IMAMS AND MAGNATES OF AHL
AL-SUNNAH WA AL-JAMA'AH

1. Abu Bakr ibn Abi Quhafah, the First Caliph.
2. 'Umar ibn al-Khattab, the Second Caliph.
3. 'Uthman ibn 'Affan, the Third Caliph.
4. Talha ibn 'Ubayd Allah.
5. Al-Zubayr ibn al-'Awwam.
6. Sa'd ibn Abi Waqqas.
7. 'Abd al-Rahman ibn 'Awf.
8. 'Aisha bint Abi Bakr (Umm al-Mu'minin).
9. Khalid ibn al-Walid.
10. Abu Hurayrah al-Dusi.
11. 'Abd Allah ibn 'Umar.
12. 'Abd Allah ibn al-Zubayr.

I have chosen these twelve ones from among Ahl al-Sunnah's magnates, due to their being highly glorified, remembered and praised, or due to multiplicity of their narrations and abundance of their knowledge as alleged by Ahl al-Sunnah.
We are going to talk briefly about each one of them, exposing his contradiction to the Prophetic Sunnah, either deliberately or unknowingly, so that every researcher can realize clearly that Ahl al-Sunnah's claims being mere lies, and they follow their desires, alleging that truth is with them and others are followers of misguidance!

1.Abu Bakr "al-Sadiq" ibn Abi Quhafah:

In some of the foregoing chapters of my books, I have mentioned that he has collected five hundred traditions (said)

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by the Prophet (S), and burnt them in the fire, addressing people thus: "Do not narrate from the Messenger of Allah any hadith, and when asked, you can say: the Qur'an is between you and us, so regard lawful its halal, and regard unlawful what is ordained haram in it".
We have said also that he has contradicted the Prophet's Sunnah regarding the inscription of the Book (Qur'an), supporting 'Umar's stance in saying: "The Messenger of Allah utters obscence words, and we are sufficed with the Book of Allah".
He has usurped the caliphate, disregarding the Prophet's text in appointing 'Ali as his successor.
He has also contradicted and disobeyed the Prophet's Sunnah in respect of many matters, such as is order to give leadership of the (Islamic) army to Usamah, his hurting the Prophet's daughter and challenging her anger; his fighting and killing the Muslims who refused to pay zakat; his refraining from giving those whose hearts are to be reconciled their share, following 'Umar's opinion; and finally his contradicting the Prophet's Sunnah in appointing 'Umar as his successor over Muslims without consulting anyone. All these contradictions and others against the Prophet's Sunnah have historians and biography books (siyar).
If the Prophetic Sunnah be as identified by the 'ulama': every saying or act or iqrar (acknowledgement) by the Messenger of Allah (S), then Abu Bakr has verily contradicted the Sunnah as whole (in all branches).
In regard of the saying, we can refer to the Prophet's hadith: Fatimah is a part (bid'ah) of me, whoever vexes her has vexed me; and we all know that she has passed away displeased with Abu Bakr, as reported by al-Bukhari.
We mention also his (S) saying: God's damation is upon whoever stays behind Usamah's army. He said it when people refuted his order in appointing Usamah as a

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commander, refusing to join his army. Despite all this, Abu Bakr has stayed behind with the pretext of (assuming) the caliphate.
As regards the act: we can refer to the Prophet's conduct towards whose hearts are to be reconciled, as he has treated them kindly, granting them a share of zakatas ordained by Allah, the Exalted . But Abu Bakr has deprived them of this right, though a Qur'anic verse is revealed about it and it has been done by the Prophet (S). Nevertheless he has responded to 'Umar ibn al-Khattab's desire, who said to them: We are needless of you.
In respect of iqrar (acknowledgement), we can cites as an example, what the Prophet (S) has ordained concerning the writing of his traditions and propagating them among the People, but Abu Bakr has burnt them, preventing their propagation and narration.
Added to this, he (Abu Bakr) has been unaware of numerous Qur'anic rules. Once he was asked about kalalah, about whose rule a verse is reveable, he replied: I will judge in it according to my ra'y (opinion): if right it is from Allah, if wrong it is from me and satan.150
Isn't it surprising that when the caliph of Muslims is asked about the rule of kalalah, which has been exposed by Allah in His Book, and manisfested by His Messenger (S) in his Sunnah, he ignores both the Book and Sunnah and judges with his opinion? Then he confess that the satan may overcome his ra'y, a fact which being not strange for the Muslims' Caliph Abu Bakr, as he has said more than once: I have a devil that controls me.
It is decided by the scholars of Islam that whoever judges in God's Book according to his opinion, has in fact become an infidel.We have also come to know that the Prophet (S) has never adopted ra'y in issuing rules.
Morever Abu Bakr used to say: Do not compel me to adopt the Sunnah of your Prophet; I can never endure it. So
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150. Tafsir al-Tabari, Tafsir al-Khazin, and Tafsir Jalal al-Din al-Sayuti in al-Jami ' al-Kabir, all of them regarding the interpretation of surat al-Nisa', about the verse: "They ask thee for a pronouncement. Say: Allah hath pronounced for you concerning distant kindered".
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if Abu Bakr cannot endure the Prophet's Sunnah, how would his followers and supporters claim of their being Ahl al-Sunah?
The reason for his not enduring it, may lie in the fact that it reminds him of his perversion and remoteness from the message-owner. Otherwise what will be our interpretation for the following verses revealed by Allah:
"...He hath not laid upon you in religion any hardship..." (22:78)
"Allah desireth for you ease; He desireth not hardship for you..."(2:185)
"Allah tasketh not a soul beyond its scope..." (2:286)
And the last one is:
"And whatsover the Messenger giveth you, take it. And whatsover he forbiddeth, abstain (from it) ".(59:7)
So Abu Bakr's saying, that he cant endure the Prophet's Sunnah, is regarded as a refutation against these verses.If the First Caliph has never endured the Sunnah at that time, how could we ask the comtemporary Muslims to establish God's rules as ordained in His Book and the Sunnah of His Prophet ?! We have observed Abu Bakr contradict the Prophetic sunnah even in the simple matters, that are in the reach of common people and even the ignorant.
Further, Abu Bakr has neglected the sacrifice (of aship) while it has been done and emphasized by the Prophet (S), and it has been known by All Muslims, that sacrifice used to be an emphasized and recommendable sunnah, so how could it be ignored by the caliph of Muslims?!
Al-Shafi' i in his book al-'Umm, and other traditions 151 have narrated that: Abu Bakr and Umar have never sacrificed, for fear of being followed by others, who might think that it being wajib. It is verily an invalid explanation, not based on any proof, and all the Sahabah have realized from the Prophet (S), that sacrifice being a sunnah and not wajib (obligatory).
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151. Al-Bayhaqi, al-Sunan kubra, vol. ix, p. 265; al-Suyuti, Jam' al-jawami', vol. iii. p. 45.
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What should it entail if supposedly people thought of its being wajib? today.
May be Abu Bakr and 'Umar have intended, through abandoning the Prophet's Sunnah about sacrifice, to make people think that whatever is practised by the Prophet (S) is not necessarily being wajib, and it is permissible to leave and neglect it.
Thus, this can be regarded by them as a proof for veracity of their saying: The Book of Allah is sufficient for us; and of Abu Bakr 's saying : Do not narrate any hadith from the Prophet...etc.
So when someone debates Abu Bakr by the Prophetic Sunnah regarding the sacrifice, for instance, he may reply: Do not narrate anything from the Prophet, but show me where is sacrifice mentioned in Allah's Book!
Then the resarcher will apprehend why has the Prophet's Sunnah been neglected and unknown among them, and why have they altered the rules of Allah and His Messenger, according to their opinions and qiyas, and the matters approved by them that keep abreast of their desires.
All these reported examples being only a portion of the plenty of acts done by Abu Bakr, in respect of the holy Prophetic Sunnah, and the humiliation, burning and negligence he brought to it, that may need a seperate book.
How can any Muslim have confidence in a person having this bit of knowledge, and such a relation to the Prophetic Sunnah, and how can his followers be called Ahl al-Sunnah ??! The true followers of Sunnah must not neglect or burn it, but rather they should follow and sanctify it.
It is stated in the holy Qur'an:
"Say, (O Muhammad,to mankind): If ye love Allah, follow me; Allah will love and forgive you your sins. Allah is

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Forgiving Merciful. Say: Obey Allah and the Messenger .But if they turn away, lo! Allah loveth not the disbelievers (in His guidance)". (3:31-32)

Allah, the Magnificent has said the truth


2.'Umar ibn al-Khattab (al-Faruq):

In previous chapters of our books, we came to know that he has been the champion of opposition against the Prophetic Sunnah, and the one who has dared to say: "The Messenger of Allah utters obscene words (yahjur), and we are sufficed with the Book of Allah". As said by the Messenger, who never speaks of his own desire, 'Umar was the one who misled the entire Ummah, and the main cause for misguidance of every Muslim.152
We came to know also that he has embarked on insulting and harassing al-Zahra ' (A), frightening and scaring her and her children, when he assaulted her house, threatening to burn it.
Further he has collected whatever written of the Prophetic Sunnah, burned it and prevented peope from narrating the Prophet's traditions.
He has contradicted the Prophet's Sunnah throughout all stages of his life, in presence of the Prophet, and in his order to him to join Usamah's army, when he refused with the pretext of aiding Abu Bakr in undertaking the duties of caliphate.
He has also contradicted the Qur'an and the Sunnah in the following matters:

-Preventing the share of those whose hearts are to be reconciled,
-in mut'ah of hajj and temporary marriage (mut'ah)
-in tripartite divorce, making it one divorce, -in the duty (faridah) of tayammum, by calling to not
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152. The evidence for this being the Prophet's saying: I shall write a book you will never go astray after it. And Ibn 'Abbas's saying: Had he written that book, no difference would have been there between every two men among the Ummah, and since it was 'Umar who prevented the Prophet from withing, accusing him with hajr, in order that he should not insist on wiring, we came to know that he was responsible for causing deviation, and depriving the Islamic Ummah from attaining guidance.
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performing prayer at the time of non-availability of water,
-in impermissibility of spying on Muslims, by innovating it,
-in dropping a part of the adhan and substituting it with one of his own,
-in not chastising Khalid ibn al-Walid aafter threatening him with doing so.

Moreover he has contradicted Sunnah in regard of forbiding the performance of supererogatory prayer (nafilah) in congregation, and has innovated the prayer of tarawih.
He has then opposed the Sunnah in granting gift ('ata'), and innovated principle of mufadalah (preference), creating the caste system in Islam.
He has also contradicted the Sunnah by innovating the Shura Council, and enchanging Ibn 'Awf with it.
After all this, we see Ahl al-Sunnah hold him in the status of infallibles, claiming that justice has died with him, and when he was laid in his grave and visited by the two angles to question him, he cried at them: "Who is your Lord?"They say also that he is Faruq with whom Allah seperates between Truth and falsehood.
Isn't that an evidence for deriding and mocking Islam and Muslims by the Umayyads and their rulers, who ascribe virtues to a person known of being harsh and rude, and of his continuos opposition against the Messenger (S)? 153 Their state is such that the y address Muslims by saying : Muhammad's era with every thing it had, has gone away, and our time is coming for legislating in religion whatever we want and pleases us.You have become our slaves against your will and that of your Prophet, in whom you believe.
Isn't that like a reaction and taking revenge, for resorting the leadership of Quraysh headed by the Umayyads, who fouhgt Islam and the Prophet of Islam?
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153. In his sahih, vol. iv, p. 59, Muslim has repoted that there was a dispute between Ibn Abbas and Ibn al-Zubar concerning the two enjoyments (of hajj and women ), but Jabir ibn 'Abd Allah said: We have practised them during the Prophet's lifetime, but after him 'Umar forbade us from them, so we never returned to practise them.
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While 'Umar strives to obliterate the prophetic sunan, deriding and opposing them even in the presence of the Prophet himself, it is not strange then to see Quraysh give him its leadership and make him its greatest leader. That is because he has turned to be, after the advent of Islam, the spokesman and opposing champion of Quraysh, and has become after the Prophet's demise its combating power and big hope, in achieving its aspirations and ambitions in assuming power and bringing back the customs of Jahiliyyah, which they adorn and still yearn to.
It is no conincide to see 'Umar contradict the Prophetic Sunnah during his caliphate time, and strive to move back Ibrhim's maqam from the Holy House (Ka'bah), to the way it used to be during the days of the pre-Islamic period (Jahiliyyah)
It is reported by Ibn Sa'd in his Tabaqat, and by other historians that:
When the Prophet (S) has conquered Makkah, he has attached Ibrahim's Maqam to the Bayt (Ka'bah), as it used to be during the lifetime of Ibrahim and Isma'il.(peace be upon them),since the Jahili Arabs have shifted it to its location of today.When 'Umar has assumed the caliphate, he has shifted it to its present place, while it used to be attached to the House (Ka'bah), during the time of the Prophet and that of Abu Bakr .154
So is there any justification for 'Umar to obliterate the Sunnah of the Prophet, who revived the Sunnah of Ibrahim (A) and Isma'il (A), while 'Umar has revived the Jahili Sunnah, and rebuilt the Maqam as it was in the pre-Islamic era?
That is the man about whose excellences there are narrations that exceed imagination, and even Abu Bakr, who preceed him in caliphate, could not attain his position, and had a weakness as reported by al-Bukhari, while 'Umar proved to be a matchless genius.
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154. Ibn Sa'd, al-Tabaqat al-kubra, vol. iii, p. 204; al-Suyuti in his Ta'rikh, about the caliphate f 'Umar inb al-Khattab.
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This, in fact, is a scant of the heresies he has innovated in Islam, all being contradictory to the Book of Allah and Sunnah of His Messenger.Should we try to collect all the heresies and rules for which he has exerted his opinion, and coerced people to follow, we would compile a seperate book, but we have abstained due to brevit y.
Someone may argue by asking; How woul 'Umar ibn al-Khattab contradict Allah's Book and His Messenger 's Sunnah while the Almighty Allah says in His Book:
"And it becometh not a believing man or a believing woman, when Allah and His Messenger have decided an affair (for them), that they should (after that), claim any say in their affair; and whoso is rebellious to Allah and His Messenger, he verily goeth astray in error manifest ". (33:36)?
This being reiterated nowadays by people, as if they deny and can't believe that all this can be done by 'Umar ibn al-Khattab.
Our reply to them is: This is a fact proved by his companions and followers from among Ahl al-Sunnah wa al-Jama'ah, who prefer him, unknowingly, to the Prophet.Should all that is said in his regard being a lie, so all their Sihah would be null and void, and there would be no proof for supportingtheir belief ! Whereas most of the historic events have been written during the era of the state of Ahl al-Sunnah wa al-Jama'ah, in whose love, respect and veneration for him there is no doubt.
Should all these sayings be true, which being actually so, then Muslims are asked to reconsider their stance and rethink in all their beliefs, if they be truly from among "Ahl al-Sunnah wa al-Jama'ah".
When most of the investigation being nowadays unable to refute and deny such narrations and historical incidents, unanimously agreed by 'ulama' and muhaddithun, they embark on interpretation and seeking excuses, not based on any scientific proof. Some others enumerate his

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heresies counting them as excellences among his praiseworthy prides, as if Allah and His Messenger have not been aware of the good of Muslims and have neglected--I seek God's pardon --all those heresies, that were discorvered afterwards by 'Umar ibn al-Khattab, who has made them a sunnah for them after the Prophet's demise.
What a great falsehood and express blasphemy! We seek God's protection against absurd opinions and mistaken desires.If 'Umar be the chief and Imam of Ahl al-Sunnah wa al-Jama'ah, so I declare my disavowal from that Sunnah and that Jama'ah .
I implore Allah -Subhanahu- to make me die on the Sunnah of the seal of prophets and master of apostles Muhammad,and the path of his pure Progeny.

3. 'Uthman ibn 'Affan (Dhu al-Nurayn)

He is the Third Caliph who has assumed caliphate through an intrigue hatched by 'Umar ibn al-Khattab, and 'Abd al-Rahman ibn 'Awf who made a covenant and pledge with him to rule according to the Book of Allah and Sunnah of His Messenger, and sunnah of the (first) Two Caliphs.
I have doubt in the second condition, being to rule according to the Sunnah of God's Messenger (S). Because 'Abd al-Rahman ibn 'Awf' knows better than others, that the Two caliphs Abu Bakr and 'Umar have never ruled according to the Prophetic Sunah, but to their ijtihad and opinions, and that the Prophetic Sunnah has been, during the era of the Shaykhayn, almost absolutely neglected had not been 'Ali's striving hard to revive it in opportune circumstances.
Most probably he has stipulated that 'Ali ibn Abi Talib should rule according to the Book of Allah and Sunnah of the Shaykhayn, the offer that was refused by 'Ali, saying : I never rule but by the Book of Allah and Sunnah of His Messenger.So 'Ali (A) has lost the caliphate since he intended

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to revive the Prophet's Sunnah, and 'Uthman has assumed it as he has accepted to tread the path of Abu Bakr and 'Umar, who recurringly expressed their needlessness for the Prophetic Sunnah, and being sufficed with the Qur'an to apply its halal and abstain from its haram.
Our certainly is even increased, when knowing that 'Uthman ibn 'Affan has apprehended from this provision that he had to exert his ra'y (opinion) as done by his both companions, being the sunnah adopted by the two Shaykhs after the Prophet (S).But 'Uthman has gone too far in ijtihad more than the first two, till being disapproved by the Sahabah, who have blamed 'Abd al-Rahman ibn 'Awf saying to him: This is the making of your hands.!
When protest and disapproval have been abudantly raised agaisnt 'Uthman, he has addressed people saying : "Why haven't you disapproved 'Umar 's ijtihad, is it due to your being afraid of him?"
It is also reported by Ibn Qutaybah, that when people have disaproved 'Uthman's conduct, he has ascended the pulpit saying: O the Muhajirun and Ansar ! You have found many faults with me, while approving the same conduct from Ibn al-Khattab, since he has intimidated and repressed you, and no one dared to even blink at him.By God, I have more followers and nearer supporters than Ibn al-Khattab.155
I personally believe that the Emigrants and Helpers have never disaproved 'Uthman 's ijtihad, as they used to it and confirmed it from the first day, but they have disaproved his conduct when he has deposed them and encharged the posts and governorates to the debauches from among his uncles and relatives, who were fighting against Islam and Muslims.
The Muhajirun and Ansar kept silent towards Abu Bakr and 'Umar, since both of them have allowed them to take part in the government assigning them posts, bestowing over them fortune and repute.
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155. Ibn Qutaybah, Ta'rikh al-khulafa', vol. viii,p.13.
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Whereas 'Uthman has deposed most of them, giving abundant wealth to the Umayyads, exciting thus the disapproval of the former, who raised suspicious against him till they killed him.
This being the fact prophesied by the Messenger of Allah (S) when he said to them: "I am not afraid that you take partners to Allah after me, but I am not afraid that you contest regarding it (caliphate)".
Al-'Imam 'Ali (A) has said:
It seems that they have not heard God's saying:
"As for that Abode of the Hereafter We assign it unto those who seek not oppression in the earth, nor yet corruption.The sequel is for those who ward off (evil)". (28:83)
Yea, by God, they have heard and comprehend it, but they have taken a fancy to the world, and were fascinated by its ornament".
This is true .We either believe that they have disapproved his alerting the Prophet's sunnah, which being not possibles, since they have never disapproved it from Abu Bakr and 'Umar, and supposely 'Uthman and more followers and nearer supporters than Abu Bakr and 'Umar as expressed by him, due to his being the head of Banu Umayyah, who are nearer to the Prophet, more powerful, influential and of nobler descent than Taym and 'Udayy (the two tribes of Abu Bakr and 'Umar).
Moreover the Sahabah have never disapproved Abu Bakr's and 'Umar's conduct, but they have followed their sunnah, and deliberately ignored the Prophet's Sunnah, so it is not possible that they disapproved of 'Uthman that which they have approved of others. The evidence for this lies in that they have attended numerous incidents where 'Uthman has altered the prophet's sunnah like compeleting the travel prayer, preventing the talbiyah, omitting takbir in prayer, and preventing mut'ah in Hajj.All these acts have never been disapproved but only by 'Ali ibn Abi Talib, as shall be

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exposed later on.
The Prophet's Sunnah was known by the Sahabah, but they have deliberately contradicted it to please and satisfy the Caliph 'Uthman.
It is reported by al-Bayhaqi in his al-Sunan al-Kubra, from 'Abd al-Rahman ibn Yazid that he said: We were once with 'Abd Allah ibn Mas'ud .Entering the Mina Mosque, he said: How many rak'ahs have been performed by Amir al-Mu'minin (meaning 'Uthman)? They replied : Four, then he prayed four (rak'ahs) .We questioned him: Haven't you narrated that the Prophet (S) and Abu Bakr have prayed two rak'ahs?! He replied : Yea, and I still say now, but 'Uthman was an Imam, and I cannot contradict him, as contradiction is evil.156
How wonderful is that! Abd Allah ibn Mas'ud, the most renowed Sahabi amont them, believers tat contradicting 'Uthman being evil,while contradicting the Messenger of Allah (S) being all good!
Is it reasonable to say then, that they have disapproved his neglecting the Propetic Sunnah?
Sufyan ibn 'Uyaynah has narrated from Ja'far ibn Muhammad that he said : 'Uthman felt sick while in Mina.When 'Ali came, people asked him to lead them in prayer.
'Ali said: As you wish, but on condition that I perform the prayer the prayer of the Messenger of Allah (S), i.e. two rak'ahs!
They replied :Never, except the prayer of Amir al-Mu'minin : four rak'ahs .So he refused to lead them in prayer.157
Look at those thousands of People, being in Mina in the season of Hajj, and they expressly reject the Prophet's Sunnah, adopting nothing but 'Uthman's bid'ah (heresy) ! When 'Abd Allah ibn Mas'ud opines that contradicting 'Uthman be evil, and prays four rak'ahs, though narrating from the Prophet to be two, it may be out of dissimulation (taqiyiyah)
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156. Al-Bayhaqi, al-Sunnan al-kubar, vol. iii, p. 144.
157. Ibn Hazm, al-Muhalla, vol. iv, p.270.
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fearing from those thousands of people who adopt only the conduct of 'Uthman, neglecting the Prophetic Sunnah.
The only one who has rejected this conduct being 'Ali ibn Abi Talib (peace be upon him), who has refused to lead them in prayer unless it be as the Prophet has done.Through this he intended to revive the Prophetic Sunnah that was contradicted by the, fearing no admonition or their multitudes and plots.
It is noteoworthy also that 'Abd Allah ibn 'Umar has said: Prayer during travel is two rak'ahs, whoever contradicts the Sunnah has denied God.158
Thus he has charged with disbelief the Caliph 'Uthman beside all those who followed him on the bid'ah of completing prayer in travel.However, we will return later to the faqih 'Abd Allah ibn 'Umar to judge him as he has judged the others.
It is reported by al-Bukhari in his Sihah, that he said: I heard a conversation between 'Uthman and 'Ali on the road between Makkah and al-Madinah, regarding performance of 'Umrah and Hajj together.'Uthman has forbidden enjoyment of 'Umrah and Hajj together.'Uthman said: Are you performing an act that I have forbidden? 'Ali replied: I am not already reprimanded by any individual.159
This is the truth of the Caliph of Muslims, who expressly contradicts the Sunnah, beside forbidding people from adopting it, being not disapproved but only by 'Ali ibn Abi Talib, who has never forsaken the Prophet's Sunnah even if be threatened by death.
Is there among the prophet's Companions, other than Abu al-Hassan (A), who can truly and really represent the Prophetic sunnah?
'Ali has never neglected the Sunnah, despite the ruler's suppression and depotism, and his being supported by
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158. Al-Bayhaqi, al-Sunnan al-kubra, vol. iii, p. 140. al-Tabarrani, alMu'jam al-kabir, al-Jassas, Ahkam al-Qur'an vol. ii,p. 310.
159. Sahih alBukhari, vol ii, p. 151 ab al-tamatu wa al-'iqran min kitab al-hajj.
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the Sahabah whose books and siahah testify our belief that he (A) has done his utmost to revive the Prophetic Sunnah and make people follow it.But no opinion is there for that whose word is not obeyed, as disclosed by himself, as no one has obeyed and adopted his words except the Shi'ah, who have faithfully devoted themeselves to and followed him in everything.
Thus we concluded that the Sahabah have not disapproved 'Uthman's conduct due to his changing the Prophetic Sunnah, as we have understood from their Sihah their contradiction to it and for the sake of the mundane world, and acquiring wealth, fame and authority .It is them who have warred against 'Ali, since he has never assigned posts to them, asking them to return the assets (amwal), they have unrightly accumulated, to the Muslim's treasury (Bayt al-Mal) to be used by the needy.
Can any intelligent man believe after that, that the followers of 'Uthman being the followers of the Sunnah, and 'Ali's followers being the rawafid and heretics? Judge according to what Allah has shown you, if you be of the equitable ones.
The Qur'an has clearly said:
"Lo! Allah commandeth you that ye restore deposits to their owners, and if ye judge between mankind, that ye judge justly. Lo! comely is this which Allah admonished you.Lo! Allah is ever Hearer, Seer".(4:58)