Junior Member

 posted August 22, 2000 08:38 PM    


(1) What is shiaism?

Just like Islam, Shiaism is also misrepresented and misunderstood on account of ignorance and antagonistic. Shia school of thought is not a sect innovated by the Jews as some claim, but is the only school of thought which has attached itself to the Holy Prophet and the Holy Ahl Al Bayt, in obedience to Prophets Sunnah and in Submission to the will of Allah.

People neglected the AHL AL BAYT and began following their own ways and yet called their own innovated Schools as Islam, and themselves are the deviants from the prescribed course as Muslims. Therefore those who faithfully followed the original teachings of the Holy Quran and remained faithfully attached to the prescribed course by the Holy Prophet , had to distinguish themselves from others who had discarded the divinely set up guides, the AHL AL BAYT. Thus those who followed Ali in the place of Holy Prophet, called themselves as the Shia's of Ali a.s, just to distinguish the Islam-Original which they faithfully followed and identified it as Shiaism.

This was quite in accordance with the 'bait' or the allegiance taken from Muslims by the Holy Prophet, for Ali at 'GHADEER-E-KHUM', while others disregarded it and paid their allegiance to their own chosen leaders.

Prophet Muhammad (S.A.W) had declared that his ummah will divide into 73 sects, all would meet destruction except one, but which sect of the 73, will meet Heavenly Bliss?

The Messenger of Allah said to Ali: "Glad tiding O Ali! Verily you and your companions and your SHIA (followers) will be in Paradise."

Sunni references:
1.Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p655
2.Hilyatul Awliyaa, by Abu Nu'aym, v4, p329/
/3.Tarikh, by al-Khateeb al-Baghdadi, v12, p289, by al-Tabarani
5.Majma' al-Zawa'id, by al-Haythami, v10, pp 21-22, who said this tradition has been transmitted via numerous'iq al-Muhriqah, by Ibn Hajar Haythami , Ch. 11,

The word shi'ah means a follower:

And most surely Abraham was among the Shi'ah of him (Qur'an 37:83)

And he (Moses) went into the city at a time when people (of the city) were not watching, so he found therein two men fighting, one being of his Shi'ah and the other being his enemy, and the one who was of his Shi'ah cried out to him for helpagainst the one who was of his enemy (Qur'an 28:15)
In the history of Islam, "Shi'ah" has been especially used for the followers of Imam 'Ali (a). This phrase is not something invented later! The first individual who used this term was the Messenger of Allah himself. When the following verse of the Qur'an was revealed:

(As for) those who believe and do good, surely they are the best of creatures
(Qur'an 98:7)

The Prophet (s) said to Ali: "It is for you and your Shi'ah."

He further said: "I swear by the one who controls my life that this man (Ali) and his Shi'ah shall secure deliverance on the Day of Resurrection."

q Jalal al-Din al-Suyuti, Tafsir al-Durr al-Manthur, (Cairo) vol. 6, p. 379
q Ibn Jarir al-Tabari, Tafsir Jami' al-Bayan, (Cairo) vol. 33, p. 146 q Ibn Asakir, Ta'rikh Dimashq, vol. 42, p. 333, p. 371
Ibn Hajar al-Haythami, al-Sawa'iq al-Muhriqah, (Cairo) Ch. 11, section 1, pp 246-247

(1) What is the belief of the Shi'ah?

We believe that there is no god but Allah, the eternal, the alone, the All-Mighty the All-Wise, Never can he be seen in this world or hereafter.

We believe in all the prophets sent by Allah to guide mankind to the way of Allah, the last being the Prince of all Prophets, Prophet Muhammad (S.A.W) the seal of Messengers., through whom Allah (S.W.T) completed his chosen errorless Deen.

We also believe in Imamat,( The Divine Leadership)

We believe in the Angels, Hereafter, Paradise, Hell, Rewards and Punishment.

We believe that the Holy Quran is the last Word of Allah.

We believe in the articles of practice,( Salaah, Fasting, Hajj, Zakat, khums, Jehad, Amar bil Maroof, Nahya anil Munkar, Tawallah and Tabarra)

There are differences between the Shia's and the other schools of thought in regarding Tawheed Prophethood, Imamat etc,


The Twelver Shi'ites believe that God has no shape, no physical hand, no physical leg, no physical body, and no visible appearance. He does not change along with the time, or does not occupy any physical place. Under no circumstances, God changes. There comes no TIME frame upon him. He has created time, and physical places.

In short: "THERE IS NOTHING LIKE HIM" (Holy Quran)

But the brothers of other schools of thought believe that somehow we will see Allah in the here after., and this has been mentioned in SAHIH AL BUKHARI: 9.532A:
Narrated 'Ata' bin Yazid al-Laithi:

On the authority of Abu Huraira: The people said, "O Allah's Apostle! Shall we see our Lord on the Day of Resurrection?" The Prophet said:

"Do you have any difficulty in seeing the moon on a full moon night?"
They said, "No, O Allah's Apostle." He said, "Do you have any difficulty in seeing the sun when there are no clouds?"
They said, "No, O Allah's Apostle." He said, "So you will see Him, like that".

If the above is true: that we will see Allah s.w.t in the Hereafter, then this means that Allah has a FORM, in which we will see him, otherwise how will see SEE something with our physical eyes that is UNSEEN?


Narrated Abu Sa'id al-Khudri:

"..Then the Almighty will come to them in a SHAPE other than the one which they saw the first time, and He will say: 'I am your Lord,' and they will say, 'You are not our Lord.'
And none will speak: to Him then but the Prophets, and then it will be said to them, 'Do you know any sign by which you can recognise Him?'

They will say. 'The Shin,' and so Allah will then uncover His Shin whereupon every believer will prostrate before Him..."

The above shows that Allah has some kind of FORM, which will be shifted to a SHAPE other than the one the believers would see first.
Narrated Abu Huraira:

".. The Prophet said, "Allah created Adam in His picture, sixty cubits (about 30 meters) in height…."
Allah has created ADAM a.s in His own image, the words contained in Sahih Al Bukhari:

'inna Allah 'azza wa-jalla khalaqa Adam 'ala surathihi'

They liken Him with a form of a Human being and attribute to Him Limitations!!!

They seem to believe that "WE" will SEE Allah!!!

When Allah replies, to Musa a.s: "NEVER WILL THOU SEE ME..."- 7:143

They seem to believe that WE will see Him, in the Hereafter, surely there is a contradiction between the saying of Allah "LUN" (never) and their saying WE WILL SEE HIM IN THE HEREAFTER. Brothers we can say NEVER and forget about it the next day or days, but Allah never forgets! When He says NEVER He means NEVER!

The other schools of thought base their arguments on this Ayat:

"Some faces on that day will be glooming, looking towards their Lord", and the hadiths mentioned aboved.


In Arabic language the word "Nadhira" that is used in the above verse does not imply "seeing", and our Imams (AS) used other verses of Quran to prove this. In fact, the word "Nadhira" has been used in Quran with the meaning of "Muntadhira" that means expecting/waiting. On the commentary of this verse, IMAM ALI (AS) said:

"... The verse means looking forward to what Allah, to Whom belong Might and Majesty, has *promised them*. And the word 'Nadhira' sometimes means 'expecting/waiting' ('al- Muntadhira'). Haven't you heard the saying of Allah: '(But I am going to send him a present) and I am looking forward (Nadhira) to what (answer) the ambassadors will return (27:35).' This means I am waiting (al-Muntadhira) for what the ambassadors will return..."

- al-Ihtijaj, v1, p243
- Bihar al-Anwar, v90, p101, Hadith #1

In another Hadith on the commentary of the verse "Some faces on that day will be brilliant, looking towards their Lord", Imam Ali Ibn Musa al-Ridha (AS) said:

"It means (their faces) are radiant and they are looking forward to the REWARD of their Lord."

- al-Ihtijaj, v2, p409
- Kitab al-Tawhid, p116, Hadith #19
- al-Amali, Shaikh Saduq, p409, Hadith #1
- al-Bihar, v4, p28, Hadith #3

On the impossibility of seeing, visualising, or thinking Allah, Abu Hashim al-Ja'fari narrated:

About the verse "Visions can not reach Him and He grasps all visions (6:103)",

Imam al-Ridha (AS) said: "O Aba Hashim! The thinking/imagination of the mind is more delicate than the vision of the eyes. By your imagination, you can reach to India and other places that you have not entered and your eyes have not reached. Thus the thinking of minds can not reach Him, then how could the visions of eyes do?"

- al-Kafi, v1, p99, Hadith #11
- Kitab al-Tawhid, p113, Hadith #12
- Bihar al-Anwar, v4, p39, Hadith #17

Similarly he narrated:
Imam al-Ridha (AS) said: "Verily the imagination of the mind is more (powerful) than the vision of the eyes.Thus (the verse means) minds can not reach Him, and He reaches to all minds."

- Al-Kafi, v1, p98, Hadith #10
-Kitab al-Tawhid, p112, Hadith #11
- Bihar al-Anwar, v4, p39, Hadith #16

Impossibility of seeing Allah is out of question when mind cannot encompass Him. In another Hadith, Ibrahim al-Karkhi narrated:

I said to Ja'far Ibn Muhammad al-Sadiq (AS): "There is a person who claims to see Allah in dream. How is this possible?" He (AS) replied: "That man has no religion. Verily Allah can be seen neither in awareness, nor in dream, nor in this world, NOR IN THE HEREAFTER."
- al-Amali, Shaikh Saduq, p610, Hadith #5
- Bihar al-Anwar, v4, p32, Hadith#7


There are some differences on Prophethood, but mainly our differences are on the subject Imamat. That is the main cause of disunity amongst the Shia and non Shia schools of thought. We believe that the Holy Prophet before departing from this world, he nominated his successor, Imam Ali a.s to be the guide after him. The other Schools of thought maintain that (S.A.W) gave no direct indictaions.
Anyhow we have our proofs to show that the Holy Prophet, gave clear indications.

(3)What evidences are there to show that it is compulsory to follow the Ahl Al Bayt, after the Holy Prophet?

It's against the teachings of Islam, that a person should follow his own wimps and desires, but the guidance bestowed upon him by the Creator, Allah s.w.t.
The shia's believe that before the departure of Holy Prophet, he on many accasions said and especially at Ghadeer: It is narrated in Sahih Muslim as well as many other sources that:

Someday (after his last pilgrimage) the Messenger of Allah (PBUH&HF) stood to give us a speech beside a pond which is known as Khum (Ghadir Khum) which is located between Mecca and Medina. Then he praised Allah and reminded Him, and then said: "O' people! Behold! It seems the time approached when I shall be called away (by Allah) and I shall answer that call. Behold! I am leaving for you two precious things. First of them is the book of Allah in which there is light and guidance... The other one is my Ahlul-Bayt. I remind you in the name of Allah about my Ahlul-Bayt. I remind you in the name of Allah about my Ahlul-Bayt. I remind you in the name of Allah about my Ahlul-Bayt. (three times)."

Sunni Reference:

Sahih Muslim, Chapter of the virtues of the companions, section of the virtues of Ali, 1980 Edition Pub. In Saudi Arabia, Arabic version, v4, p1873, Tradition #36. And many others such as Sahih al-Tirmidhi, Musnad Ahmad

(4)So according to the Shia's Ali Ibn Abi Talib is the first and the natural successor to the Holy Prophet?

Correct! We accept Imam Ali to be the first Imam/successor/caliph to the Holy Prophet, in accordance to the speech given at Ghadeer Khum, in front of 120,000 Hajjies,(Pilgrims) by the Prophet, to acknowledge him as the guide in place of the Holy Prophet s.a.w.

The Holy Prophet, as instructed by Allah s.w.t, gave a speech declaring Imam Ali to be the natural successor after him:

On the 18th of Dhul-Hajjah, after completing his last pilgrimage (Hajjatul-Widaa), Prophet was leaving Mecca toward Medina, where he and the crowd of people reached to a place called Ghadir Khum (which is close to today's Juhfah). It was a place where people from different provinces should say Good bye to each other and take different routes for their home. In this place, the following verse was revealed:

"O Apostle! Deliver what has been sent down to you from your Lord; and if you don't do it, you have not delivered His message (at all); and Allah will protect you from the people ..." (Quran 5:67).

According to the verse above, it is indicated that the Holy Prophet (S.A.W) is being asked to convey such a special message, that if he does not do so, the Deen will not be completed. So what is this special Message?

Some of Sunni references confirming that the revelation of the above verse of Quran was right before the speech of Prophet in Ghadir Khum:

(1) Tafsir al-Kabir, by Fakhr al-Razi, under commentary of verse 5:67, v12, pp 49-50, narrated on the authorities of Ibn Abbas, al-Bara Ibn Azib, and Muhammad Ibn Ali.
(2) Asbab al-Nuzool, by al-Wahidi, p50, narrated on the authorities of Atiyyah and Abu Sa'id al Khudri.
(3) Nuzul al-Quran, by al-Hafiz Abu Nu'aym narrated on the authorities Abu Sa'id Khudri and Abu Rafi.
(4) al-Fusool al Muhimmah, by Ibn Sabbagh al-Maliki al-Makki, p24
(5) Durr al-Manthur, by al-Hafiz al-Suyuti, under commentary of verse 5:67
(6) Fathul Qadir, by al-Shawkani, under commentary of verse 5:67
(7) Fathul Bayan, by Hasan Khan, under commentary of verse 5:67
(8) Shaykh Muhi al-Din al-Nawawi, under commentary of verse 5:67
(9) al-Sirah al-Halabiyah, by Noor al-Din al-Halabi, v3, p301
(10) Umdatul Qari fi Sharh Sahih al-Bukhari, by al-Ayni
(11) Tafsir al-Nisaboori, v6, p194
(12) and many more such as Ibn Mardawayh, etc...

The last sentence in the above verse indicates that the Prophet (PBUH&HF) was mindful of the reaction of his people in delivering that message but Allah informs him not to worry, for He will protect His Messenger from people.

[The Speech]

Upon receiving the verse, the Prophet (PBUH&HF) stopped on that place (the pond of Khum) which was extremely hot. Then he sent for all people who have been ahead in the way, to come back and waited until all pilgrims who fell behind, arrived and gathered. He ordered Salman (RA) to use rocks and camel toolings to make a pulpit (minbar) so he could make his announcement. It was around noon time in the first of the Fall, and due to the extreme heat in that valley, people were wrapping their robes around their feet and legs, and were sitting around the pulpit, on the hot rocks.

On this day the Messenger of Allah spent approximately five ours in this place; three hours of which he was on the pulpit. He recited nearly one hundred verses from The Glorious Quran, and for seventy three times reminded and warned people of their deeds and future. Then he gave them a long speech. The following is a part of his speech which has been widely narrated by the Sunni traditionists:

The Messenger of Allah declared: "It seems the time approached when I shall be called away (by Allah) and I shall answer that call. I am leaving for you two precious things and if you adhere both of them, you will never go astray after me. They are the Book of Allah and my progeny, that is my Ahlul-Bayt. The two shall never separate from each other until they come to me by the Pool (of Paradise)."

Then the Messenger of Allah continued: "Do I not have more right over the believers than what they have over themselves?" People cried and answered: "Yes, O' Messenger of God." Then Prophet (PBUH) held up the hand of Ali and said: "Whoever I am his leader (Mawla), Ali is his leader (Mawla). O' God, love those who love him, and be hostile to those who are hostile to him."

Some of the Sunni references:

(1) Sahih Tirmidhi, v2, p298, v5, p63

(2) Sunan Ibn Maja, v1, pp 12,43

(3) Khasa'is, by al-Nisa'i, pp 4,21

(4) al-Mustadrak, by al-Hakim, v2, p129, v3, pp 109-110,116,371

(5) Musnad Ahmad Ibn Hanbal, v1, pp 84,118,119,152,330, v4, pp 281,368,370,

372,378, v5, pp 35,347,358,361,366,419 (from 40 chains of narrators)
(5)Does'nt the word (Moula) have other meanings to the one given by the Shia's?

It certainly does, but no- matter what other meaning u would imply to the word Moula, it would make no sense under the context of the whole tradition, other than the meaning Leader/Master. i.e. the word Moula also means a friend but if you look at it with the context, you would get the image that the Holy Prophet is trying to say "Of whomsoever Iam the friend Ali is his friend"
So this would mean, that Ali had envious relationship with the people and now they would have to accept him as a friend or friendship was considered better than brotherhood by the Messebger of Allah.

The Holy Prophet himself explains the meaning to the word (Moula) by expressing: "Do I not have more right over the believers than what they have over themselves?" When the audience declared you do, then the Holy Prophet said: "Of whomsoever I am the Moula Ali is his Moula"

Secondly to support our meaning of the word, following is an example where the second Caliph Hasrat Omar Ibn Khattab congratulates Imam Ali, hence one may ask: "why the congratulations for?"

"Well done Ibn Abi Talib! Today you became the leader (Mawla) of all believing men and women."

Sunni references:

(1) Musnad Ahmad Ibn Hanbal, v4, p281
(2) Tafsir al-Kabir, by Fakhr al-Razi, v12, pp 49-50
(2) Mishkat al-Masabih, by al-Khatib al-Tabrizi, p557
(5) al-Musnad, by Abu Ya'ala
(3) Kitabul Wilayah, by Ibn Jarir al-Tabari

If Moula means a friend in the context to the Hadith of Ghadeer, then the congatulations of Hasrat Omar sound absurd because faithful women are not allowed to have men as friends in Islam, Muslims don't have a western concept.

(6)Why do Shia's just believe in 12 imams and not less or more?

Well, it is compulsory to follow the commands of Allah and his Messenger Muhammad (s.a.w) and it was Allah's Messenger who said:

"There will be twelve commanders (Amir)." He then said a sentence which I did not hear. My father said, the Prophet added, "All of them will be from Quraish." - Sahih al-Bukhari Hadith: 9.329

In Sahih Muslim, the traditions are as follows:
Narrated Jabir Ibn Samura:

"The Prophet (PBUH&HF) said: "The matter (life) will not end, until it is passed by twelve Caliphs." He then whispered a sentence. I asked my father what the Prophet said. He said, the Prophet added: "All of them will be from Quraish."

Sahih Muslim, Arabic version, Kitab al-Imaara, 1980 Edition Pub. in Saudi Arabia, v3, p1452,Tradition #5

Did we choose to have 12 Imams or the messenger of Allah?

(7)Did the Holy Prophet mention their names?

In fact he did, he did not leave his ummah in bewilderness.
Shi`as have confined their loyalty to the twelve Imams from Ahl al-Bayt, peace be upon them, the first of whom is Ali ibn Abu Talib followed by his son al-Hasan then his son al-Husayn then the nine infallible ones among al-Husayn's offspring, peace and blessings of Allah be upon all of them.

The Messenger of Allah had named all these Imams in many of his statements either explicitly or implicitly, and he had mentioned them by name according to some traditions transmitted by the Shi`as and others transmitted by "Sunni" scholars. No researcher who has studied the biography of the Prophet, and who become familiar with the Islamic history, doubts the fact that the Prophet was the one who appointed the Twelve Imams, clearly stating so in order that they might succeed him and take charge of his nation.

Their number is mentioned in the Sahih books of "Ahl al-Sunnah" together with the fact that they were twelve in number, and that all of them descended from Quraysh; Some Sunni references indicate that the Prophet named all of them, saying that the first of them was Ali ibn Abu Talib, followed by his son al-Hasan then al-Hasan's brother al-Husayn, followed by nine from the offspring of al-Husayn the last of whom is al-Mahdi.

The [Sunni] author of Yanabee` al-Mawaddah[65] narrates the following incident in his book:

A Jew named al-A`tal came to the Prophet and said, "Muhammad! I wish to ask you about certain things which I have been keeping to myself; so, if you answer them, I shall declare my acceptance of Islam before you." The Prophet said, "Ask me, O father of Imarah!" So he asked him about many things till he was satisfied and admitted that the Prophet was right. Then he said, "Tell me about your wasi (successor): who is he? No prophet can ever be without a wasi; our prophet Moses had appointed Yusha` [Joshua] son of Noon as his successor." He said, "My wasi is Ali ibn Abu Talib followed by my grandsons al-Hasan and al-Husayn followed by nine men from the loins of al-Husayn." He said, "Then name them for me, O Muhammad!" The Prophet said, "Once al-Husayn departs, he will be succeeded by his son Ali; when Ali departs, his son Muhammad will succeed him. When Muhammad departs, his son Ja`far will succeed him. When Ja`far departs, he will be succeeded by his son Musa. When Musa departs, his son Ali will succeed him. When Ali departs, his son Muhammad will succeed him. When Muhammad departs, his son Ali will succeed him. When Ali departs, his son al-Hasan will succeed him, and when al-Hasan departs, al-Hujjah Muhammad al-Mahdi will succeed him. These are the twelve ones."
That Jew, therefore, embraced Islam and praised Allah for having guided him.

This is recorded on p. 440 of Yanabee` al-Mawaddah by the Hanafi author al-Qandoozi. It is also recorded by al-Juwayni [another Sunni scholar] who quotes Mujahid quoting Ibn Abbas.
Al-Juwayni, Fara'id al-Simtayn, pg 160.

Al-Dhahabi says in Tadhkirat al-Huffaz, vol. 4, p. 298, that Sadruddin Ibrahim binMuhammad bin al-Hamawayh al-Juwayni al-Shafi'i was a great scholar of Hadith. Also see his biographical note in Ibn Hajar al-'Asqalani, al-Durar al-kaminah, vol. 1,p. 67.

(8)So Imam Mahdi, is the last of 12 Imams and one of the Members of Ahl Al Bayt?

There are many traditions which clearly say so, after all why would we included someone who the Holy Prophet has'nt included?

The Prophet (PBUH&HF) said: "Even if the entire duration of the world's existence has already been exhausted and only one day is left (before the day of judgment), Allah will expand that day to such a length of time, as to accommodate the kingdom of a person from my AHL AL BAYT who will be called by my name. He will fill out the earth with peace and justiceas it will have been full of injustice and tyranny (by then)."

Sunni References:

Sahih al-Tirmidhi, v2, p86, v9, pp 74-75
Sunan Abu Dawud, v2, p7
Musnad Ahmad Ibn Hanbal, v1, pp 84,376; V3, p63
al-Mustadrak ala al-Sahihayn, by al-Hakim, v4, p557

(9)Are the wives of the Holy Prophet amongst the Ahl Al Bayt?

No! Zaid bin Aqraam was also asked the same question, and he replied :"… No the Ahl Al Bayt are those to whom Sadaqa is forbidden…"(Sahih Muslim,)

Secondly when the verse of PURITY (33:33) Hasrat Umm Salmaa, asked the Messenger of Allah, if she was also amongst the Ahl Al Bayt, and the reply to her question was: " You remain in your position and you are towards a good ending"

Hasrat Umm Salmaa, (RA) narrates:

The verse "Verily Allah intends to ... (33:33)" was revealed to the Prophet (PBUH&HF) in the house of Umm Salama. Upon that, the Prophet gathered Fatimah, al-Hasan, and al-Husain, and covered them with a cloak, and he also covered Ali who was behind him. Then the Prophet said: "O' Allah! These are the Members of my House (Ahlul-Bayt). Keep them away from every impurity and purify them with a perfect purification." Umm Salama (the wife of Prophet) asked:"Am I also included among them O Apostle of Allah?" the Prophet replied: "You remain in your position and you are toward a good ending."

Sunni reference: Sahih al-Tirmidhi, v5, pp 351,663

As we see, al-Tirmidhi also confirms that Imam Ali, Fatimah, al-Hasan, and al-Husain are the Ahlul-Bayt, and the purification sentence in Quran (the last sentence of Verse 33:33) was revealed for the virtue of the above-mentioned individuals, and NOT for the wives of the Prophet (PBUH&HF). Also it is apparent from above authentic tradition that the Prophet himself excluded his wives from Ahlul-Bayt. If Umm Salama (RA) was among Ahlul-Bayt, why didn't the Prophet answer her positively? Why didn't he enter her into the cloak? Why did the Prophet tell her that she remains in her own position? If the Prophet (PBUH&HF) would consider Umm Salama among Ahlul-Bayt, he would surely have entered her to the cloak and would have prayed for her perfect purity as well.

In the tradition of al-Hakim the wording the last question and answer is as follows:

Umm Salama said: "O Prophet of Allah! Am I not one of the members of your family?" The Holy Prophet replied: "You have a good future but only these are the members of my family. O Lord! The members of my family are more deserving."

Sunni reference: al-Mustadrak, by al-Hakim, v2, p416

(10)Do the Shia's hold the Ahl Al Bayt as infallible?

True! The Holy Members of Ahl Al Bayt are considered Infallible by the Imamiyah Shia's, and our belief agrees with the Holy Quran and logic.

The Holy Book of Allah mentions Ahlul-Bayt and their exceptional virtue in the following verse which is known as "Purification Verse" (Ayah al-Tat'hir):

"Verily Allah intends to keep off from you every kind of uncleanness O' People of the House (Ahlul-Bayt), and purify you with a perfect purification". (Quran, the last sentence of Verse 33:33)

Note that the word "Rijs" in the above verse has got the article "al-" at its beginning which makes the word universal. Thus "al-Rijs" means "EVERY KIND of impurity". Also at the end of the verse, Allah states "and purify you a PERFECT purification." The word "perfect" comes from the emphasis of "Tat'hiran". This is the only place in Quran that Allah uses the emphasis of "PERFECT purification".

According to the above verse, Allah expresses his intention to keep Ahlul-Bayt pure and flawless/sinless, and what Allah intends it will certainly take place as Quran itself testifies (see 16:40). Indeed, a human can be sinless because he is not forced to commit sin. It is the human's choice to accept the instructions of Allah and get His help to avoid sin, or to neglect Allah's commandments and commit the sin. Allah is advisor, and encourager, and warner. A sinless human is still a human; no doubt about it. Some people assert that in order to be human, one SHOULD have some mistakes. Such claim is unsupported. The truth is that Human CAN make mistakes but he does not have to.

It is the Grace of Allah that attracts His servants towards Him, WITHOUT compelling them any way. This is our choice to pursue this attraction and refrain from doing mistakes, or to turn away and commit the mistakes. However, Allah has GUARANTEED to show the Right Path and to provide a pure life for those who seek it:

Whoever works righteousness man or woman and is faithful, We shall revive a PURE life for him. (Quran 16:97)

And whosoever keeps his duty to Allah, Allah will appoint a way out for him. (Quran 65:2)

In fact, the Prophet (PBUH&HF) himself testified that he and his Ahlul-Bayt are sinless. Interesting to see that Messenger of Allah used the purification verse of Quran to prove his point. Ibn Abbas Narrated that:

"The Messenger of Allah recited "Verily Allah intends to keep off from you every kind of uncleanness O' People of the House (Ahlul-Bayt), and purify you a perfect purification". (Quran, the last sentence of Verse 33:33) and then the Messenger of Allah said: "THUS ME AND MY AHL AL BAYT ARE CLEAR FROM SINS."

Sunni reference:

Sahih al-Tirmidhi, as quoted in:
al-Durr al-Manthoor, by Jalaluddin al-Suyuti, v5, pp 605-606,198 under the commentary of Verse 33:33 of Quran Dala'il al-Nabawiyyah, by al-Bayhaqi
Others such as al-Tabarani, Ibn Mardawayh, Abu Nu'aym, etc.

(11)What will happen if one refuses to accept, the Ahl Al bayt as their guides?

Well the Holy Prophet has already answered this question, by saying:

"Behold! My Ahlul-Bayt are like the Ark of Noah. Whoever embarked in it was SAVED, and whoever turned away from it was PERISHED., by al-Hakim, v2, p343, v3, pp 150-151 on the authority of Abu Dhar. al-Hakim said this tradition is authentic (Sahih).
2.Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p786
3. al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 1, p234 under Verse 8:33. Also in section 2, p282. He said this Hadith has been transmitted via numerous authorities.


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 posted August 22, 2000 08:50 PM     



Yes it is true with the exception of the Last Messenger of Allah, Prophet Muhammad (S.A.W). Our belief is that there is none Superior or like Allah s.w.t, and after Allah, the most Superior being is Prophet Muhammad (S.A.W) and after him are the remaining Ahl Al Bayt, then the rest of other Prophets.

Imamat is also an office like Prophethood, and to this the Holy Quran confirms:

"And when Abraham was tested by his Lord with certain commands and he fulfilled them. Then He said: Lo! I appoint you an Imam for mankind." (Quran 2:124).

Ibraheem (A.S) was made an Imam ONLY after passing a TEST bestowed upon him by Allah(S.W.T), hence to receive Imamat without undergoing certain tests is against the laws of Allah, nor can anyone choose to become an Imam by votes of majority, this office is only granted to a person chosen by the divine will of Allah. Since Prophet Muhammad was also an Imam this does not undermine his position.

It is admitted by All that the Holy Prophet Muhammad (S.A.W) is Superior to all other beings on the face of earth, whether they are Prophets or Angels.

This position of superiority is given to him due to his Merits, Virtues, Knowledge, Piety, and for Striving most in the path of Allah.

It is illogical to think that bestows upon a person an exalted position of superiority, without him having to earn it: "And for all (are ranks) (assigned) according to what they did; that Allah may (fully) recompense their deeds, and they shall not be done any injustice" -46:19

Allah says: "The best among you in the sight of Allah, is he with the most upright character; Verily Allah is All-knowing, All-Aware" - 49:13

A person's character is due to the extent of his piety, the more a pious a person would be the more exalted character he will achieve.

A person's piety can also be due to the extent of his knowledge, about right and wrong, and other matters relating to it. The more knowledge a person has, the more it will help him, to correct his conduct in the matters against deviation and ungodly attitude and THUS he will be amongst God-fearing.

" Verily, the God-fearing from amongst his servants are those endued with knowledge; Verily Allah is All-Mighty, Oft-Forgiving" - 35:28

A person's knowledge and a firm belief can also raise the standard of a person to a exalted position, as Allah says: " …Allah will EXALTED those who believe amongst you and those who have been granted knowledge in RANKS; And Allah is All-Aware of whatever you do" - 58:11

All this sums up to, that a person's position is elevated to a superior rank, due to his Merits, Virtues, Knowledge and Piety.

Out of all the creation of Allah, Prophet Muhammad's Knowledge, Piety, Merits and Virtues are greater than any other beings created, it is for this reason Allah has given him a exalted position worthy of respect.

Our Imams come next to the position of the Holy Prophet, for they are well known for their excellent Morals, Knowledge and their Striving in the path of Allah.

The Prophets, other than Prophet Muhammad(S.A.W) did not have the complete knowledge of the Holy Quran, but our Imams did, Allah asks: "Are those who know and those who know not alike ? "

So how can the Prophets be compared to those who had more knowledge than they did?
How can the Prophets be compared to our Imams whose Character, Knowledge, Piety and PURITY matched the Holy Prophet?

The Holy Prophet himself compared our Imams with other Prophets:

- Imam Ali (AS) having the highest virtues of the early great Messengers:

The Messenger of Allah (PBUH&HF) said: "He who wants to see Noah (AS) in his determination, Adam (AS) in his knowledge, Abraham (AS) in his clemency, Moses (AS) in his intelligence and Jesus (AS) in his religious devotion should look at Ali Ibn Abi Talib (AS)."

Sunni references:
(1)Sahih al-Bayhaqi
(2)Musnad Ahmad Ibn Hanbal, as quoted in
(3)Sharh Ibn Abi al-Hadid, v2, p449
(4)Tafsir al-Kabir, by Fakhruddin al-Razi, under the commentary of the Verse of (5)Impreciation (Mubilah), v2 p288. He wrote this tradition has been accpeted as all genuine.
(6)Ibn Batah has recorded it as a tradition related by Ibn Abbas as is stated in the book "Fat'h al-Mulk al-Ali bi Sihah Hadith-e-Bab-e- Madinat al-Ilm", p34, by Ahmed Ibn Muhammad Ibn Siddiq al-Hasani al-Maghribi.

Salman al-Farsi (RA) narrated that:

I heard the Messenger of Allah (PBUH&HF) saying: "I myself, and Ali were one light in the hands of Allah fourteen thousand years (14,000) before He created Adam (AS). When Allah created Adam(AS) He divided that light into two parts, one part is me and one part Ali."

Sunni References:
(1)Mizan Al-Ei'tidal, by al-Dhahabi, v1, p235
(2)Fada'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p663, Tradition #1130
(3) al-Riyadh al-Nadhirah, by al-Muhib al-Tabari, v2, p164, v3, p154
(4) History of Ibn Asakir

Remark: "hand of Allah" means His power. The phrase "within the hands of Allah" means in His presence, domain, realm, kingdom.

This clearly shows that the ranks of Prophet Muhammad (PBUH&HF) and Imam Ali (AS) are better than any human being ever created by Allah.

There are many other sayings of the Holy Prophet which indicate that the position held by the Members of Ahl Al Bayt, is more superior than that of any Prophet, Companions and Angels.


There is a difference between Revelation (Wahy) and Inspiration (Ilham), some people use the word Wahy to mean inspiration, while the actual word for inspiration is Ilham.

In the Holy Quran it is stated that the Mother of Musa (A.S) received Wahy:

And We REVEALED to the mother of Moses: Suckle (thy child) but when thou hast fears about him cast him into the river but fear not nor grieve: for We shall restore him to thee and We shall make him one of Our apostles. (Quran 28:7)

If the mother of Musa (A.S) can receive Wahy then why do Muslims find it difficult to accept, that The Imams, the purified souls, can also receive Revelations/Inspiration, by any means Allah wants.

However one thing which is clear is that the revelations to those who were neither prophet nor messenger, did NOT have anything to do with Shari'ah (divine law). It did NOT have anything to do with religious practices etc. Rather, It was an order to what way to choose at the time of confusion and/or informing what has happened or what will happen.

So we can conclude that even revelation has different types. Only the revelation to Prophets and messengers is related to Shari'ah (divine law) and new religious practices, while others do NOT receive this type of revelation.

(14) Do the Imams meet the Angels?

According to Quran, talking to angels is NOT exclusive to prophets and messengers. Allah mentioned in Quran that Mary (the mother of Jesus) talked to angels, and angels talked to him. Look at Quran, to see the conversation of Mary and the angels:

"Behold! the angels said "O Mary! Allah gives you glad tidings of a Word from Him: his name will be Christ Jesus the son of Mary held in honor in this world and the Hereafter and of (the company of) those nearest to Allah. (Quran 3:45)"

There is a whole conversation between Mary and the angel. See a couple of verses before and after the above verse. Mary (AS) was neither a prophet nor a messenger, yet she talked to angels. However the communication of Mary with angels had nothing to do with Shari'ah (Divine Law). It did not have anything to do with religious practices. Rather it was a news to what is about to happen, and instructions of what to do.

In this connection, also see verses 11:69-73 where angels talked to the wife of Abraham and gave her the glad tiding that she is pregnant of Prophet Isaac (AS).

Even Sunnis claim that Imran Ibn al-Husayn al-Khuza'i (d. 52/672) who was one of the companions of the Prophet Muhammad (PBUH&HF), was VISITED by angels, greeted by angels, SHOOK HANDS with angels and saw them, only being left by them for a short period after which the angels returned to him till the end of his life.

Sunni references:
(1) Sahih Muslim, V4, pp 47-48
(2) Also commentaries of Sahih Muslim by al-Nabawi, V8, P206, and by al-Abi
and al-Sanusi, V3, P361.
(3) Musnad Ahmad Ibn Hanbal, V4, PP 427-428
(4) Sunan Darimi, V2, P305
(5) al-Mustadrak, by al-Hakim, V3, P472
(6) Tabaqat, by Ib Sa'd, V7, part 1, P6


All great Twelver Shi'ah scholars from the earliest period to the present century have believed in the complete preservation of the Qur'an. Some famous early Shi'ah scholars who have clearly stated this belief in their books include:

q Shaykh al-Saduq (d. 381 AH), Kitabu'l-Itiqadat, (Tehran, 1370) p. 63.
q Shaykh al-Mufid (d. 413 AH), Awa'ilu l-Maqalat, pp. 55-6;
q Sharif al-Murtada (d. 436 AH), Bahru 'l-Fawa'id (Tehran, 1314) p. 69;
q Shaykh at-Tusi (d. 460 AH), Tafsir at-Tibyan, (Najaf, 1376), vol 1 p. 3;
q Shaykh at-Tabrasi (d. 548), Majma'u 'l-Bayan, (Lebanon), vol. 1 p. 15.
Some of the later scholars who spelt out the same views include:
q Muhammad Muhsin al-Fayd al-Kashani (d. 1019 AH), Al-Wafi, vol. 1 pp. 273-4, and al-'Asfa fi Tafsir al-Qur'an, p. 348;
q Muhammad Baqir al-Majlisi (d. 1111 AH), Bihar al-'Anwar, vol. 89 p. 75

This belief has continued uninterrupted upto the present time. Shi'ah scholars of this century who have reiterated the belief that the Qur'an is completely protected and unchanged include such famous names as Sayyid Muhsin al-Amin al-'Amili (d. 1371 AH); Sayyid Sharaf al-Din al-Musawi (d. 1377 AH.); Shaykh Muhammad Husayn Kashif al-Ghita' (d. 1373 AH); Sayyid Muhsin al-Hakim (d. 1390 AH); 'Allamah al-Tabataba'i (d. 1402 AH); Sayyid Ruhullah al-Khumayni (d. 1409 AH); Sayyid Abu al-Qasim al-Khu'i (d. 1413 AH) and Sayyid Muhammad Rida al-Gulpaygani (d. 1414 AH).

This, of course, is not an exhaustive list.


Not at all! Consider the example of 'Ubaydullah b. Musa al-'Absi (120-213 AH), a devoted Shi'ah scholar whose narrations from the Imams can be found in the famous Shi'ah hadith collections such as al-Tahdhib and al-Istibsar. Now let's see what some Sunni scholars have to say about him:
q "... a pious person, one of the important Shi'ah scholars ... he was considered reliable by Yahya b. Ma'in, Abu Hatim said he was reliable, trustworthy ... al-'Ijli said that he was an authority on the Qur'an..."
[Al-Dhahabi, Tadhkirat al-Huffaz (Haydarabad, 1333 AH), vol. 1 p. 322]
q "... he was an imam in fiqh and hadith and Qur'an characterized by piety and righteousness, but he was one of the chiefs of the Shi'ah."
[Ibn al-'Imad al-Hanbali, Shadharat al-Dhahab (Cairo, 1350 AH), vol. 2 p. 29]

None of these Sunni scholars would have praised him for his knowledge of the Qur'an if they thought he believed in a different Qur'an!!!

And 'Ubaydullah was considered so trustworthy, despite being a Shi'ah, that the famous Sunni traditionists al-Bukhari and Muslim as well as many others narrated scores of traditions from him in their hadith collections!
[The Creed of the Imaam of Hadeeth al-Bukhari (Salafi Publications, UK, 1997), pp. 87-89]


The Qur'an is a Mushaf (book), but any book is not necessarily the Qur'an! There is no Qur'an of Fatimah! Mushaf Fatimah was a book written or dictated by Fatimah (a) after the Prophet's (s) death. It is not a part of Qur'an and has nothing to do with Allah's commandments or legal rulings.

(18) But are there not traditions in Shi'ah collections that mention verses of the Qur'an containing extra words than what we have today?

There are some instances where extra words are indicated only by way of explanation, they do not imply that the original Qur'anic text is being distorted. This happens in both Shi'ah and Sunni sources. Consider the following two examples, both from famous Sunni commentaries of the Qur'an:

q "Ubayy b. Ka'b used to read '… then as to those whom you profit by for an appointed period give them their dowries as appointed…' (Qur'an Chapter 4, Verse 24) and this was also the recitation of Ibn 'Abbas."
[Fakhr al-Din al-Razi, Mafatih al-Ghayb (Beirut, 1981), vol. 9 p. 53]
[Ibn Kathir, Tafsir al-Qur'an al-'Azim (Beirut, 1987), vol. 2 p. 244]

A footnote in Ibn Kathir's Tafsir explains that the additional words indicated above, which are not part of the Qur'an, were recited by these Companions of the Prophet (s) only by way of tafsir and explanation.

q "Ibn Mas'ud said: In the days of the Prophet (s) we used to recite, 'O our Messenger (Muhammad) deliver what has been sent down to you from your Lord that 'Ali is the master of the believers if you do not, then you have not delivered His message.' (Qur'an Chapter 5, Verse 67)
[Jalal al-Din al-Suyuti, Durr al-Manthur, vol. 2 p. 298]

In this case as well, the part in italics is certainly not part of the Qur'anic text, however the Companion Ibn Mas'ud used to recite it in this way to explain the context of its revelation.

(19) But what about those traditions that say a number of revealed verses are no longer part of the Qur'an?

The Shi'ah do not believe in the immunity of any writer, commentator or narrator from mistakes, and, therefore, they do not take any collection of hadith to be completely valid and correct. The only book which is completely immune from any mistake is the Qur'an. These traditions are mostly considered as weak or interpreted as referring to non-Qur'anic revelation.

q It is interesting to point out that there are numerous traditions reported in Sahih al-Bukhari and Sahih Muslim which allege that many verses of Qur'an are missing. [Al-Bukhari, Al-Sahih, vol. 8 p. 208; Muslim, Al-Sahih, vol. 3 p. 1317]
q Not only that, these Sunni reports allege that two chapters from the Qur'an are missing with one of them similar to the Chapter of al-Bara'ah (chapter 9) in length!!! [Muslim, Al-Sahih, Kitab al-Zakat, vol. 2 p. 726]
q Some Sunni traditions even claim that the Chapter al-Ahzab (chapter 33) was as lengthy as the Chapter of al-Baqarah (chapter 2)!!! The Chapter of al-Baqarah is the biggest Chapter of the Qur'an. The traditions in Sahih al-Bukhari and Muslim even detail some of the missing verses. [Al-Bukhari, Al-Sahih, vol. 8 p. 208]

Yet, fortunately the Shi'ah never accuse the Sunni brothers and sisters of believing that the Quran is incomplete. We say that either these Sunni reports are weak or fabricated.


"It is our belief that the Qur'an which Allah revealed to His Prophet Muhammad (s) is (the same as) the one between the two covers (daffatayn). And it is that which is in the hands of the people, and is not greater in extent than that… And he who asserts that we say that it is greater in extent than this (the present text) is a liar."
[As-Saduq, Kitabu'l-I`tiqadat (Tehran: 1370 AH) p. 63; English translation, The Shi'ite Creed, tr. A.A.A. Fyzee (Calcutta: 1942) p. 85]

(20) What do Shia's say about TAQIYAH?

al-Shaykh Muhammad Ridha al-Mudhaffar in his book, "Aqa'id al-Imamiyah,"
wrote that:

"al-Taqiyya should conform to specific rules vis-a-vis the situation wherein eminent danger is present; these rules, listed in many books of Fiqh (Jurisprudence), along with the severity of the danger determine the validity, or lack of, al-Taqiyya itself. It is not mandatory to practice it (al-Taqiyya) at all times; on the contrary, it is permissible, and sometimes necessary, to abandon it (al-Taqiyya) altogether; as in the case where revealing the truth will further the cause of the religion, and provide a direct service to Islam; and (when the revealing of the truth is such that it constitutes) a jihad (striving) for (Islam's) sake; (verily,) in such a situation, wealth and life should be forsaken. Furthermore, al-Taqiyya is prohibited in instances wherein the killing of innocent people and the spread of corruption will result; and in cases wherein the marring of the religion will result, and/or a significant harm will befall the Muslims, either by leading them astray or corrupting and oppressing them.

Either way, al-Taqiyya, as the Shia uphold it, does not make of the Shia a secret cooperative that seeks to destroy and corrupt, as the enemies (of the Shia) wish to present them; (these critics launch their verbal attacks) without really heeding the subject (of al- Taqiyya); and (without even) laboring to understand our own opinion on the matter (of al-Taqiyya).

Nor does it (al-Taqiyya) mandate that the religion and its injunctions become a secret of secrets that cannot be disclosed to those who do not subscribe to its teachings. How so, when the books of the Imamiyah (the Shia) that deal with the (subjects of) Fiqh, Kalam, and beliefs are in abundant supply, and have exceeded the limits (of publications) expected from any nation professing its beliefs."

(21) Are there any evidences to show that TAQIYAH is valid?

Both the Holy Quran and the Hadiths can confirm that taqiyah is lawful.
"Any one who becomes unbeliever after being believer, EXCLUDING the one who is under compulsion and force while his hurt is firm in faith, but the one go on in disbelief, Wrath of Allah is on to them and they will have a dreadful penalty," (Quran 16:106)

"A Believer, a man from among the people of Pharaoh, who had CONCEALED his faith, said: "Will ye slay a man because he says, `My Lord is Allah'?....[40:28]"

And also:

"Let not the believers take for friends or helpers unbelievers rather than believers: if any do that, (they) shall have no relation left with Allah except by way of precaution ("tat-taqooh"), that ye may guard yourselves ("tooqatan") from them....[3:28]"

It has been narrated by Abd al-Razak, Ibn Sa'd, Ibn Jarir, Ibn Abi Hatim, Ibn Mardawayh, al-Bayhaqi in his book "al- Dala-il," and it was corrected by al-Hakim in his book "al- Mustadrak" that:

"The non believers arrested `Ammar Ibn Yasir (RA) and (tortured him until) he (RA) uttered foul words about the Prophet (PBUH&HF), and praised their gods (idols); and when they released him (RA), he (RA) went straight to the Prophet (PBUH&HF). The Prophet (PBUH&HF) said: "Is there something on your mind?" `Ammar Ibn Yasir (RA) said: "Bad (news)! They would not release me until I defamed you (PBUH&HF) and praised their gods!" The Prophet (PBUH&HF) said: "How do you find your heart to be?" `Ammar (RA) answered: "Comfortable with faith." So the Prophet (PBUH&HF) said: "Then if they come back for you, then do the same thing all over again." Allah (SWT) at that moment revealed the verse: "....except under compulsion, his heart remaining firm in faith...[16:106]"

It is narrated in Sunan al-Bayhaqi that Ibn Abbas explained the above verse
"Any one who, after accepting Faith in Allah, utters unbelief....[16:106]"
by saying:

"The meaning that Allah (SWT) is conveying is that he who utters unbelief after having believed, shall deserve the Wrath of Allah (SWT) and a terrible punishment. However, those who have been coerced, and as such uttered with their tongues that which their hearts did not confirm to escape persecution, have nothing to fear; for Allah (SWT) holds His (SWT) servants responsible for that which their hearts have ratified."

Jalal al-Din al-Suyuti in his book, "al-Durr al-Manthoor Fi al-Tafsir al-
Ma'athoor," v2, p176, narrates that:

Abd Ibn Hameed, on the authority of al-Hassan, said: "al-Taqiyya is permissible until the Day of Judgement."

Narrated in Sahih al-Bukhari, v7, p102, that Abu al-Darda' said:

"(Verily) we smile for some people, while our hearts curse (those same people)."

We observe that al-Taqiyya is CLEARLY permitted in a time of need. In fact, the Book of Allah instructs us that we should escape a situation which causes our destruction for nothing:

"and make not your own hands contribute to your destruction [2:195]"

(22) Do the 12 Imams know the knowledge of GHAIB (unseen)?

The knowledge of unseen is only with Allah (S.W.T) if Allah wants to reveal His knowledge to a chosen Messenger(s) he has the every right to do so, he knows best where to place his message.

"He possesses the Ghayb and He does not discloses His Ghayb to anyone except to such a Messenger as He is well-pleased with." (Quran 72:26-27).

From the above verse, it is evident that although Allah alone possesses the withheld knowledge (Ghayb), but He may disclose a news from it to Prophet Muhammad (PBUH&HF). On the other hand, Prophet Muhammad transferred whatever he was reached from the news of "Ghayb" to those who qualified, as the following verse testifies:

"And he (Muhammad) is not niggardly the Knowledge of the Unseen."(Quran 81:24).

Therefore, if the news of Ghayb reached to the Prophet Muhammad (and consequently the Imams of Ahlul-Bayt), it is only because it was given to him by Allah. It is for this reason that according to Quran the messengers are all instructed to tell people that they do not possess the Knowledge of Ghayb of their own, for it is reached to them by Allah only as He wishes.

In Usul a-Kafi, it is narrated that:

Ammar al-Sabati said: I asked Abu Abdillah (Imam Ja'far al-Sadiq) concerning if Imam knows al-Ghayb (Unseen). He replied: "No, but when he wishes to know something, Allah causes him to know that." (Usul al-Kafi, Kitab al- Hujjah, Tradition #666)

Shaikh al-Mufeed (d. 413/1022) who was one the outstanding Shia scholars said:

" ... Saying that they (Prophet and Imams) possess the knowledge of Ghayb should be refuted as being something clearly incorrect, because the attribute of this can only be for someone who possesses the knowledge of (all) things within himself, not the knowledge obtained from another. And this can only be for Allah, to whom belong Might and Majesty. All Imamis agree on this except those who deviated from them and are called Mufawwidah and extremists (al-Ghulat)." (Awa'il al- Maqalaat, p38).

in fact, neither the prophets nor Imams ever claimed that they have all the knowledge within themselves. Obviously they did not know those of information which was "hidden" to them. However, this does not mean that whatever they knew is "visible" to us as well. The information which is considered to be "hidden" to us may be "visible" to them. Thus the visibility of knowledge is relative to the person.

(23) Do the Imams have supernatural powers?

Well, the minister of Sulaymaan a.s. had mysterious powers, but how? Allah explains:

""The One with whom was just a part of the Knowledge of the Book said: 'I shall bring it to you within the twinkling of an eye!' Then when (Solomon) saw (the throne) set in his presence, he said: 'This is by the grace of my Lord! to test me whether I am grateful or ungrateful!'" (Quran 27:40).

The verse above shows, that Prophet Sulaymaan's minister had the knowledge of the Book, and with this knowledge he was able to bring the throne of Balqis within the twinkling of an eye.

That was ONLY A PART OF KNOWLEDGE, he had and with it he was able to do a mysterious thing.

Now imagine what would those beings be able to do, with WHOM WAS THE WHOLE KNOWLEDGE OF THE BOOK?!!!!!

"(O' Prophet) say: Enough for witness between me and you is Allah and he who possesses the Knowledge of the Book." (Quran 13:43)

The verse above does not mention SOME KNOWLEDGE of the book but the knowledge of the book!

Who else could be referred to the verse above other than IMAM ALI IBN ABI TALIB a.s !

The same knowledge was then transferred to the rest of the Holy Imams, and it was for this reason the Holy Prophet declared: " Iam leaving behind me 2 precious things, namely the Holy Quran and my Ahl Al Bayt, stay attached two these two, never will you go astray after me, nor will these two separate from each other until they meet me at the pool of Kawthar"

The Holy Prophet left behind his Ahl Al bayt attached to the Holy Quran, who knew its hidden and open meanings, who understood it as did the Holy Prophet himself. It is for this reason we have never witnessed any of our Imams having to go to others for solutions but rather the others came to them for guidance and solutions to their problems.



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 posted August 22, 2000 08:56 PM       


(24)How do the Shia's view the first 3 Calpihs, namely Abu Bakr (R.A) Omar Ibn Khataab (R.A) and Usmaan (R.A), ?

The Shia's view these Companions as illegitimate Rulers, because the right was given to Imam Ali Ibn Abi Talib, by the Holy Prophet himself.

Their virtues and merits are not denied by us, but it is illogical to think that they were more worthy of being the Natural Successors to the Holy Prophet than our Imams.

Lets not say who should have been the Successor of the Holy Prophet after him, but (how) should a (Amir al Mu'mineen) be like? what qualifications, merits, and virtues would he need to become a CaliphRuler?

The Holy Quran mentions: "And their Prophet said unto them: "Verily, Allah has raised up for you Talut (to be) the King (Ruler) they said: "How can the kingdom be his, over us, whereas we are rightful for it than he while he is not gifted with abundance of wealth;?" he said: "Verily, Allah has CHOSEN him over you and has increased him abundantly in Knowledge and Physique; and verily, Allah grants His Kingdom unto whomever he pleaseth; Allah is Omniscient and All-Knowing." - ( 2:247)

According to the verse above, the reply given by the Prophet against the people's argument needs a serious attention by those who are sincere to know the qualities essentially needed in a Amir/Ruler, be he a mere temporal one:-

(1)'Innallah astafaha alaikum' i.e. "Verily Allah has chosen him in preference to you" This part of the verse clearly and very eloquently gives out the fact or the divine law that a Amir/Ruler of the people, is not chosen by the people themselves but by Allah Himself.
(2)' Wazadahu Bastutanfil ilmi wal jism' i.e. "He (Allah) has increased him abundantly in Knowledge and Physique. These words plainly expose that the one chosen by Allah to rule His people, is given Knowledge and Physical strength by Allah Himself. That the true Amir/Ruler of Allah's loved people must possess divinely inspired Knowledge and godly strength of the body.
(3)'Wallahu Youti Mulkuhumaiyasha' i.e "Verily Allah (alone) grants His Kingdom to whoever He likes" - which means that the Kingdom is of Allah alone, and it is granted only by Him and it is granted to whoever He likes, let people like it or not, and the Kingdom of Allah extends to the Universe as a whole, and the authority to rule His Kingdom on His behalf will always be only with the one whom Allah Himself grants it.
(4)'Wallahu Waseon Aleem' i.e "Verily Allah (alone) is the Ample-giver and the All-Knowing" - These words speak out the act that bounties to mankind through the government of their state can only come from the All- Bountiful Who alone is the ample-giver, and no amount of human devices of their diplomacies besides Allah's Will, can ever be of any avail to humanity. And what is good and what is bad for people is best known only to Allah, which knowledge can be conveyed to men through His chosen ones to rule over them, and not at all through any other means of the diplomatic election or choice, or by the appointment of a ruler effected by the people themselves.

Basically it all comes down to the KNOWLEDGE, the more learned a person is, the more suitable he will be as a rightful candidate for the seat of Successorship..
To enlighten this further, Allah says in the Holy Quran;



The verse above is an open refutation of the validity of the majority's opinion, for they follow their own conjectures instead of following the MOST LEARNED, ONE!

It also proves, that a less learned person, cannot be a guide OVER the more learned. It's light reveals, that a person who can lead to the TRUTH, without any help from anyone other than Allah, deserves to be the guide only.

It also argues, that a person who depends on others for guidance, is unworthy of being a guide.

The verse also indicates that, those who follow a less learned one, while there exists among them, a more learned one than the one present as a guide, then they are following nothing but conjecture!

If one studies this one particular verse very intelligently, and act FAITHFULLY upon the guidance it gives to every sincere seeker after the TRUTH, it would lead him/her to the correct path of ISLAM.

Its a SHAME really to think, that Muslims in majority have been doing just that, accepting to follow the LESS learned ones, while there existed more learned ones, as better and pious guides.

No sane person can accept that Allah prefers a ignorant person over the learned, it is totally against Allah laws and LOGIC.

Then why have the Majority of Muslims, accepted those men, as best and pious guides, who were ignorant of many facts and Islamic teachings, especially in the matters of rulings, when existed amongst them a person, who would say openly:

"Ask me before you lose me. By Allah, if you ask me about anything that could happen up to the Day of Judgement, I will tell you about it. Ask me, for, by Allah, you will not be able to ask me a question about anything without my informing you. Ask me about the Book of Allah, for by Allah, there is no verse about which I do not know whether it was sent down at night or during the day, or whether it was revealed on a plain or in a mountain."

Sunni References:
al-Isabah, by Ibn Hajar al-Asqalani, v4, p568
Tahdhib al-Tahdhib, by Ibn Hajar al-Asqalani, v7, pp 337-338
Fat'hul Bari, by Ibn Hajar al-Asqalani, v8, p485
Tarikh al-Khulafaa, by al-Suyuti, p124
al-Itqan, by al-Suyuti, v2, p319
al-Riyadh al-Nadhirah, by Muhibbuddin al-Tabari, v2, p198
at-Tabaqat, by Ibn Sa'd, v2, Part 2, p101
al-Isti'ab, by Ibn Abd al-Barr, v3, p1107

Yes it was IMAM ALI IBN ABI TALIB, who used to claim this, no wonder the Holy Prophet (PBUH&HF) informed his followers of the very existence of a man who was the treasurer of Knowledge of the Holy Prophet (PBUH&HF), and he had declared to them that if they want to reach the Knowledge of the Holy Prophet, they should take that Knowledge from the treasurer:

The Messenger of Allah (PBUH&HF) said:

"I am the City of Knowledge, and Ali is its Gate. So whoever intends to enter the City, he should enter from its Gate."

Sunni references:
1.Sahih al-Tirmidhi, v5, pp 201,637, by al-Hakim, v3, pp 126-127,226, Chapter of the Virtues of Ali, narrated on the authority of two reliable reporters: one, Ibn Abbas, whose report has been transmitted through two different but chain of authorities, and the other, Jabir Ibn Abdullah al-Ansari. He said this tradition is Authentic (Sahih).
3.Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p635, Tradition #1081

If IMAM ALI IBN ABI TALIB, was the most knowledgeable amongst the companions, why did those who elected Abu bakr as a Caliph at Saqifa Bani, prefer Abu Bakr over Ali, especially when it is known and agreed by all , that many times Hasrat Abu bakr and Hasrat Omar, used to seek for a solution, from Imam Ali, when they could'nt solve a problem themselves?

Abu Bakr said: "May Allah never put me in a situation where I can not have access to Abul Hasan (i.e., Ali) to solve a problem." Similarly, Sa'id al-Musayyib said:

"Umar Ibn al-Khattab used to beg God to preserve him from a perplexing case which the father of al-Hasan was not present to decide." Furthermore Umar said: "If there was not Ali, Umar would have perished."

Sunni references:
Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p647, Tradition #1100
al-Isti'ab, by Ibn Abd al-Barr, v3, p39
Manaqib, by al-Khawarizmi, p48
al-Tabaqat, by Ibn Sa'd, v2, p338
al-Riyadh al-Nadhirah, by Muhibbuddin al-Tabari, v2, p194
Tarikh al-Khulafaa, by Jalaluddin al-Suyuti, p171

Hasrat Omar himself admitted, that if it were,nt for Imam Ali, he would have perished!

There are many cases recorded, where Hasrat Ali saved Hasart Omar from making grave mistakes!

Many traditionists have recorded, quoting from Ibn 'Abbas, that he said:

"A mad woman who had committed adultery was brought to 'Umar. He sought counsel from the people regarding her, and then ordered that she be stoned. 'Ali b. Abu Talib passed by her and asked: 'What is the matter with her?'
The people said: 'She is a mad woman of such and such a tribe and has committed adultery, and 'Umar has ordered that she be stoned'. He said: 'Take her back'; then he went to him and said: 'Do you not know that the pen has been lifted from the mad person until he is sane, from the one asleep until he awakes, and from the child until he attains puberty?'

'Umar freed her and said: 'Had it not been for 'Ali, Umar would have perished'". (Ibn al-Jawzi in his al-Tadhkira, p.75).

Ibn Maja, in his Sunan, volume 2, p. 227,
Al-Hakim in volume 2, p. 59 of his Mustadrak,
Abu Dawud in volume 2, p. 402 of his Sunan,
Al-Bayhaqi in volume 6, p. 64 of his Sunan,
Ibn Hajar in Fath al-Bari, and other reporters relate from Ibn 'Abbas.

Surprisingly, AL BUKHARI has recorded that: "'Ali said to 'Umar: 'Do you not know that the pen is raised from the mad person until he attains sanity, from the child until he attains maturity, and from the one sleeping until he wakes up?'"

But al-Bukhari was confused by this narration. How could he inform the people of 'Umar's ignorance regarding the penalties legislated in Allah's book, and which the Prophet of Allah (S.A.W.) had explained? How could one assume the position of the head of the Caliphate if his condition was such?

Furthermore, how could al-Bukhari narrate this narration, when it contains the merits of 'Ali b. Abu Talib who had resorted to teaching them what they did not know? Moreover, 'Umar's admission "Had it not been for 'Ali, 'Umar would perished".


By comparing the verse (10:35) with the incident mentioned above, one has to give up the weird belief they are following or be amongst the "BLIND FOLLOWING THE BLIND!"


Truly, Allah has stated that THE MAJORITY are following falsehood...We can see the same results in Non-Shiaism, they have accepted Hasrat Abu Bakr, Hasrat Omar and Hasrat Usmaan, OVER Imam ALI, the most learned out of the three and the rest of Companions.

There was no argument used by any companion at Saqifa Bani, to show that Abu Bakr was chosen because of his KNOWLEDGE, AND PIETY, the two main factors which exalt the position of a person towards superiority.


The authority to rule over mankind is vested in the person who can guide the people to the truth and not in the person or person's who not the right from wrong unless guided by somebody else, and to this effect the Sixth Holy Imam, Jaffar ibne Muhammad as- Sadiq (A.S) in refuting the theory (Khilafat should be decided by the people) narrated from his father the Fifth Holy Imam Muhammad ibne Ali al-Baqir(A.S)…from the Holy Prophet, that he said: "Whoever drew the sword and called people to himself to obey him while among the Muslims there is a person more learned than him, then he is a straying imposter"

Prophet Ibraheem (A.S) advances the same argument, informing his father to follow him because of the knowledge granted to him.

"O' my father! Indeed has come unto me, of the knowledge which has not come unto thee, so follow me: I will guide thee on the path straight" -19:43

If Imam Ali was more knowledgeable than Hasrat Abu Bakr, Hasrat Omar, Hasrat Usmaan, and according to the Holy Quran it's the most learned one that deserves to be followed, then why was Imam Ali deprived of his right?

Imam Ali many times expressed:

"By Allah, I am the Brother of the Messenger of Allah and his friend and his cousin and the inheritor of his knowledge. Who has a better title for succeeding him than me?

Sunni references:
al-Khasa'is al-Alawiyyah, al-Nisa'i
al-Mustadrak, by al-Hakim v3, p112
al-Dhahabi in his Talkhis of al-Mustadrak has admitted the above words to be genuine.

Secondly to be a good judge, is another quality of the Amir al Mu'mineen.

"O David! Verily We have made you a vicegerent in the earth, so judge thou between the people with justice and follow not vain desires…" -38:26

It is an admitted fact that there was no other Companion of the Holy Prophet who was as good as Ali (A.S) in judging matters related to the Sharia of Islam.

Ibn Mas'ud said: "We were talking that the most trustful referee/Judge in Medina to solve the problems was Ali."

Sunni References:

Tarikh al-Kabir, by al-Bukhari (the author of Sahih), v1, part 2, p6
Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p646, Tradition #1097
al-Mustadrak, by al-Hakim, v2, p352
Tarikh al-Khulafaa, by Jalaluddin al-Suyuti, p171
al-Isti'ab, by Ibn Abd al-Barr, section of word "Ain", v2, p462; v3, p39
al-Tabaqat, by Ibn Sa'd, v2, p338, He also reported that Umar said: "Ali was our Judge"

There are many other qualities that a person needs to have, to be the Amir al Mu'meen like braveness, truthfulness, piety, etc. And it is well known that Imam Ali (A.S) excelled all others in virtues and merits.

Hence Imam Ali (A.S) deserved to be the natural Successor to the Holy Prophet, and his deserving position lead the Holy Prophet Muhammad (S.A.W) to declare: "Of whomsoever I am the Moula Ali is his Moula, O Allah love him who loves Ali, forsake him who forsakes Ali…"


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 posted August 22, 2000 09:04 PM    

Part 4;

(25) So this to the Shia's would mean, that the Companions Abu Bakr (R.A) Omar ibn Khataab (R.A) and Usmaan (R.A) neglected the teachings of Allah and the Sunnah of the Holy Prophet?

As regards the teachings of Allah, they went against the clear commands of Allah, by leaving the most knowledgeable amongst them, and accepting the power of Caliphate by votes of majority, disregarding the appointment of Imam Ali at Ghadeer Khum.

As regarding to the Sunnah of the Holy Prophet, not only did they disregard it but also bent it to suit their desires.

The following are a few examples of their conduct towards the teachings of Islam, and the Sunnah of the Holy Prophet (S.A.W)

In Sahih Al Bukhari: 2 .190

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 Al Bukhari: 2.188:

Narrated 'Abdullah bin 'Umar:

"I offered the prayer with the Prophet, Abu Bakr and 'Umar at Mina and it was of two Rakat. 'Uthman in the early days of his caliphate did the same, but later on he started praying the full prayer."

A sincere Muslim would always ask himself, if the Holy Prophet, Hasrat Abu Bakrand Hasrat Omar, prayed 2 rakats at Mina, then why did Hasrat Usmaan innovated it to 4 rakats?

Sahih Al Bukhari: 2.633:

Narrated 'Aisha:

We set out with Allah's Apostles (to Mecca) 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. (See HadithNo.631, 636, and 639).

The above saying shows that at the Holy Prophets time Hajj and Umrah were combined, but Hasrat Usmaan was'nt happy with this tradition, the following quote from Sahih Al Bukahri shows the real character of Hasrat Usmaan(R.A):


Narrated Marwan bin al-Hakam:

I saw 'Uthman and 'Ali. 'Uthman used to forbid people to perform Hajj-at-Tamattu' and Hajj-al-Qiran (Hajj and 'Umra together), and when 'Ali saw (this act of 'Uthman), he assumed Ihram for Hajj and 'Umra together saying, "Lubbaik for 'Umra and Hajj," and said, "I will not leave the tradition of the Prophet on the saying of somebody."

Alas! Hasrat Usmaan forbids people from acting upon the Sunnah of the Holy Prophet! Did he receive any revelations to do that? Or was it that he followed his own opinions contrary to the Holy Sunnah of the beloved Messenger of Allah?


Narrated 'Imran:

We performed Hajj-at-Tamattu' in the lifetime of Allah's Apostle andthen the Quran was revealed (regarding Hajj-at-Tamattu') and somebody said what he wished (regarding Hajj-at-Tamattu') according his own opinion.
Sahih al Bukhari: 4.343:

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."

The great conduct of Uthmaan (R.A) shows again that he was not much happy about the teachings of Islam, or the Sunnah of the Holy Prophet, otherwise he would not had used his own opinions in preference to the Code of Islam.

In Sahih al-Bukhari Hadith: 3.227

Hasrat Omar (R.A) himself used to act on his own opinions, contrary to the Code of Islam. He himself has admitted saying: " Husana Bida" (excellent innovation) When he introduced the Taraweeh Prayers.


Hasrat Omar was also responsible for forbidding people from contracting the 2 Muta's (Muta al Nika and Muta al Hajj)

Narrated 'Imran bin Husain:

"The Verse of Mut'a was revealed in Allah's Book, so we did it at the time of Allah's Apostle, and nothing was revealed in Quran to make it illegal, nor did the Prophet prohibit it till he died. But a man (who regarded it illegal) expressed what his own mind suggested."

[ Note: For the above Hadith, the Saudi translator of Sahih al-Bukhari (Muhammad Muhsin Khan) has changed the word "Mut'a" to "Hajj-at-Tamatu". This is while in the Arabic text of the Hadith of al-Bukhari which is beside the English text, the word "Mut'a" has been used alone: ]

Sunni references:

Sahih al-Bukhari, Arabic-English, v6, Hadith #43
Sahih al-Bukhari, Arabic, v2, p375, v6, p34

It is interesting to know that in Sahih Muslim as well as in the commentaries of Sahih al-Bukhari and Sahih Muslim it is mentioned that the "man" mentioned in the above tradition ("But a man expressed what he wished") is Umar:

"A person said according to his personal opinion, and it was Umar."

Sunni references:

Sahih Muslim, English version, v2, chapter CDXLII, Tradition #2825
Sahih Muslim, Arabic version, 1980 Edition Pub. in Saudi Arabia, v2, p898, Tradition #166.


"The man intended here is the Caliph Umar Ibn al-Khattab."

Sunni references:

Fat'h al-Bari fi Sharh Sahih al-Bukhari, by Ibn Hajar Asqalani, v4, p177
Sharh al-Nawawi on Sahih Muslim, v3, p364, Dar al-Sha'ab print

Narrated Abu Nadhra:

While I was in the company of Jabir Ibn Abdullah (RA), a person came to him and said that Ibn Abbas (RA) and Ibn Zubair differed on the two types of Mut'a (Mut'a of Hajj and Mut'a of women), whereupon Jabir said: We used to do these two during the life time of Allah's Messenger (PBUH&HF). Umar then forbade us to do them, and so we did not revert to them.

Sunni references:

Sahih Muslim, English version, v2, chapter DXLI (titled: Temporary Marriage), Tradition #3250.
Sahih Muslim, Arabic version, 1980 Edition Pub. in Saudi Arabia, v2, p1023, Tradition #17, also v2, p914, Tradition#1249.

Again the above tradition emphasizes that both Mut'a were abolished by Umar, and some people did not return to it at least publicly, because Umar threatened people that he will stone any one who does it.

Another companion who opposed this innovation of Umar, was his own son!! His name was Abdullah Ibn Umar. He was in favor of both Mut'a of Hajj and Mut'a of women. I give two traditions expressing each Mut'a. It is narrated in Sahih
al-Tirmidhi that:

"Someone asked Abdullah Ibn Umar about Mut'a (of Hajj), he said: It is permitted (Halaal). So he was asked: your father forbade it. He said: Do you think that my father can forbid what the Prophet did? Should I follow what my father said, or should I follow what the Prophet ordered? The man said: Of course the orders of the Prophet (PBUH&HF)."

Sunni references:

Sahih al-Tirmidhi, v1, p157
Tafsir al-Qurtubi, v2, p365, reported from al-Darqunti


Ali (RA) said: The Mut'a is a mercy from Allah to his servants. If it were not for Umar forbidding it, no one would commit (the sin) of fornication except the wretched (Shaqi; an utmost wrong-doer)."

Sunni references:

Tafsir al-Kabir, by al-Tha'labi, under commentary of verse 4:24 of Quran;
Tafsir al-Kabir, by Fakhr al-Razi, v3, p200, commentary of verse 4:24;
Tafsir al-Kabir, by Ibn Jarir al-Tabari, under commentary of verse 4:24 with authentic chain of narrators, v8, p178,
Tradition #9042;
Tafsir al-Durr al-Manthoor, by al-Suyuti, v2, p140, from several chain of transmitters;
Tafsir al-Qurtubi, v5, p130, under commentary of verse 4:24 of Quran;
Tafsir Ibn Hayyan, v3, p218, under commentary of verse 4:24 of Quran;
Tafsir Nisaboori, by al-Nisaboori (8th century);
Ahkam al-Quran, by Jassas, v2, p179, under commentary of verse 4:24.

(26)Are there anymore incidents that show the character of Companions not being in accordance with the commands of Allah or his Messenger?

There are so many incidents throwing their light at the disobedience of some Companions, like Fadak and the Calamity of Thursday etc.


In Sahih al Bukhari :"The Book of Military Campaigns" in "The Chapter of the Conquest of Khaybar", on the authority of 'Urwa, from 'A'isha, al-Bukhari reports that Fatima (A.S.), the daughter of the Prophet (S.A.W.), sent someone to Abu Bakr asking for her inheritance from what Allah's Apostle had left behind. the fay property bestowed on him by Allah, i.e., booty gained without fighting in Medina and Fadak, and from what remained of the khumus booty from of] Khaybar. On that, Abu Bakr said: "Allah's Apostle said: 'Our property is not inherited. Whatever we leave, is sadaqa, but the family of 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 he 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 speak to him till she died. She remained alive for six months after the death of the Prophet…".

Hasrat Abu bakrs argument is that the Prophets do not leave inheritence, whatever is lef behind goes to charity.

· The land fadak was not an inheritance, it was given to Hasrat Fatima as a gift, by the Holy Prophet during his life time.

Ibn Hajar admitted this in his al-Sawaíiq al-Muhriqa when he reported that Fatima claimed that the Prophet (S.A.W.) had given her Fadak as a gift but had no witness to her claim except 'Ali and Umm Ayman. Yet their testimony did not meet the stipulated conditions to be considered as sufficient proof.

Was Abu Bakr ignorant of the rules of Allah? Did he not know that the Holy Quran declares:

ALLAH SAYS ... then call witness two witnesses from among your men and if there not be two men, then (take) a man and two women...

· If Hasrat fatima a.s was wrong in claiming her right, then why did she become ANGRY with Abu bakr, did not forgive him till she died?

· Were not six months long enough to inquire about the hadith ("We Prophets do not leave inheritance…") if it was genuine or not? Could a sane person really imagine that Hasrat Fatima's anger was based on assumption for the whole period of 6 months?

· Was not Imam Ali there as her husband who could explain to her that Abu bakr was right in his argument and the hadith is authentic? NAY! The results were opposite! Imam Ali himself went to Abu Bakr for the same claim.

· :....Hasat Omar said: "U HAVE COME TO ME "WITH THE SAME CLAIM"...."U SAID ABU BAKR WAS SO AND SO..."(Sahih Bukhari Hadith: 5.367)
Why did Imam Ali and Hasrat Abbas, to go Hasrat Omar with the same claim, when Abu bakr must have him them the same answer? And what this sentence apply : "You said Abu Bakr was so and so" Does Hasrat Omar mean to say that Imam Ali and Hasrat Abbas disbelieved in his words? Ofcourse they did, why would they go to the next Caliph for the same claim?


In Sahih Al Bukhari :"The Book of Deputyship", in "The Chapter of Sharecropping by Division and the Like" al-Bukhari reports on the authority of Nafi' from 'Abd Allah b. 'Umar (R), who informed him that the Prophet concluded a contract with the people of Khaybar to utilize the land on the condition that half the products of fruits or vegetation would be their share. The Prophet used to give his wives one hundred wasaq (share of the crops) each, eighty wasaq of dates and twenty wasaq of barley. (When 'Umar became the Caliph)HE GAVE THE WIVES OF THE PROPHET THE OPTION OF EITHER HAVING THE LAND AND WATER AS THEIR SHARE, OR CARRYING ON THE PREVIOUS PRACTICE. SOME OF THEM CHOSE THE LAND AND SOME CHOSE THE WASSAQ AND 'A'ISHA CHOSE THE LAND"

This narration clearly demonstrates that Khaybar, from which Fatima claimed her share, was like an inheritance for her from her father. Abu Bakr disallowed her claim on the basis that the Prophet of Allah (S.A.W.) did not bequeath an inheritance. The narration also clearly shows that 'Umar b. al-Khattab divided Khaybar in the days of his Caliphate among the wives of the Prophet (S.A.W.) and gave them the option of owning the land or taking the wasaq (i.e. share of the crops), with 'A'isha choosing the land. IF THE PROPHET (S.A.W) DID NOT BEQUEATH, HOW IS IT THAT 'A'ISHA THE WIFE, INHERITED? AND HOW IS IT THAT THE FATIMA, THE DAUGHTER, DID NOT INHERIT?


It is narrated in Sahih Muslim that Ibn Abbas said: "Thursday! And how tragic that Thursday was!" Then Ibn Abbas cried severely so that his tears flowed to his cheeks. Then he added Prophet said: "Bring me a flat bone or a sheet and an ink so that I could write (order to write) a statement that will prevent you people to go astray after me." They said: "Verily the messenger of Allah is talking no sense…"

Reference: Sahih Muslim, Chapter of "Kitabul-Wasiyyah" in section "Babut- Tarkil-Wasiyyah", 1980 Edition,Arabic version (Saudi Arabia), v3, P1259, Tradition (#1637/21).

Ubaydullah b. Abdullah b. 'Utbah relates Ibn Abbas to have said:

"During the final moments of the life of the Messenger of God, peace and blessings be upon him and his family, a number of people were present in this house, including 'Umar b. al-Khattab, The Prophet said: 'Come, let me write for you a document that will prevent you from ever going astray after me.' 'Umar said: 'Sickness has overcome the Prophet; we have the Qur'an, which is enough for us.' "Then disagreement arose among those present.They began to argue with each other, some saying, 'Quick, have the Prophet write a document for you so that you will never go astray after him,' and others repeating the words of 'Umar.

"When the arguing and nonsensical talk reached its pitch, the Prophet, peace and blessings be upon him and his family, told them all to leave."

Thus it was that, as Ibn Abbas says: "The great misfortune arose when their noisy disputing prevented the Messenger of God from writing his testamentary document."

Ibn Sa'd, al-Tabaqat, Vol. II, p.242;
Muslim, al-Sahih, Vol. XI, p. 95; Ahmad b.
Hanbal, al-Musnad, Vol. I, p. 336.


* It seems that the Most Noble Messenger, peace and blessings be upon him and his family, was unaware of the importance of the Book of God and they were better informed than him on this point!

* Was it necessary to accuse him of mental derangement if he wished to draw up a written document specifying who was to lead the ummah after his death?

* )If indeed the Prophet's decision could be attributed to the failing of his mental powers as a result of illness, why did the second caliph not prevent Abu Bakr from drawing up a comparable document during the last moments of his life, or accuse him of being deranged?

* If 'Umar truly thought the Book of God to suffice for the solution of all problems, why did he immediately hasten to the Saqifah after the death of the Prophet, together with Abu Bakr to ensure that the question of the caliphate should be resolved in accordance with their ideas?

* Why did they not at that point refer exclusively to the Book of God and make no mention of the Qur'an, even though the Qur'an had already settled the matter?

* )Was the Messenger of Allah suffering from DELIRIUM?

"Your fellow has neither strayed, nor has he yielded to temptation; he utters nothing out of his own inclination; it is but what is revealed unto him of the Revelation; he is taught by One mighty in powers (Qur'an, 53:2-5),"

In addition to many such verses laden with divine wisdom, all testifying to his being divinely protected from delirium.

* Was Hasrat Omars, disobedience legal?

Neither a believing man nor a believing woman has any right, when Allah and His Messenger decree a matter, to follow their own views, and whoever disobeys Allah and His Messenger is surely in manifest misguidance (Qur'an,33:36)."

* Was the the calamity of THUSDAY, a (seed) for FOR DISUNITY, CORRUPTION AND DISORDER?

IBN ABBAS REPORTS: "The tribulations of the Muslims began on that very day."

bn Kathir, al-Bidayah, Vol. V, pp. 227-28;
al-Dhahabi, Tarikh al-Islam, Vol. I, p. 311;
al-Diyar Bakri, Tarikh al-Khamis, Vol. I, p. 182;
al-Bid'wa al-Tarikh, Vol. V, p. 95; Taysir
al-Wusul, Vol. IV, p. 194.

(27) Did the Holy Prophet ever mention that his Companions will also be amongst the wrong doers?

Yes the Holy Prophet was informed that some of his Companions will be taken to the Hell fire due to introducing new things to Islam. However the names are not given, Allah knows best.

Sahih al-Bukhari Hadith: 8.584
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." (also Sahih Muslim, part 15, pp 53-54)




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 posted August 22, 2000 11:08 PM  

As'Salaamu Alaikum,

Brother Shaan,

Masha'Allah, I have been reading a lot of your posts these past few days and they are very well done and I thank you personally for I have learned quite a bit as I am always in search for information.

Just a note did you know it is customary among the faithful to recite the Hadith of the Cloak before weddings, buying a home, opening a business or anything really important.

Ma'a salaamah,
sister Zahra

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 posted August 23, 2000 11:58 AM   

Salamo aleykum brother Shaan,

All these posts I have copied onto my hard drive, and have printed out as well. Well done.

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 posted August 23, 2000 07:55 PM    

Asalaam Alaikum,

Sister Zahra, yes it is customary, well for the shia's it is highly recommened to recite the Hadith of Cloak, at many occasions.

And it is obligatory to recite the Salawaat when mentioning the names of the Holy Masomeen.

Sometimes salawaat normally comes out of my mouth, when i read your name

Al- Zahra, the most beautiful, inspiring, insuperable, distinguished,exalted, glitterous,holy, wonderful, perspiring name i have ever heard. She deserved this name.

Brother Anon: Thanks, we do need weapons against the modern Zayidism -> Wahabis, Sipa Sahaaba,etc.

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 posted August 24, 2000 06:24 AM   

As salaamu alaikum,

Brother Shaan,

<<Sometimes salawaat normally comes out of my mouth, when i read your name>>

When I read this it made me laugh. I do undertsand what you mean. 

<<Al- Zahra, the most beautiful, inspiring, insuperable, distinguished,exalted, glitterous,holy, wonderful, perspiring name i have ever heard. She deserved this name.>>

Yes, I couldn't have agreed with you more! Fatima al-Zahra (a.s) "Leader of the Ladies of the worlds." She (a.s.) is a classic example for me.

Thank you again for your great posts.

Ma'a salaamah,
sister Zahra

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 posted August 24, 2000 07:25 AM    

Salamon Alaykom,

Brother Shaan,

You said:
"And it is obligatory to recite the Salawaat when mentioning the names of the Holy Masomeen."

As far as I know even for the holy prophet the majority of 12er-Shia Olama beleive that it is recommended, not obligatory; let alone for the Imams. For example:

1133. It is "Mustahab" that whenever a person hears or utters the sacred name of the holy Prophet of Islam like, Muhammad or Ahmad, or his title like, Mustafa or his patronymic appellation like Abul Qasim, he should say, "Allahumma salli 'ala Muhammadin wa Ali Muhammad", even if that happens during the namaz.
From Resalah of Ayatollah Sistani.

Could you please let me know in which one of the Resalaya Amalia of the Maraja it's said that it's OBLIGATORY to say Salavat for IMAMS?


[This message has been edited by Student (edited August 24, 2000).]

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Junior Member

 posted August 28, 2000 05:09 AM    

Asalaam Student,

Sorry bro for my mistake, i thank u "sincerely" for correcting me that it is not obligatory to recite salwaat, when mentioning the names of the Holy Masoomeen, i got mixed up coz it is when u r reading salaah ie,in "tashhadudh"

Thats why even Imam Shafi said"....O house-hold of Muhammad ...whosoever does not recite the blessing upon you his prayer is not accepted"

Also it is narrated that:

The Messenger of Allah (PBUH&HF) said: "If one prays, and in it he does not send blessings to me and my family, his prayer will not be accepted."

Sunni references:

al-Darqunti, and al-Bayhaqi, as quoted in: al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, p349


Does Allah not command the believers to do likewise? it is for this reason i made a mistake thinking it may have been obligatory.

Anyhow iam not in a position to judge against the decision of a Mujtahid, even though i dont give my taqleed to him.

Many thanks again.

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Junior Member

 posted September 01, 2000 01:29 PM    


bro Shaan, you have taken some hadiths from Sahih Bukharee, which indicate that we will see Allah. Why do you deny them is it not possible for Allah to do anything? Is Allah not powerful enough to make his creation see him in a way he pleases?

i hope you will be fair this time.


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Amer Husayn

 posted September 01, 2000 03:01 PM    

Brother Zain3 Sallam

While it is that it is not impossible for Allah to do anything, it is not possible for him to contadict his own words as reported in the Qoran:

"vision comprehends Him not, yet he comprehends ALL vision"

"You will NEVER see Me (Lan Taraa ni)

These are Qoranic verses which clearly answer your query.

Brother, we are and always will be limited. Allah on the otherhand is Limitless. Just as it is impossible to pour an ocean into a river so it is impossible for our senses to comprehend Him, whether in this world or the next when the veils are lifted from our eyes.

Brother to see Him, would be to limit Him, to limit Him would be to number Him.

Please consider the words of the Holy Imam Ali, upon whom be eternal peace and blessings of Allah, from Nahjul Balagha sermon no 1:

"..The formest in religion is the acknowledgement of Him, the perfection of acknowledging Him is to testify Him, the perfection of testifying Him is to believe in His Oneness, the perfection of believing in his Oneness ist to regard Him pure, and the perfection of His purity is to deny Him attributes, beacause every attribute is a proof that it is different from that to which it is attributed and everything to which something is attributed is different from the attribute. Thus whoever attaches attributes to Allah recognises His like, and who recognises His like regards Him two, and who regards Him two recognises parts for Him, and who recognises parts for Him mistook Him, and who mistook Him pointe at Him, and who pointed at Him admitted limitations for Him, and who admitted limitations for Him numbered Him.

Who ever said ;in what is He held that He is contained, and whoever said on what is Hwe held that He is not on something else. He is ;a Being but not from non-existence. He is with everything but not in physical nearness. He is different from everything but not in physical separation. He acts but without connotation of movements and instruments. He sees even when there is none to be looked at from among His creation. He is only One, such tha there is none with whom He may keep company or whom He may miss in His absence". (Nahjul Balagha)

Why is it brother, when a person doesn't understand a person or entity he has to drag it down to his own lowly level in order to comprehend it/him/her? If he cannot comprehend absolute perfection, then why cannot he not atleast accept it and aspire in the direction of perfection?

The famous poet, Iqbal said, "even when a star explodes, it doesn't fall to the earth."

We cannot gain knowledge of the true essence of Allah except that that which he allows us to know through divinely commissioned agents such as Prophets and Imams.

Please brother, before asking questions like why God can't be seen, try to understand the doctrine of Tawheed as the Imams explained it. That will save you from infantile ideas such as whether God can be seen or not or whether he has hands or not and to an understanding of Tawheed so profound and mature that your faith will be refreshed.

What scholars such as Ashari and Ibn Taymiyyeh have said in this regard is childish guesswork compared to the succinct, eloquent and disputable explanations of the Immaculate Prophet and Imams in this regard.

My dear brother, if you seek entrance into the City of Knowledge, then just knock at the Door - and you will never need to look elsewhere again.

With sallams and dua


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Junior Member

 posted September 02, 2000 12:36 PM    


Brother Amer

>What scholars such as Ashari and Ibn >Taymiyyeh have said in this regard is >childish guesswork compared to the succinct, >eloquent and disputable explanations of the >Immaculate Prophet and Imams in this regard.

What did Ibn Taymiyah say regarding the belief of Allah?

I heard he was a good scholar who used to recall the ayats of the Holy Quran like a caculator?

Ok i have seen the arguments in favour of your imams but surely you cant deny that there are many sahih hadiths about Hasrat Abu r.a. Omar r.a and Uthmaan r.a which clearly indicate that they were the best after the Holy Prophet?

(1)All the gates of the Mosque should be closed except the gate of Abu Bakr."

(2)The Prophet said, "If I were to take a Khalil, I would have taken him (i.e. Abu Bakr) as a Khalil, but the Islamic brotherhood is better."

(3) The Prophet deputed me to read the Army of Dhat-as-Salasil. I came to him and said, "Who is the most beloved person to you?" He said, " 'Aisha." I asked, "Among the men?" He said, "Her father." I said, "Who then?" He said, "Then 'Umar bin Al-Khattab." He then named other men.

(4)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.

There are somany other hadiths which are in favour of the first 3 rulers.

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 posted September 02, 2000 07:34 PM    

>What did Ibn Taymiyah say regarding the >belief of Allah?
>I heard he was a good scholar who used to >recall the ayats of the Holy Quran like a >caculator?

Ok he may have been good with recalling the ayahs of the Holy Quran but Iam sure that he wasnt good with UNDERSTANDING the ayats of the Holy Quran, because the ayats of the Holy Quran especially those which were used in metaphorical terms confused him alot to the extent he LIMITED ALLAH s.w.t !!!

Ibn Tamaiya's book: AL NAQD ALA'AL JAHMIYYA contains:1,p20-23

... "Those who object claim that Allah has no limit, no boundary, and no end, and this is the principle upon which Jahm has built all of his heresy and from which he has carved his falsehoods; these are statements that we have never heard anyone say before him... Allah certainly has a "LIMIT"... and so has His PLACE, for He is on His Throne above the
heavens, and these are two LIMITS. Any person who declares that Allah has a limit and that
His place has a limit, is more knowledgeable than the Jahmis..."

>Ok i have seen the arguments in favour of >your imams but surely you cant deny that >there are many sahih hadiths about Hasrat >Abu r.a. Omar r.a and Uthmaan r.a which >clearly indicate that they were the best >after the Holy Prophet?

Ok lets see what you have for us!

>(1)All the gates of the Mosque should be >closed except the gate of Abu Bakr."

O dear! O dear! look what we've got here?

Al Bukahri is known for his indecent behaviour(read Imam Bukhari's behaviour towards the Haqq)

Imam Bukhari has relied on the above tradition as if it was Sahih, but infact there are many saying which clearly express that this merit/advantage was given to Imam Ali a.s and not to Abu Bakr r.a.

The Messenger of Allah said once to Ali (as): "O Ali! It is not permissible for anybody other than your own self to be present [in the mosque] while being in the state of janaba." (As quoted by al-Tirmithi in his Sahih and quoted from him by al-Muttaqi al-Hindi in his Kanz al Ummal)

The Holy Prophet also said:"...`I have ordered these doors to be closed save `Ali's, and some of you have disliked that. I have not closed down a door nor opened it, nor gave any order, except after being commanded by my Lord to do so.'"

Ahmed bin Hanbal on page 369, Vol. 4, of the Musnad. It is also quoted by al-Diya as stated in Kanz al-`Ummal.

"`Ali ibn Abu Talib was granted three tokens of prestige; had I had one of them, it would have been dearer to me than all red camels [of Arabia]: his wife Fatima daughter of the Messenger of Allah,HIS RESIDENCE AT THE MOSQUE neighbouring the Messenger of Allah and feeling at home therein, and the standard during the Battle of Khaybar."

It exists on page 125, Vol. 3, of Al-Mustadrak. It is quoted by Abu Ya`li, as stated in Part 3, Chapter 9, of Al-Sawa`iq

The hadith is mentioned through various avenues, which clearly prove that it was Imam who was given the right to have his door remained opened.

>(2)The Prophet said, "If I were to take a >Khalil, I would have taken him (i.e. Abu >Bakr) as a Khalil, but the Islamic >brotherhood is better."

The Messenger of Allah himself has testified that islamic BROTHERHOOD IS *BETTER* and guess who did he choose as his brother when he made each companion the brother of other when he established BROTHERHOOD?

On the Day of Shura, Imam Ali said to `Uthman,Abdul-Rahman, Sa`d, and al-Zubayr: "Do youknow of anyone among the Muslims other than myself with whom the Messenger of Allah
established Brotherhood?" They answered: "We
bear witness, no."

(This is quoted by Ibn `Abdl al-Birr in `Ali's biography in the Isti`ab, and many others)

>(3) The Prophet deputed me to read the Army >of Dhat-as-Salasil. I came to him and said, >"Who is the most beloved person to you?" He >said, " 'Aisha." I asked, "Among the men?" >He said, "Her father." I said, "Who then?" >He said, "Then 'Umar bin Al-Khattab." He >then named other men.

Either Hasrat Aisha is the most beloved to The Holy Prophet or Hasrat Fatima and from men either Hasrat Abu bakr or Imam Ali a.s

How can those be more beloved to the Holy Prophet whose merits and virtues cannot be compared to the merits and virtues of Imam Ali and Hasrat Fatima a.s?

Hasrat Aisha is not as pure as Hasrat Fatima.(see 33:33)
Hasrat Aisha is not included in the verse LOVE MY NEAR RELATIVES (Quran 42:23).
Hasrat Aisha was not taken along with the Messenger of Allah to face the liars to prove her being the "SADIQAH"(mubahilah) (3:60)
Hasrat Aisha has been accused of BAD BEHAVIOUR,(Surah Tahreem 66;4+66:5) and Hasrat fatima PRAISED (33:33)

Hasrat Aisha cannot be compared to Hasrat Fatima,so obviously the most beloved to Allah and His Messenger would be those with exalted character, exalted virtues and merits.

The Messenger of Allah gave the name of the best women of the world in chronological order and one should not be surprised that the name of Aisha is MISSING:

The Messenger of Allah (PBUH&HF) said: "The most EXCELLENT of the women of all worlds whom Allah chose over all women are: Asiya the wife of Pharaoh, Mary the daughter of Imran, Khadija the daughter of Khuwaylid,
and Fatimah the daughter of Muhammad."

Sunni references:

Sahih al-Tirmidhi, v5, p702
al-Mustadrak, by al-Hakim, v3, p157, who said this tradition is authentic based on the criteria of two Shaikhs(al-Bukhari and Muslim)
Musnad Ahmad Ibn Hanbal, v3, p135

The same case is with Abu Bakr he can never be compared to Imam Ali.

>4)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.

Lol...Allah says: "The BEST among you in the sight of Allah is he with the upright character.." 49:13

A person's character is due to the extent of his piety, the more a pious a person would be the more exalted character he will achieve.

A person's piety can also be due to the extent of his knowledge, about right and wrong, and other matters relating to it. The more knowledge a person has, the more it will help him, to correct his conduct in the matters against deviation and ungodly attitude and THUS he will be amongst the Godfearing.

" Verily, the God-fearing from amongst his servants are those endued with knowledge; Verily Allah is All-Mighty, Oft-Forgiving" - 35:28

A person's knowledge and a firm belief can also raise the standard of a person to a exalted position, as Allah says: " …Allah will EXALTED those who believe amongst you and those who have been granted knowledge in RANKS; And Allah is All-Aware of whatever you do" - 58:11

All this sums up to, that a person's position is elevated to a superior rank, due to his Merits, Virtues, Knowledge and Piety.

As Allah says: "And for all (are ranks) (assigned) according to what they did; that Allah may(fully) recompense their deeds, and they shall not be done any injustice" -46:19

So can the first 3 caliphs be BETTER than Imam Ali when their virtues and merits cannot be compared to his???

>There are so many other hadiths which are in >favour of the first 3 rulers.

Most of them are coined in their favour brother.

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