's (SAW) right, why did not he react, if he did at all

The Shia Text:

And there were with Usman – from his family and friends and companions – more than four thousand men. And had he so desired, he could have refrained by them to do it (killing him). So why did he prevent them from helping him? And had I found, on the day that the allegiance was paid to the brother of Taym (Abu Bakr), forty men obedient to me (Ali as), I would have fought them, and on the day of the allegiance to Umar and Usman. Nay, because I was (forced to) pay allegiance, and a person like me does not break his allegiance.
Hadith 12 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

So what prevented you to strike by your sword to do away with being oppressed?’ Ali (as)  said to him: ‘O Ibn Qays, you have said, so now listen to the answer.

Neither was it the cowardice that prevented me nor was it abhorrence of meeting my Lord, and it was not the knowledge that what is with Allah is better for me than the words and what remains within it, but what prevented mes from that was the order of the Messenger of Allah (saw) and his (saw) oath to me.

The Messenger of Allah (saw) informed me of what the community will be plotting against me after him (saw). There was none more knowledgeable than myself of what they were going to do – when I saw it with my own eyes – and more intensely convinced than myself about it even before that, but I had more conviction on the words of the Messenger of Allah (saw) than what I saw with my own eyes and witnessed. I said: ‘O Messenger of Allah (saw), so what is your (saw) oath to me, if that were to happen?’ He (saw) said: ‘If you find helpers, then reject them and struggle against them, and if you do not find helpers, hold back your hand and save your blood, and until such time as you find helpers for the Establishment of the Religion, and the Book of Allah, and my (saw) Sunnah’. And he (saw) informed me that the community will be abandoning me and will pay allegiance to someone else and follow him. And he (saw) informed me that I am to him (saw) at the status which Haroun had with Musaas, and that the community will end up becoming, after him (saw), in a similar position that Haroun faced and the ones that followed him, and the calf and the ones that followed it, when Musa said to him: ‘O Haroun, what prevented you, when you saw them going astray and disobeying my orders?’ He said “[7:150] Son of my mother! Lo! the folk did judge me as weak and almost killed me.”, and said: ‘Do not hold me by my beard and my head, I was afraid to tell the dispersed ones of the Children of Israel, and they did not wait for my words’. And it means that Musa ordered Haroun – when he made him to be the Caliph – that when they go astray, so if he were to find helpers then he should strive against them, and if he does not find any helpers then he should hold back his hand and save his blood and not cause friction between them. And I am afraid that my brother (saw) the Messenger of Allah (saw) would say to me that: ‘Why did you create friction between the community and did not heed my (saw) words and what I (saw) had covenanted to you that if you do not find helpers then you should hold back your hand and save your blood, and the blood of the People of your Household, and your Shiites?’
Hadith 12 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The above are from Shia text and the sunni text remains silent on this (as its version of the story deflects slightly). The above narrations how give very sound arguments as to why Imam Ali (AS) reacted the way he did.

Firstly, he (AS) accepts that although the allegiance was forceful, a man like him would not break it. He abhorred it, but it was his (AS) reality.

Secondly, he (AS) promised to the Prophet (SAW) he will not stand for his right if he did not find helpers.  It is not surprising that the Prophet (SAW) had called Ali (AS) to be associated with him (SAW) as Haroon (AS) was associated with Musa (AS). After Musa (AS) left, Haroon (AS) was left incharge by Musa (AS), but Samiri enchanted the people with the calf to deviate them from the message of Musa (AS) and rights of Haroon (AS). It is worth noting that all of this happened within 30 days of leaving of Musa (AS). His companions who saw Musa (AS) and believed in him and saw his miracles, ignored Haroon (AS) and started to worship the calf. Haroon (AS) did not fight the people for the fear of rift. If all of this does not connect, then why else would Prophet (SAW) call Ali (AS) to be the Haroon (AS) of his community?

So he brought forth for them a calf, a (mere) body, which had a mooing sound, so they said: This is your god and the god of Musa, but he forgot. What! could they not see that it did not return to them a reply, and (that) it did not control any harm or benefit for them? And certainly Haroun had said to them before: O my people! you are only tried by it, and surely your Lord is the Beneficent Allah, therefore follow me and obey my order. They said: We will by no means cease to keep to its worship until Musa returns to us.  (Musa) said: O Haroun! what prevented you, when you saw them going astray, So that you did not follow me? Did you then disobey my order? He said: O son of my mother! seize me not by my beard nor by my head; surely I was afraid lest you should say: You have caused a division among the children of Israel and not waited for my word.
Quran [20:88-94]

Thirdly, Imam Ali (AS) was the muslim hero who represented the sword of Islam in most major Ghazwas, when no companion stood to fight in the way of Allah and his Prophet (SAW), it was only Ali (AS) who stood alone. This Ali (AS) did not participate in a single battle under Abu Bakr, Umer and Usman. It was unlike Ali (AS) not to fight in the way of Allah and his Prophet (SAW). But when Ali (AS) found his helpers, and became the caliph after murder of Usman, Ali (AS) fought and lead three battles in a short tenure of 2 years. The 33 year young Ali (AS) at the demise of Prophet (SAW) packed his sword, and the 60 year old Ali (AS) fought once more!

Also it should be noted that Mawya became the governor of Syria 12 years before Ali (AS) came to power. Ali (AS) did not agitate against Mawya at all during this tenure, but only when Ali (AS) found helpers and became the caliph, he marched against Mawya. Does this also evident had Ali (AS) found helpers he would have fought the Qureysh as well?

Imam Hassan (AS) furthers the proof of importance of helpers in the below tradition.

The Shia text:

And the Messenger of Allah (saw) had escaped from his (saw) people, and he (saw) was calling them to Allah, until he (saw) had to take a cover inside the cave, and had he (saw) found helpers against them, he (saw) would not have gone away from them. And had I (Hassan (AS) found helpers, I would have opposed you, O Muawiya. And Allah had Made Haroun to be in a time period when he was considered to be weak, and they had plotted to kill him, and he did not find helpers against them. And Allah had Made the Prophet to be in a time period when he (saw) had to escape from his (saw) people, when he (saw) did not find helpers against them. And similarly, I and my father were in a time period from Allah when the community deserted us and pledged their allegiances to others, and we did not find helpers. But rather, this is the way (Sunnah) and the parables which some follow from others. O you people! If you were to go seeking in what is between the East and the West, you will not find men from the sons of the Prophet (saw) apart from myself and my brother (Hussain AS)’.
Hadith 76 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

In addition to references made to Haroon (AS) who was forced to see his community revert to shirk in silence because he did not have helpers, Imam Hassan (AS) states that the Prophet (SAW) was also forced to leave Mecca and hide in a cave because he (SAW) lacked helpers. When he (SAW) found helpers, he came back to Mecca and took what was his (SAW), the Kaaba to clean it. This argument stands tall.

4e. The political Aspect: Were tools used to curtail the influence/right of Ahlulbayt (AS)?

Do you find it odd that any verbal criticism against Abu Bakr, Umer, Usman or Mawiya incites anger within masses, whereas how we are neutral towards people who intended to kill Ali (AS) and were as a result also killed by Imam Ali's (AS) army, ie Talha and Zubair?

The syrian movement of Mawiya against Imam Ali (AS) had dented Islamic literature as Mawiya not only claimed to avenge Usman's murder, he also challenged Ali's caliphate, to achieve his political motives he used tools to defend Abu Bakr and Umer and increase hatred of Ali (AS) in the hearts of people by strengthening the spiritual status of Abu Bakr and Umer while highlighting Ali's (AS) opposition to the earlier righteous caliphs as well. Remnants of this thorough political campaign against Ali (AS) and the Ahlulbayt (AS) is still felt today.

Criticize Yazeed (LA) and a small group of people will oppose you as you spoke ill of a caliph. Criticize Mawiya and a larger group of Muslims will agitate against you. Criticize Khulfa e Rashida and the masses will hunt you down wherever you are. Hadith traditions have been used as a tool to misguide people and as a tool to embed in the minds of the people what suited the political agendas.

i) Ali was cursed throughout in Syria - His (AS) character assassination was also fueled by praising his opposition

The Shia Text:

Muawiya did not cease doing that for twenty years. That was his deed amongst all his deeds until the oppressors of Syria came up to him, and he gave the agents of falsehood food and drinks, giving them the wealth and pieces of land and the food and the drink, to the extent that the young grew up, and the grown ones became elderly, and the Bedouins migrated to him. And the people of Syria left cursing Satan and started cursing Ali (as) , and they were saying, ‘Curse be upon Ali (as) the murderer of Usman’. The ignorant ones of the community accepted that and followed the imams of misguidance who called them to the Fire.
Hadith 22 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni Text:

This hadith has been narrated. on the authority of Shu'ba with the same chain of transmitters. Amir b. Sa'd b. Abi Waqqas reported on the authority of his father that Muawiya b. Abi Sufyin appointed Sa'd as the Governor and said: What prevents you from abusing Abu Turab (Hadrat 'Ali), whereupon be said: It is because of three things which I remember Allah's Messenger (may peace be upon him) having said about him that I would not abuse him and even if I find one of those three things for me, it would be more dear to me than the red camel. I heard Allah's Messenger (may peace be upon him) say about 'Ali as he left behind hrin in one of his campaigns (that was Tabuk). 'All said to him: Allah's Messenger, you leave me behind along with women and children. Thereupon Allah's Messenger (may peace be upon him) said to him: Aren't you satisfied with being unto me what Aaron was unto Moses but with this exception that there is no prophethood after me. And I (also) heard him say on the Day of Khaibar: I would certainly give this standard to a person who loves Allah and his Messenger and Allah and his Messenger love him too. He (the narrator) said: We have been anxiously waiting for it, when he (the Holy Prophet) said: Call 'Ali. He was called and his eyes were inflamed. He applied saliva to his eyes and handed over the standard to him, and Allah gave him victory. (The third occasion is this) when the (following) verse was revealed:" Let us summon our children and your children." Allah's Messenger (may peace be upon him) called 'Ali, Fitima, Hasan and Husain and said: O Allah, they are my family.
Sahih Muslim Book 031, Number 5915

Sahl b. Sa'd reported that a person from the offspring of Marwan was appointed as the governor of Medina. He called Sahl b. Sa'd and ordered him to abuse Ali. Sahl refused to do that. He (the governor) said to him: If you do not agree to it (at least) say: May Allah curse Abu Turab. Sahl said: There was no name dearer to All than Abu Turab (for it was given to him by the Holy Prophet himself) and he felt delighted when he was called by this name.......
Sahih Muslim Book 031, Number 5924

Both texts state how cursing of Ali (AS) was established and encouraged by Mawiya. Ali's (AS) character assassination had been started in Syria and it will not be a surprise if there will be recorded ahadith which would derogate Ali (AS) as it will go against his (AS) character traits;

(O you who believe! Approach not AsSalat (the prayer) when you are in a drunken state). Muslim recorded this Hadith, and the collectors of the Sunan recorded it, with the exception of Ibn Majah. Another Reason Ibn Abi Hatim narrated that `Ali bin Abi Talib said, "Abdur-Rahman bin `Awf made some food to which he invited us and served some alcohol to drink. When we became intoxicated, and the time for prayer came, they asked someone to lead us in prayer. He recited `Say, `O disbelievers! I do not worship that which you worship, but we worship that which you worship ﴿refer to the correct wording of the Surah: 109
Tafseer Ibn kathir, Tafseer of Surah 4 Ayah 43

(Imam Zain-ul-'Abidin) 'Ali b. Husain reported that when they came to Medina from Yazid b. Mu'awiya after the martyrdom of Husain b. 'Ali (Allah be pleased with him) Miswar b. Makhramah met him and said to him: Is there any work for me which you ask me to do? I said to him: No. He again said to me: Would you not give me the sword of Allah's Messenger (may peace be upon him) for I fear that the people may snatch it from you? By Allah, if you give that to me, no one would be able to take it away, so long as there is life in me. Verily 'Ali b. Abi Talib sent a proposal of marriage to the daughter of Abu Jahl in spite of (the fact that his wife) Fatima (had been living in his house). Thereupon I heard Allah's Messenger (may peace be upon him) say while addressing the people on the pulpit. I was adolescing in those days. He said: Fatima is a part of me and I fear that she may be put to trial in regard to religion. He then made a mention of his son-in law who had been from the tribe of 'Abd Shams and praised his behaviour as a son-in-law and said: Whatever he said to me he told the truth and whatever he promised he fulfilled it for me. I am not going to declare forbidden what is lawful and make lawful what is forbidden, but, by Allah, the daughter of Allah's Messenger and the daughter of the enemy of Allah can never be combined at one place.
Sahih Muslim Book 031, Number 6001

Imagine the stature of Ali (AS) who stayed with prophet (SAW) from day 1 of Islam and was trusted with his (SAW) burial rites, who (AS) was taken to Mubahila and was Purified, who was the hero of Badr and given the flag of Khyber, that Ali (AS) is blamed to consume alcohol and approach salat by the Syrian Ibn Kathir. Look at the second hadith, where Imam Zainulabideen (AS) just returned after loosing his family in Kerbala and being imprisoned in Syria, Miswar asks him (AS) about the sword of Allah's messenger but Imam (AS) claims how his grandfather Ali (AS) wanted to marry the daughter of Abu Jahl and disturb Fatima (AS).

The Sahah Sittah will have probably more narrations about Mawiya ibn Abu Sufyan than by Ali (AS). Despite a sunni faction supporting and revering Mawiya for the same reason they revere and support those who were before him, Prophet (SAW) once again foretold the Fitnah from syria and how Ali will remain on Haqq.

The Sunni Text:

Narrated 'Ikrima: ... (During the construction of the mosque of the Prophet) we carried the adobe of the mosque, one brick at a time while 'Ammar used to carry two at a time. The Prophet passed by 'Ammar and removed the dust off his head and said, "May Allah be merciful to 'Ammar. He will be killed by a rebellious aggressive group. 'Ammar will invite them to (obey) Allah and they will invite him to the (Hell) fire."
Sahih Bukhari, Volume 4, Book 52, Hadith 67

Abu Sa'id al-Khudri reported from the Apostle of Allah (may peace be upon him) that a group (Khwarij) would emerge from the different parties (the party of Hadrat 'Ali and the party of Amir Mu'awiya), the group nearer the truth between the two would kill them.
Sahih Muslim, Book 5, Number 2327

Ammar (RA) will be killed by a rebellious group who will be inviting them to hell fire while Ammar (RA) will be inviting them to obey Allah. Note that Ammar (RA) was martyred in the battle of Siffin fighting in the army of Imam Ali (AS) against Mawiya's syrian troops. Similarly it was Ali (AS) who defeated the Khwarij at the battle of Nahrwan which shows his nearness to the truth as well. It is still strange how a faction of believers equate Ali (AS) to still be equal to Mawiya or those who were before Mawiya.

If you can sense the political propaganda and character assassination of Ali (AS), you will also find out how his opponents have been praised and without a basis.

The Shia Text:

I said to Ali (AS), ‘May Allah Keep you well, tell me some of those things’. He (as) said: ‘They report that the Chiefs of the elderly of the inhabitants of the Paradise are Abu Bakr and Umar, and that Umar is a Muhaddith, and that the Angel teaches him, and that the tranquillity is pronounced upon his tongue, and that the Angels are embarrassed by Usman, and that there is a Vizier for me from the inhabitants of the sky and a Vizier from the inhabitants of the earth, and that they are being managed from a remote distance from me, and to remain steadfast, for it is not upon you except for the Prophet (saw), and a truthful and a witness’ – to the extent that Abu Ja’far recounted more than one hundred such reports which were regarded as being the truth. He (as) said: ‘By Allah, all of these are lies and forgeries’.
Hadith 10 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

– Abaan says that Sulaym said, ‘I saw Ali in the Masjid of the Messenger of Allah during the Caliphate of Usman, and there was a group which was narrating and discussing the jurisprudence (Permissible and the Prohibited) and the knowledge. They were mentioning the Qureiysh and their virtues, and their being foremost, and their migration and what the Messenger of Allah had said regarding their virtues, for example his (saw) statement: ‘The Imams will be from Qureiysh’, and his (saw) statement: ‘The people should follow the Qureiysh’, and his (saw) statement: ‘Qureiysh are the Imams of the Arabs’, and his (saw) statement: ‘Do not be prejudicial against the Qureiysh’, and his (saw) statement: ‘The strength of one man from the Qureiysh is equal to two from others’, and his (saw) statement: ‘Allah will be Angry with the one who angers the Qureiysh’, and his (saw) statement: ‘One who intends to humiliate the Qureiysh, Allah will Humiliate him’.

Then Ali said: ‘O group of Qureish, O group of ‘Al-Ansar’ (Helpers), due to whom
has Allah Given to you all these virtues? Due to your own selves, and your clans,
and the people of your households, or by those apart from you?’ They said, ‘But,
Allah has Given to us, and is upon us due to the Messenger of Allah (saw), and it is
by him (saw) that we have realized it all and got it. So, all the virtues that we have
realized regarding the world and the Hereafter is by the Messenger of Allah (saw), not due to ourselves, and not by our clans, and not by the people of our households’. He (as) said: ‘You have spoken the truth, O group of Qureish and the ‘Al-Ansar’ (Helpers). Do you acknowledge that due to that which you have acquired the good of the world and the hereafter is from us especially – People of the Household – apart from you altogether, and you have all heard from the Messenger of Allah (saw) say: ‘I (saw) and my (saw) brother Ali (as)  Bin Abu Talib are of one clay to Adam (as)?’ The people of Badr, and the people of Ohad, and the people who preceded and the former ones said, ‘Yes, we heard that from the Messenger of Allah (saw)’.
Hadith 11 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The Sunni Text:

Narrated Muhammad bin Al-Hanafiya: I asked my father ('Ali bin Abi Talib), "Who are the best people after Allah's Apostle ?" He said, "Abu Bakr." I asked, "Who then?" He said, "Then 'Umar. " I was afraid he would say "Uthman, so I said, "Then you?" He said, "I am only an ordinary person.
Sahih Bukhari, Volume 5, Book 57, Hadith 20

Imam Ali (AS) expresses his frustrations in the Book of Sulaym how traditions have been seeded about the Qureysh to exalt them to a status which is not theirs. I quoted a hadith from the Bukhari by Ali (AS) where he himself is also stated to exalt Abu Bakr, Umer and Usman and about himself he simply states he is an ordinary person. This is in addition to the traditions in the same books (which i reproduced above in connection with Fadak) where Ali (AS) is said to think that Abu Bakr and Umer were dishonest and treacherous. Such a conflicting contrast is very obvious in sunni literature if an analysis is done in more depth and detail.

The merits of Ali (AS) which we produced earlier are unanimously stated and proclaimed in Shia and Sunni literature. More importantly, the merits of Ali (AS) are not only based on his individual stature (where his knowledge is praised without a comparison with someone else), but also based on a comparative analysis, where he (AS) was sent to replace Abu Bakr to reveal Surah Baraat (Surah Tawba), where he (AS) was given the flag of Khaiber which was not given to anyone from the Qureysh, where he (AS) was referred (and not Abu Bakr or Umer) to by the Quran due to his heroics in Badr and so on so forth.

Unlike the merits of the Qureysh and Banu Ummayah, which are only present in Sunni literature, in the same texts which also criticize them or expose their shortcomings infront of  the Prophet (SAW) and after him (SAW). Such self-conflicting text needs to be filtered through proper research and understanding of the Quran and Islamic history. Furthermore, the traditions in sunni literature which exalt the Qureysh and Banu Ummayah, are statements claimed to be made by the Prophet (SAW), but there is no event or effort of the Qureyh or the Banu Ummayah which backs such statements.

For example, if Ali (AS) was praised for his courage, then his courage is available for all to see in all literary texts in all of the ghazwas where he (AS) was present. But where the Qureysh are praised for similar valor, it is only an alleged statement made by the Prophet (SAW) but there is no event to back that praise, infact there are many events which will be found contrary to the alleged statement.

For example, the Sahah Sittah praise umer, but the Sahah Sittah do not mention events to show as to why he deserved such praises?

The Sunni Text:

Narrated 'Uqbah bin 'Amir: that the Messenger of Allah said: "If there was to have a Prophet after me, it would have been 'Umar bin Al-Khattab."
Jami Tirmidhi, Vol. 1, Book 46, Hadith 3686

There are numerous sunni texts which state Abu Bakr as having a higher merit than umer, how come then Umer be more prophet like vs Abu Bakr himself? Also it is unclear why the next Prophet would be umer if he innovated in Islam, desserted the Prophet in battle field and doubted the prophet hood of Prophet at Hudabya (to name a few incidents). The incidents and the statements do not go hand in hand. Also note that the hadith is narrated by Uqbah bin Amir, who was an active supporter of Mawiya vs Imam Ali (AS).

Are such anomalies political cover ups to curtail the influence of Banu Hashim, past and future?

The Shia Text:

Abaan from Sulaym who said, ‘It reached Amir-ul-Momineen (AS) that Amro Bin AlAas preached to the people in Syria saying, ‘The Rasool Allah (saw) sent me to his (saw) army in which were Abu Bakr and Umar, so I thought that he (saw) had not sent me but to honour them. When I went to him (saw), I said, ‘O Rasool Allah (saw), who is the most beloved of the people to you (saw)?’ He (saw) said, ‘Ayesha’. I said, ‘And who from the men?’ He (saw) said, ‘Her father’. O you people! And this Ali (as) who is denouncing Abu Bakr and Umar and Usman, and I have heard the Rasool Allah (saw) say that: ‘Allah had Struck the heart and tongue of Umar with the truth’, and he (saw) said with regards to Usman that: ‘The Angels are embarrassed by Usman’. And I have heard Ali (as) , and except for my silence’ – meaning his deafness – ‘narrated (to me) during the era of Umar that the Prophet (saw) looked at Abu Bakr and Umar coming over, so he (saw) said: ‘O Ali (as) , These two are the Chiefs of the elderly inhabitants of Paradise, from the Former ones and the Later ones, except for the Prophets among them and the Messengers, and do not narrate that to both of them (Abu Bakr and Umar), until they pass away’. Ali (as) arose and said: ‘The strangeness of the tyrants of Syria for accepting the words of Amro and ratifying him, and it has reached from his narration, and his lies, and I say that he is forging lies against the Rasool Allah (saw) who has cursed him with seventy curses, and cursed his companion who called to him in another place, and that he had ridiculed the Rasool Allah (saw) by poems in seventy verses. So the Rasool Allah (saw) said: ‘Our Allah, I (saw) do not speak poetry nor do I (saw) consider it to be permissible, so You and Your Angels, Send Curses for each of those verses (he fabricated) and upon his descendents up to the Day of Judgment.

...... By Allah, what are they intending by his words with regards to Ayesha and her father except to please Muawiya, and their pleasing him is (at the expense of the) annoying Allah. But rather, the Hadith which they are alleging that he has heard from me, it is not so......
Hadith 22 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

The above text highlights some of the texts found in the sunni traditions and shows that such narrations were spread to weaken the position of Ali (AS) by propogating superiority of Ayesha and her father over Ali to also manage the after falls of Jamal.

The Shia Text:

So, his evil actions and the evil actions of his companion are more numerous than what you can realise or count. Then they (the people) did not fault them due to their ignorance and the blindness, and these two (Abu Bakr and Umer) are more beloved to them than their own fathers and their own mothers and their own selves. They get angry for these two (in their defence), and they do not get angry for the Messenger of Allah (saw).
Hadith 14 , THE BOOK OF SULAYM BIN QAYS AL-HILALI

I have seen people justify the words of Umar when he refused or initiated the refusal of a pen being given to Prophet (SAW) at his death bed. Who could supersede the orders of Prophet (SAW) in any circumstances?

The Shia Text:

And he (Mawiya) wrote to his office bearers, ‘Look at the ones in front of you from the Shiites (adherents) of Usman and those that love him, and the people of his household, and his friends, and the one who are reporting his virtues and narrating his merits, so encourage their gatherings and bring them closer, and honour them, and consider them to be near to you and give them prestige, and write to me about everyone of them, each one of them with his name and the name of his father, and from (which family) he comes’. So they did that to the extent that the Hadith of Usman became numerous, and he sent to them (the narrators) gifts, and garments, and gave them plenty of land, regardless to them being Arabs or non-Arabs. Soon there were too many of them in every city, and they constructed (big) houses, and the world became luxurious for them. There was no city worker who came from the cities, or a town who reported merits regarding Usman, or mentioned preferences for him except that his name was noted, and he was considered as a near one and was recommended. So it remained like that for as long as Allah Desired it to. Then, after that, he wrote to his office bearers that, ‘The narrations (Ahadith) regarding Usman have become plentiful, and have been spread in every town and city and from every area, so when this letter of mine gets to you, call the people to the reporting with regards to Abu Bakr and Umar, for their virtues, and their precedence is beloved to me, and refreshing to my eyes and refutes the arguments of the People of the House, and is harsher to them than the merits of Usman and his virtues’. Every judge and Emir (leader) appointed by him read his letter out to the people, and the people took to the reporting with regards to Abu Bakr and Umar and their merits. Then he gathered all these reports regarding them, from their virtues and their merits, in the form of a book, and enforced it upon his office bearers and ordered them to recite these upon the Pulpits and in every town and in every Masjid. And he ordered them to enforce the teachers of the Quran to teach it to their boys until they report it and learn it just as they had learnt the Quran, and until they had taught it to their daughters, and their women, and their older servants, and their younger servants. So it remained like that for as long as Allah Desired it to. Then Muawiya wrote to his office bearers and copied it to all of the countries, ‘Look at the one who establishes the proof whether he loves Ali (as) and the Ahl Al-Bayt (People of his Household), so remove him from the register and do not permit him to be a witness’. Then he wrote another letter, ‘The one who is accused of it (loving Ahl Al-Baytasws), and even though there is no clear proof for it even then consider him to be one from them, kill him’.
Hadith 26, THE BOOK OF SULAYM BIN QAYS AL-HILALI

If the above narration is indeed true, it needs to be carefully analyzed in context of Quran and historical outings which traditions were forged and fabricated to further the agenda of opponents of Ali (AS). Banu Ummayah have been in power for more than 90 years and 60 years before Umar bin Abdul Aziz rose to power and tried to undo some of the wrong doings against the Ahlulbayt (AS).

Concluding Remarks

The issue of the leadership after Prophet (SAW) has caused such a dissent and confusion that to date the Muslims are not united over the matter, they happily slay each other over their grudges, differences and biases.

This paper provides mirroring texts from Shias and Sunnis on the historical accounts, from the merits of Ali (AS), to the merits of Ahlulbayt (AS), to the disobedience of Companions in Prophet's (SAW) life time, to the prophecies of Prophet (SAW) on how his companions will fight each other, innovate and hence be taken away from Him (SAW). 

Some questions do arise as to why the Ummah of Prophet (SAW) accepted everything, from stopping the Prophet (SAW) writing his will on his deathbed, to accepting and promoting innovations after His (SAW) death, and how the Ummah accepted keeping Ali (AS) away from the caliphate, but when the masses accepted Ali (AS) as the caliph, not only the companions of Badr including Zubair fought him, the wife of the Prophet (SAW) also came out of her house to participate in the battle. It is not surprising that opposition to Ali on account of human factors (of envy, grudge) would be a natural reaction of being human and being tested by Allah who promised in the Quran that no believer will remain untested.

Leadership of the Muslim Ummah, more importantly the successor who represents the Prophet (SAW) at his (SAW) mimbar, deserves the pinnacle of all merits, and any merit be named, Ali (AS) indeed held the honor of being the first and foremost in it; from accepting the message of Prophet (SAW), to fighting in Ghazwas and representing Muhammad (SAW) where all other companions either failed (Khaiber) or did not gather the courage to stand up (Khandaq), to eloquence, wisdom and knowledge, to nearness to Prophet (SAW) in brotherhood and blood. His inclusion in the verses of Purity and Mubahila stood him out from all other companions around him, and Abu Bakr was called back and Ali (AS) was sent by the prophet to deliver the revealed Surah Ba'rat (Surah Tauba).

Madelung (German scholar of Islamic studies) questions why the family members of Muhammad (SAW) should not inherit aspects of Muhammad's character, apart from prophethood, such as Rule, wisdom, Imamah. Since the Sunni concept of the "true caliphate" itself defines it as a "succession of the Prophet in every respect except his prophethood".

For if the caliphate is not succession to the Prophet (SAW), then what is it?

Sahih Muslim in Book 6 Hadith 2630 quotes the Prophet (SAW) that when he came to the people to inform them about the Lailat Qadr, two companions started to argue or contend in front of him and so he (SAW) was made to forget about the exact night. Till this date no one knows the exact date of Qadr. The Prophet (SAW) was declined to write his will at his death bed and the companions argued infront of him calling him names, an event that Ibn Abbas would cry on when narrating. It is not a surprise that till this date the muslims are not united because the Prophet (SAW) was not allowed to write what he (SAW) intended to. Till this date, people feel threatened for life for compiling what i have compiled, and you will realize not a single aspect is a forgery but extraction from books no one opens and reads but blindly believes in. Till this day, you cannot openly state how Fatima's (AS) anger on Abu Bakr and Umer is so vividly documented without offending your friends around you. And you cannot tell the people how there is a role Umer played in the early martyrdom of Fatima (AS) without people getting up and getting angry at you.

The shia and sunni discussion in light of literary material and in absence of emotional outbursts should not be around rituals for it is a mere distraction to address the core issue. Was Ali (AS) appointed by the Prophet (SAW) (which he (AS) along with the Ahlulbayt (AS) and Banu Hashim strongly believed in), or were the companions suppose to nominate a worthy leader on merit (which the Ahlulbayt, and the Banu Hashim also strongly believed that Ali (AS) excelled all others), the Ahlulbayt (AS) opposed the caliphate and stayed aloof from the government till they found political support. The question is, does the opinion of the Ahlulbayt (AS) bear any spiritual burden on followers like ourselves? If not then what was the purpose of Prophet (SAW) cleansing his Ahlulbayt from all Rijs (purification), including them in Durood and Mubahila?

The argument of caliphate was very much in favor of the masses, who happily accepted even Mawya as the caliph after Imam Hassan (AS). It is Imam Hussain (AS), whose martyrdom shook not only the Muslim Ummah but awoke their sleeping spirituality, and they started to question if indeed a caliph accepted by the masses like you and me, can be a true representative of the Prophet (SAW), and if indeed the Prophet (SAW) had more right over the believers to decide the affair for them. For the murder of Hussain (AS) made the people realize that the state does not hold the authority of religion and the two are infact distinct and unrelated as long as people are accepted on the mimbar-e-Rasool (SAW) against the wishes of the Prophet (SAW).

As the Prophet (SAW) held both offices, all of the caliphs naturally claimed to represent all of the authorities of the Prophet (SAW) other than prophethood; political, legal, religious, spiritual, jurisprudic, and the caliph and his decisions were followed by the masses as a sign of being guided by someone who replaced the Prophet (SAW) in every way except for the Prophethood. The Ahlulbayt (AS) struggled for 27 years to claim the Mimbar of the Prophet (SAW) back so that the culmination of authority can be rightly managed by the rightful heirs who displayed the merit for the same (and innovations be reversed). Once it became clear to the Ahlulbayt that the people will continue to dessert them (at Saqifa, at Siffin, at treaty of Imam Hassan (AS)), the Ahlulbayt knew that the only way forward then was for once and for all, separate the state from religion and it took the blood of Imam Hussain (AS) and 72 of his followers including family (AS). It needs to be realized that within 50 years of the demise of the Prophet (SAW), 03 of his (SAW) complete generations were killed (not one natural death), and if this cannot awake the spirit of Islam, where the Quran and the Ahlulbayt are collectively a guide for all times to come as per Prophet (SAW), then nothing else will awake us.

In al Qatl al Hussain Harara-t Fi Quloob al Momineen La tabaradan abdan - The Holy Prophet (S) said: Surely, there exists in the hearts of the Mu'mineen, with respect to the martyrdom of Husayn (A.S.), a heat that never subsides

It is safe to conclude what Mawiya foresaw 1400 years ago and wrote in a letter to Imam Ali (AS) as documented in hadith 25 of Book of Sulaym - "Congratulations to you, O Abu Al-Hassan (Ali AS) for the Kingdom of the Hereafter, and congratulations to us for our kingdom in the world". This will hold true until Muhammad Mahdi (AS) from the family of the Prophet (SAW) rises and unites once more, the kingdom of the world and the hereafter and only then the world shall be filled with justice (in Prophet's (SAW) words).

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The Précis

A comparison of shia and sunni text on the matter of caliphate.