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yarahmadian

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  1. Hello dear friend. First of all, this is a fact that politics is the inseparable part of religion. From Shias’ point of view, 12 infallible Shia leaders used to be both political and religious leader however their political positions were usurped by their enemies. To be honest, the conflict between Shia and Sunni dates back to the life of Prophet Mohammad(p.b.u.h). The advent of Shia coincided with the time when Prophet Mohammad introduced Imam Ali and chose him as his first successor and legatee after himself. Shia literally means follower and technically means one, who considers Imam Ali as the first caliph after Prophet Mohammad as Prophet himself commanded people to do so. Shia religion is believed to be true ISLAM and has superiority over other religions. The superiority of the Shia religion over other religions is because of its being the "true" religion. There is only one true religion in all epochs. The true religion of God, the Exalted, is one in all times and eras; any religion other than the One True Religion is either false or abrogated or defunct. The multiplicity of divine religions that have so far been revealed upon the humanity is longitudinal not latitudinal which means that the new religion is abrogative of and supplementary to the former one. Thus, with the coming of the new religion, the previous religion becomes defunct and is no longer considered valid. It would be necessary on all people to follow and have faith in the new religion as it replaces the old one. That is why, the holy scripts and religious texts use the term "Kafir" (infidel) to describe those who do not have faith in the new religion. Islam is the last and the most complete of the revealed religions. God shall not accept any religion other than Islam. "ان الدین عندالله الاسلام" (Verily, the only religion acceptable to Allah is Islam.[1]) "و من یبتغ غیر الاسلام دینا فلن یقبل منه" (And whoever seeks a religion other than Islam, it will never be accepted of him.[2]). Unfortunately, Muslims like the people and adherents of the previous religions are divided into different religions. Surely, all of them cannot be true at the same time. The holy Prophet of Islam said: "ان امّتی ستفرق بعدی علی ثلاث و سبعین فرقة، فرقة منها ناجیة، و اثنتان و سبعون فی النار" My Ummah will be divided into seventy-three sects, one of which will be in Paradise and seventy-two will be in the Fire.[3]” The holy Prophet of Islam (pbuh) also said: "ایها الناس انی ترکت فیکم ما ان اخذتم به لن تضلوا، کتاب الله و عترتی اهل بیتی" "O People, I leave you two weighty things, if you stick to both you will never go astray after me: the Book of Allah and my progeny – the Ahlalbayt.[4]" Abuzar Ghaffari, one of the trusted and honorable companions of the holy Prophet (pbuh) narrates: "سمعت النبی (ص) انه قال: الا ان مثل اهل بیتی فیکم مثل سفینة نوح فی قومه، من رکبها نجی و من تخلف عنها غرق" "The similitude of my Ahlalbayt amongst you is the same as that of Noah's Ark amongst his tribe. Whoever boards it will be saved and he who avoided it will drown.[5]" The pillars and principles of the Shia religion are belief in divine unity (tawhid), divine justice (adl), prophecy (nubuwwah), Imamat and resurrection (ma'ad). Shia believes in the leadership of the twelve infallible Imams (a.s.) as the successors of the Prophet of Islam (pbuh) the first of them being Ali (a.s.) and the last one Mahdi (may Allah hasten his reappearance). In the traditions narrated from the Holy Prophet of Islam the number and names of the twelve Infallible Imams (a.s.) have been mentioned. One day Abdullah bin Mas’ud was sitting in a gathering of people when a nomad Arab came over and asked: “Which one of you is Abdullah bin Mas’ud?” Abdullah answered: “I am.” Arab nomad: “Did your Prophet inform you about the number of his successor?” Abdullah bin Mas’ud: “Yes, he did, they are twelve caliphs, (like) the number of the Chiefs of Bani Israel.”[6] Our arguments for the righteousness of the Shia religion are the Quran and Sunnah. Almighty Allah commanded us to obey God, the Messenger and Ulul Amr (those vested with authority) who, according to the Holy Prophet’s saying, are the Shia Imams. There are many a number of Quranic verses referring to leadership andwilayat (successorship) of our Imams. Some of them are the following: "وانذر عشیرتک الاقربین" — " یَاأَیُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَیْکَ مِنْ رَبِّکَ وَإِنْ لَمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ "— " الیوم اکملت لکم دینکم و اتممت علیکم نعمتی و رضیت لکم الاسلام دینا" —" انما یرید الله لیذهب عنکم الرجس اهل البیت و یطهرکم تطهیرا" It has been mentioned in history books and in the narrations that the Prophet (pbuh) always called the Commander of the Faithful, Ali (a.s.), his trustee and successor. Tabrasi narrates in his history book that when the verse "وانذر عشیرتک الاقربین" (and warn your closer relatives) was revealed, the Prophet (pbuh) addressed his relatives as such: Almighty God has commanded me to invite you to Him.Whoever helps me in this matter will be my brother, my trustee (wasi) and my successor after me. Then the Commander of the faithful, Ali (a.s.) stood up before him and said: “O Apostle of God, I will help you.” There and then the Prophet (pbuh) said, “Verily, this (Ali) is my brother, my trustee, my helper, my successor after me among you. Follow him and be obedient to him. Some of the Prophet’s relatives laughed at this and declared to Abu Talib mockingly that he must bow down to his own son, as Ali was now his Emir.[7] In the last year of his life and as he was returning from his last pilgrimage, the Holy Prophet (pbuh) formally nominated Ali bin Abi Talib (a.s.) as the Muslims’ leader and ruler. He ordered all the pilgrims in a gathering at Ghadir Khum to vow allegiance to Ali as the Commander of the Faithful. This famous saying “of whomsoever I am a mawla (master and ruler), this Ali would be his master” is the Holy Prophet (pbuh)’s saying on this day. This is a well-known and mutawatir (mass-transmitted) tradition. This is a brief explanation of the evidences of the superiority and righteousness of Shi’ism over other religions on the basis of Quranic verses and narrations. Definitely, we can also deal with this issue by drawing a comparison between the teachings of the Shia religion and those of non-Shia religions through which we could prove Shia’s superiority over other religions but we would rather leave this discussion for some other time. When it comes to Wahabism, it would be enough to suffice with Sayed Mustafa Razvi’s writing in the book titled “Pakistan: Political and Religious Information” in which the writer says that Wahabism considers the followers of all other Muslim sects, Shia and Sunni, as pagans, infidels and idolaters. They declare seeking the intercession of the Prophet and Infallible Imams, visiting their graves, respecting and revering them as a form of innovation and idolatry. Thus, they forbid such acts on the ground that they are polytheistic acts. They do not permit greeting, respecting and revering the Prophet (pbuh) anywhere other than in the prayer and they believe that commemoration and reverence of the Prophet (pbuh) ended on the day he passed away from this world. They consider any kind of structures, monuments and tombs on the graves of the Imams and religious saints as bid’ah (innovation) and they believe that the Messenger of Allah (pbuh) was a human being who died and who no longer has the power to do anything because he has no information about us nor does he know anything about what is going on in this world. Therefore, it is forbidden to visit his grave. [8] We let your common sense to judge as to whether these doctrines can be consistent with the Quran or human nature. Is this the love of the Ahlul Bayt which has been regarded as the wage of prophethood[9]? Did the Quran not tell that the martyrs are alive and sustained by their Lord?[10] And is the Prophet’s rank lower than that of the martyrs?! Should you want to discuss the subject further, do not hesitate to email us. May Allah grant you success. [1] - Aal-e Imran: 19 [2] - Aal-e Imran:85 [3] - Al-Ebanah al-Kubra, Ibn-e Vol. 1, p.3; Khesal, p.585 [4] - Kanzul Ummal, Vol.1, p.44, Babul E'tesam bil-Kitab Wassunnah. [5] - Al-Mustadrak 'Ala al-Sahehain, Vol.3, p.151 [6] - Khesal, p.467 [7] - Tarikh Tabari, vol.2, p. 320, Egypt Publication: Kamil Ibn-e Athir, Vol.2, P.41, Beirut Publication [8] - Sayed Mustafa Razavi, Political and Religious on Pakistan, p.63-64 [9] - قُلْ لا أَسْئَلُکُمْ عَلَیْهِ أَجْراً إِلاَّ الْمَوَدَّةَ فِی الْقُرْبى (I do not ask you any wage (in return for myprophethood) except to lovemy near kin. [10] - Aal-e Imran: 169 http://www.islamportal.net/question/why-shia-best-religion‎
  2. The arguments for Imammate by our Imams.

    Hello dear friend. Let me clear up the mystery: Reasoning for the Imamate of the Infallible Imams Since the Imams are appointed by God, there is a need of rational reasoning to recognize the individuals who are actually imam. For instance, human logic can distinguish between an Imam and other people by witnessing characteristics such as knowledge, justice, courage, sinlessness and so forth in the Imam, and a lack of such characteristics in others. In addition, Quranic verses and authentic traditions also prove the imamate of an individual. The following are some verses of the Holy Quran and interpretation books which are about the issue of imamate:(divine leadership) 1- [7]«انما انت منذر و لکل قوم هاد», which means, "Your duty is to advise people, and there is a leader for every group." Shia interpreters and some Sunni ones, including Imam Fakhr Razi, says, "Here the term advisor refers to the Holy Prophet (s) and the leader to Imam Ali (a), since Ibn Abbas said that the Holy Prophet (s) put his hands on his chest and said that he was the advisor, and then pointed to Ali (a) and added «و انت الهادی یا علی...» that means Ali (a) was the leader and shall continue to lead people after the Prophet (s)."[8] In Al-Durrul-Manthur, one of the famous Sunni commentaries, several interpretations of the above verse are introduced, in which it is written that upon the revelation of this verse, the Holy Prophet (s) put his hand on his chest and said that he was the advisor, and then pointed to Ali (a) and added that Ali was the leader.[9] Other similar traditions from other theologians can be found in various other sources such as from Hakem Neyshabouri in "Mostadrak", Dhahabi in "Talkhis", Fakhr Razi and Ibn Kathir in their commentaries and Ibn Sabagh Maleki in "Alfusulul-Muhimmah" and Ganji Shafei in "Kifayatul-Taleb", and Tabari in his commentary, and Ibn Hayan Andolosi in "Al-Bahrul-Muhit" and Neyshabouri in his commentary and Hamvini in "Faraed Olsamtin" and as well as many others. To become familiar with the sources of such traditions and their evidences, see the book Ihghagh Olhagh, Vol. 3, pp 88-92. 2- «با ایها الذین آمنوا اتقوا الله و کونوا مع الصادقین[10] Which reads, "O, believers, avoid antagonism (toward God's commands) and be with the loyal people." Imam Fakhr Razi interpreted the phrase 'loyal people' as meaning infallibles. He also added, "By infallible the verse refers to the whole nation in its entirety."[11] This is while no Arab speaker, at the date of revelation of this verse, was using this phrase to refer to the nation; therefore, such an interpretation does not seem to be valid. We should accept that in every era, there are loyal people who do not make any mistakes in their deeds and speeches, whom we should follow. Moreover, many Sunni interpreters have quoted Ibn Abbas as saying that the above-mentioned verse is referring to Imam Ali (a). Allamah Tha'alabi in his book of commentary, Ganji in "Kifayatul-Taleb", Allamah Sibt Jowzi in "Tadhkirah", all interpret this verse as referring to Imam Ali (a) and his household. Ibn Abbas added, "Ali (a) is the most loyal man."[12] Many other traditions quoted from the members of the prophetic household confirm this same interpretation.[13] 3- «اطیعواالله و اطیعوا الرسول و اولی الامر منکم»,[14] Says: "Obey God and obey the Messenger of God and the Holders of Authority." Shia interpreters unanimously believe that by the ‘Holders of Authority’, the verse is referring to the Infallible Imams (a). In addition, the Hanafi Sheikh Soleiman Qanduzi in his book "Yanabi’ul-Mawaddah" quoted the book "Mujahid" as saying that the verse refers to Ali (a) when the Holy Prophet (s) appointed him as his substitute in Madinah when he himself was involved in the Tabuk war. It is also quoted from Imam Ali (a) as referring to this verse in a debate with the Mohajerin and Ansar, so that they admitted to the legitimacy of his rule.[15] In “Shawahidul-Tanzil” of Hakem Haskani, a Sunni scholar, the interpretation of the same verse includes a quotation from Imam Ali (a) as saying that he once asked the Holy Prophet (s) about the meaning of “ruler”, to which the Holy Prophet (s) replied, "You are the first of them." Imamate in Hadiths: The issue of imamate has been put forth in several traditions from the Holy Prophet (s), hereafter we will refer to some: 1. The Hadith of Thaqalain: This account of the Holy Prophet (s) has been widely repeated in various famous Shia and Sunni books (which are first hand references). These leave no room for doubt about the authenticity of the hadith. The whole of these hadiths show that that prophet has repeated this hadiths on several occasions, which indicates its importance. In Sahih Muslim, one of the six main Sunni books of reference, Zaid Ibn Argham is quoted as saying that: "The Holy Prophet (s) stood up and started delivering a speech in a place where a water well was located called Khom (Ghadir Khom) between Medina and Mecca. He first praised God and then added that he was a human being and his time to leave the world was arriving. He then added that he was going to leave two precious things among his people, first the book of God in which they could find light and guidance, and further encouraged them to take up the book and use it as a guide, and then added that the second thing was the members of his household (the ahlul bait), and commanded that his people should follow them and repeated it three times,[16]indicating that they had to fulfill their duties toward the members of the prophetic household." Bringing the names of the members of the prophetic household along with the Holy Quran as two precious things, and putting emphasis on it three times, all indicate the close relationship between these two and the fate of the Muslim nation, their guidance and the protection of Islamic principles. Otherwise they wouldn't have been used alongside each other. The Hadith of Thaqalain has been repeated in many Sunni reference books as well, including Sunan Tirmidhi,[17] Sunan Darami,[18] Musnad of Imam Ahmad[19](one of Four Sunni leaders), as well as Sunan Nisaei,[20] Mustadrakul-Sahihain,[21]Al-Sawa’iqul-Muhriqah,[22] also in Asadul-Ghabah fi Ma’rifatil-Sahabah[23] written by Ibn Athir, and in Ihya’ul-Mayyit[24] of Jalaluddin Suyuti, as well as Sunan Beihaqi,[25] and Almu’jamul-Kabir[26] compiled by Hafiz Tabarani. Late Mir Hamed Hussein Hendi, in his book Kholasatu Abaqatil-Anwar, lists one hundred and twenty six books containing the same Hadith, with precise reference to the volume and page numbers.[27] This proves the authenticity and validity of the Hadith of Thaqalain. Moreover, its content and meaning can be detailed as below: 1. The Holy Quran and the members of the Prophetic Household (a) are inseparable, therefore, those who seek the truth shall resort to them in order to achieve happiness. 2. As it is mandatory for all Muslims to unconditionally follow the instructions of the Holy Quran, it is unconditionally necessary for them to obey the commands of the members of the Prophetic Household as well. 3. The inseparable relationship between the Holy Quran and the members of the Prophetic Household (a), and the necessity for their unconditional obedience are all evident reasons for their infallibility and amazing characteristics. 4. The Holy Prophet (s) said, "These two (The Holy Quran and my family) always come together, and someday will join me in paradise." This proves that all throughout the rule of Islam, there has been and will be an individual from the Prophetic Household who acts as an infallible leader. Just like the Holy Book which is the guiding light, they play the same role in directing people, therefore, it's upon us to seek them and to find and follow them in our age. 5. This Hadith suggests that falling away from the members of the Prophetic Household (a) results in one going astray. 6. They are the most honorable, knowledgeable and prominent of all people. Interestingly, "Samhoudi Shafei", a Sunni scholar of 15th century, put a comment on the Hadith of Thaqalain in his book, Jawahirul-Aqdain, and said, "The Hadith indicates that all throughout the history until the end of time, there would be someone who is worthy of being followed and obeyed, as is the Holy Quran itself."[28] 1. The Hadith of Safinah: This is a famous tradition on the members of the Household of the Prophet and the Infallible Imams which is frequently used in the main Sunni and Shia reference books. The Hadith has been approved by at least 8 of the Holy Prophet's companions (Abudhar, Abousaeid Khudri, Ibn Abbas, Anas, Abdullah Ibn Zobair, Amer Bin Wathilah, Salmat Ibn Al-Akwa’ and Ali (a)). The above tradition has also been reflected in tens of famous Sunni books. Abudhar explains the Hadith this way, "I heard the Holy Prophet (s) to say that the members of his household were similar to Noah’s ark. Whoever boards it shall be saved, and whoever does not shall perish."[29] In Abaqatul-Anwar, the same Hadith has been quoted from 92 books compiled by 92 famous Sunni scholars (with full details).[30] This authentic hadith contains many important points; some of them are detailed below: 1. After the Holy Prophet (s), a flood of ignorance and depravity swept across the Islamic nation, and eventually destroyed the faith of many people. 2. In order to escape such risks, there is only one hope. This is the ark of salvation which is composed of the members of the Prophetic Household, and separating from them will surely lead to misery. 3. What saves us is not just their love, as some Islamic scholars believe, it is rather that the way to salvation passes through obedience to them, which is contrary to separating from them. 4. The ark of the members of the Prophetic Household will be necessary until the end of time, because the floods of ignorance and depravity will keep threatening us till the end of time. 5. Unconditional adherence to the members of the Prophetic Household is by itself a reliable proof that in every era there is an Infallible Imam, whom we have to obey in order to achieve salvation. 6. The Ithna Ashar (twelve) Imams Hadith: The hadith of the Twelve Imams is also another important hadith, which is present in most Sunni books of reference. In Sahih Muslim, Jaber Bin Samarah is quoted as saying that, "I heard the Holy Prophet of God (s) say that Islam would continuously be honorable and glorious until twelve caliphs ruled over the Muslim nation. Then he added something that I didn't hear, so I asked my father about the meaning and he informed me that the prophet said all of them would be from the tribe of the Quraish. "[31] The same Hadith has been narrated in Sahih Bukhari,[32] as well as Sahih Tirmidhi,[33] and Sahih Abi Dawud,[34] and also in the Musnad of Ahmad Ibn Hanbal,[35]etc… However, as for the content and phrasing of the hadith, there are different narration. Some narrations have the phrase “twelve caliphs (successors)”, others have “twelve amirs” while a third group speak of the guardianship and rule of twelve individuals. However, it is evident that all of them refer to rule and guardianship. At the same time, in the majority of these traditions that have been passed to us through various ways, the phrase 'all of them would be from the tribe of Quraish’ is present, while in other traditions that 'all of them would be from Bani Hashim' has been mentioned.[36] Most of these traditions say that the Holy Prophet (s) whispered the last part of his words in a confidential manner, which shows there had been people present who were against the idea that all the Prophet's successors (a) would be from tribe of the Quraish or from the Bani Hashim. Anyway, the interpretation of this tradition, which is present in reference books and approved by all legitimate Muslim scholars, is totally clear for the followers of the Ahlul-Bayt, that being the the twelve imams. However, followers of other faiths have not been successful in finding a clear interpretation for this tradition, because the first caliphs were four, the Caliphs of Banu Ummayah were 14, and the Bani Abbas Caliphs were thirty seven, none of which corresponds with the twelve mentioned leaders. No cut and paste job or mathematical operation will make these numbers correspond. Moreover, there are traditions from both Sunni and Shia scholars which contain the name of twelve Imams as believed by the Shias. Some other traditions refer to the name of the first as "Imam Ali" (a) and the last as "Imam Mahdi" (a), while some others refer to the third "Imam Hussain" (a), stating that the Holy Prophet (s) pointed to Imam Hussain (a) and said, "This grandson of mine is an Imam, the offspring of an Imam, the brother of an Imam, and the father of nine other Imams".[37] Although there are plenty of authentic traditions concerning imamate, this much will suffice for our purpose here.[38] (7) Surah Ra’ad, Verse 7 [8] Tafsir Kabir, Fakhr Razi, Volume 19, Page 14 [9] Al-Durrul-Manthur, Jalaladdin Suyuti, Volume. 4 Page 45 [10] Surah Bara’at, Verse 119 [11] Commentary of Fakhre Razi, volume 16, Page 221 [12] Ihqaqul-Haqq Volume. 3 Page 297 [13] Commentary of Noor Al Thaqalain Volume 2 Page 280, [14] Yanabi’ul-Mawaddah, Page 114 – 115 – 116 [15] Shawahidul-Tanzil, Volume 1, Page 148 [16] Sahih Muslim Vol. 4 page 1873 [17] Sunanun Tirmidhi Vol. 5 Page 662 [18] Sunanun Darmi Vol. 2 Page 432 Tabe Dai Al Fekr, Beirut [19] Musnad Ahmad Vol. 182 Chap Dar Al Sadr, Beirut [20] Khasayis Nasaei Page 2 [21] Mustadrakul-Sahihain Vol. 3 Page 109 [22] Al-Sawa’iqul-Muhriqah, Page 226 , Tabe Abd Al Latif, Egypt [23] Asadul-Ghabah fi Ma’rifatil-Sahabah, Vol 3 Page 47 [24] Ihya’ul-Mayyit, which is published in the border of Al Etehaaf page 116 [25] Sunan Beihaghi Vol. 10 Page 114 [26] Al Mojam Al Kabir Page 137 [27] Abaqatul-Anwar summary Vol. 2 page 105 [28] Abaqatul-Anwar summary Vol. 2 page 285 [29] Al Mojam Alkabir and Al mojam Al saghir Page 78, Delhi publication Oyoon Al akhbar Dinvari Vol. 1 page 212 (Egyptian publication) Mostadrak, Neishabouri ruler Vol. 3 page 150, Mizan Al etedal Zahbi Volume. 1 page 224 Tarikh Al kholafa Siouti page 573 [30] Abaqat summary vol. 2 page 195 – 126 [31] Sahih Muslim, Volume. 3, page 1453, Tabe Beirut dar Al ehya Al taras Al arabi [32] Sahih Bukhari vol. 3 ninth part, page 101 [33] Sahih Tirmidhi, vol. 4 page 501 Tabe Dar Al ehya Al Taras Alarabi, Beirut [34] Sahih Abi Dawud, vol. 4 [35] Refer to Montakhabul-Athar, page 12 and Ihqaqul-Haqq, vol. 13 [36] Yanabi’ul-Mawaddah, page 445 chapter 77 [37] Kashful-Murad, page 314 (Qom Mostafavi publication) [38] This answer has been prepared according to the interpretation of the Quran’s message, Vol. 9 (Imamate, Leadership, http://www.islamportal.net/question/why-do-shias-believe-imams-and-their-imamate‎
  3. Proving there is exactly "Twelve" Successors.

    Hello dear friend. Let’s not be prejudiced against Twelvers and read the following points: Reasoning for the Imamate of the Infallible Imams Since the Imams are appointed by God, there is a need of rational reasoning to recognize the individuals who are actually imam. For instance, human logic can distinguish between an Imam and other people by witnessing characteristics such as knowledge, justice, courage, sinlessness and so forth in the Imam, and a lack of such characteristics in others. In addition, Quranic verses and authentic traditions also prove the imamate of an individual. The following are some verses of the Holy Quran and interpretation books which are about the issue of imamate:(divine leadership) 1- [7]«انما انت منذر و لکل قوم هاد», which means, "Your duty is to advise people, and there is a leader for every group." Shia interpreters and some Sunni ones, including Imam Fakhr Razi, says, "Here the term advisor refers to the Holy Prophet (s) and the leader to Imam Ali (a), since Ibn Abbas said that the Holy Prophet (s) put his hands on his chest and said that he was the advisor, and then pointed to Ali (a) and added «و انت الهادی یا علی...» that means Ali (a) was the leader and shall continue to lead people after the Prophet (s)."[8] In Al-Durrul-Manthur, one of the famous Sunni commentaries, several interpretations of the above verse are introduced, in which it is written that upon the revelation of this verse, the Holy Prophet (s) put his hand on his chest and said that he was the advisor, and then pointed to Ali (a) and added that Ali was the leader.[9] Other similar traditions from other theologians can be found in various other sources such as from Hakem Neyshabouri in "Mostadrak", Dhahabi in "Talkhis", Fakhr Razi and Ibn Kathir in their commentaries and Ibn Sabagh Maleki in "Alfusulul-Muhimmah" and Ganji Shafei in "Kifayatul-Taleb", and Tabari in his commentary, and Ibn Hayan Andolosi in "Al-Bahrul-Muhit" and Neyshabouri in his commentary and Hamvini in "Faraed Olsamtin" and as well as many others. To become familiar with the sources of such traditions and their evidences, see the book Ihghagh Olhagh, Vol. 3, pp 88-92. 2- «با ایها الذین آمنوا اتقوا الله و کونوا مع الصادقین[10] Which reads, "O, believers, avoid antagonism (toward God's commands) and be with the loyal people." Imam Fakhr Razi interpreted the phrase 'loyal people' as meaning infallibles. He also added, "By infallible the verse refers to the whole nation in its entirety."[11] This is while no Arab speaker, at the date of revelation of this verse, was using this phrase to refer to the nation; therefore, such an interpretation does not seem to be valid. We should accept that in every era, there are loyal people who do not make any mistakes in their deeds and speeches, whom we should follow. Moreover, many Sunni interpreters have quoted Ibn Abbas as saying that the above-mentioned verse is referring to Imam Ali (a). Allamah Tha'alabi in his book of commentary, Ganji in "Kifayatul-Taleb", Allamah Sibt Jowzi in "Tadhkirah", all interpret this verse as referring to Imam Ali (a) and his household. Ibn Abbas added, "Ali (a) is the most loyal man."[12] Many other traditions quoted from the members of the prophetic household confirm this same interpretation.[13] 3- «اطیعواالله و اطیعوا الرسول و اولی الامر منکم»,[14] Says: "Obey God and obey the Messenger of God and the Holders of Authority." Shia interpreters unanimously believe that by the ‘Holders of Authority’, the verse is referring to the Infallible Imams (a). In addition, the Hanafi Sheikh Soleiman Qanduzi in his book "Yanabi’ul-Mawaddah" quoted the book "Mujahid" as saying that the verse refers to Ali (a) when the Holy Prophet (s) appointed him as his substitute in Madinah when he himself was involved in the Tabuk war. It is also quoted from Imam Ali (a) as referring to this verse in a debate with the Mohajerin and Ansar, so that they admitted to the legitimacy of his rule.[15] In “Shawahidul-Tanzil” of Hakem Haskani, a Sunni scholar, the interpretation of the same verse includes a quotation from Imam Ali (a) as saying that he once asked the Holy Prophet (s) about the meaning of “ruler”, to which the Holy Prophet (s) replied, "You are the first of them." Imamate in Hadiths: The issue of imamate has been put forth in several traditions from the Holy Prophet (s), hereafter we will refer to some: The Hadith of Thaqalain: This account of the Holy Prophet (s) has been widely repeated in various famous Shia and Sunni books (which are first hand references). These leave no room for doubt about the authenticity of the hadith. The whole of these hadiths show that that prophet has repeated this hadiths on several occasions, which indicates its importance. In Sahih Muslim, one of the six main Sunni books of reference, Zaid Ibn Argham is quoted as saying that: "The Holy Prophet (s) stood up and started delivering a speech in a place where a water well was located called Khom (Ghadir Khom) between Medina and Mecca. He first praised God and then added that he was a human being and his time to leave the world was arriving. He then added that he was going to leave two precious things among his people, first the book of God in which they could find light and guidance, and further encouraged them to take up the book and use it as a guide, and then added that the second thing was the members of his household (the ahlul bait), and commanded that his people should follow them and repeated it three times,[16]indicating that they had to fulfill their duties toward the members of the prophetic household." Bringing the names of the members of the prophetic household along with the Holy Quran as two precious things, and putting emphasis on it three times, all indicate the close relationship between these two and the fate of the Muslim nation, their guidance and the protection of Islamic principles. Otherwise they wouldn't have been used alongside each other. The Hadith of Thaqalain has been repeated in many Sunni reference books as well, including Sunan Tirmidhi,[17] Sunan Darami,[18] Musnad of Imam Ahmad[19](one of Four Sunni leaders), as well as Sunan Nisaei,[20] Mustadrakul-Sahihain,[21]Al-Sawa’iqul-Muhriqah,[22] also in Asadul-Ghabah fi Ma’rifatil-Sahabah[23] written by Ibn Athir, and in Ihya’ul-Mayyit[24] of Jalaluddin Suyuti, as well as Sunan Beihaqi,[25] and Almu’jamul-Kabir[26] compiled by Hafiz Tabarani. Late Mir Hamed Hussein Hendi, in his book Kholasatu Abaqatil-Anwar, lists one hundred and twenty six books containing the same Hadith, with precise reference to the volume and page numbers.[27] This proves the authenticity and validity of the Hadith of Thaqalain. Moreover, its content and meaning can be detailed as below: The Holy Quran and the members of the Prophetic Household (a) are inseparable, therefore, those who seek the truth shall resort to them in order to achieve happiness. As it is mandatory for all Muslims to unconditionally follow the instructions of the Holy Quran, it is unconditionally necessary for them to obey the commands of the members of the Prophetic Household as well. The inseparable relationship between the Holy Quran and the members of the Prophetic Household (a), and the necessity for their unconditional obedience are all evident reasons for their infallibility and amazing characteristics. The Holy Prophet (s) said, "These two (The Holy Quran and my family) always come together, and someday will join me in paradise." This proves that all throughout the rule of Islam, there has been and will be an individual from the Prophetic Household who acts as an infallible leader. Just like the Holy Book which is the guiding light, they play the same role in directing people, therefore, it's upon us to seek them and to find and follow them in our age. This Hadith suggests that falling away from the members of the Prophetic Household (a) results in one going astray. They are the most honorable, knowledgeable and prominent of all people. Interestingly, "Samhoudi Shafei", a Sunni scholar of 15th century, put a comment on the Hadith of Thaqalain in his book, Jawahirul-Aqdain, and said, "The Hadith indicates that all throughout the history until the end of time, there would be someone who is worthy of being followed and obeyed, as is the Holy Quran itself."[28] The Hadith of Safinah: This is a famous tradition on the members of the Household of the Prophet and the Infallible Imams which is frequently used in the main Sunni and Shia reference books. The Hadith has been approved by at least 8 of the Holy Prophet's companions (Abudhar, Abousaeid Khudri, Ibn Abbas, Anas, Abdullah Ibn Zobair, Amer Bin Wathilah, Salmat Ibn Al-Akwa’ and Ali (a)). The above tradition has also been reflected in tens of famous Sunni books. Abudhar explains the Hadith this way, "I heard the Holy Prophet (s) to say that the members of his household were similar to Noah’s ark. Whoever boards it shall be saved, and whoever does not shall perish."[29] In Abaqatul-Anwar, the same Hadith has been quoted from 92 books compiled by 92 famous Sunni scholars (with full details).[30] This authentic hadith contains many important points; some of them are detailed below: After the Holy Prophet (s), a flood of ignorance and depravity swept across the Islamic nation, and eventually destroyed the faith of many people. In order to escape such risks, there is only one hope. This is the ark of salvation which is composed of the members of the Prophetic Household, and separating from them will surely lead to misery. What saves us is not just their love, as some Islamic scholars believe, it is rather that the way to salvation passes through obedience to them, which is contrary to separating from them. The ark of the members of the Prophetic Household will be necessary until the end of time, because the floods of ignorance and depravity will keep threatening us till the end of time. Unconditional adherence to the members of the Prophetic Household is by itself a reliable proof that in every era there is an Infallible Imam, whom we have to obey in order to achieve salvation. The Ithna Ashar (twelve) Imams Hadith: The hadith of the Twelve Imams is also another important hadith, which is present in most Sunni books of reference. In Sahih Muslim, Jaber Bin Samarah is quoted as saying that, "I heard the Holy Prophet of God (s) say that Islam would continuously be honorable and glorious until twelve caliphs ruled over the Muslim nation. Then he added something that I didn't hear, so I asked my father about the meaning and he informed me that the prophet said all of them would be from the tribe of the Quraish. "[31] The same Hadith has been narrated in Sahih Bukhari,[32] as well as Sahih Tirmidhi,[33] and Sahih Abi Dawud,[34] and also in the Musnad of Ahmad Ibn Hanbal,[35]etc… However, as for the content and phrasing of the hadith, there are different narration. Some narrations have the phrase “twelve caliphs (successors)”, others have “twelve amirs” while a third group speak of the guardianship and rule of twelve individuals. However, it is evident that all of them refer to rule and guardianship. At the same time, in the majority of these traditions that have been passed to us through various ways, the phrase 'all of them would be from the tribe of Quraish’ is present, while in other traditions that 'all of them would be from Bani Hashim' has been mentioned.[36] Most of these traditions say that the Holy Prophet (s) whispered the last part of his words in a confidential manner, which shows there had been people present who were against the idea that all the Prophet's successors (a) would be from tribe of the Quraish or from the Bani Hashim. Anyway, the interpretation of this tradition, which is present in reference books and approved by all legitimate Muslim scholars, is totally clear for the followers of the Ahlul-Bayt, that being the the twelve imams. However, followers of other faiths have not been successful in finding a clear interpretation for this tradition, because the first caliphs were four, the Caliphs of Banu Ummayah were 14, and the Bani Abbas Caliphs were thirty seven, none of which corresponds with the twelve mentioned leaders. No cut and paste job or mathematical operation will make these numbers correspond. Moreover, there are traditions from both Sunni and Shia scholars which contain the name of twelve Imams as believed by the Shias. Some other traditions refer to the name of the first as "Imam Ali" (a) and the last as "Imam Mahdi" (a), while some others refer to the third "Imam Hussain" (a), stating that the Holy Prophet (s) pointed to Imam Hussain (a) and said, "This grandson of mine is an Imam, the offspring of an Imam, the brother of an Imam, and the father of nine other Imams".[37] Although there are plenty of authentic traditions concerning imamate, this much will suffice for our purpose here.[38] (7) Surah Ra’ad, Verse 7 [8] Tafsir Kabir, Fakhr Razi, Volume 19, Page 14 [9] Al-Durrul-Manthur, Jalaladdin Suyuti, Volume. 4 Page 45 [10] Surah Bara’at, Verse 119 [11] Commentary of Fakhre Razi, volume 16, Page 221 [12] Ihqaqul-Haqq Volume. 3 Page 297 [13] Commentary of Noor Al Thaqalain Volume 2 Page 280, [14] Yanabi’ul-Mawaddah, Page 114 – 115 – 116 [15] Shawahidul-Tanzil, Volume 1, Page 148 [16] Sahih Muslim Vol. 4 page 1873 [17] Sunanun Tirmidhi Vol. 5 Page 662 [18] Sunanun Darmi Vol. 2 Page 432 Tabe Dai Al Fekr, Beirut [19] Musnad Ahmad Vol. 182 Chap Dar Al Sadr, Beirut [20] Khasayis Nasaei Page 2 [21] Mustadrakul-Sahihain Vol. 3 Page 109 [22] Al-Sawa’iqul-Muhriqah, Page 226 , Tabe Abd Al Latif, Egypt [23] Asadul-Ghabah fi Ma’rifatil-Sahabah, Vol 3 Page 47 [24] Ihya’ul-Mayyit, which is published in the border of Al Etehaaf page 116 [25] Sunan Beihaghi Vol. 10 Page 114 [26] Al Mojam Al Kabir Page 137 [27] Abaqatul-Anwar summary Vol. 2 page 105 [28] Abaqatul-Anwar summary Vol. 2 page 285 [29] Al Mojam Alkabir and Al mojam Al saghir Page 78, Delhi publication Oyoon Al akhbar Dinvari Vol. 1 page 212 (Egyptian publication) Mostadrak, Neishabouri ruler Vol. 3 page 150, Mizan Al etedal Zahbi Volume. 1 page 224 Tarikh Al kholafa Siouti page 573 [30] Abaqat summary vol. 2 page 195 – 126 [31] Sahih Muslim, Volume. 3, page 1453, Tabe Beirut dar Al ehya Al taras Al arabi [32] Sahih Bukhari vol. 3 ninth part, page 101 [33] Sahih Tirmidhi, vol. 4 page 501 Tabe Dar Al ehya Al Taras Alarabi, Beirut [34] Sahih Abi Dawud, vol. 4 [35] Refer to Montakhabul-Athar, page 12 and Ihqaqul-Haqq, vol. 13 [36] Yanabi’ul-Mawaddah, page 445 chapter 77 [37] Kashful-Murad, page 314 (Qom Mostafavi publication) [38] This answer has been prepared according to the interpretation of the Quran’s message, Vol. 9 (Imamate, Leadership, http://www.islamportal.net/question/why-do-shias-believe-imams-and-their-imamate‎
  4. Why should u be Shia?

    I recommend all Sunni brothers to read the following book which has converted many Sunni to Shia https://www.al-islam.org/then-i-was-guided-muhammad-al-tijani-al-samawi
  5. Hello dear. In fact, the existence of God is so obvious that it does not need science : The ways to knowing and comprehending God can be summed up in the following ways: 1. Reason and intellect, like the argument of the necessary and possible being. 2. Through experimentation and sensation, such as the argument from design. 3. The way of the heart or the argument of fitrah (genesis, innate disposition towards virtue and knowledge)[ii],[iii] The easiest and the best way to understand and know God is the argument of fitrah whereby a person refers to his own God-gifted nature as well as to his inward where he sees God without any rational argument or any experimentation. Thus he reaches God through the way of the heart. - Just because this way utilizes experimentation doesn’t mean it is devoid of any reasoning and rationality, what is meant when it is said that it is experimental is that one of the premises of the argument is such, which is to observe the different phenomena of this world. [ii] - Ma’arefe Eslami, vol. 1, pg. 41 [iii] - For further information see: Understanding God; Adopted from Question 479 (website:520. http://www.islamportal.net/question/who-god-and-how-it-possible-prove-his-existence‎
  6. Why should u be Shia?

    Hello dear, It is strongly believed that Shia is the true Islam. In fact,Shia is one who believes Imam Ali to be the first and immediate successor of Prophet Mohammad. There are some verses in the Quran proving the Shia Islam as follows: The best approach in proving the Imamate of Imam Ali (as) for followers of the Sunni school of thought is through means of what has been mentioned in the Quran and narrations which have been mentioned in their own sources. Obviously, this can only be accomplished when an individual is willing and eager to seek the truth. Meaning, one engaged in such a quest should be prepared to turn away from that which is false or irrational. The Imamate of Imam Ali (as) can be proven through means of many verses found within Holy Quran and narrations from the Prophet (pbuh) surrounding their revelation. Consider the following verses: 1. The Verse of Tabligh (propagation): “O Apostle! Communicate that which has been sent to you from your Lord, and if you do not, you will not have communicated His message, and Allah shall protect you from the people. Indeed Allah does not guide the faithless lot.” According to authentic Sunni narrations, this verse was revealed on the day of Ghadir Khum. In this historical day, the Prophet announced the wWilayah of Imam Ali (as), thus completing his prophet-hood and making the Imam his successor. 2. The Verse Wilayah: “Your guardian is only Allah, His Apostle, and the faithful who maintain the prayer and give the zakat while bowing down.”[ii] This verse places the Wilayah of Imam Ali (as)[iii] alongside that of Allah and the Holy Prophet (pbuh). 3. The Verse of Ulil-amr: “O you who have faith! Obey Allah and obey the Apostle and those vested with authority among you. And if you dispute concerning anything, refer it to Allah and the Apostle, if you have faith in Allah and the Last Day. That is better and more favorable in outcome.”[iv] This verse states that following the leadership of the Ulil-amr is obligatory. From this we can also deduce that such leadership requires the Imam to be infallible, a quality possessed by none other than Ali (as). In reference to this verse, there are numerous narrations in Sunni sources which introduce Imam Ali (as) as the successor of the Prophet (as) and Imam of the believers. 4. The Verse of Sadiqin: “O you who have faith! Be wary of Allah and be with the Truthful.”[v] It has been mentioned in narrations that the word “Truthful” mentioned in this verse is in reference to Imam Ali (as) and Prophet’s household. Maedeh 67 [ii]Maedeh 55 [iii]According to reliable hadiths the one who gave his ring to the inquirer was Ali (AS). [iv]Nesa 59 [v]Tobeh 119 Detailed Answer The best approach in proving the Imamate of Imam Ali (as) for followers of the Sunni school of thought is through means of what has been mentioned in the Quran and narrations which have been mentioned in their own sources. In order to do this, one should thoroughly understand that which is presented in verses of the Quran. Meaning, the content of the verse, the context in which it is introduced, instances it refers to, etc. should all be considered in detail. In the Holy Quran there are many verses which make reference to and establish the Imamate of Ali (as) and the other Imams. Concerning what has been mentioned in these verses,[1] there are innumerable narrations from the Holy Prophet (pbuh) which expand further on the circumstances surrounding the revelation of these verses and their details. These narrations are considered authentic by both the Shia and Sunni schools of thought. The follow are a few of those verses and the appropriate narrations concerning them:[2] 1. The Verse of Tabligh (propagation): “O Apostle! Communicate that which has been sent to you from your Lord, and if you do not, you will not have communicated His message, and Allah shall protect you from the people. Indeed Allah does not guide the faithless lot.”[3] In this verse, God ordered the Prophet (pbuh) to communicate his message to the people with heavy emphasis. According to narrations, this verse was revealed in a place by the name of “Ghadir Khum”. In this place, the Prophet (pbuh) publically announced Ali (as) as his successor and the first Imam.[4]The event of Ghadir took place in the last year of the Holy Prophet’s life during the time of Hajjatul Vida (the Prophet’s final Hajj) where he stated: “من کنت مولاه فهذا علی مولاه...”, meaning, “For whomever I am his master, Ali is master…”. This event has been narrated by 110 companions of the Prophet (pbuh),[5] 84 tabiyin (those who have been informed through intermediaries), and 36 scholars and writers. Allameh Amini, in his book Sharife al-Ghadir, has mentioned all of these narrations with cogent evidence from Islamic sources (authenticated by both the Shia and Sunni schools of thought). 2. The Verse Wilayah: “Your guardian is only Allah, His Apostle, and the faithful who maintain the prayer and give the zakat while bowing down.”[6] Many interpreters and narrators maintain that this verse was revealed in regards to the elevated status of Imam Ali (as) Suiti (a Sunni scholar), narrates from the book Dar al-Mansour (a book containing commentary of the Quran), quoting Ibn Abbas who narrates: “Ali (as) was in the ruku of his prayer when a beggar came along asking for help. Ali (as) then proceeded (as) to give the ring on his hand to the beggar as charity. The Prophet (pbuh) asked the beggar, “Who gave you this ring as charity?” He pointed towards Ali (as) and said, “That man who is in ruku did.” At that moment, the verse mentioned above was revealed.[7] This narration has also been authenticated by the Sunni scholars Wahedi[8] and Zamkhashari,[9]maintaining that the mentioned verse was revealed in regards to Ali (as). In his commentary, Fakhr Radhi narrates from Abdullah bin Salaam that: “When this verse was revealed, I said to the Prophet of God (pbuh) that I saw with my own eyes that Ali (as), while in ruku, gave his ring as charity to a needy person. For this reason we accept his wilayah!” In another narration, he also quotes Abuzar who narrates the same occurrences surrounding the revelation of this verse.”[10] In his tafsir, Tabari cites many narrations associated with this verse and the circumstances surrounding its revelation. A majority of those narrations affirm that the verse was revealed in regards to Imam Ali (as).[11] In his book al-Ghadir, the late Allamah Amini has quoted this verse and its association with Imam Ali (as), citing narrations found in approximately twenty Sunni books of narrations (along with their specific chains of narration and sources).[12] It is in this verse that the wilayah of Imam Ali (as) is mentioned alongside that of Allah and the Holy Prophet (pbuh). 3. The Verse of Ulil-amr: “O you who have faith! Obey Allah and obey the Apostle and those vested with authority among you. And if you dispute concerning anything, refer it to Allah and the Apostle, if you have faith in Allah and the Last Day. That is better and more favorable in outcome.”[13] Scholars[14] have stated that this verse has been revealed in reference to Imam Ali (as). For example Hakem Haskani Hanafi Neishabouri (a renowned Sunni interpreter of the Quran) has quoted five narrations for this verse, and of which associate the title of “Ulil-amr” with Imam Ali (as). [15] The commentary of al-Bahr al-Muhit, written by Abuhayan Andulusi Maghribi, quotes Muqatil, Meimoun, and Kalbi (all interpreters of the Quran) who agree that this verse is in reference to the Imams (as) from the household and lineage of the Prophet (pbuh).[16] In his book Eteghad, Abu Bakr bin Mumin Shirazi (a Sunni scholar), quotes Ibn Abbas who affirms that the above verse was revealed in regards to Imam Ali (as).[17] In brief, this verse informs mankind of its obligation in obeying God, the Prophet (pbuh), and the Ulil-amr. Since this order has been made wajib (obligatory) to the highest degree, it can be inferred that the Ulil-amr, like God and his Prophet (pbuh), should also possess infallibility. Considering what has been mentioned in narrations, this could only be in reference to the infallible twelver Shia Imams (as). What has been mentioned here, are only a few of the authentic narrations found in Sunni books and three verses found in Shia books regarding the Wilayah and Imamate of Ali (as). There is an abundance of other topics and points to be discovered in many Shia and Sunni books alike. For further information, one should refer to these reliable sources. In addition to the three verses which have been mentioned, there are others which directly establish the Wilayah and Imamate of Ali (as) and the other Imams (as). The following are a couple of those verses: The verse of Sadiqin which reads “O you who have faith! Be wary of Allah and be with the Truthful.”[18] and the verse of Gurba which reads “That is of which Allah gives the good news to His servants, (to) those who believe and do good deeds. Say: I do not ask of you any reward for it but love for my near relatives; and whoever earns good, We give him more of good therein; surely Allah is Forgiving, Grateful.”[19] These verses, in addition to narrations from the Holy Prophet (pbuh), can be found in both Shia and Sunni sources. Besides the mentioned verses, there are others which highlight the virtues and qualities of Imam Ali (as) and depict his superiority in comparison to the other companions and supporters of the Holy Prophet (pbuh). Logically speaking, it is absurd to select that which is inferior as opposed to that which is superior. Therefore, it is only was rational for Ali (as) to succeed the Holy Prophet (pbuh) and take his rightful role as Imam. For further information on this matter, you may refer to volume nine (Imamate and Leadership in the Holy Quran, page 177 and on) of Ayatollah Makarem Shirazi’s commentary of the Holy Quran. [1]To see why the name of Imams are not mentioned explicitly in Quran please refer to the subject: The name of Imams (AS) in Quran [2]For more information please refer to the subject: The reasons to believe Imamate and Imams [3]Maedeh 67 for more information refer to the subject: Sunnis and the verse "Tabligh" [4]Makarem Shirazi, the message of Quran, vol. 9, Imamate in Quran, from page 182 on. [5]Abu saeed Khadri, Zein Al din Argham, Jaber bin Abdullah Ansari, Ibn Abbas, Bara bin Aazeb, Hazifeh, Abu harireh, Ibn Masoud and Amer bin Laili. [6]Maedeh 55 [7]Aldorr Almanthour, vol. 2 page 293 [8]Asbab Al Nozool page 148 [9]Tafsir Keshaf vol. 1, page 649 [10]Tafsir of Fakhr Razi [11]Tabari Tafsir, vol. 6, page 186 [12]Alghadir, vol. 2, page 52, 53 [13]Nesa 59 [14]There are tens of hadiths in sources of house hold of the prophet below this verse: The mentioned verse has been descended for Ali (AS) and other Imams even in some verses the names of twelve Imams have been mentioned one by one. Borhan Tafsir vol. 1, page 381 – 387. [15]Shavahed al Tanzil vol. 1, page from 148 to 151. [16]Bahr Al Mohit. Vol. 3, page 425 [17]Ihqaqul-Haqq, vol. 3, page 425 [18]Tobeh, 119, we have in hadiths that: what is meant by "true in words and deeds" are Ali (AS) and house hold of the prophets. (Yanabe al Mavadat page 115 and Shavahed al Tanzil vol. 1 page 626) [19]Shora 33, for more information, refer to subject: The house hold of the prophet (PBUH) and the verse Mawaddah. http://www.islamportal.net/question/please-mention-verses-quran-which-prove-imamate-imam-ali-‎
  7. Why should u be Shia?

    Hello dear, It is strongly believed that Shia is the true Islam. In fact,Shia is one who believes Imam Ali to be the first and immediate successor of Prophet Mohammad. There are some verses in the Quran proving the Shia Islam as follows: The best approach in proving the Imamate of Imam Ali (as) for followers of the Sunni school of thought is through means of what has been mentioned in the Quran and narrations which have been mentioned in their own sources. Obviously, this can only be accomplished when an individual is willing and eager to seek the truth. Meaning, one engaged in such a quest should be prepared to turn away from that which is false or irrational. The Imamate of Imam Ali (as) can be proven through means of many verses found within Holy Quran and narrations from the Prophet (pbuh) surrounding their revelation. Consider the following verses: 1. The Verse of Tabligh (propagation): “O Apostle! Communicate that which has been sent to you from your Lord, and if you do not, you will not have communicated His message, and Allah shall protect you from the people. Indeed Allah does not guide the faithless lot.” According to authentic Sunni narrations, this verse was revealed on the day of Ghadir Khum. In this historical day, the Prophet announced the wWilayah of Imam Ali (as), thus completing his prophet-hood and making the Imam his successor. 2. The Verse Wilayah: “Your guardian is only Allah, His Apostle, and the faithful who maintain the prayer and give the zakat while bowing down.”[ii] This verse places the Wilayah of Imam Ali (as)[iii] alongside that of Allah and the Holy Prophet (pbuh). 3. The Verse of Ulil-amr: “O you who have faith! Obey Allah and obey the Apostle and those vested with authority among you. And if you dispute concerning anything, refer it to Allah and the Apostle, if you have faith in Allah and the Last Day. That is better and more favorable in outcome.”[iv] This verse states that following the leadership of the Ulil-amr is obligatory. From this we can also deduce that such leadership requires the Imam to be infallible, a quality possessed by none other than Ali (as). In reference to this verse, there are numerous narrations in Sunni sources which introduce Imam Ali (as) as the successor of the Prophet (as) and Imam of the believers. 4. The Verse of Sadiqin: “O you who have faith! Be wary of Allah and be with the Truthful.”[v] It has been mentioned in narrations that the word “Truthful” mentioned in this verse is in reference to Imam Ali (as) and Prophet’s household. Maedeh 67 [ii]Maedeh 55 [iii]According to reliable hadiths the one who gave his ring to the inquirer was Ali (AS). [iv]Nesa 59 [v]Tobeh 119 Detailed Answer The best approach in proving the Imamate of Imam Ali (as) for followers of the Sunni school of thought is through means of what has been mentioned in the Quran and narrations which have been mentioned in their own sources. In order to do this, one should thoroughly understand that which is presented in verses of the Quran. Meaning, the content of the verse, the context in which it is introduced, instances it refers to, etc. should all be considered in detail. In the Holy Quran there are many verses which make reference to and establish the Imamate of Ali (as) and the other Imams. Concerning what has been mentioned in these verses,[1] there are innumerable narrations from the Holy Prophet (pbuh) which expand further on the circumstances surrounding the revelation of these verses and their details. These narrations are considered authentic by both the Shia and Sunni schools of thought. The follow are a few of those verses and the appropriate narrations concerning them:[2] 1. The Verse of Tabligh (propagation): “O Apostle! Communicate that which has been sent to you from your Lord, and if you do not, you will not have communicated His message, and Allah shall protect you from the people. Indeed Allah does not guide the faithless lot.”[3] In this verse, God ordered the Prophet (pbuh) to communicate his message to the people with heavy emphasis. According to narrations, this verse was revealed in a place by the name of “Ghadir Khum”. In this place, the Prophet (pbuh) publically announced Ali (as) as his successor and the first Imam.[4]The event of Ghadir took place in the last year of the Holy Prophet’s life during the time of Hajjatul Vida (the Prophet’s final Hajj) where he stated: “من کنت مولاه فهذا علی مولاه...”, meaning, “For whomever I am his master, Ali is master…”. This event has been narrated by 110 companions of the Prophet (pbuh),[5] 84 tabiyin (those who have been informed through intermediaries), and 36 scholars and writers. Allameh Amini, in his book Sharife al-Ghadir, has mentioned all of these narrations with cogent evidence from Islamic sources (authenticated by both the Shia and Sunni schools of thought). 2. The Verse Wilayah: “Your guardian is only Allah, His Apostle, and the faithful who maintain the prayer and give the zakat while bowing down.”[6] Many interpreters and narrators maintain that this verse was revealed in regards to the elevated status of Imam Ali (as) Suiti (a Sunni scholar), narrates from the book Dar al-Mansour (a book containing commentary of the Quran), quoting Ibn Abbas who narrates: “Ali (as) was in the ruku of his prayer when a beggar came along asking for help. Ali (as) then proceeded (as) to give the ring on his hand to the beggar as charity. The Prophet (pbuh) asked the beggar, “Who gave you this ring as charity?” He pointed towards Ali (as) and said, “That man who is in ruku did.” At that moment, the verse mentioned above was revealed.[7] This narration has also been authenticated by the Sunni scholars Wahedi[8] and Zamkhashari,[9]maintaining that the mentioned verse was revealed in regards to Ali (as). In his commentary, Fakhr Radhi narrates from Abdullah bin Salaam that: “When this verse was revealed, I said to the Prophet of God (pbuh) that I saw with my own eyes that Ali (as), while in ruku, gave his ring as charity to a needy person. For this reason we accept his wilayah!” In another narration, he also quotes Abuzar who narrates the same occurrences surrounding the revelation of this verse.”[10] In his tafsir, Tabari cites many narrations associated with this verse and the circumstances surrounding its revelation. A majority of those narrations affirm that the verse was revealed in regards to Imam Ali (as).[11] In his book al-Ghadir, the late Allamah Amini has quoted this verse and its association with Imam Ali (as), citing narrations found in approximately twenty Sunni books of narrations (along with their specific chains of narration and sources).[12] It is in this verse that the wilayah of Imam Ali (as) is mentioned alongside that of Allah and the Holy Prophet (pbuh). 3. The Verse of Ulil-amr: “O you who have faith! Obey Allah and obey the Apostle and those vested with authority among you. And if you dispute concerning anything, refer it to Allah and the Apostle, if you have faith in Allah and the Last Day. That is better and more favorable in outcome.”[13] Scholars[14] have stated that this verse has been revealed in reference to Imam Ali (as). For example Hakem Haskani Hanafi Neishabouri (a renowned Sunni interpreter of the Quran) has quoted five narrations for this verse, and of which associate the title of “Ulil-amr” with Imam Ali (as). [15] The commentary of al-Bahr al-Muhit, written by Abuhayan Andulusi Maghribi, quotes Muqatil, Meimoun, and Kalbi (all interpreters of the Quran) who agree that this verse is in reference to the Imams (as) from the household and lineage of the Prophet (pbuh).[16] In his book Eteghad, Abu Bakr bin Mumin Shirazi (a Sunni scholar), quotes Ibn Abbas who affirms that the above verse was revealed in regards to Imam Ali (as).[17] In brief, this verse informs mankind of its obligation in obeying God, the Prophet (pbuh), and the Ulil-amr. Since this order has been made wajib (obligatory) to the highest degree, it can be inferred that the Ulil-amr, like God and his Prophet (pbuh), should also possess infallibility. Considering what has been mentioned in narrations, this could only be in reference to the infallible twelver Shia Imams (as). What has been mentioned here, are only a few of the authentic narrations found in Sunni books and three verses found in Shia books regarding the Wilayah and Imamate of Ali (as). There is an abundance of other topics and points to be discovered in many Shia and Sunni books alike. For further information, one should refer to these reliable sources. In addition to the three verses which have been mentioned, there are others which directly establish the Wilayah and Imamate of Ali (as) and the other Imams (as). The following are a couple of those verses: The verse of Sadiqin which reads “O you who have faith! Be wary of Allah and be with the Truthful.”[18] and the verse of Gurba which reads “That is of which Allah gives the good news to His servants, (to) those who believe and do good deeds. Say: I do not ask of you any reward for it but love for my near relatives; and whoever earns good, We give him more of good therein; surely Allah is Forgiving, Grateful.”[19] These verses, in addition to narrations from the Holy Prophet (pbuh), can be found in both Shia and Sunni sources. Besides the mentioned verses, there are others which highlight the virtues and qualities of Imam Ali (as) and depict his superiority in comparison to the other companions and supporters of the Holy Prophet (pbuh). Logically speaking, it is absurd to select that which is inferior as opposed to that which is superior. Therefore, it is only was rational for Ali (as) to succeed the Holy Prophet (pbuh) and take his rightful role as Imam. For further information on this matter, you may refer to volume nine (Imamate and Leadership in the Holy Quran, page 177 and on) of Ayatollah Makarem Shirazi’s commentary of the Holy Quran. [1]To see why the name of Imams are not mentioned explicitly in Quran please refer to the subject: The name of Imams (AS) in Quran [2]For more information please refer to the subject: The reasons to believe Imamate and Imams [3]Maedeh 67 for more information refer to the subject: Sunnis and the verse "Tabligh" [4]Makarem Shirazi, the message of Quran, vol. 9, Imamate in Quran, from page 182 on. [5]Abu saeed Khadri, Zein Al din Argham, Jaber bin Abdullah Ansari, Ibn Abbas, Bara bin Aazeb, Hazifeh, Abu harireh, Ibn Masoud and Amer bin Laili. [6]Maedeh 55 [7]Aldorr Almanthour, vol. 2 page 293 [8]Asbab Al Nozool page 148 [9]Tafsir Keshaf vol. 1, page 649 [10]Tafsir of Fakhr Razi [11]Tabari Tafsir, vol. 6, page 186 [12]Alghadir, vol. 2, page 52, 53 [13]Nesa 59 [14]There are tens of hadiths in sources of house hold of the prophet below this verse: The mentioned verse has been descended for Ali (AS) and other Imams even in some verses the names of twelve Imams have been mentioned one by one. Borhan Tafsir vol. 1, page 381 – 387. [15]Shavahed al Tanzil vol. 1, page from 148 to 151. [16]Bahr Al Mohit. Vol. 3, page 425 [17]Ihqaqul-Haqq, vol. 3, page 425 [18]Tobeh, 119, we have in hadiths that: what is meant by "true in words and deeds" are Ali (AS) and house hold of the prophets. (Yanabe al Mavadat page 115 and Shavahed al Tanzil vol. 1 page 626) [19]Shora 33, for more information, refer to subject: The house hold of the prophet (PBUH) and the verse Mawaddah. http://www.islamportal.net/question/please-mention-verses-quran-which-prove-imamate-imam-ali-‎
  8. Hello dear. The real Shia follows and considers 12 Imams as the real successors of Prophet Mohammad. The pillars and principles of the Shia religion are belief in divine unity (tawhid), divine justice (adl), prophecy (nubuwwah), Imamat and resurrection (ma'ad). Shia believes in the leadership of the twelve infallible Imams (a.s.) as the successors of the Prophet of Islam (pbuh) the first of them being Ali (a.s.) and the last one Mahdi (may Allah hasten his reappearance). In the traditions narrated from the Holy Prophet of Islam the number and names of the twelve Infallible Imams (a.s.) have been mentioned. One day Abdullah bin Mas’ud was sitting in a gathering of people when a nomad Arab came over and asked: “Which one of you is Abdullah bin Mas’ud?” Abdullah answered: “I am.” Arab nomad: “Did your Prophet inform you about the number of his successor?” Abdullah bin Mas’ud: “Yes, he did, they are twelve caliphs, (like) the number of the Chiefs of Bani Israel.”[1] [1] - Khesal, p.467 http://www.islamportal.net/question/why-shia-best-religion‎
  9. Hello all dear seekers of the truth. There is no doubt that Imam Ali should have been recognized as the first and immediate successor of Prophet Mohammad but unfortunately, his divine position and leadership was usurped by some guys. The best approach in proving the Imamate of Imam Ali (as) for followers of the Sunni school of thought is through means of what has been mentioned in the Quran and narrations which have been mentioned in their own sources. In order to do this, one should thoroughly understand that which is presented in verses of the Quran. Meaning, the content of the verse, the context in which it is introduced, instances it refers to, etc. should all be considered in detail. In the Holy Quran there are many verses which make reference to and establish the Imamate of Ali (as) and the other Imams. Concerning what has been mentioned in these verses,[1] there are innumerable narrations from the Holy Prophet (pbuh) which expand further on the circumstances surrounding the revelation of these verses and their details. These narrations are considered authentic by both the Shia and Sunni schools of thought. The follow are a few of those verses and the appropriate narrations concerning them:[2] 1. The Verse of Tabligh (propagation): “O Apostle! Communicate that which has been sent to you from your Lord, and if you do not, you will not have communicated His message, and Allah shall protect you from the people. Indeed Allah does not guide the faithless lot.”[3] In this verse, God ordered the Prophet (pbuh) to communicate his message to the people with heavy emphasis. According to narrations, this verse was revealed in a place by the name of “Ghadir Khum”. In this place, the Prophet (pbuh) publically announced Ali (as) as his successor and the first Imam.[4]The event of Ghadir took place in the last year of the Holy Prophet’s life during the time of Hajjatul Vida (the Prophet’s final Hajj) where he stated: “من کنت مولاه فهذا علی مولاه...”, meaning, “For whomever I am his master, Ali is master…”. This event has been narrated by 110 companions of the Prophet (pbuh),[5] 84 tabiyin (those who have been informed through intermediaries), and 36 scholars and writers. Allameh Amini, in his book Sharife al-Ghadir, has mentioned all of these narrations with cogent evidence from Islamic sources (authenticated by both the Shia and Sunni schools of thought). 2. The Verse Wilayah: “Your guardian is only Allah, His Apostle, and the faithful who maintain the prayer and give the zakat while bowing down.”[6] Many interpreters and narrators maintain that this verse was revealed in regards to the elevated status of Imam Ali (as) Suiti (a Sunni scholar), narrates from the book Dar al-Mansour (a book containing commentary of the Quran), quoting Ibn Abbas who narrates: “Ali (as) was in the ruku of his prayer when a beggar came along asking for help. Ali (as) then proceeded (as) to give the ring on his hand to the beggar as charity. The Prophet (pbuh) asked the beggar, “Who gave you this ring as charity?” He pointed towards Ali (as) and said, “That man who is in ruku did.” At that moment, the verse mentioned above was revealed.[7] This narration has also been authenticated by the Sunni scholars Wahedi[8] and Zamkhashari,[9]maintaining that the mentioned verse was revealed in regards to Ali (as). In his commentary, Fakhr Radhi narrates from Abdullah bin Salaam that: “When this verse was revealed, I said to the Prophet of God (pbuh) that I saw with my own eyes that Ali (as), while in ruku, gave his ring as charity to a needy person. For this reason we accept his wilayah!” In another narration, he also quotes Abuzar who narrates the same occurrences surrounding the revelation of this verse.”[10] In his tafsir, Tabari cites many narrations associated with this verse and the circumstances surrounding its revelation. A majority of those narrations affirm that the verse was revealed in regards to Imam Ali (as).[11] In his book al-Ghadir, the late Allamah Amini has quoted this verse and its association with Imam Ali (as), citing narrations found in approximately twenty Sunni books of narrations (along with their specific chains of narration and sources).[12] It is in this verse that the wilayah of Imam Ali (as) is mentioned alongside that of Allah and the Holy Prophet (pbuh). 3. The Verse of Ulil-amr: “O you who have faith! Obey Allah and obey the Apostle and those vested with authority among you. And if you dispute concerning anything, refer it to Allah and the Apostle, if you have faith in Allah and the Last Day. That is better and more favorable in outcome.”[13] Scholars[14] have stated that this verse has been revealed in reference to Imam Ali (as). For example Hakem Haskani Hanafi Neishabouri (a renowned Sunni interpreter of the Quran) has quoted five narrations for this verse, and of which associate the title of “Ulil-amr” with Imam Ali (as). [15] The commentary of al-Bahr al-Muhit, written by Abuhayan Andulusi Maghribi, quotes Muqatil, Meimoun, and Kalbi (all interpreters of the Quran) who agree that this verse is in reference to the Imams (as) from the household and lineage of the Prophet (pbuh).[16] In his book Eteghad, Abu Bakr bin Mumin Shirazi (a Sunni scholar), quotes Ibn Abbas who affirms that the above verse was revealed in regards to Imam Ali (as).[17] In brief, this verse informs mankind of its obligation in obeying God, the Prophet (pbuh), and the Ulil-amr. Since this order has been made wajib (obligatory) to the highest degree, it can be inferred that the Ulil-amr, like God and his Prophet (pbuh), should also possess infallibility. Considering what has been mentioned in narrations, this could only be in reference to the infallible twelver Shia Imams (as). What has been mentioned here, are only a few of the authentic narrations found in Sunni books and three verses found in Shia books regarding the Wilayah and Imamate of Ali (as). There is an abundance of other topics and points to be discovered in many Shia and Sunni books alike. For further information, one should refer to these reliable sources. In addition to the three verses which have been mentioned, there are others which directly establish the Wilayah and Imamate of Ali (as) and the other Imams (as). The following are a couple of those verses: The verse of Sadiqin which reads “O you who have faith! Be wary of Allah and be with the Truthful.”[18] and the verse of Gurba which reads “That is of which Allah gives the good news to His servants, (to) those who believe and do good deeds. Say: I do not ask of you any reward for it but love for my near relatives; and whoever earns good, We give him more of good therein; surely Allah is Forgiving, Grateful.”[19] These verses, in addition to narrations from the Holy Prophet (pbuh), can be found in both Shia and Sunni sources. Besides the mentioned verses, there are others which highlight the virtues and qualities of Imam Ali (as) and depict his superiority in comparison to the other companions and supporters of the Holy Prophet (pbuh). Logically speaking, it is absurd to select that which is inferior as opposed to that which is superior. Therefore, it is only was rational for Ali (as) to succeed the Holy Prophet (pbuh) and take his rightful role as Imam. For further information on this matter, you may refer to volume nine (Imamate and Leadership in the Holy Quran, page 177 and on) of Ayatollah Makarem Shirazi’s commentary of the Holy Quran. [1]To see why the name of Imams are not mentioned explicitly in Quran please refer to the subject: The name of Imams (AS) in Quran [2]For more information please refer to the subject: The reasons to believe Imamate and Imams [3]Maedeh 67 for more information refer to the subject: Sunnis and the verse "Tabligh" [4]Makarem Shirazi, the message of Quran, vol. 9, Imamate in Quran, from page 182 on. [5]Abu saeed Khadri, Zein Al din Argham, Jaber bin Abdullah Ansari, Ibn Abbas, Bara bin Aazeb, Hazifeh, Abu harireh, Ibn Masoud and Amer bin Laili. [6]Maedeh 55 [7]Aldorr Almanthour, vol. 2 page 293 [8]Asbab Al Nozool page 148 [9]Tafsir Keshaf vol. 1, page 649 [10]Tafsir of Fakhr Razi [11]Tabari Tafsir, vol. 6, page 186 [12]Alghadir, vol. 2, page 52, 53 [13]Nesa 59 [14]There are tens of hadiths in sources of house hold of the prophet below this verse: The mentioned verse has been descended for Ali (AS) and other Imams even in some verses the names of twelve Imams have been mentioned one by one. Borhan Tafsir vol. 1, page 381 – 387. [15]Shavahed al Tanzil vol. 1, page from 148 to 151. [16]Bahr Al Mohit. Vol. 3, page 425 [17]Ihqaqul-Haqq, vol. 3, page 425 [18]Tobeh, 119, we have in hadiths that: what is meant by "true in words and deeds" are Ali (AS) and house hold of the prophets. (Yanabe al Mavadat page 115 and Shavahed al Tanzil vol. 1 page 626) [19]Shora 33, for more information, refer to subject: The house hold of the prophet (PBUH) and the verse Mawaddah. Reference:http://www.islamportal.net/question/please-mention-verses-quran-which-prove-imamate-imam-ali-‎
  10. Hello dear questioner. God has never been unfair. 'Adl (divine Justice) is a divine attribute which is so important that Shī'ī theologians consider it the second fundamental belief of the faith. To believe in 'adl means to believe that God acts in accordance with justice in the system of creation. In legislation, and in reward and punishment. God is Just beyond all injustices. To perform any act which would be considered indecent or oppressive by a sane mind is an imperfection, yet God is perfect, thus He must be just. see more at http://www.islamportal.net/article/adl-justice-god
  11. Hello all dear seekers of the truth. In fact, Islam is the only true religion among other religions. Now let me explain it more: In order to clarify the answer to the above question, we must study certain arguments such as the reasons behind incompleteness and deficiency of other religions and the arguments supporting righteousness and superiority of Islam over other religions: A) Deficiency of existing religions (other than Islam): Before explaining the reasons for deficiency of existing religions in the world, we need to mention two points: First point: When we talk of deficiency or incompleteness of other religions, we do not actually mean that whatever exists in those religions is false and void and that no true statement or premise is found in them. In fact, we mean to say that there are doctrines in those religions which are unacceptable and cannot reflect the entire image of reality. Second point: In this short study, we will study the deficiencies of the world’s two most important religions i.e. Christianity and Judaism. The validity and value of other religions which are less popular and less credible will be known after we have examined the credibility of the two aforementioned religions. The arguments which prove that Christianity cannot be the entire image of truth are as follows: 1. Gospel is not mutawatir[1] and does not have an authentic chain of transmission: Prophet Jesus (as) was from the children of Israel (Banu Israel); he spoke Hebrew and proclaimed prophethood in Bait al-Muqaddas (Jerusalem). The people of that city also spoke Hebrew and none but a few unknown people embraced his religion. However, a few people from Bait al-Muqaddas who knew Greek language dispersed in various cities of Asia Minor and called on people to accept Jesus’ religion. They wrote books in Greek language and then they handed the books over to the people of Greece and Rome telling them: Jesus said this and did that. Indeed, those who had seen Jesus and had witnessed his conducts and had heard him were settled in Palestine. They did not accept Jesus as prophet. They said the anecdotes or stories written in the name of Jesus were fabricated. Those who had accepted the scriptures and stories were people from distant places who had not been to Jerusalem nor had they seen Jesus or knew his language. Neither the writers refrained from writing those false stories nor did the readers ever try to reject them as false stories. For example in the Gospel of Matthew, it is written that when Jesus was born, a few people from the Majusids came from the east and enquired: Where is the Jewish king who has just been born? We have seen his star in the east. The people did not show them the place of the king. All of a sudden, they saw the very star appearing and moving in the sky until it stopped over the place where Jesus was living. Then they learnt that he was living in that house. They wrote such a story in the Gospel, a story which is definitely fabricated. They were not afraid of the consequences of their act because they did not write the books in Hebrew to be understood by people of Jerusalem (Bait al-Muqaddas). They wrote it in Greek language for Greeks. We are certain that no astrologer is of the view that a star is born with the birth of every individual and that the star moves over his head. Neither Majusids believe in such a thing nor do the followers of any other religions. As well, we say that ancient Christian scholars were not unanimous about crucifixion of Jesus. It is written in some versions of Gospel that Jesus was never crucified. In addition, if a person is killed in a city, the killing incident never remains hidden from public eye especially, if it is a public execution. However, since Gospel had been written in Greek and the Greeks were not living in Jerusalem to know about the death or execution of Jesus, the writers of Gospel wrote of their own free choice whatever they deemed expedient. They never cared about what they wrote. Three hundred years after Jesus, they set up an assembly of scholars who consulted about how to do away with the differences or discrepancies existing in the scriptures. They decided to choose four Gospels out of various copies of Gospels and to consider their materials as valid discarding the rest of the numerous copies. The fact that he was still alive was rejected and considered as unofficial.[2] 2. The second reason indicating incompleteness of Christianity involves contradictions and distortions in Gospel. For further information, refer to “The Way to Prosperity” authored by Allamah Sha’rani[3], “Izhar al-Haq” by Fazel al-Hindi and “Quran wa Kitabhai Asmani Digar” authored by Shahid Hashemi Nejad. 3. A third reason showing the incompleteness of Christianity is the inconsistency of Christian beliefs with the principles of logic and reason. For example, they believe that God, the Son was incarnated; he is the one who takes responsibility for the sins and errors committed by others and he shall bear the pain of crucifixion as atonement for their sins. In the Gospel of John it is said that God loved the world so much that he gave his one and only Son, so that everyone who believes in him will not perish but have eternal life. Because God did not send His son to the world to govern it; He sent him so as to save the world through him.[4] When it comes to Judaism, it suffers from the same problem because, firstly, there are three versions of Torah: 1. The Hebrew version which is considered valid by Jews and Protestant scholars. 2. The Samaritan version which is considered valid according to Samaritans (an ethnic community from Bani Israel). 3. The Greek version which is considered valid by Christian scholars other than Protestants. The Samaritan version includes only five books, the Book of Moses, Joshua and Judges as well as other Books of the Old Testament. The time duration and the distance between birth of Adam until Noah's Flood is 1656 years in the first version, 1307 in the second version and 1362 in the second version. Therefore, none of the three versions can be valid. In fact, one of them must be valid and authentic and it is not known which.[5] Secondly, there are statements in Torah which are not acceptable to human reason. For example, God has been introduced as human being who walks, sings, tells lies and deceives others because he told Adam to “eat from the tree of the knowledge of good and evil because when you eat from it, you will certainly die” but Adam and Eve ate from that tree and they did not die but they got acquainted with good and evil.[6] Another example is the story of God wrestling with Jacob. The story is mentioned in Torah.[7] B) The Reason for Truthfulness and Superiority of Islam 1. Islam is a living, dynamic and eternal religion because the main miracle of Islam is the Quran which is the book of logic and knowledge. Unlike the prophets’ miracles which were tangible, the Quran is an intangible miracle. It is for the same reason that it is a living book, self-dependent and not reliant on the presence and life of the Prophet of Islam, peace be upon him and his family. That is why the miracle of Islam is everlasting and eternal. In addition, the Quran keeps challenging all the people of the world telling them to produce a verse or a chapter similar to that of the Quran. This challenge proclaims the everlastingness of Islam: “And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Sura like thereunto.”[8] 2. The Quran has not been tampered with; it is a non-distorted book, a book in which no change of any form has taken place. Not only has God promised to safeguard it against any changes or alterations[9]but the Person of the Prophet (pbuh) attached special importance to memorizing the Quran. First of all, he ordered the scribes of revelation to write down the verses and chapters. Secondly, he and his companions continuously encouraged people to memorize the Quran. In the era of the Holy Prophet (pbuh), there were people who were known as memorizers of the Quran. Thirdly, they persuaded people to recite the Quran. That is, the words of the Quran should be recited with the verbal and oral characteristics as they have been revealed. It is not only reading and understanding the Quran that count but reciting it in the way it should be recited is also of paramount importance.[10] All this has caused the Quran to remain immune to distortion. 3. The third way indicating the righteousness of Islam is the finality of the Prophet of Islam; because the religious texts of Islam[11] emphasize that the Prophet of Islam (pbuh) is the Last of All Prophets and that no other prophet will come after him. In all human communities, the last instruction of a manager or employer should be enforced or put into practice. As the new instruction is put into practice, the previous instructions get automatically null and void. It is not mentioned in the religious scriptures of other religions that their prophet is the last prophet of God. In fact, there are glad-tidings and predictions regarding the coming of the Prophet of Islam (pbuh).[12] That is to say, they have implied that they are provisional. 4. The fourth point that has to be taken into consideration is the comprehensiveness of Islam as a complete religion with teachings covering various psychological, individual, social, material and spiritual aspects of man’s life. In order to get a precise understanding of the comprehensiveness of Islam and the superiority of the religious concepts of Islam, we must make a comparative study of the contents of the holy scriptures of Islam and other religions. In that case, the superiority and comprehensiveness of Islamic teachings in ideological subjects (monotheism and divine attributes), individual and social ethics, law, economy, politics, governance etc. will be made clear. 5. Fifth point: Among the existing religions in today’s world Islam is the only religion that has a living and reliable history. Not only have historians recorded the history of Islam but they have also recorded the details of the childhood period of the Prophet (pbuh) whereas other religions do not have a documented and reliable history. It is for the same reason that some Western thinkers maintain doubt if Prophet Jesus (as) was ever born and if it were not for Muslims’ Quran to mention the name of Jesus and those of other prophets, perhaps Christianity and Judaism as well as their prophets would not have been known to such a degree nor would they have been officially recognized in human societies.[13] [1] Reported by a significant, though unspecified, number of narrators at each level in the chain of narration, thus reaching the succeeding generation through multiple chains of narration leading back to its source. [2] Sha’rani, Abul Hasan, The Way of Prosperity, p. 187 – 188, 197 – 221, Saduq Library Publications, third edition, Spring 1363 (1984). [3] Ibid. [4] Gospel of John, 3: 16-17 [5] The Way to Prosperity, 206, and 207. [6] Bible, Genesis, Chapter II and III [7] Ibid. Chapter 32 verse 25. [8] Al-Baqarah: 23 [9] Al-Hijr: 9 [10] The Way to Prosperity, pp. 22, 24, 25, 215. [11] Al-Ahzab, 40; Sahih al-Bukhari, vol.4, p. 250. [12] The Way to Prosperity, pp. 226 – 241; Gospel of John, 14: 17 “I will ask the Father, and He will give you another 1aHelper, that He may be with you forever (his order and Shari’ah is not abrogated). [13] Collections of Works, vol.16, p. 44. Reference: http://www.islamportal.net/question/it-possible-get-perfection-through-any-religions-other-islam-what-about-attaining-tawhid
  12. Hello all dear seekers of the truth. The easiest and the best way to understand and know God is the argument of fitrah (or the way of the heart) whereby a person refers to his own God-gifted nature and to his inward where he sees God without any rational argument or any experimental observation. There is always a luminous spot in man's heart which enables him to communicate with the metaphysical world. It is also the closest way to God.[1] 5. Although knowing God, the tendency towards Him and the light of monotheism are ingrained in the nature of all human beings, the superstitious norms, customs, wrong educations, false inculcations, negligence, pride and a lot of other factors especially when one is healthy and enjoys all kinds of bounties, obstruct and overpower the God-gifted nature. But when he is surrounded by misery and hardship and when he despairs of worldly means and feels that he has no access to anything, it is only then that the curtains go away and that luminous spot becomes visible. It is only then that he drops all kinds of polytheistic thoughts and becomes purified in this oven of difficulties and mishaps[2] turning to the metaphysical world. Man's turning to God during times of calamities is a sign of our inclinations to Godliness. Man gets involved with his position and status so much that he forgets about God. He gets fully entangled in his sins and disobedience. Once calamity befalls upon man, he suddenly remembers God and turns to Him for help. Thus, we realize that this sense of Godliness is intrinsic in humans, but man's involvement in worldly affairs results in his forgetting God. That is why, there are different Quranic verses that remind mankind about the bounty of God-seeking nature.[3] The great leaders of Islam also guided in the same way those who went contemplating with hesitation about God. For example read the following piece of history: A man went to see Imam Ja’far ibn Muhammad al-Sadiq (as) and expressed his amazement about knowing God. The man said: "I have discussed this issue with many knowledgeable people, but they have not been able to help me." Imam Ja’far Sadiq (a.s) ended his amazement using his intrinsic human Godliness and asked him: "Have you ever been aboard a ship?" The man said: "Yes." Then Imam Jafar Sadiq (a.s) asked: "Have you ever been on a sinking ship, and reached out for a narrow piece of board to stay afloat?" The man said: "Yes. I have." Then Imam Jafar Sadiq (a.s) said: "Then while you could not see any dry land or anyone there to save you, were you not really attracted to some power to rescue you?" The man replied: "Yes." Imam Sadiq (a.s) said: He is God Who has the power to save. There is no one else to save or to come a person's help." The conclusion we can draw is that Godliness is intrinsic and that every individual has some tendency, perception and knowledge of God within his heart. If he is negligent of God due to some reasons, he cannot deny the incidents which have taken place in his lifetime and in which he has been bereaved of all means causing him to direct his attention to God.[4] [1] - Tafsir Namunah, vol.16, pg. 341 & 342. [2] - Ibid, pg. 418 – 422 & 423 [3] - Such as verse 65 Al-Ankabut and verse 30 of Sura Al-Room and verse 12, 22, and 23 of Sura Yunus, verse 67 and Sura al-Isra and verses 8 and 49 of Sura al-Zumar. [4] - Behar al-Anwar, vol.3, pg. 41. See more at http://www.islamportal.net/question/who-god-and-how-it-possible-prove-his-existence‎
  13. Hello all dear seekers of the truth. The easiest and the best way to understand and know God is the argument of fitrah (or the way of the heart) whereby a person refers to his own God-gifted nature and to his inward where he sees God without any rational argument or any experimental observation. There is always a luminous spot in man's heart which enables him to communicate with the metaphysical world. It is also the closest way to God.[1] 5. Although knowing God, the tendency towards Him and the light of monotheism are ingrained in the nature of all human beings, the superstitious norms, customs, wrong educations, false inculcations, negligence, pride and a lot of other factors especially when one is healthy and enjoys all kinds of bounties, obstruct and overpower the God-gifted nature. But when he is surrounded by misery and hardship and when he despairs of worldly means and feels that he has no access to anything, it is only then that the curtains go away and that luminous spot becomes visible. It is only then that he drops all kinds of polytheistic thoughts and becomes purified in this oven of difficulties and mishaps[2] turning to the metaphysical world. Man's turning to God during times of calamities is a sign of our inclinations to Godliness. Man gets involved with his position and status so much that he forgets about God. He gets fully entangled in his sins and disobedience. Once calamity befalls upon man, he suddenly remembers God and turns to Him for help. Thus, we realize that this sense of Godliness is intrinsic in humans, but man's involvement in worldly affairs results in his forgetting God. That is why, there are different Quranic verses that remind mankind about the bounty of God-seeking nature.[3] The great leaders of Islam also guided in the same way those who went contemplating with hesitation about God. For example read the following piece of history: A man went to see Imam Ja’far ibn Muhammad al-Sadiq (as) and expressed his amazement about knowing God. The man said: "I have discussed this issue with many knowledgeable people, but they have not been able to help me." Imam Ja’far Sadiq (a.s) ended his amazement using his intrinsic human Godliness and asked him: "Have you ever been aboard a ship?" The man said: "Yes." Then Imam Jafar Sadiq (a.s) asked: "Have you ever been on a sinking ship, and reached out for a narrow piece of board to stay afloat?" The man said: "Yes. I have." Then Imam Jafar Sadiq (a.s) said: "Then while you could not see any dry land or anyone there to save you, were you not really attracted to some power to rescue you?" The man replied: "Yes." Imam Sadiq (a.s) said: He is God Who has the power to save. There is no one else to save or to come a person's help." The conclusion we can draw is that Godliness is intrinsic and that every individual has some tendency, perception and knowledge of God within his heart. If he is negligent of God due to some reasons, he cannot deny the incidents which have taken place in his lifetime and in which he has been bereaved of all means causing him to direct his attention to God.[4] [1] - Tafsir Namunah, vol.16, pg. 341 & 342. [2] - Ibid, pg. 418 – 422 & 423 [3] - Such as verse 65 Al-Ankabut and verse 30 of Sura Al-Room and verse 12, 22, and 23 of Sura Yunus, verse 67 and Sura al-Isra and verses 8 and 49 of Sura al-Zumar. [4] - Behar al-Anwar, vol.3, pg. 41. See more at http://www.islamportal.net/question/who-god-and-how-it-possible-prove-his-existence‎
  14. Hello all dear seekers of the truth. God, the Exalted, is the absolute being and perfection. There is no deficiency or imperfection in Him. He is unique and has the power to do everything. He has knowledge of everything at all times and places. He is All-Hearing and "Seeing". He has will power and free choice; He is alive and the Creator of all things. He is the source of all good. He loves all creatures and is Kind towards all of them. The term “God” is one of the most general and simplest concepts that everyone, even atheists that deny His existence, definitely have some kind of perception of, although comprehending the true nature of his essence is out of our reach. The ways to knowing and comprehending God can be summed up in the following ways: 1. Reason and intellect, like the argument of the necessary and possible being. 2. Through experimentation and sensation, such as the argument from design. 3. The way of the heart or the argument of fitrah (genesis, innate disposition towards virtue and knowledge)[ii],[iii] The easiest and the best way to understand and know God is the argument of fitrah whereby a person refers to his own God-gifted nature as well as to his inward where he sees God without any rational argument or any experimentation. Thus he reaches God through the way of the heart. - Just because this way utilizes experimentation doesn’t mean it is devoid of any reasoning and rationality, what is meant when it is said that it is experimental is that one of the premises of the argument is such, which is to observe the different phenomena of this world. [ii] - Ma’arefe Eslami, vol. 1, pg. 41 [iii] - For further information see: Understanding God; Adopted from Question 479 (website:520. To study more refer to http://www.islamportal.net/question/who-god-and-how-it-possible-prove-his-existence‎
  15. Who are the Ahlul-Bayt?

    Ahlul-Bayt is a Quranic, Hadith, and theological term meaning the family of the Noble Prophet of Islam (s). This term with this meaning has been used in the Quran in the verse of purity (33:33): انما یرید الله لیذهب عنکم الرجس اهل البیت و یطهرکم تطهیرا"” (Verily Allah desires to rid you of impurities, Ahlul-Bayt, and purify you; a through purification) Theologians, traditionalists, and commentators on the Quran have used the term Ahlul-Bayt which has been used in the Quran in a special way. There are differences of opinions amongst the commentators of the Quran, the traditionalists, and the theologians regarding who are included in the explanation of this verse: 1. Some Sunni commentators of the Quran believe that with taking the verses that come before this and after this verse into account (they are about the wives of the Prophet of Islam) this verse is only includes the wives of the Prophet (s). To support this claim they narrate a tradition by Ibn ‘Abbās regarding ‘Akramah, the murderer of Ibn Jubayr and Ibn Sā’ib, which stated: “‘Akramah was in the marketplace and screamed out that the Ahlul-Bayt of the Prophet (s) are only his wives and that he would perform mubāhilah with anyone who rejected that.”[1] Some Sunni commentators of the Quran and all Shia commentators criticize this opinion and say that if the wives of the Prophet (s) were meant in this verse it would be suitable, just like the previous and later verses which were feminine, for the two you/s in this verse to be feminine as well. But, this is not the case; this sentence is addressed to the second person in a plural and masculine way which shows that what those commentators said was wrong. Their use of this tradition has also been criticized. Abū Hayyān Ghurnātī, who is Sunni, wrote that the tradition of Ibn ‘Abbās is not authentic. Ibn Kathīr also said that if what is meant by that tradition is that the verse of purity has been revealed about the Prophet’s wives it would be correct, but if what is meant is that the only instances of this verse are the Prophet’s wives and nobody else it would be incorrect because there are many traditions which negate that.[2] But, as we have alluded to Ibn Kathīr’s statement that the verse is revealed about the Prophet’s wives is also not correct because, first, it is against the content of the verse and second, it is in opposition to traditions that he accepts. 2. Another group of Sunni commentators of the Quran believe that Ahlul-Bayt in the verse refers to the Prophet’s wives as well as ‘Alī, Fātimah, Hassan, and Hussayn (a).[3] It should be noted that those who make this claim do not have any tradition to support it. 3. Some commentators of the Quran say that apparently the verse is general and includes all of the Prophet’s (s) family: his wives, children, close family members, and even his servants. Tha‘labī says that it includes all of the Hāshim tribe or at least the believers of the Hāshim tribe.[4] This view does not have any tradition to support it as well. 4. Some commentators of the Quran say that it is possible that the people meant by Ahlul-Bayt are those who are forbidden from accepting charity. This opinion is based on a tradition by Zayd bin Arqam who was asked: “Who are the Prophet’s (s) Ahlul-Bayt? Are the wives of the prophet (s) included?” He answered: “The wives are also part of the Ahlul-Bayt, but the Prophet’s (s) Ahlul-Bayt are people who are forbidden from accepting charity: the family of ‘Alī, the family of ‘Aqīl, the family of Ja‘far, and the family of ‘Abbās.”[5] According to Abū al-Fatūh Rāzī, this opinion is rare and does not have a foundation. 5. All Shia commentators of the Quran and many Sunni ones – using evidence and many traditions from the Noble Prophet (s), Imām ‘Alī, Imām Hassan, Imām Hussayn, Imām Sajjād, and other Imāms (a) as well as Umm Salmah, ‘Ā’ishah, Abū Sa‘īd Khadrī, Ibn ‘Abbās, and other companions – strongly believe that the verse of purity was revealed about the companions of the kisā’: Prophet Muhammad (s), ‘Alī, Fātimah, Hassan, and Hussayn (a). They also believe that the term Ahlul-Bayt refers to them specifically. The only question that comes to mind is why was an issue that does not include the Prophet’s (s) wives mentioned in the middle of a discussion regarding the duties of the Prophet’s wives? There are many answers to this question, for example: 1. Tabarasī said: “This is not the only case where verses of the Quran about different matters are connected together. The Quran is full of similar cases. There are also many instances of such a thing in elegant Arabic writings and poetry.”[6] 2. Allamah Tabātabā’ī (r) added another answer to this answer and wrote: “There is no proof that the verse «انما یرید الله لیذهب عنکم الرجس اهل البیت و یطهرکم تطهیراً» (Verily Allah desires to rid you of impurities, Ahlul-Bayt, and purify you; a through purification) wasrevealed along with those verses, on the other hand it is easily understood from traditions that this part was revealed separately and was, at the order of the Prophet (s) or when the verses of the Quran were gathered after his demise, put next to those verses.”[7] 3. The following has been mentioned in Tafsīr Namūnah: “The third answer that can be given for his question is that the Quran wants to tell the Prophet’s (s) wives: ‘You are in a family where some family members are infallible and some are people who have been raised under the shade of infallibility. Therefore it is incumbent for you to protect yourselves more than others and do not forget that being in a family that has five sinless individuals is a grave responsibility as Allah and His creation have high expectations of him.’”[8] There are many traditions regarding the circumstances of the revelation of this verse and the meaning of this verse. These traditions can be divided into the following categories: 1. Traditions that clearly state that the circumstances of the revelation of this verse and the meaning of the verse – the meaning of the Ahlul-Bayt – are the five people of the cloak.[9] 2. Traditions which support the kisā’ tradition: traditions related by Abū Sa‘īd Khadrī, Anas bin Mālik, Ibn ‘Abbās, Abū al-Hamrā’, and Abū Barazah which were related after the event of the kisā’ and after the revelation of this verse. The Prophet of Islam for 1 month, 40 days, six months, or nine months at the time of the morning prayer or at the times of the five daily prayers would go to the door of ‘Alī and Fātimah’s (a) house and say: “Peace be upon you, Ahlul-Bayt, and the mercies and blessings of Allah…” (السلام علیکم اهل البیت و رحمة الله و برکاته، الصلاة یرحمکم الله) He would then recite the verse of purity.[10] In Sharh Ihqāq al-Haqq[11] after collecting 70 famous Sunni sources in this regard it is mentioned that Shia sources are even more than this.[12] So this matter is for certain from the viewpoint of traditions that the people meant in the verse 33:33 are the Prophet, ‘Alī, Fātimah, Hassan, and Hussayn (a). This term Ahlul-Bayt in traditions has been used for the rest of the Imāms from Imām ‘Alī bin al-Hussayn (Imām Sajjād) to the Imām of the age (aj). Abū Sa‘īd Khadrī narrated from the Messenger of Allah (s): “I will leave with you two weighty things: one, the book of Allah which is a rope lowered from the skies to the Earth, and the other is my progeny and Ahlul-Bayt. These two will not be separated from each other until the Day of Resurrection.”[13] Abū Ghafārī says that the Noble Prophet (s) said: “The likeness of my Ahlul-Bayt is like that of Noah’s ark. Whoever jumps aboard is saved and whoever does not is drowned.”[14] http://www.islamportal.net/question/who-are-ahlul-bayt
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