Here is a video by Sheikh Ninowy regarding Imam Zayd bin Ali (as) and the Rafidah:
Friday, January 17, 2014
Thursday, June 20, 2013
Excerpts from the Charismatic Community: Shi'ite Identity in Early Islam
These are some intercepting excerpts that I found in the book: Charismatic Community: Shi'ite Identity in Early Islam by Maria Massi Dakake:
"The Shi˜ite interpretation of the Ghadir Khumm tradition that apparently emerged in the early decades of the second century consisted of two main ideas: first, that the Prophet’s words on this occasion established walåyah as an obligatory religious duty (faridah) withthe same importance as prayer, alms-giving, fasting, and pilgrimage, meaning that only with the practice of walåyah was one’s religion complete; and second, that Ghadir Khumm represented a Prophetic nomination of Ali and his descendants as the immediate political andspiritual successors to the Prophet, not only challenging the legitimacy of the caliphates of Abu Bakr and Umar but also accusing them of flagrant disobedience to the Prophet—an idea which, as we observed previously, neither Ali himself nor most of his early followers seemto have held.The standard Shi˜ite presentation of the Prophet’s words at Ghadir Khumm as found in Imami hadith sources places them between the revelation of two separate Qur˘anic verses—Qur˘an V:67, “O Messenger! Make known that which has been revealed unto you from your Lord, for if you do it not, you will not have conveyed His message” and Qur˘an V:3, “This day I have perfected for you your religion and completed My favor unto you, and have chosen for you as religion, Islam.” The contextualization of the Prophet’s widely reported words on this occasion between these two Qur˘anic verses forms the basis of the Shi˜ite argument that the walåyah of Ali was divinely ordained, and therefore represented much more than a particular, sectarian, or religio-political affiliation: It was an intrinsic part of the very outward submission to the message of God in the Quran (islåm), and was, in fact, its perfection.There is good reason to believe that both the standard Shi˜ite interpretation of the Ghadir Khumm tradition and its contextualization between these two Qur˘anic verses [5:67 &5:3] was developed in the first decades of the second century.
"What is conspicuously absent from the pro-˜Alid discourse recorded in historical sources for the First Civil War is any direct reference to the Ghadir Khumm tradition as an indication of Ali’s rulinglegitimacy. As discussed in the previous chapter, the Ghadir Khumm
tradition, while reportedly known and referenced in this early period,
was not explicitly invoked by ˜Alid supporters as a clear designation
of ˜Ali’s right to the caliphate, even if it was counted among his important
spiritual distinctions (fada'ill). Yet, it is strange that in the context
of the First Civil War—with ˜Ali’s leadership so widely under
attack, even as his followers made extraordinary spiritual claims on
his behalf—neither ˜Ali himself nor his followers are reported to have
made any reference to Ghadir Khumm specifically as evidence of his
right to the caliphate. Ali pleas for his legitimacy, as well as his
supporters’ arguments defending their loyalty to him, are based almost
exclusively on his personal virtues and his claim to precedence (såbiqah) in Islam. Even if Ghadir Khumm was not put forward as a legitimist argument by ˜Ali or his supporters, a number of passages in the historical accounts of this period seem to reflect the conceptualor terminological influence of the Prophet’s Ghadir Khumm statement. Recall Masudi’s report, cited above, in which ˜Ali reminds Talhah at the Battle of the Camel that the Prophet (PBUH) asked God to be “the friend of ˜Ali’s friend and the enemy of his enemy.” In a similar vein, one of Ali’s supporters, Zayd b. Suhan, claims, as he is dying at the Battle of the Camel, to have fought for Ali because, after hearing the Ghadir Khumm account from Umm Salamah, he feared that if he abandoned Ali, God would abandon him.
"Second, the references made to the Ghadir Khumm statement in these various incidents suggest something about the way the tradition was understood. The Prophetic endorsement of Ali on this occasionwas undoubtedly seen as a notable fadilah (claim to spiritual nobility)
that could be adduced on his behalf, sufficient to give pause even to his professed enemies, including Talhah and Mu˜awiyah. However,there is nothing in any of the references just cited to indicate that ˜Ali, or anyone else for that matter, considered the Ghadir Khumm event as direct evidence of his political designation as the Prophet’s successor. Even when Ali is allegedly defending his right to the leadership of the community at the shura—not just rhetorically, but as one of twopossible candidates to succeed the second caliph—he only cites the
Prophet’s words at Ghadir Khumm as one of a long list of merits
(fada'il) to which he could lay claim. Certainly if he and his early
supporters—like Abu Tufayl—recognized the event at Ghadir Khumm
as a clear designation of ˜Ali as the Prophet’s successor, then there
should have been no need to go on at length about his other merits. Moreover, while Ali often defends his legitimacy during his troubled caliphate in terms of the legality of his election as caliph it is onlywhen he is alone with one of the notables of Medina that he adduces the Ghadir Khumm tradition on his own behalf—and again, as a
warning against open enmity toward himself, not as proof of the legitimacy
of his political leadership of the community. These various
references, albeit primarily in Sunni sources, seem to belie the Shi˜ite
view that Ghadir Khumm represented both a political and a spiritual
appointment for Ali that was well-known to the Prophet’s companions,
and suggest that the more far-reaching Shi˜ite understanding of
the Prophet’s words at Ghadir Khumm represents a significant departure
from the way it was viewed, even by Alid supporters, in the first
Islamic century.
"The Shi˜ite interpretation of the Ghadir Khumm tradition that apparently emerged in the early decades of the second century consisted of two main ideas: first, that the Prophet’s words on this occasion established walåyah as an obligatory religious duty (faridah) withthe same importance as prayer, alms-giving, fasting, and pilgrimage, meaning that only with the practice of walåyah was one’s religion complete; and second, that Ghadir Khumm represented a Prophetic nomination of Ali and his descendants as the immediate political andspiritual successors to the Prophet, not only challenging the legitimacy of the caliphates of Abu Bakr and Umar but also accusing them of flagrant disobedience to the Prophet—an idea which, as we observed previously, neither Ali himself nor most of his early followers seemto have held.The standard Shi˜ite presentation of the Prophet’s words at Ghadir Khumm as found in Imami hadith sources places them between the revelation of two separate Qur˘anic verses—Qur˘an V:67, “O Messenger! Make known that which has been revealed unto you from your Lord, for if you do it not, you will not have conveyed His message” and Qur˘an V:3, “This day I have perfected for you your religion and completed My favor unto you, and have chosen for you as religion, Islam.” The contextualization of the Prophet’s widely reported words on this occasion between these two Qur˘anic verses forms the basis of the Shi˜ite argument that the walåyah of Ali was divinely ordained, and therefore represented much more than a particular, sectarian, or religio-political affiliation: It was an intrinsic part of the very outward submission to the message of God in the Quran (islåm), and was, in fact, its perfection.There is good reason to believe that both the standard Shi˜ite interpretation of the Ghadir Khumm tradition and its contextualization between these two Qur˘anic verses [5:67 &5:3] was developed in the first decades of the second century.
tradition, while reportedly known and referenced in this early period,
was not explicitly invoked by ˜Alid supporters as a clear designation
of ˜Ali’s right to the caliphate, even if it was counted among his important
spiritual distinctions (fada'ill). Yet, it is strange that in the context
of the First Civil War—with ˜Ali’s leadership so widely under
attack, even as his followers made extraordinary spiritual claims on
his behalf—neither ˜Ali himself nor his followers are reported to have
made any reference to Ghadir Khumm specifically as evidence of his
right to the caliphate. Ali pleas for his legitimacy, as well as his
supporters’ arguments defending their loyalty to him, are based almost
exclusively on his personal virtues and his claim to precedence (såbiqah) in Islam. Even if Ghadir Khumm was not put forward as a legitimist argument by ˜Ali or his supporters, a number of passages in the historical accounts of this period seem to reflect the conceptualor terminological influence of the Prophet’s Ghadir Khumm statement. Recall Masudi’s report, cited above, in which ˜Ali reminds Talhah at the Battle of the Camel that the Prophet (PBUH) asked God to be “the friend of ˜Ali’s friend and the enemy of his enemy.” In a similar vein, one of Ali’s supporters, Zayd b. Suhan, claims, as he is dying at the Battle of the Camel, to have fought for Ali because, after hearing the Ghadir Khumm account from Umm Salamah, he feared that if he abandoned Ali, God would abandon him.
"Second, the references made to the Ghadir Khumm statement in these various incidents suggest something about the way the tradition was understood. The Prophetic endorsement of Ali on this occasionwas undoubtedly seen as a notable fadilah (claim to spiritual nobility)
that could be adduced on his behalf, sufficient to give pause even to his professed enemies, including Talhah and Mu˜awiyah. However,there is nothing in any of the references just cited to indicate that ˜Ali, or anyone else for that matter, considered the Ghadir Khumm event as direct evidence of his political designation as the Prophet’s successor. Even when Ali is allegedly defending his right to the leadership of the community at the shura—not just rhetorically, but as one of twopossible candidates to succeed the second caliph—he only cites the
Prophet’s words at Ghadir Khumm as one of a long list of merits
(fada'il) to which he could lay claim. Certainly if he and his early
supporters—like Abu Tufayl—recognized the event at Ghadir Khumm
as a clear designation of ˜Ali as the Prophet’s successor, then there
should have been no need to go on at length about his other merits. Moreover, while Ali often defends his legitimacy during his troubled caliphate in terms of the legality of his election as caliph it is onlywhen he is alone with one of the notables of Medina that he adduces the Ghadir Khumm tradition on his own behalf—and again, as a
warning against open enmity toward himself, not as proof of the legitimacy
of his political leadership of the community. These various
references, albeit primarily in Sunni sources, seem to belie the Shi˜ite
view that Ghadir Khumm represented both a political and a spiritual
appointment for Ali that was well-known to the Prophet’s companions,
and suggest that the more far-reaching Shi˜ite understanding of
the Prophet’s words at Ghadir Khumm represents a significant departure
from the way it was viewed, even by Alid supporters, in the first
Islamic century.
"But in the historical accounts of the rhetoric of the Alid camp during the First Civil War, it is this second part of the Ghadir Khumm statement, and the moral certitude that it apparently instilled in Ali followers, that is emphasized, while the idea that the statement represented a specific nomination of Ali as his immediate successor does not seem to have been voiced by anyone—not even by Ali himself."
Thursday, June 13, 2013
The Verse of Istikhlaf and the Caliphate
Allah (swt) says in the Holy Quran:
"Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth just as He granted it to those before them and that He will surely establish for them [therein] their religion which He has preferred for them and that He will surely substitute for them, after their fear, security, [for] they worship Me, not associating anything with Me. But whoever disbelieves after that - then those are the defiantly disobedient." (24:55)
Allah (swt) is placing a condition for succession and authority in that he will establish authority for those who believe and who have done righteous deeds. Now we know that Allah (swt) granted Abu Bakr (ra) the authority over Muslims, granted him power, security, victory and established the religion through him and as well through the other Caliphs (ra).
Another verse in the Quran has a similar connotation:
"Muhammad is the Messenger of Allah ; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration. That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them so they grow firm and stand upon their stalks, delighting the sowers - so that Allah may enrage by them the disbelievers. Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward.
As for the Imams of the Ahl Al-Bayt (as), only 2 out of the 12 of the Imams (as) had authority over the Muslims. As stated before, the verse places a condition for succession and authority not on infallibility, but for the people who believe and do righteous deeds: "Allah has promised those who have believed among you and done righteous deeds". This is a promise for the believers and not just to 12 Infallible Imams as the 12r Shia erroneously claim. To continue, the verse also states that Allah (swt) will: "He will surely substitute for them, after their fear, security." The 12rs claim that their imams were in taqiyyah due to fear and persecution, but as we see, Allah (swt) states the opposite in the verse.
In fact, Imam Ali (as) alludes to this in sermon 145 of Nahjul Balagha to Umar (ra):
In its Sharh , Ibn Maitham says:
ثم وعدنا بموعود و هو النصر و الغلبه و الاستخلاف فى الارض كما قال وعد الله الذين آمنوا منكم و عملوا الصالحات ليستخلفنهم فى الارض كما استخلف الذين من قبلهم الايه، و كل وعد من الله فهو منجز لعدم الخلف فى خبره
"We hold a promise from Allah and that is the promise of success, and overpowering and istikhlaf, as Allah said in Quran : "God has promised, to those among you who believe and work righteous deeds, that He will, of a surety, grant them in the land, inheritance (of power), as He granted it to those before them" and Allah's promise will come true definitely."
"Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth just as He granted it to those before them and that He will surely establish for them [therein] their religion which He has preferred for them and that He will surely substitute for them, after their fear, security, [for] they worship Me, not associating anything with Me. But whoever disbelieves after that - then those are the defiantly disobedient." (24:55)
Allah (swt) is placing a condition for succession and authority in that he will establish authority for those who believe and who have done righteous deeds. Now we know that Allah (swt) granted Abu Bakr (ra) the authority over Muslims, granted him power, security, victory and established the religion through him and as well through the other Caliphs (ra).
Another verse in the Quran has a similar connotation:
"Muhammad is the Messenger of Allah ; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration. That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them so they grow firm and stand upon their stalks, delighting the sowers - so that Allah may enrage by them the disbelievers. Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward.
As for the Imams of the Ahl Al-Bayt (as), only 2 out of the 12 of the Imams (as) had authority over the Muslims. As stated before, the verse places a condition for succession and authority not on infallibility, but for the people who believe and do righteous deeds: "Allah has promised those who have believed among you and done righteous deeds". This is a promise for the believers and not just to 12 Infallible Imams as the 12r Shia erroneously claim. To continue, the verse also states that Allah (swt) will: "He will surely substitute for them, after their fear, security." The 12rs claim that their imams were in taqiyyah due to fear and persecution, but as we see, Allah (swt) states the opposite in the verse.
In fact, Imam Ali (as) alludes to this in sermon 145 of Nahjul Balagha to Umar (ra):
"In this matter, victory of defeat is not dependent on the smallness or greatness of forces. It is Allah's religion which He has raised above all faiths, and His army which He has mobilized and extended, till it has reached the point where it stands now, and has arrived its present positions. We hold a promise from Allah, and He will fulfill His promise and support His army. The position of the head of government is that of the thread for beads, as it connects them and keeps them together. If the thread is broken, they will disperse and be lost, and will never come together again. The Arabs today, even though small in number are big because of Islam and strong because of unity."
In its Sharh , Ibn Maitham says:
ثم وعدنا بموعود و هو النصر و الغلبه و الاستخلاف فى الارض كما قال وعد الله الذين آمنوا منكم و عملوا الصالحات ليستخلفنهم فى الارض كما استخلف الذين من قبلهم الايه، و كل وعد من الله فهو منجز لعدم الخلف فى خبره
"We hold a promise from Allah and that is the promise of success, and overpowering and istikhlaf, as Allah said in Quran : "God has promised, to those among you who believe and work righteous deeds, that He will, of a surety, grant them in the land, inheritance (of power), as He granted it to those before them" and Allah's promise will come true definitely."
Imam Ali (as) is telling Umar (ra) not to worry because Allah (swt) will fulfill his promise as he has promised in the Quran. Further, Imam Ali (as) declared the army of Umar (ra) to be the army of Allah (swt).
This also fits in with the Prophecy from the Prophet (pbuh) who stated:
"The khilaafah after me in my Ummah will last for thirty years. Then there will be kingship after that."Reported in the Musnad Imaam Ahmad, by at-Tirmidhi, Musnad Abi Ya'laa, and Ibn Hibbaan; "Saheeh"by Imaam al-Albaani (ra)
"Imam Ahmad, Abu Dawud, At-Tirmidhi and An-Nasa'i have all reported from the hadith of Sa'id ibn Juhman, from Safinah - the mawla of the Messenger of Allah sallallahu 'alayhi wa sallam, that the Messenger of Allah sallallahu 'alayhi wa sallam said: "The Succesorship (Al-Khilafah) after me will last for thirty years. Then kingship will appear." -"Sahih"-Related by Abu Dawud, At-Tirmidhi, Authenticated by At-Tabari in his I'tiqad, and Al-Hafidh ibn Hajr in Fath-al Bari.
"Imam Ahmad, Abu Dawud, At-Tirmidhi and An-Nasa'i have all reported from the hadith of Sa'id ibn Juhman, from Safinah - the mawla of the Messenger of Allah sallallahu 'alayhi wa sallam, that the Messenger of Allah sallallahu 'alayhi wa sallam said: "The Succesorship (Al-Khilafah) after me will last for thirty years. Then kingship will appear." -"Sahih"-Related by Abu Dawud, At-Tirmidhi, Authenticated by At-Tabari in his I'tiqad, and Al-Hafidh ibn Hajr in Fath-al Bari.
"The Prophethood will remain amongst you for as long as Allaah wills it to be. Then Allaah will raise it when He wills to raise it. Then there will be the khilaafah upon the Prophetic methodology. And it will last for as long as Allaah wills it to last. Then Allaah will raise it when He wills to raise it. Then there will be biting kingship, and it will remain for as long as Allaah wills it to remain. Then Allaah will raise it when He wills to raise it. Then there will be tyrannical (forceful) kingship and it will remain for as long as Allaah wills it to remain. Then He will raise it when He wills to raise it. Then there will be a khilaafah upon the Prophetic methodology."-Silsilah as-Saheehah of Imaam al-Albani; "Sahih"
In fact, the Shia hadiths that allude this verse refers to their Imams are weak:
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ جَلَّ جَلَالُهُ- وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَ عَمِلُوا الصَّالِحاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ قَالَ هُمُ الْأَئِمَّةُ
“I asked Abaa `Abd Allaah (عليه السلام) about the words of Allaah, jalla jalaalahu, «Allaah has promised those of you who believe and do righteous deeds that He will surely make you successors in the land, even as He made those who were before them successors» (24:55). He (عليه السلام) said: ‘They are the Imaams’”
This one is weak as well, actually VERY Da'eef.
محمد بن إبراهيم النعماني، قال: حدثنا أحمد بن محمد بن سعيد بن عقدة، قال: حدثني أحمد ابن يوسف بن يعقوب الجعفي أبو الحسن، من كتابه، قال: حدثنا إسماعيل بن مهران، قال: حدثنا الحسن بن علي ابن أبي حمزة، عن أبيه و وهيب، عن أبي بصير، عن أبي عبد الله (عليه السلام)، في قوله: وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَ عَمِلُوا الصَّالِحاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَ لَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضى لَهُمْ وَ لَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْناً يَعْبُدُونَنِي لا يُشْرِكُونَ بِي شَيْئاً، قال: «نزلت في القائم و أصحابه».
About the saying (of Allah) «God has promised those of you who believe and do righteous deeds that He will surely make you successors in the land, even as He made those who were before them successors, and that He will surely establish their religion for them that He has approved. for them, and will give them in exchange, after their fear, security: 'They shall serve Me, not associating with Me anything.'» (24:55). He (عليه السلام) said: ‘This was revealed for Al-Qaa’im and his companions’
This one is Da`eef as well.
محمد بن العباس: عن الحسين بن محمد، عن معلى بن محمد، عن الوشاء، عن عبد الله بن سنان، قال: سألت أبا عبد الله (عليه السلام) عن قول الله عز و جل: وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَ عَمِلُوا الصَّالِحاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ، قال: «نزلت في علي بن أبي طالب، و الأئمة من ولده (عليهم السلام)».
وَ لَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضى لَهُمْ وَ لَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْناً، قال: «عنى به ظهور القائم (عليه السلام)».
I asked Abaa `Abd Allaah (عليه السلام) about the words of Allaah (عَزَّ وَ جَلَّ) «Allaah has promised those of you who believe and do righteous deeds that He will surely make you successors in the land, even as He made those who were before them successors» (24:55). He (عليه السلام) said: ‘This was revealed for `Alee bin Abee Taalib, and the Imaams from his children (عليه السلام)’. «and that He will surely establish their religion for them that He has approved. for them, and will give them in exchange, after their fear, security» He (عليه السلام) said: ‘(This) means for his Al-Qaa’im’s appearance”
“I asked Abaa `Abd Allaah (عليه السلام) about the words of Allaah, jalla jalaalahu, «Allaah has promised those of you who believe and do righteous deeds that He will surely make you successors in the land, even as He made those who were before them successors» (24:55). He (عليه السلام) said: ‘They are the Imaams’”
- Source:
- Al-Kulayni, Al-Kaafi, vol. 1, pg. 193 - 194, hadeeth # 3
Grading: - Al-Majlisi said this hadeeth is Da`eef `ala Mashhoor (A Famous Weak hadeeth)
--> Mir'aat Al-`Uqool, vol. 2, pg. 351
This one is weak as well, actually VERY Da'eef.
محمد بن إبراهيم النعماني، قال: حدثنا أحمد بن محمد بن سعيد بن عقدة، قال: حدثني أحمد ابن يوسف بن يعقوب الجعفي أبو الحسن، من كتابه، قال: حدثنا إسماعيل بن مهران، قال: حدثنا الحسن بن علي ابن أبي حمزة، عن أبيه و وهيب، عن أبي بصير، عن أبي عبد الله (عليه السلام)، في قوله: وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَ عَمِلُوا الصَّالِحاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَ لَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضى لَهُمْ وَ لَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْناً يَعْبُدُونَنِي لا يُشْرِكُونَ بِي شَيْئاً، قال: «نزلت في القائم و أصحابه».
About the saying (of Allah) «God has promised those of you who believe and do righteous deeds that He will surely make you successors in the land, even as He made those who were before them successors, and that He will surely establish their religion for them that He has approved. for them, and will give them in exchange, after their fear, security: 'They shall serve Me, not associating with Me anything.'» (24:55). He (عليه السلام) said: ‘This was revealed for Al-Qaa’im and his companions’
- Source:
- Al-Nu`maanee, Al-Ghaybah, ch. 13, pg. 240, hadeeth # 35
This one is Da`eef as well.
محمد بن العباس: عن الحسين بن محمد، عن معلى بن محمد، عن الوشاء، عن عبد الله بن سنان، قال: سألت أبا عبد الله (عليه السلام) عن قول الله عز و جل: وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَ عَمِلُوا الصَّالِحاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ، قال: «نزلت في علي بن أبي طالب، و الأئمة من ولده (عليهم السلام)».
وَ لَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضى لَهُمْ وَ لَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْناً، قال: «عنى به ظهور القائم (عليه السلام)».
I asked Abaa `Abd Allaah (عليه السلام) about the words of Allaah (عَزَّ وَ جَلَّ) «Allaah has promised those of you who believe and do righteous deeds that He will surely make you successors in the land, even as He made those who were before them successors» (24:55). He (عليه السلام) said: ‘This was revealed for `Alee bin Abee Taalib, and the Imaams from his children (عليه السلام)’. «and that He will surely establish their religion for them that He has approved. for them, and will give them in exchange, after their fear, security» He (عليه السلام) said: ‘(This) means for his Al-Qaa’im’s appearance”
- Source:
- Al-Astrabaadee, Ta'wil Al-Aayaat, pg. 365
The dispute between Muhammad bin Hanafiya (as) and Ali bin Hussain (as) on Imamate
محمد بن يحيى، عن أحمد بن محمد، عن ابن محبوب عن علي بن رئاب، عن أبي عبيدة وزرارة جميعا، عن أبي جعفر (عليه السلام) قال: لما قتل الحسين (عليه السلام) أرسل محمد بن الحنفية إلى علي بن الحسين (عليهما السلام) فخلا به فقال له: يا ابن أخي قد علمت أن رسول الله (صلى الله عليه وآله) دفع الوصية والامامة من بعده إلى أمير المؤمنين (عليه السلام) ثم إلى الحسن (عليه السلام)، ثم إلى الحسين (عليه السلام) وقد قتل أبوك رضي الله عنه وصلي على روحه ولم يوص، وأنا عمك وصنو أبيك وولادتي من علي (عليه السلام) في سني وقديمي أحق بها منك في حداثتك، فلا تنازعني في الوصية والامامة ولا تحاجني، فقال له علي بن الحسين (عليه السلام): يا عم اتق الله ولا تدع ما ليس لك بحق إني أعظك أن تكون من الجاهلين، إن أبي يا عم صلوات الله عليه أوصى إلي قبل أن يتوجه إلى العراق وعهد إلي في ذلك قبل أن يستشهد بساعة، وهذا سلاح رسول الله (صلى الله عليه وآله) عندي، فلا تتعرض لهذا، فإني أخاف عليك نقص العمر وتشتت الحال، إن الله عزوجل جعل الوصية والامامة في عقب الحسين (عليه السلام) فإذا اردت أن تعلم ذلك فانطلق بنا إلى الحجر الاسود حتى نتحاكم إليه ونسأله عن ذلك قال أبوجعفر (عليه السلام): وكان الكلام بينهما بمكة، فانطلقا حتى أتيا الحجر الاسود، فقال علي بن الحسين لمحمد بن الحنفية: ابدأ أنت فابتهل إلى الله عزوجل وسله أن ينطق لك الحجر ثم سل، فابتهل محمد في الدعاء وسأل الله ثم دعا الحجر فلم يجبه، فقال علي بن الحسين (عليهما السلام): يا عم لو كنت وصيا وإماما لاجابك، قال له محمد: فادع الله أنت يا ابن أخي وسله، فدعا الله علي بن الحسين (عليهما السلام) بما أراد ثم قال: أسألك بالذي جعل فيك ميثاق الانبياء وميثاق الاوصياء وميثاق الناس أجمعين لما أخبرتنا من الوصي و الامام بعد الحسين بن علي (عليه السلام)؟ قال: فتحرك الحجر حتى كاد ان يزول عن موضعه، ثم أنطقه الله عزوجل بلسان عربي مبين، فقال: اللهم إن الوصية والامامة بعد الحسين ابن علي (عليهما السلام) إلى علي بن الحسين بن علي بن أبي طالب وابن فاطمة بنت رسول الله (صلى الله عليه وآله) قال: فانصرف محمد بن علي وهو يتولى علي بن الحسين
It has been narrated from Imam Baqir that he said when Imam Hussain was martyred , Muhammad bin Hanafiya senta man to Imam Zainul Abideen and talked to him in private , he said “O son of my brother! You know that the Prophet (s) had transferred imamate to Amirul Momineen (i.e Ali) and after him to Hasan, and after him to Hussain, and now your father has died, and he has not made any specific will, and I am your uncle and I am like your father to you, and I was also born from Ali, I am more eligible for Imamate than you because of your young age, so don’t debate with me on Imamate. Ali bin Hussain (i.e Zainul Abideen) said : O Uncle, fear Allah , and don’t claim such a thing of which you have no right, I advise you, don’t be amongst the ignorants. O Uncle! My father had told me before going to Iraq, and before being killed in the way of Allah (SWT), and these weapons of Prophet (s) are with me, which are a proof, so don’t look at this thing. I fear that Allah will reduce your age and worsen your situation in this world or hereafter. Allah has placed imamate in the descendants of Hussain. If you want that you should be satisfied, than go with me to the black stone. We will narrate our story in front of it, and ask it what you are claiming. Hence both of them went to the black stone, so Ali bin Hussain said to Muhammad bin Hanafiya, you begin as you claim superiority and ask Allah to make the black stone speak, than ask the stone. Muhammad bin Hanafiya prayed to God about what he wished, and than spoke to the stone but it didn’t answer. Ali bin Hussain said: If you were wasi and Imam , than it would have replied you. Muhammad bin Hanafiya said: O son, you also pray to God and ask him, hence Ali bin Hussain prayed to God about what he wanted, and said to the stone : I ask you, you tell us nothing except who is the wasi and Imam after Hussain bin Ali. Imam Baqir said that the stone started moving, and was about to leave its place, and than Allah made it say in Arabic, that Imamate is for you, after Hussain bin Ali. Imam Baqir said that Muhammad bin Ali returned and accepted Ali bin Hussain as his Imam.
Usul Kafi, p. 218
If there were any hadiths listing the 12 Imams, then how come this was not known by even Imam Muhammad bin Hanafiya (as), the son of Imam Ali (as)? Surly, if imamate was divine designation and the Prophet (pbuh) named the Imams (as), Imam Hanafiya (as) wouldn't have sought imamate for himself. Instead, he sought it due to his age and maturity.
Sunday, May 19, 2013
Former Shia Scholar Testimony
Musa al Musawi is a former Shia scholar who presents several differences between Tashayyu and present day Shiaism in his book al-Shi’a wa-l-tashih: al-Sira’ bayn al-shi’a wa-l-tashayyu’(the struggle between Shia and Shiism) which serves as a refutation of present day Shiaism. Rainer Brunner does an excellent job at providing a commentary on Musawi's views:
"It is made clear by this that al-Musawi thus starts from the assumption that there are two kinds of Shiism, a pure and true early one, and a distorted later version that continues to exist up to the present day. At first glance, one may feel reminded of Ali Shariati's famous distinction between what he once called Alid Shiism and Safawid Shiism: Tashayyo-e- alawi wa tashayyo-e safawi. For him, Alid Shiism was the pure form, Safawid Shiism the distortion.
The Shia, he states, distorted the meaning of tashayyu from love and veneration of Ali and the Ahl Al-Bayt to hatred and abuse of the khulafa al-rashidin. Shiism, one may surmise, is upright piety and righteousness, Shia is equivalent to fanaticism and diatribe. The transition from Shiism to Shia was the main reason for all further deviations that have taken place since the great ghayba.
This attitude, al-Musawi asserts is particularly reprehensible as it is a one-sided hatred, because the Sunnites in turn do not depreciate the Ahl Al-Bayt, but hold them in great reverence....he nevertheless vigorously denies the existence of any divine order designating Ali and his offpsrings as the legitimate successors of the Prophet (pbuh). Rather the traditions in which the so-called nass ilahi in favor of Ali was maintained, were invented only after the occultation of the twelth imam. By this step the issue of the imamate was added to the fundamentals of the religion (usul al-din), and as a kind of safeguard the doctrines of the sinlessness of the imams (isma) and the taqiyya were invented at the same time.
It is characteristic of his approach that he deals with the central question of the sinlessness of the imams in the chapter that is dedicated to religious extremism and exaggeration (ghuluww) in general. According to al-Musawi, this doctrine forms what he calls "theoretical" exaggeration (al-ghuluww al-nazari) and is on par with "practical" ghuluww that consists in the worship of the tombs of the imams. Exempting the imams from sin means in reality belittling them, because it deprives them of their free will, he maintains. Yet at the same time, the alleged infallibility as well as the belief in their esoteric knowledge exceed even the attributes of the Prophet (pbuh) and therefore run counter to the fact that there cannot ben any miracle after Muhammad (pbuh). Since this certainity is testified by the Quran-Verse 5:3 reads: "Today I have perfected your religion for you"-, the doctrine of isma is ultimately contrary to the Holy Book. Needless to say, the imams rejected these false beliefs and the doctrines in question were only due to hadiths that were fabricated during the occultation.
One more, it is the Shiite jurists, the fuqaha, who are guilty in their books of having embedded the exaggerations in theminds of the believers. Al-Musawi explicitly includes the so-called "four books" (al-kutub al-arba'a) written by the founding-fathers of the Twelver Shiite theology after the occultation of the twelfth imam, but also highly esteemed works of later generations, e.g. Muhammad Baqir al-Majlisi's Bihar al-anwar. This is, of course, tantamount to declaring the very cornerstone of Shiite piety, the belief in super-human nature of the imams a gigantic superstition-and it is no doubt deliberate. This attack is all the more a slap in the ulama's face as they too, in the course of the 20th century, did not grow tired of dissociating themselves from anything that smacked of ghuluww, especially when discussing the prospects of rapprochment between Sunnism and Shiism. Again, al-Musawi demands the critical revision of Twelver Shiite literature and the discarding of all traditions on which ghuluww is based. "
In fact, Shia scholar of Hadith Muhammad Baqir al-Behbudi writes in "Ma`rifat al-Hadith" pg.172:
[And you (reader) now know after the research on "al-Shudhudh `an Nizam al-Imamah" that the narrations about the general identity of the Imams such as the narration of the Tablet (1) and others, are all fabricated during the time of al-Ghaybah (2) and al-Hayrah (3) and some short time before it. For if these narrations were available with the Imami Shia, they would not have disagreed so openly and greatly about the identity of the Imams, nor would the biggest personalities and narrators of Hadith have faced much confusion for long years, nor would they have needed to quickly write books proving the Ghaybah to unveil the confusion from the hearts of the nation in such great numbers.]
"It is made clear by this that al-Musawi thus starts from the assumption that there are two kinds of Shiism, a pure and true early one, and a distorted later version that continues to exist up to the present day. At first glance, one may feel reminded of Ali Shariati's famous distinction between what he once called Alid Shiism and Safawid Shiism: Tashayyo-e- alawi wa tashayyo-e safawi. For him, Alid Shiism was the pure form, Safawid Shiism the distortion.
The Shia, he states, distorted the meaning of tashayyu from love and veneration of Ali and the Ahl Al-Bayt to hatred and abuse of the khulafa al-rashidin. Shiism, one may surmise, is upright piety and righteousness, Shia is equivalent to fanaticism and diatribe. The transition from Shiism to Shia was the main reason for all further deviations that have taken place since the great ghayba.
This attitude, al-Musawi asserts is particularly reprehensible as it is a one-sided hatred, because the Sunnites in turn do not depreciate the Ahl Al-Bayt, but hold them in great reverence....he nevertheless vigorously denies the existence of any divine order designating Ali and his offpsrings as the legitimate successors of the Prophet (pbuh). Rather the traditions in which the so-called nass ilahi in favor of Ali was maintained, were invented only after the occultation of the twelth imam. By this step the issue of the imamate was added to the fundamentals of the religion (usul al-din), and as a kind of safeguard the doctrines of the sinlessness of the imams (isma) and the taqiyya were invented at the same time.
It is characteristic of his approach that he deals with the central question of the sinlessness of the imams in the chapter that is dedicated to religious extremism and exaggeration (ghuluww) in general. According to al-Musawi, this doctrine forms what he calls "theoretical" exaggeration (al-ghuluww al-nazari) and is on par with "practical" ghuluww that consists in the worship of the tombs of the imams. Exempting the imams from sin means in reality belittling them, because it deprives them of their free will, he maintains. Yet at the same time, the alleged infallibility as well as the belief in their esoteric knowledge exceed even the attributes of the Prophet (pbuh) and therefore run counter to the fact that there cannot ben any miracle after Muhammad (pbuh). Since this certainity is testified by the Quran-Verse 5:3 reads: "Today I have perfected your religion for you"-, the doctrine of isma is ultimately contrary to the Holy Book. Needless to say, the imams rejected these false beliefs and the doctrines in question were only due to hadiths that were fabricated during the occultation.
One more, it is the Shiite jurists, the fuqaha, who are guilty in their books of having embedded the exaggerations in theminds of the believers. Al-Musawi explicitly includes the so-called "four books" (al-kutub al-arba'a) written by the founding-fathers of the Twelver Shiite theology after the occultation of the twelfth imam, but also highly esteemed works of later generations, e.g. Muhammad Baqir al-Majlisi's Bihar al-anwar. This is, of course, tantamount to declaring the very cornerstone of Shiite piety, the belief in super-human nature of the imams a gigantic superstition-and it is no doubt deliberate. This attack is all the more a slap in the ulama's face as they too, in the course of the 20th century, did not grow tired of dissociating themselves from anything that smacked of ghuluww, especially when discussing the prospects of rapprochment between Sunnism and Shiism. Again, al-Musawi demands the critical revision of Twelver Shiite literature and the discarding of all traditions on which ghuluww is based. "
In fact, Shia scholar of Hadith Muhammad Baqir al-Behbudi writes in "Ma`rifat al-Hadith" pg.172:
على انك عرفت في بحث الشذوذ عن نظام الامامة ان الأحاديث المروية في النصوص على الأئمة جملة من خبر اللوح وغيره كلها مصنوعة في عهد الغيبة والحيرة وقبلها بقليل فلو كانت هذه النصوص المتوافرة موجوده عند الشيعة اللإمامية لما اختلفوا في معرفة الأئمة هذا الاختلاف الفاضح ولما وقعت الحيرة لأساطين المذهب واركان الحديث سنوات عديدة وكانوا في غنى ان يتسرعوا في تأليف الكتب في اثبات الغيبة وكشف الحيرة عن قلوب الامة بهذه الكثرة
[And you (reader) now know after the research on "al-Shudhudh `an Nizam al-Imamah" that the narrations about the general identity of the Imams such as the narration of the Tablet (1) and others, are all fabricated during the time of al-Ghaybah (2) and al-Hayrah (3) and some short time before it. For if these narrations were available with the Imami Shia, they would not have disagreed so openly and greatly about the identity of the Imams, nor would the biggest personalities and narrators of Hadith have faced much confusion for long years, nor would they have needed to quickly write books proving the Ghaybah to unveil the confusion from the hearts of the nation in such great numbers.]
Thank you brother Hani for providing the above reference.
Friday, April 19, 2013
The Nonexistent Wasiyyah (Will) Regarding Succession
We often see the Shia's argue that the Prophet (pbuh) explicitly mentioned the succession of Imam Ali (as) at Ghadir Khumm. However, this idea of hereditary succession was not supported by any explicit text.
Sharif Murtadha in his book Al-Shafi:
Abbas bin Abd al-Muttalib spoke to Amir Al-Muminin (Ali bin Abi Talib) during the illness of the Prophet (peace be upon him), so that he asks the Prophet, who will be in charge of affairs after him, and that if it is for us (Ahl al-Bayt) he should reveal it; and if it is for some other people, he entrust it to us. The leader of the faithful (Ali) said, we went to the Messenger of Allah when his illness became serious and we said O Messenger of Allah, choose a successor for us, He said. “No, I fear that you will be divided regarding him, as the children of Israel became divided over Harun, but if Allah knows any goodness in you, He will choose for you (a leader).
Further, another version of the hadith which supports Imam Ali's (as) belief in Shura during the process:
“No, we did go to the Prophet of Allah and said,” Appoint (for us a leader), and he said” No, I fear that you will be divided on his affairs, as Harun, but if Allah finds any good in your hearts, he will choose for you’ They requested him to point to someone, but he did not . They then said to him,” If we lost you, we will not lose giving our oath of allegiance to Hassan. He said, “I do not command, nor prevent you, you can discern better”.
Murtada: Al-Shafi, vol. 3 p. 295, Tathbit Dala'il al-Nubuwwah, vol.1 p. 212
This was during the process of the Caliphate of Imam Hassan (as) when the Muslims came to him after the strike of Abdul Rahman bin Muljan on him, and requested him to appoint his son Hassan after him (as the leader).
We even have similar narrations in our books stating:
"They said to caliph Ali: Will you not appoint a successor? he said: No, but I leave you as the apostle of Allah left you. "
-Haythami in Mujama’a al Zawa’ed; "Sahih"
"They said to Ali: Will you not appoint a successor? He said: The Prophet PBUH did not appoint a successor so that I may do so, If Allah wishes that something good happens to you then he will make you all gather around the best (Man) amongst you just like he made them gather around the best Man (i.e Abu bakr) after their prophet PBUH."
Sharif Murtadha in his book Al-Shafi:
Abbas bin Abd al-Muttalib spoke to Amir Al-Muminin (Ali bin Abi Talib) during the illness of the Prophet (peace be upon him), so that he asks the Prophet, who will be in charge of affairs after him, and that if it is for us (Ahl al-Bayt) he should reveal it; and if it is for some other people, he entrust it to us. The leader of the faithful (Ali) said, we went to the Messenger of Allah when his illness became serious and we said O Messenger of Allah, choose a successor for us, He said. “No, I fear that you will be divided regarding him, as the children of Israel became divided over Harun, but if Allah knows any goodness in you, He will choose for you (a leader).
Further, another version of the hadith which supports Imam Ali's (as) belief in Shura during the process:
“No, we did go to the Prophet of Allah and said,” Appoint (for us a leader), and he said” No, I fear that you will be divided on his affairs, as Harun, but if Allah finds any good in your hearts, he will choose for you’ They requested him to point to someone, but he did not . They then said to him,” If we lost you, we will not lose giving our oath of allegiance to Hassan. He said, “I do not command, nor prevent you, you can discern better”.
Murtada: Al-Shafi, vol. 3 p. 295, Tathbit Dala'il al-Nubuwwah, vol.1 p. 212
This was during the process of the Caliphate of Imam Hassan (as) when the Muslims came to him after the strike of Abdul Rahman bin Muljan on him, and requested him to appoint his son Hassan after him (as the leader).
We even have similar narrations in our books stating:
"They said to caliph Ali: Will you not appoint a successor? he said: No, but I leave you as the apostle of Allah left you. "
-Haythami in Mujama’a al Zawa’ed; "Sahih"
"They said to Ali: Will you not appoint a successor? He said: The Prophet PBUH did not appoint a successor so that I may do so, If Allah wishes that something good happens to you then he will make you all gather around the best (Man) amongst you just like he made them gather around the best Man (i.e Abu bakr) after their prophet PBUH."
-Al haythami in Mujama’a al Zawa’ed; "Sahih"
In fact, Sharif Murtadha goes even further and states that the event of Ghadir itself is unclear about succession:
Narrated by Ibn Abbas:
`Ali bin Abi Talib came out of the house of the Prophet (S.A.W.) during his fatal ailment. The people asked (`Ali), "O Abu Hasan! How is the health of Allah's Messenger (S.A.W.) this morning?" `Ali said, "This morning he is better, with the grace of Allah." Al-`Abbas held `Ali by the hand and said, "Don't you see him (about to die)? By Allah, within three days you will be the slave of the stick (i.e., under the command of another ruler). By Allah, I think that Allah's Messenger (S.A.W.) will die from his present ailment, for I know the signs of death on the faces of the offspring of `Abdul Muttalib. So let us go to Allah's Messenger (S.A.W.) to ask him who will take over the Caliphate. If the authority is given to us, we will know it, and if it is given to somebody else we will request him to recommend us to him. " `Ali said, "By Allah! If we ask Allah's Messenger (S.A.W) for the rulership and he refuses, then the people will never give it to us. Besides, I will never ask Allah's Messenger (S.A.W.) for it."-Bukhari
But wait, I thought Imam Ali (as) was already the appointed successor at Ghadeer? Why is he asking the Prophet (S.A.W.) for rulership if the Prophet (S.A.W.) had already appointed him?
“We do not claim absolute knowledge in the text
(above), neither for ourselves nor against our opponents, and we do not know of
any of our people who claim that." (Murtada: Al-Shafi, vol 2 p. 128)
Another proof regarding Imam Ali's (as) acceptance of the Shura and the right of the Ummah to elect its leader:
“What is obligatory in the laws of Allah and Islam is that the Muslims, of if their leader dies or is killed, they should not perform any act nor innovate something, nor move in order to do something new, unless they choose for themselves a chaste leader, who is learned, scrupulous, and well-versed in the legal and traditional matters.”
Even in the Sermon of Shaqshaqiya, Imam Ali (as) does describe himself the most deserving of the caliphate based on his closeness to the Prophet (pbuh), but never does he (as) point to any existence of any wasiyyah from the Prophet (pbuh) or even mentions the event of Ghadir in regard to the Prophet (pbuh) specifying him as the successor. If the event of Ghadir was so important which the Shia's claim, Imam Ali (as) would have referred to it in clear terms. In fact, here's a narration from Al-Hasan ibn Al-Hasan bin Ali bin Abi Talib (as) regarding this:
Another proof regarding Imam Ali's (as) acceptance of the Shura and the right of the Ummah to elect its leader:
“What is obligatory in the laws of Allah and Islam is that the Muslims, of if their leader dies or is killed, they should not perform any act nor innovate something, nor move in order to do something new, unless they choose for themselves a chaste leader, who is learned, scrupulous, and well-versed in the legal and traditional matters.”
-Majlisi: Bihar al-Anwar, vol. 8 p. 555
"Hadn't the messenger of Allah (pbuh) said, "Whoever's mawla I am, then Ali is his mawla"? He said, "Yes, but by Allah, the Messenger did not intend by that the position of leadership and power. If he wanted that, he would have said it outright. Allah's messenger (PBUH) was more straightforward and the best adviser to the Muslims, if he wanted to say this, he would have said, "This is the one who will administer your affairs and look after you after me, so listen to him and obey." By Allah, if Allah and His messenger had picked Ali, Allah would have facilitated his position for him. If Ali did not step up to that position, Ali would have been the first one to disobey Allah and His messenger."
-Ibn Katheer in al-Bidayah wal Nihayah 9/178 and al-Haythami in al-Sawa’eq al-Muhriqa p346:
al-Mezzi said in Tahtheeb al-Kamal 6/88: “And this is from the highest and most authentic Isnads."
“Did not the Messenger of Allah say to Ali: ‘If i am Mawla of someone, Ali is his Mawla?’” He (Al Hasan) replied, “By Allah, if he meant by that Amirate and rulership, he would have been more explicit to you in expressing that, just as he was explicit to you about the Salah, Zakat and Hajj to the House. He would have said to you, ‘Oh people! This is your leader after me.’ The Messenger of Allah gave the best good counsel to the people (i.e. clear in meaning). “If it is like what you say, that Ali was chosen for this after the Prophet (pbuh), then he would be the most flawed from all the people, because he didn't do as the Prophet (pbuh) commanded.”
(Source: Al-Tabaqat Al-Kubra, Volume 5) Similar is present in Ibn `Asakir (volume 4, page 166) and (awaasim min qawaasim page 115).
Ibn Sa’d:
In a discussion between a Rafidhi and supposedly Hasan ibn Al-Hasan:
فقال له الرافضي ألم يقل رسول الله عليه السلام لعلي من كنت مولاه فعلي مولاه؟ فقال أما والله أن لو يعني بذلك الامرة والسلطان لأفصح لهم بذلك كما أفصح لهم بالصلاة والزكاة وصيام رمضان وحج البيت ولقال لهم أيها الناس هذا وليكم من بعدي
The Rafidhi said: ‘Did not the Messenger of Allah (saw) say to Alee (a.s): “Whomever I am his Master (Mawla) then Alee is his Master (Mawla)?”‘ He said: ‘By Allah (swt), if he meant by that the leadership, then he should have clarified that, like he clarified the issue of Salat and Zakat and fasting in Ramadan and the Hajj of the House. He should have rather said: “O people this is your Master (Wali) after me”‘.
Source: Tabaqat Ibn Sa’d. Vol. 7, Pg. # 314.
“Did not the Messenger of Allah say to Ali: ‘If i am Mawla of someone, Ali is his Mawla?’” He (Al Hasan) replied, “By Allah, if he meant by that Amirate and rulership, he would have been more explicit to you in expressing that, just as he was explicit to you about the Salah, Zakat and Hajj to the House. He would have said to you, ‘Oh people! This is your leader after me.’ The Messenger of Allah gave the best good counsel to the people (i.e. clear in meaning). “If it is like what you say, that Ali was chosen for this after the Prophet (pbuh), then he would be the most flawed from all the people, because he didn't do as the Prophet (pbuh) commanded.”
(Source: Al-Tabaqat Al-Kubra, Volume 5) Similar is present in Ibn `Asakir (volume 4, page 166) and (awaasim min qawaasim page 115).
Ibn Sa’d:
In a discussion between a Rafidhi and supposedly Hasan ibn Al-Hasan:
فقال له الرافضي ألم يقل رسول الله عليه السلام لعلي من كنت مولاه فعلي مولاه؟ فقال أما والله أن لو يعني بذلك الامرة والسلطان لأفصح لهم بذلك كما أفصح لهم بالصلاة والزكاة وصيام رمضان وحج البيت ولقال لهم أيها الناس هذا وليكم من بعدي
The Rafidhi said: ‘Did not the Messenger of Allah (saw) say to Alee (a.s): “Whomever I am his Master (Mawla) then Alee is his Master (Mawla)?”‘ He said: ‘By Allah (swt), if he meant by that the leadership, then he should have clarified that, like he clarified the issue of Salat and Zakat and fasting in Ramadan and the Hajj of the House. He should have rather said: “O people this is your Master (Wali) after me”‘.
Source: Tabaqat Ibn Sa’d. Vol. 7, Pg. # 314.
Thursday, April 4, 2013
Al-Baqi
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A rare picture of the shrine at Al-Baqi before it was destroyed by the Wahabi regime. Where is the love for the Pure Family of the Prophet (pbuh)? Now, all we have is this:
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One word: despicable
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