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In the Name of God بسم الله

John_313

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  1. Like
    John_313 got a reaction from Kaya in Cursing the Cursed Ones   
    Yasser Al Habib is a follower of Ahlulbayt a.s, he follows their sunnah and understands what taqqiyah is. He doesn't apply taqqiyah all the time because it is prohibited to practice it in every case.
    If you think that the killings of Shias is made because of cursing the cursed ones then you're wrong. If you think that not cursing the enemies of Ahlulbayt a.s will save our lives then you're wrong again.
    As for the doctrine of Unity this fatwa of Ayatollah Sayed Sadiq Shirazi (may Allāh swt lengthen his life):
    "Islamic unity and Muslim brotherhood is only possible under the Wilayah (Authority) of Imam Ali (a.s) and Ahlulbayt (a.s). Other than that, it is all a political scam.  We Shia Muslims don't only differ with other sects in prayer, we rather differ in the pillars of Islam as well.  Islamic unity is only valid if all Muslims embrace the faith of Ahlulbayt (a.s)."
  2. Completely Agree
    John_313 got a reaction from Noor Taleb in Islam and Buddhism   
    Basically you're saying that because Christianity is almost 2,000 years old, I can't point out thare there is more than 100 contradictions in the Bible, but let's go with that, I'm arrogant...
    Back to the topic 
    Allah said that any religion besides Islam is not accepted (there are some exceptions, but when you see the truth and reject it or don't practice it through the teachings of ahlul bayt, you have completely failed the test)...
    Narrated from Ar-Riddah, He said: He is not upon the religion of Islam he who is different from us or other than our Shia.
    (Reported by Kulayni in Al Kaafi, volume 1, page 233)
    This is true
    La ilahe ilallah wa Muhammadan rasulullah wa Aliyan waliullah Ya Ali
  3. Like
    John_313 got a reaction from Ralvi in The real shia Adhan   
    Assalamu alaikum 
    I know that Ayatollah Sayed Shirazi says that "Aliyan waliyullah" is part of the Adhan and Iqamah in his book "Islamic Laws".
    Got this information from sheikh Yasser Al Habib's website:
    Allah (Exalted is He) declared the Azan by including the third testimony since the beginning of the creation! Our Master, Abu-Abdullah al-Sadiq (may Allah's blessings be upon him) said: «We are the first household whom Allah glorified their names. When He created the Heavens and the Earths, he ordered a caller to cry the following out loud: "I testify that there is no god but Allah" thrice, "I testify that Mohammad is the Messenger of Allah" thrice, "I testify that Ali truly is the Commander of the Faithful" thrice.» (Al-Amali, by Sheikh al-Sadouq, page 701) 

    Our Great Messenger (may Allah's blessings be upon him and his family) instructed us to do this as well. He said: «Whoever wishes to hold on to the firm tie (of the truth) in this world and the Hereafter, let him say: "There is no god but Allah, Mohammad is the Messenger of Allah, Ali is the Ally of Allah."» (Al-Fadha'il, by Ibn Shadhan, page 154) 

    Additionally, our Imam al-Sadiq (may Allah's blessings be upon him) instructed us to mention it on all occasions and to join it with the two testimonies. He (may peace be upon him) said: «If any of you says: "There is no god but Allah, Mohammad is the Messenger of Allah", let him say: "Ali is the Commander of the Faithful."» (Al-Ihtijaj, by Al-Tabarsi, volume 1, page 230) 

    One of the things that have been reported by the Bakris is that some Muslims heard Salman al-Farsi (may Allah's satisfaction be upon him) mention the third testimony when he was making the Azan, and then brought this news to the Messenger of Allah (may Allah's blessings be upon him and his family). He replied: «You have heard something good.» It has also been reported that they heard Aba-Dharr (may Allah's satisfaction be upon him) making the Azan in the same manner. Thereupon the Messenger of Allah (may Allah's blessings be upon him and his family) said: «Have you forgotten my word at Ghadeer Khumm: "Whoever I am his master, Ali is his master"?!» (Risalat-ul-Hidaya, by Sheikh Mohammad Hussain Aal-Tahir, page 45, narrated on behalf of the book Al-Salafa fi Amr al-Khilafa, by Sheikh Abdullah al-Maraghi al-Masri, who is one of their scholars) 

    On this basis we may certainly know that the Infallibles (may Allah's blessings be upon them) used to make the Azan by mentioning the third testimony, which is a part of the Azan and the Iqama that can not be separated and neglected, because they (may peace be upon them) do not instruct us to do something which they were not the foremost in performing it. 
  4. Like
    John_313 reacted to Shi3i_jadeed in Bara'ah   
    Walaykum Salam
    Allah intimately connected disbelieving in taghut with belief in Allah (2:256). They are inseparable, belief in Allah without disbelief in taghut is useless. The mushrikeen believed in Allah but would not reject taghut. Allah commands us to worship him and to not worship Satan as he is a clear enemy to us (36:60). Allah ordered that the imams of disbelief to be fought (9:12). Allah informs us that He and His messenger made bara'ah from the mushrikeen (9:1). Allah has told us that the Jews and Christians took their rabbis and monks as lords besides Allah (9:31). Imam Sadiq (as) is narrated to have commented on this verse saying, "By Allah, they did not fast for them, nor did they pray to them, rather they made allowed for them (something) forbidden, and forbade upon them (something) allowed, so they followed them.". Obeying a human authority can be shirk, it is not just limited to idol worship. The hypocrites instead of submitting the authority of the revelation of the prophet (sawa) desired the hukm of taghut even though they were commanded to reject it. (4:60-61).

    As we can see affirmation and denial, belief and disbelief are tightly bound together and cannot be separated. Wilayah can never be complete without bara'ah. Either you obey Harun (as) and worship Allah or you obey Samiri and worship the calf, you cannot choose both.  To hold to the wilayah of the imams of disbelief and the imams of ahlul bayt (as) is shirk, just as it is shirk to believe in Allah and taghut. The believer is the one who believes in Allah and the imams of ahlul bayt (as) while rejecting taghut and the enemies of ahlul bayt (as).
  5. Like
    John_313 got a reaction from Husayni in Quran [3:103] "...be not disunited"   
    Wa alaikum salam
    Simple. We didn’t disunite, they disunited from us.
  6. Completely Agree
    John_313 reacted to Shi3i_jadeed in Religion, Secularism, and Xenophobia   
    Certainly racism is wrong but being intolerant of sin and debauchery is a praiseworthy thing. We shouldn't be "open-minded" towards filth. Just read about the stories about the prophets (as) in the Quran, without a doubt by modern standards they were close minded intolerant bigots! 
    Tolerance is really just a meaningless buzzword for liberals. You are only tolerated if you accept the liberal weltanschauung. So white liberals, brown liberals, and black liberals. Very diverse. Will a Muslim who actually says what the shariah is be tolerated? Most certainly not, just look what happened to Shaykh Hamza Sogadar for saying the Islamic ruling regarding the punishment for sodomites. 
  7. Like
    John_313 got a reaction from kingkhanwc in Clarification on Qur’an on Torah Injil   
    @kingkhanwc
    You can find a clarification here:
    https://ia802805.us.archive.org/16/items/RealRebuttalToTheIslamicDilemma/Real Rebuttal to the Islamic Dilemma.pdf
  8. Like
    John_313 reacted to Shi3i_jadeed in What are the causes of apostasy in our day and age?   
    I think a big reason is because many if not most Muslims at least in the west do not have an authentically Islamic paradigm through which to interpret data, everyone has a paradigm  through which we view the world. Muslims in the west adopt liberal ideology and when they realize Islam clearly contradicts it they reject Islam (e.g. slavery, jihad ibtida'i, etc) . Case in point is how we portray the prophet (sawa), he wasn't a pacifist feminist hippy... If you know about Nabeel Quraishi this is really why he became a Christian. He was an ahmadi and ahmadis love to portray the prophet (sawa) as a pacifist hippy. Obviously his conversion to Christianity is totally idiotic given that what the prophets did in the old testament which was ordered by God is much "worse" (from a modern liberal POV) than anything attributed to Muhammad (sawa). 
  9. Like
    John_313 reacted to Husayni in Our works (for dawah) from Discord   
    Salaamu 'alaykum
    On our discord server (platform for texting and socializing with friends), we have written some short articles as dawah arguments for the sake of Allah سُبْحَانَهُ وَ تَعَالَى
    Here they are:
    Arguments for Islam

    Muhammad - Liar, Crazy or Prophet
    https://docs.google.com/document/d/11ouvtqGo9qi2YbEszdHw5aT91MUK0Y9BlVb7awkvTJI/edit
     
    The Kalām Cosmological Argument
    https://docs.google.com/document/d/1-9FOpJPYaQ0UA65HJNd4BxWO78W7Pr1Dp-bsTpaYjfQ/edit
     
    The Leibnizian Cosmological Argument
    https://docs.google.com/document/d/1-eUt1O17sqKAdkEedIyhvqr1Ydqmf8R0HkJTkt4uP9E/edit

     
    Understanding the arguments for Islam
    https://docs.google.com/document/d/13u2cCx9Iw3Lsn-MqV4fCLa1U06QzK_iaeZsk61gA5yg
     
    The Problem of Morality
    https://docs.google.com/document/d/11tNP9CXsjGEuVx-Z35rSvTZSlvS1003a8trzuTE5wWI
     
    Arguments for shi'a Islam
     
    Rasulullah is the warner and Ali is the guide
     
    https://docs.google.com/document/d/1PzQ37QadvX0hk9R6yc7CVI4_E6r9McBzlNi39aoZcS4/edit?usp=sharing
     
    "Ask me before you lose me"
    https://docs.google.com/document/d/1yPWlzo8f0hvY8-4i5ExewI1FeoSp3kGeSt_bZihnFdA/edit?usp=sharing
     
    Response to Muhammad Hijab on Racism
    https://docs.google.com/document/d/1pZ_WaCKyCMQXqImsWRVcg3rNg_yjRMEAkFXcAEkkQEA/edit?usp=sharing
    Creds - @Mansur Bakhtiari @Hugo Boss @John_313
     
     
     
     
     
  10. Like
    John_313 reacted to al-`Ajal Ya Imaam in The Right Of Succession With Imam Ali (as)   
    (bismillah)



    (salam)

    The main and primary difference between the schools of Shi'a and Sunni is the idea of succession after the Prophet (pbuh) had died. The two conflicting views are seen as the Shi'a who say that the Prophet had appointed Imam Ali (as) after his death, while the Sunni brothers say that it was left to the Muslim Ummah who the successor will be. And for our beliefs we are attacked a lot, called the Rawafidh (Rejecters), and so there is a need to defend our view point. So the point of this essay will be proving the right to succession of Imam Ali to succeed after the Prophet, through the Qur'an, and Hadith, and our aim will be to use the Sunni Ahadith as well to make our view point stronger. Briefly I will just want to show my format for doing this essay, in this essay I will first discuss the faultiness of the Shu'ra theory, what is wrong with this, then we will discuss Imam Ali's appointment in the Qur'an, and finally we will look at the Prophetic Narrations (The Ahadith). Now to begin the main body of the essay.
    Firstly, we see that each Prophet has left behind him a successor, if we open up the Qur'an, and the books of the lives of the Prophet, such as Hayaat Al Qulub for the Shi'a, or Qisat Al Anbiya for the Sunni, we'll always see that the Prophets all had successors which they had left behind. The first one, Adam had left behind Sheeth, then we see that Ibrahim had left behind Isma'il in Arabia (who in turn left behind his Imams, but that's not our current discussion), and Is'haq in Palestine. Who left behind Jacob and then Joseph, and we see that Musa left behind Harun and Yusha Ibn Nun, and we see that Zakariya had left Yahya, and Isa left Simon, these are at least the Prophets for whom we know the exact names of the Successors. So the question appears, why would the last of the Prophets, the greatest of the Prophets, and the highest of the Prophets and creations, why would he be excluded from this rule, and leave it for his people to decide?
    And we see that they didn't choose their successors either, for example, let's see Musa, in Surah 20:25-31, Nabi Musa had made the following Du'a:
    "He said: O my Lord! Expand my breast for me,
    And make my affair easy to me,
    And loose the knot from my tongue,
    (That) they may understand my word;
    And give to me an assistant from my family:
    Harun, my brother,
    Strengthen my back by him,
    And associate him (with me) in my affair,"
    And then four verses later, in verse 36, Allah says: "He said: You are indeed granted your petition, O Musa" (And an interesting point to note is that according to the Sunni Tafsir, Tafsir Durr Al Manthur, and the Shi'a Tafsir, Tafsir Noor Al Thaqalayn, The Prophet would recite this verse often, and ask Allah to give him an assistant as well, the same way he did for Musa) so we can see that the Prophet Musa did not get to chose his assistant, he needed to ask Allah to, then Allah let him. And we also look at Surah 19:2-7 we will also see a similar situation and Du'a, 19:2-7:
    "A mention of the mercy of your Lord to His servant Zakariya.
    When he called upon his Lord in a low voice,
    He said: My Lord! surely my bones are weakened and my head flares with hoariness, and, my Lord! I have never been unsuccessful in my prayer to Thee:
    And surely I fear my cousins after me, and my wife is barren, therefore grant me from Thyself an heir,
    Who should inherit me and inherit from the children of Yaqub, and make him, my Lord, one in whom Thou art well pleased.
    O Zakariya! surely We give you good news of a boy whose name shall be Yahya: We have not made before anyone his equal."
    Again we see that a Prophet needs to ask Allah for an inheritor/successor (Wali), he cannot decide on his own, nor is it left to anyone else. So it is quite obvious that it isn't even the Prophet's appointment of who will be his successor, we need to repeat the above question, why would our Prophet be out of the norm? It doesn't make sense that the Prophets all left their inheritors as chosen by Allah, but our last and greatest Prophet is the only one who doesn't do this, allowing the biggest confusion in the Ummah to be caused.
    Apart from this, what types of Shu'ra took place is the question? Abu Bakr is chosen as a Khalif in a room filled with a group of men, while the Prophet is dying and being buried, and the nation is mourning his death. Now, before we move further, let us do a short critique about the event of Thaqifa, when Imam Ali's right was stolen, but first we will see a brief overview of the events which took place:
    1. As the Prophet is dying, Abu Bakr, and a group of men gathered in a hut near the outskirts of Madinah, owned by Bani Thaqif.
    2. The Ansar wanted Sa'd Ibn Ubaid to be the Khalif, Sa'd himself was an ansar.
    3. Umar insisted it was to be a Muhajir who would be the Khalif afterwards, saying that it is only right that a Qurayshi leader should be established, to which the rest of them comply.
    4. Then representatives were killed, and the oath was taken for Abu Bakr from the people of Madinah, by force if needed, if you didn't comply you were killed (such as Malik Ibn Nuwayra who refused to give Zakat to Abu Bakr because he was not the rightful Khalif, Khalid Ibn Walid then killed him, this is in Al Mustadrak Al Malik Volume 2 Page 332, Hadith number 3186, and Al Hakim states according to the standards of the two Sheikhs, this Hadith is Sahih, there are more, but I'll just use this one).
    5. Imam Ali refused to give the allegiance to Abu Bakr, well as we know the narrations tell us 6 months later there was an attack on his house and Sayyida Fatima was killed but this is for another thread, and some companions spoke out against them (I will add a note InshaAllah below of whom).
    This event has been recorded in History books, let me reference a few (Sunni Sources):
    1.
    Al Faruq by Shibli Nu'mani Volume 1 page 87
    A Short History of Islam by Dr. Rahim page 57
    Tarikh Tabari Volume 9 page 188 & 192 English translation (The Sunni one Sonador if you're reading ;) )

    These sources tell us about Umar hearing about the news of this and going to it
    2.
    Tarikh Tabari Volume 9 page 186 & 193 English translation again
    Asnaab Al Ashraaf Volume 1 page 582
    Siraat Halabiyya Volume 3 page 357
    Tarikh Yaqubi Volume 2 page 113-114
    Tarikh Tabari Volume 9 page 186 & 194
    On the Political System of the Islamic state page 30-who quotes other authors in his book.

    These deal with the meeting, the events within it, etc.These are the most authentic authors, to be quoted by others, there are other quotes by Ibn Is'haq and others, but they are less authentic.
    Now first question to ask is, what type of Shu'ra is this? Some men secretly gathered in a Cabin while the rest of the city was busy in burying the Prophet, and the fact that the would be elected Khalif didn't even know about it is even more alarming. Apart from this you lacked some important figures (Recorded in Tarikh Khulafa and Tarikh Ibn Athir) :
    Imam Ali
    Al Abbas, and the Bani Hashim
    Osama Ibn Zaid
    Zubayr
    Salman Farsi
    Miqdad
    Abu Dharr
    Ammar Ibn Yasir
    Hudhayfa Ibn Yaman
    Khuzayma Ibn Thabit
    Abu Ka'b
    Sahl Ibn Haneef, to name a few

    Why on earth would a Shu'ra be this seclusive that the prominent Sahaba are not even there. Another things to ask is why is it that this took place during the death of the Prophet? When the Prophet is being buried, the city is in dismay, companions are busy, why would this be the appropriate time to hold the Shu'ra? Then we go to the next Khalif, Abu Bakr gave the Khilafat to Umar, according to Sahih Muslim page 1455, again where is the Shu'ra? And for Uthman you had 5 people voting for him (Asnaab Al Ashraaf Volume 4 page 501), and Ka'b Ibn Ahbaar was pushed by Umar to give the final judgement, again what type of Shu'ra is this? The only of the 4 "Khalifat Al Rashideen" to be voted in by a full Shu'ra was Imam Ali, as well as Allah choosing him and the Prophet appointing him as I will explain next.
    Now that we've seen a critique of the Sunni idea of Shu'ra, we will in the next part examine Imam Ali's Imamate and Authority being established clearly in the Qur'an.
    Firstly what is Imamate, Imamate comes from the Tri-Literal root A-M-M, which means "To be in front of". The word Imam it's self means "Leader". Now the sense we use Imamate in is it is a divinely given authority and leadership, and we can see that this authority is seen in the Qur'an. In the following we will see a few verses from the Qur'an talking about this authority.
    Firstly we Have the Ayat of Wilayat, which is Qur'an 5:55:
    "Only Allah is your Guardian and His Messenger and those who believe, those who keep up prayers and pay the poor-rate while they bow."
    Now note three points:
    1. Firstly the word Zakat literally means purification of goods, when your money goes to the poor as Zakat, it is being purified, when it reaches the hands of the poor through the Barakat of Allah.
    2. You have a split in the translations, the Shi'a say the verse will translate to "And while they bow down", while Sunnis will say "And they bow down". The difference is that one you have three different things (The Sunni Translation), while the other you have one (The Shi'a one). However because of this being a single event, the grammar would dictate that the translation needs to be "And while they bow down" since the Zakat was given then. And this is seen with the honest Sunni translator, Dr. Mohammad Habib Shakir.
    3. This is clearly seen by the verse to be a single event, and the Sunni translations tell us exactly whom it is about, this event is about Imam Ali as seen by the following Sunni narrations (To be
    event):Tafsir Al Kabir, by Ahmed Ibn Mohammad Al Tha'labi, under 5:55
    Tafsir Al Kabir, by Ibn Jarir Al Tabari, Volume 6 page 186, 288-289
    Tafsir Jami'i Al Qur'an Al Hukam, by Mohammad Ibn Ahmed Qurtubi, Volume 6 page 219
    Tafsir Al Khazin, Volume 2 page 68
    Tafsir Al Durr Al Manthur, by Al Suyuti, Volume 2 page 293-294
    Tafsir Al Khashaf, by Al Zamakhshari, Voume 1 page 505, 649, Egyptian edition 1373
    Asbab Al Nazool, by Jalal Ad Deen Al Suyuti, Volume 1 page 73, Egyptian edition 1382 (Narrated on authority of Ibn Abbas)
    Asbab Al Nazool, by Al Wahidi
    Shahr Al Tijrid, by Allamah Qushji
    Ahkam Al Qur'an, by Al Jassas, Volume 2 page 542-543
    Musnad Ahmed Ibn Hanbal, Volume 5 page 38
    Kanz Al Ummal, by Al Muttaqi Al Hindi, Volume 6 page 391
    Al Awsat, by Al Tabarani (Narrated on authority of Ammar Ibn Yassir
    Tafsir Ibn Kathir, Volume 2 page 113-114, Beirut edition 1986
    Al Riyad Al Nadira, Volume 2 page 302
    Tafsir Al Manar, Volume 6 page 366
    Ibn Mardawayh (On narration of Ibn Abbas)
    Majma Al Zawa'id, Volume 7 page 17

    This Ayat gives a clear establishment of the Guardianship of Imam Ali. And if you break up this verse, you will see three things. Firstly, authority goes to Allah, and to Allah alone, then he gives this authority to the Rasool, our Holy Prophet Mohammad, and then to a certain believer, who does Salaat, give Zakat, all while bowing down. And thus he is declared a Guardian, an Authority over the Muslims, in the likeness the Prophet was.
    The second verse we will focus on is 4:59:
    "O you who believe! obey Allah and obey the Messenger and those in authority from among you; then if you quarrel about anything, refer it to Allah and the Messenger, if you believe in Allah and the last day; this is better and very good in the end."
    Now the reader will notice I have underlined a main phrase, put in italics, bolded, then put in a new font colour some words, this is to show you the importance. Firstly notice one thing, this verse is starting off addressing "Those who believe" (The Mo'mineen), saying that there is an authority from amongst them (The Mo'min-those who believe/believers). And as Qur'an 2:124 tells us, no one who is a "Dhalim" can be recognized as a legitimate ruler from God for God, therefore they need to be spotless, so this Mo'min needs to amongst the best of the best. Now the second thing to note is this, the break up of the power in this verse. Firstly the Vali Al Amr (Vali being the derivitive for Ulil) to be obeyed is Allah, he is absolute. Then some of this power and authority is given to the Prophet, and he is the next authority. Then we have a third authority, but the Qur'an only told us to obey twice, so this third authority has the same authority as the Prophet does. And again, this "Authority" cannot be from the Wrong doers, therefore he has to be spotless. So it cannot be any king who comes to power like the Ummayads, Abbasids, or the dynasties after, nor can it be someone who takes power like the first three Khulafa, it needs to be a good Mo'min, a believing pious man. Thus this verse is talking about the Prophet, who are to be succeeded by the Imams, starting with Imam Ali.
    Now before moving on, I have already explained that our conception of Imamate is divinely given authority and leadership, like expressed in these two Ayaat, but a Sunni argument back is, This doesn't talk about the right to rule etc. The question to come back is, if an Authority/Leader like in these verses, or a Master like in some Hadith I will bring InshaAllah in the next part isn't an ruler, my question is what is then? An authority is a ruler, and a ruler is an authority, saying that just because the word ruler is not used, thus they are not a ruler is just a straw man.
    Now my final part of this thread will be gathering the Hadith which prove the right of Imam Ali to succeed the Prophet. The first example we will take is from the beginning of the advent of His mission, when he had to make his message known. The Ayat came down 26:214:
    "And warn your nearest relations,"
    Fairly short Ayat, no doubt, now, after the verse came down, the event of Dhul Ashira took place, which was an invitation of the Prophet's near family, he invited them to the house of Abu Talib to have a feast, where he would invite them to Islam. In this feast Imam Ali was named the Successor, the Executer of his Will, and the Authority for the first time, I will now quote it it:
    When all the guests had gathered in a hall in the house of Abu Talib, and had partaken of their repast, Muhammad, the Messenger of God, rose to address them. One of the guests was Abu Lahab, an uncle of the Prophet on his father's side. He must have heard rumors of what his nephew was doing in Makkah secretly, and probably guessed the reason why he had invited Banu Hashim to a feast. The Prophet had just begun to speak when he stood up; rudely interrupted him, and himself addressed the assembly, saying:
    "Uncles, brothers and cousins! Do not listen to this "renegade," and do not abandon your ancestral religion if he invites you to adopt a new one. If you do, then remember that you will rouse the anger of all Arabs against you. You do not have the strength to fight against all of them. After all, we are a mere handful. Therefore, it is in your own interest to be steadfast in your traditional religion."
    Abu Lahab, by his speech, succeeded in throwing confusion and disorder into the meeting so that everyone stood up milling around and jostling against each other. Then they began to leave, and soon the hall was empty.
    Muhammad's first attempt to convert his own tribe to Islam had failed. But unfazed by this initial setback, he ordered his cousin, Ali, to invite the same guests a second time.
    A few days later the guests came, and when they had eaten supper, Muhammad rose and spoke to them as follows:
    "I offerthanks to Allah for His mercies. I praise Allah, and I seek His guidance. I believe in Him and I put my trust in Him. I bear witness that there is no god except Allah; He has no partners; and I am His messenger. Allah has commanded me to invite you to His religion by saying: And warn thy nearest kinsfolk. I, therefore, warn you, and call upon you to testify that there is no god but Allah, and that I am His messenger. O ye sons of Abdul Muttalib, no one ever came to you before with anything better than what I have brought to you. By accepting it, your welfare will be assured in this world and in the Hereafter. Who among you will support me in carrying out this momentous duty? Who will share the burden of this work with me? Who will respond to my call? Who will become my vicegerent, my deputy and my wazir?"
    There were forty guests in the hall. Muhammad paused to let the effect of his words sink into their minds but no one among them responded. At last when the silence became too oppressive, young Ali stood up and said that he would support the Messenger of God; would share the burden of his work; and would become his vicegerent, his deputy and his wazir. But Muhammad beckoned him to sit down, and said: "Wait! Perhaps someone older than you might respond to my call."
    Muhammad renewed his invitation but still no one seemed to stir, and he was greeted only by an uneasy silence. Once again, Ali offered his services but the Apostle still wishing that some senior member of the clan would accept his invitation, asked him to wait. He then appealed to the clan a third time to consider his invitation, and the same thing happened again. No one in the assembly showed any interest. He surveyed the crowd and transfixed everyone in it with his gaze but no one moved. At length he beheld the solitary figure of Ali rising above the assembly of silent men, to volunteer his services to him.
    This time Mohammed accepted Ali's offer. He drew him close, pressed him to his heart, and said to the assembly: "This is my wazir, my successor and my vicegerent. Listen to him and obey his commands."
    Now we see that the Shi'a Mufassireen record this event under the verse, the following Sunni Mufassireen have as well too:
    Ibn Abu Jarar
    Ibn Abu Hatim
    Ibn Abu Murdeya
    Bayhaqi
    Ath Thalibi
    Tabari
    Ibn Atheer

    They all have recorded this event, and it is deemed Sahih.
    So like I've said, in this event was the first time that Imam Ali was declared the leader after the Prophet, and it is straightforward and to the point. It by it's self is enough to prove it, however there are more so we will just add it to the list of evidences. Now we can see three clear things from it. Firstly Imam Ali was the only one willing to join the Prophet, secondly he was the first male to join the Prophet, and thirdly him joining the Prophet, Allah chose him, and the Prophet appointed him a leader on that day. Thus this is a strong piece of evidence (If not proof), and something that no one can deny.
    However a conflicting argument you will get is that the Sheikhain (The Two Sheikhs, ie. Imam Al Bukhari and Imam Muslim) did not include it in their Sahih works. The appropriate response is that these two Sheikhs had their personal bias in their writings, there is a bias when you examine. In Al Muraaja't, which is a Sunni Shi'a discussion between the late Scholars Sayyed Abdul Hussain Sharaf Al Deen Musawi, and the Sunni scholar of Al Azhar Sheikh Al Islam Al Bishiri. In it, they had discussions through letters, in letters 44-48, this issue is brought up, and to prove his point, our Shi'a Sheikh Sharaf Al Deen Al Musawi brought forth 40 Sahih Hadith, which were all merits of Imam Ali, and these two sheikhs (Imam Bukhari and Imam Muslim) failed to narrate them. So it is a proven things that these two Sheikhs have kept a bias in their writings, so that is the reason you will not see such Hadith in their books, this is off topic but a necessary to point out in case someone brings up that argument.
    Now time for the next Hadith.
    "Abu Is'haq in his Commentary of the Quran quoted from Abu-Dhar that: “One day a poor person came to the Mosque asking for help. Nobody helped him except Ali Ibn Abu Talib. Although he was praying, he did not hesitate to help the poor person. He pointed at his ring offering it to the poor man. The man accepted the ring and pulled it off of Ali’s finger. Upon that, the Prophet raised up his hands and said: ‘O my Lord! Increase my tolerance, ease my task for me… and give me a Minister from my family, Ali, my brother.’ ”.
    As soon as the Prophet finished his supplication, the angel Gabriel descended to the Prophet with Ayah 55 of Chapter 5 of the Quran as mentioned above."
    Now I have briefly made a reference to this Hadith in the first part of my essay, but this is the full Hadith. It is noted in the following Tafasir.
    Tafsir Tabari Volume 6 Page 288
    Tafsir Qurtubi Volume 6 Page 219
    Tafsir Al Kashaf Volume 1 Page 649
    Tafsir Durr Al Manthur Volume 2 Page 293

    So again, I gave a brief mention of this Hadith above when I was talking about Ayat Al Wilayat, and I will expand here. In this Hadith, Imam Ali is given authority from Allah, when he is the "Wali" (Guardian) of the believers. And he is made the same Wazir to the Prophet as Harun was made for Musa in the Du'a I quoted way above of Musa. Thus another one showing the right to leadership of Imam Ali.
    The next Hadith is similar to the one above, and it is called the Hadith of Manzila, or the Narration of the Likeness. This Hadith has been narrated not just once, but many times by the Prophet, and in it he compares Imam Ali to Him, in the same manner Harun was to Musa. And it has been narrated in many many books. Let me quote some of it below:
    Narrated by Ubaida
    Ali said (to the people of 'Iraq), "Judge as you used to judge, for I hate differences (and I do my best ) till the people unite as one group, or I die as my companions have died." And narrated Sad that the Prophet said to 'Ali, "Will you not be pleased from this that you are to me like Aaron was to Moses?"
    Sahih Bukhari Volume 5 Book 57 Hadith 56
    Narrated by Sad
    Allah's Apostle set out for Tabuk. appointing 'Ali as his deputy (in Medina). 'Ali said, "Do you want to leave me with the children and women?" The Prophet said, "Will you not be pleased that you will be to me like Aaron to Moses? But there will be no prophet after me."
    Sahih Bukhari Volume 5 Book 59 Hadith 700
    This hadith has been narrated. on the authority of Shu'ba with the same chain of transmitters. Amir b. Sa'd b. Abi Waqqas reported on the authority of his father that Muawiya b. Abi Sufyin appointed Sa'd as the Governor and said: What prevents you from abusing Abu Turab (Hadrat 'Ali), whereupon be said: It is because of three things which I remember Allah's Messenger (may peace be upon him) having said about him that I would not abuse him and even if I find one of those three things for me, it would be more dear to me than the red camelg. I heard Allah's Messenger (may peace be upon him) say about 'Ali as he left behind hrin in one of his campaigns (that was Tabuk). 'All said to him: Allah's Messenger, you leave me behind along with women and children. Thereupon Allah's Messenger (may peace be upon him) said to him: Aren't you satisfied with being unto me what Aaron was unto Moses but with this exception that there is no prophethood after me. And I (also) heard him say on the Day of Khaibar: I would certainly give this standard to a person who loves Allah and his Messenger and Allah and his Messenger love him too. He (the narrator) said: We have been anxiously waiting for it, when he (the Holy Prophet) said: Call 'Ali. He was called and his eyes were inflamed. He applied saliva to his eyes and handed over the standard to him, and Allah gave him victory. (The third occasion is this) when the (following) verse was revealed:" Let us summon our children and your children." Allah's Messenger (may peace be upon him) called 'Ali, Fitima, Hasan and Husain and said: O Allah, they are my family.
    Sahih Muslim Book 31 Volume 5915

    Apart from these, this Hadith is Abundant, It is in, to name a few, Sunan Tirmidhi, Sunan Maajah, Musnad Ibn Hanbal, Mustadrak Haakim (He certifies it Sahih), Fath Baari, Sunan Kubra Al Nasa'i, Sunan Kubra Al Bayhaqi, Kanz Umar, Majma' Al Zawa'id. Apart from this, there is no doubt in the validity of this Hadith, Ibn Abd Al Barr in Isti'aab Volume 3 page 202 Hadith 1875, where he says:
    "This is among the best proven and most authentic of traditions. It has been related from the Prophet by Sa'd Ibn Abu Waqqas, and the chains of transmissions liking this tradition to Sa'd are truly numerous, as stated by Ibn Abi Khaythamah and others. And it has been related by Ibn Abbas, Abu Sa'eed Al Khudri, Umm Salama, Asma Bint Umays, Jabir Ibn Abdullah, and others, mentioning wom would take a long time."
    Ibn Kathir also writes in Tarikh Ibn Kathir Volume 7 Page 377:
    "This tradition has been related by a group of companions, among them is Umar, Ali, Ibn Abbas, Abdullah Ibn Ja'far, Mu'awiya, Jabir Ibn Abdullah, Jabir Ibn Samurah, Abu Sa'eed, Bara'a Ibn Azeeb, Zayd Ibn Arqam, Zayd Ibn Abi Awfaa, Nubayt Ibn Shurat, Husbi Ibn Junadaa, Malik Ibn Huwayrith, Anas Ibn Malik, Abu Fadl, Umm Salamah, Asmaa Bint Umays, and Fatima Bint Hamza."
    This Hadith is another large piece of evidence and is seen as Mutawatir. Now to further expand on it, Sunnis will argue back that Harun was never the Successor of Musa since he died before Musa did, thus this is only asserting family relations, and that he was the successor when Prophet Mohammad went to Tabook, like when Musa went to Sinai. Harun was the designated Khalif of Musa, as in if he did live longer than Musa, he would have succeeded him. Saying that just because Musa lived longer is just a petty claim. In the next few paragraphs we'll see some example of when the Prophet had designated him.
    The first example is the same Hadith I quoted way above, about Dawat Dhul Ashira, when the Prophet named the young Imam to be the Khalif after him. Here are some more examples:
    Ibn Abbas said: There will soon be wickedness and discord. If any of you are around when it comes, take two things-the Book of Allah and Ali Ibn Abu Talib-because I heard the Messenger of Allah, while he was holding the hand of Ali, say, "This is the first who believed in me and the first who will give me his hand [on the day of Judgement]. He is the divider (Farooq) of this nation as he separates between truth and falsehood. He is the chief (ya'sub) of the believers, while the chief of the oppressors is the wealth of this world. He is the more truthful one, he is the door through which I am reached, and he is my Khalif after me."
    This is recorded in Tarikh Damishq 42:42
    Salman Farsi said: I heard the Messenger of Allah say, My Wasi and Khalif and the best of those I leave behind me and the one who will enact my promises and fulfill my obligation is Ali Ibn Abu Talib
    This is recorded in Shawaahid Al Tanil #115 verse 2:30
    According to Anas Ibn Malik, during the life of the Prophet, a meteorite fell. The Messenger of Allah said, "Look at this meteorite. Whoever's house it falls into he will be the Khalif after me." We watched and saw it fall into the house of Ali Ibn Abu Talib. A group of people said, "Muhammad is speaking nonsense out of his love for Ali." So Allah, the oft high, sent the verse, "By the star as it sets, your companion has neither strayed nor is he misguided. He does not speak from some whim; it is merely an inspiration that is revealed" (Qur'an 53:1-4).
    This is recorded in Shawaahid Al Tanzil #910, and Manaaqib Ibn Mughaazili #313 (Also just take, dear reader, the fact that this Hadith shows us that the Khilafat and right to succeed was appointed by Allah to Imam Ali, like I stated at the beginning of this essay).

    There are more, but I wanted to show the reader these most. These Hadith clearly show the right of succession belong to Imam Ali, and again, we will add them to our list of evidence. Now we shall continue in seeing more Prophetic narrations showing the right of succession only belongs to Imam Ali.
    Now I will state the Hadith of Thaqalayn, and the Hadith of Khalifatayn. Firstly the Hadith of Thaqalayn, was repeated by the Prophet on many occasions, and is Mutawattir (Found many times/abundant) in the books of Hadith, and it is Sahih as well. Let me narrate a few examples of it in the different times the Prophet narrated it:
    On the day of Arafat: (Narrators)..Jabir ibn `Abd Allah said: "I saw the Messenger of Allah - upon whom be God's peace and benedictions - in the course of his hajj pilgrimage on the day of `Arafah. The Prophet (S) was seated on his camel, al­Qaswa', and was delivering a sermon. I heard him say: 'O people, I am leaving among you that which if you hold on to you shall never go astray: the Book of Allah and my kindred, my household."
    Kanz Al Umal Volume 1 Page 48, Mu'jam Al Kabir of Al Tabarani Volume 3 Page 63 Hadith 2697, Jami'i Al Usul Volume 1 Page 277 Hadith 65, and many more
    At Ghadir: Al­Nasa'i narrates from Muhammad ibn al­Muthanna, he from Yahya ibn Hammad, from Abu 'Uwwanah, from Sulayman, from Habib ibn Abi Thabit, from Abu al­Tufayl, from Zayd ibn Arqam, who said, "When the Messenger of Allah (A) returned from the last hajj and came down at Ghadir Khumm....
    "Then he declared: 'I am about to answer the call (of death). Verily, I have left two precious things (thaqalayn) among you, one of which is greater than the other: the Book of God and my `Itrah, my Ahl al­Bayt. So watch out how you treat them after me. For, indeed, they will never separate until they return to me by the side of the Pond.' Then he said, 'Verily, God is my master (mawlaya) and I am the wali of every believer.' Then he took `Ali's hand and declared, 'To whomever I am his wali, this one is also his wali. My God, befriend whoever befriends him and be hostile to whoever is hostile to him.'" Abu al­Tufayl says: "I said to Zayd, 'Did you hear it from the Prophet(S)?' He replied, 'There was no one in the caravan who did not see it with his eyes and hear it with his ears,'"
    Al Tarikh Al Kabir Volume 3 Page 96, Musnad Imam Ahmad Ibn Hanbal Number 265, Tarikh Yaqubi Volume 2 Page 112, and many more
    In Masjid Al Nabawi: It is narrated that he (i.e. the Prophet) - upon whom be peace - said in the last sermon that he delivered during his illness: "O people, I leave behind two precious things (thaqalayn) amongst you...: the Book of God - which is a rope between Him and you, whose one end is in His hand and whose other end is in your hands ­ so act according to its muhkamat and believe in its mutashabihat; consider as lawful that which it regards as lawful and consider as forbidden that which it regards as unlawful - and my `Itrah and my Ahl al­Bayt, who are the second thaql. So don't outstrip them (fa la tasbiquhum ), for then you shall perish."
    Al Sawa'iq Al Muhriqa 75, Akhbar Al Madinah 40
    At his deathbed: The Messenger of Allah (S) said during his last illness: "Soon I am going to pass away and I have extended to you my plea of excuse. Lo, verily I leave behind amongst you two precious things: the Book of Allah , the Almighty and the Glorious, and my kindred (`Itrah)." Then he took `Ali's hand and raised it, saying, "This `Ali is with the Qur'an and the Qur'an is with `Ali. The two will not separate until they return to me by the Pond. Then I will ask the two as to how they were treated after me."
    Tahdhib Al Uqa Volume 4 page 78

    These are a few of the narrations of the Hadith Al Thaqalayn, with there being many more narrations of it, the second Hadith I want to share in this is the Hadith of Khalifatayn.
    Musnad Ahmad Ibn Habal Volume 16 page 28, Zaid Ibn Thabit reports: The Prophet has said: "I am leaving behind for you two Successors (Khalif), The book of God a rope between the heavens and earth, and my progeny the people of the house. They will not separate until they meet at the pond (Kauthar).
    The chain of narrators is Hasan (Good)
    Sahih Jami'i Al Sagheer Volume 1 Page 482, The Prophet said: "I am leaving for you two successors, the Book of God a rope between the heavens and the earth, and my progeny the people of the house."
    This is a Sahih hadith

    Now two things to note, firstly these two Hadith are not contradictions, rather the Hadith of Khalifatayn is a bonus to the Hadith of Thaqalayn. And who is the Ahlul Bayt being referred to in this Hadith? The same Ahlul Bayt of the Prophet being referred to in the Qur'an 33:33, "Verily Allah only wishes to keep impurities away from you, O people of the house." And the commentators both Shi'a and Sunni say this is about Ali, Fatima, Hasan, and Hussain, for example Durr al Manthur under this verse says it is about them, or Tabari. as well as this Hadith: "A'isha reported that Allah's Apostle (may peace be upon him) went out one norning wearing a striped cloak of the black camel's hair that there came Hasan b. 'Ali. He wrapped hitn under it, then came Husain and he wrapped him under it along with the other one (Hasan). Then came Fatima and he took her under it, then came 'Ali and he also took him under it and then said: Allah only desires to take away any uncleanliness from you, O people of the household, and purify you (thorough purifying)." Sahih Muslim Book 31 Hadith 5955. Now to move on.
    Though there are other such narrations to keep going on, out of time, I will write the last big proof for the right of Imam Ali to succession after the Prophet. The Hadith of Ghadeer, when the Prophet said whoever accepts the Prophet as his Master, Ali is also their master, I will not do justice by speaking about it in the limited time and space I have, so I would as the reader that if they want to learn about it to go and read about it, whether on line or in books, however it is necessary to quote this Hadith, so I will quote it and speak about it briefly, before concluding my paper. Here are a few recollections of it below.
    The Hadith is related to the second Aya mentioned in the last meeting. The Aya was revealed on the 18th of Thil-Hajjah in a place called Ghadir of Khum. The Prophet performed his pilgrimage to Hajj which happened to be his final Hajj performance in the year 9 AH. On the way back from Mecca, whilst being followed by hundreds of Muslim pilgrims, Gabriel came to him with Ayah 67 of Chapter 5. Upon the revelation, the Prophet ordered the caravans to stop around a pool named Ghadir of Khum. It was announced that the Prophet had a very important message to deliver.
    The crowd surrounded the Prophet getting prepared to listen to his sermon. The Messenger of God delivered a sermon pointing out many important issues. When the sermon was nearly over he asked people if the Prophet’s guardianship on them is more than that of themselves? “Of course”, cried the crowd. Then the Prophet raised up the hand of Ali Ibn Abu Talib saying: “Whoever I am his/her master, this Ali is his/her master. O God! Love those who love him, and have enmity on those who have enmity on him. Help those who will help him and leave alone those who will leave him alone..”
    After the sermon was over, the Prophet asked people to come and greet Imam Ali as ‘The Commander of the Believers’. Abu Bakr and Omar were among the first who came to Ali and greeted him saying: ‘Congratulations Ali! You’ve become our Master and the Master of the Believers’
    Musnad Ahmad Ibn Hanbal Volume 4 Page 372
    “O Zaid! You have met a lot of fortunes. You met the Prophet. You heard his words. You fought with him. You prayed behind him. Such a blessed person you are. Please, tell us some of what you heard from the Prophet.” Zaid: “O friends! By God, I’m old and near to death. I've forgotten some of what I’ve heard from the Prophet. So, if you insist, just accept whatever I may tell you and do not force me to tell you more.” Then he said: “One day, the Prophet stood up to give us a lecture at a pool named Khum. He said : ‘O you people! Verily, I am a human who soon will answer the message of his Lord (I will die soon). However, I will leave two precious things with you. The first is the Book of Allah which contains Guidance and Light. Hold the Book and keep it firm.’ Zaid added: And the Prophet persuaded people to the Qur'an. Then he continued: ‘and my family, I remind you Allah in my Family, I remind you Allah in my Family, I remind you Allah in my Family.’”
    Sahih Muslim 7/122
    Al Hakim through his channel to Abu Tufail reported that Zayd Ibn Arqam said: "When the Messenger of Allah was coming from the valedictory pilgrimage, he then stopped at Ghadeer Khum. He ordered the pilgrimage to sweep what was under the trees at the place. Then he said: 'I am about to be summed by Allah, and I shall respond. I am leaving among you the two valuables. One of the two is bigger than the other, The book of God and my Itrah. Beware how you shal treat them after me for they shall not part with each other until they join me on the Day of Judgement.' Then he said: "Certainly God is my Maula (Master), and I am the Maula of every believer. Whoever finds me his Maula finds Ali his Maula. God, love whoever loves him and be hostile to whoever is hostile to him."
    Al Mustadraq Al Hakim Volume 3 page 109
    Apart from these few mentions, there so many other narrations of this Hadith, and no one denies it's existence and it's validity. Sheikh Al Amini has spent years compiling the book set "Al Ghadir" and has over 100 companions narrating this Hadith. It stands for it's self. Now to further expand upon this Hadith. According to the books of History. The Prophet was returning from Hajj At Al Wida', and the verse came down 5:67: "O Messenger! deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people; surely Allah will not guide the unbelieving people.", the Prophet then stopped at a place called Ghadir Al Khum. He cleared the path, and made a make shift stage our of camel saddles. He ordered everyone to meet, and those ahead to return, and those behind to catch up, then giving a sermon about Allah on that hot day. The Prophet after completing his sermon gives one time the Hadith of Thaqalayn, then he says Allah is his Maula (Master), and that he is the Maula of the Muslims, and whoever finds Him his Maula finds Ali his Maula (Munkanto Maula Fahadha Aliyun Maula), grabbed the hand of Imam Ali and pulls him up. He then prays to Allah to love the one who loves Ali, and to hate the one who hates Ali, after this the verse comes down 5:3: "This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion.", the last revelation. Then the people came and congragulated the Imam. References for the verse 5:3 coming down are:
    Al Suyuti
    Al Asakir
    Ibn Al Kathir
    Abu Nu'aim and many others (All under this verse)

    Some references for 5:67 being revealed about this are:
    Fukhr Al Deen Razi in Tafsir Al Kabir
    Al Suyuti
    Abu Al Nu'aim
    Muhyadeen Al Nawali (Again all under the verse mentioned)

    So this is seen as a big and important event in Islamic history, and one of the largest proofs for the right of succession of Imam Ali. However, you will got Sunnis coming back to you with two arguments, firstly Maula can mean many things, friend, master, guardian, etc. and Maula doesn't mean ruler.
    Our response to these two things are; firstly the Prophet put the word "Maula" into context when he said Allah is his Maula, and he is the master of the Muslims, or in other variations he quotes Qur'an 33:6, thus he puts the word Maula in context of the sense of "Master". The answer to the second point is that, if Maula doesn't mean ruler, and is nothing, why would he say it? What is the point of saying this if it is nothing, what was the point of Jibreel coming down from Janat with that verse, then him stopping everyone in the hot sun, telling the ones ahead to come back, waiting for those who are behind to catch up, then building a stage for himself so he is heard and seen by all, giving a speech, and then declaring Ali as a Master of the Muslims, and praying for the love of those who love him, and the hate of those hate him, if this is nothing? This is completely illogical to say that this is nothing, but if you remain persistent in saying it is, refer to the countless other Hadith I give above.
    Now the last thing I'd like to do is refute a new argument brought forth by people, specifically a member on this site, who said "If Ali is declared a leader for the people by Allah, and the Prophet, then how did the people steal his right to successor ship?" I want to answer this point before concluding. Firstly, he was always the successor, his successor ship was never taken, he was the rightful successor after the Prophet died, it's just that it was never observed by all. Those who observed it, such as Ammar Ibn Yasir, Miqdad, Abu Dharr, Salman Farsi, etc. they were in benefit for accepting, those who didn't observe it were in the lose, but it was always his right. Now is it possible for this to happen? Yes, let us look in the Qur'an, in the Qur'an in 7:142, Nabi Musa goes to mount Sinai, and leaves Harun as a Khalif to watch over the people:
    7:142: And We appointed with Musa a time of thirty nights and completed them with ten (more), so the appointed time of his Lord was complete forty nights, and Musa said to his brother Haroun: Take my place among my people, and act well and do not follow the way of the mischief-makers.
    So it was his right to be the Khalif over the people until they come back, and we see later in the Qur'an in 7:150:
    7:150: And when Musa returned to his people, wrathful (and) in violent grief, he said: Evil is it that you have done after me; did you turn away from the bidding of your Lord? And he threw down the tablets and seized his brother by the head, dragging him towards him. He said: Son of my mother! surely the people reckoned me weak and had well-nigh slain me, therefore make not the enemies to rejoice over me and count me not among the unjust people.
    The people did not observe him in lead, does that take away the fact that he was the leader? No, they just didn't observe it. Now the second example. In the Qur'an, Nabi Isa is discussed, and we are told that his people a majority rejected him, accept the handful of followers that he had, did he have no divine authority then? No, he had the authority from Allah over the people, it's just that they didn't accept it. So this is a silly claim to make, 'if it's from Allah how was it taken away?'
    Now I conclude in the name of Allah, after having made a rebutle to the idea of using a Shu'ra to pick the one who succeeds the last Prophet, then bringing proof for our belief in the right of succession belonging to Imam Ali after the Prophet, using the Qur'an and the Hadith as my evidence, InshaAllah hoping to have had made a contribution to it. And as a last form of conclusion I would like to share this Sahih Hadith from Mustadraq Al Hakim Volume 3 page 124, Umm Salamah said: "The Prophet said, Whoever denounces Ali denounces me too."
    Since there is a restriction on the use of emoticons here, I will take this as a chance to say (pbuh) to the Propet, (as) to who ever I mentioned who deserves it, and (ra) to whoever I mentioned who deserves it. And I'd like to thank the reader if he's stuck with me this far.
    My Bibliography:
    Shi'ah Islam Proofs from the Qur'an, Sunnah, and History, Dr. A. Asadi
    Sayyid Kamal Al Haidari
    The Brother of the Prophet Mohammad The Imam Ali, Mohammad Javad Chirri
    Hayaat Al Qulub Volume 3, Allamah Majlisi
    Answering Ansar (For some parts of the Thaqifa issue I brought up, the others to the book Below "Shi'a Origins and History")
    Shi'a Origins and History
    Then I was Guided, Dr. Tijani
    A Muraaja'at, Sayyed Abdul Hussain Sharaf Al Deen Al Musawi
    Ghadeer, www.utm.thaqalayn.org
    Hadith al-Thaqalayn, www.al-islam.org
    Tafsir of Sayyed Shirazi
    Tafsir of Sayyid Kamil Faghai



    Was Salaam Alaikum Wa Rehmat Allahi Wa Barakatahu

  11. Like
    John_313 reacted to Mansur Bakhtiari in New Subreddit Dedicated to Refuting Sunni lies   
    Salam alaykum
    This is a new subreddit started by me, @Arkon and @John_313 to refute lies by Nasibi websites against Shiism. Feel free to post resources, we're going to start refuting the "70 Questions for the Shia" Insha'Allah tomorrow.
    https://www.reddit.com/r/ShiaAnswers/ 
  12. Like
    John_313 reacted to Qa'im in British Shi'ism Exposed | The Shirazis, "Imam" Taw   
    There are many valid criticisms of the people he attacks in the video, but judging from his videos, he seems to have a two-dimensional view of the world: pro-Iran and anti-Iran.
    For one, Allahyari is not even in the Shirazi camp, nor is he in Britain, but his rough stance on Sunnis and Iran was apparently enough to be lumped in. Secondly, Nakshawani is not in the same camp, but it's okay to take a dig at his "status and wealth" because he criticized the shaykhayn at a Shi`i majlis, said wilayatul faqih is a theory (theories are not bad things by the way, and Sayyid al-Khoei and Sayyid Sistani have critiqued it), and posed with Tawhidi.
    Again, constructive criticism should be encouraged and some of these individuals are not worth defending. But this is just a superficial attack on people due to politics.
  13. Like
    John_313 reacted to emceemo40 in Ayatollah Shirazi's Son is arrested   
    Just wanted to point out that Shaheed Nimr RA himself was a Shirazi follower, so your point is invalid.
    Check out this video below.
  14. Like
    John_313 got a reaction from Ibrahîm al Fâransâvî in Ayatollah Shirazi's Son is arrested   
    @Intellectual Resistance
    As’salamu alaikum 
    I’m going to respond very quickly. You kinda committed a specific fallacy akhi. The brother Mohammed cited very interesting sources which are relevant to such discussions, unlike arguments from experience.
    Otherwise I can as well recall from experience. Most Sunnis I have spoken to (without insulting their symbols) takfired me because I didn’t accept the 3 “Khulafa”. Remember, not because of Tatbir or La'na, but because I said Imam Ali (as) was the first Khalif.
    Anyways, all best akhi, and may Allah سُبْحَانَهُ وَ تَعَالَى guide your family! Allahuma sali ala Muhammad wa ali Muhammad! Ameen!
  15. Like
    John_313 got a reaction from MuslimahAK in Ayatollah Shirazi's Son is arrested   
    Wow
    @MuslimahAK
    Don’t listen to such Iranian propaganda. Though I have respect for Iran, some people in this Forum are hypocritical. They refuse to call the enemies of Ahlulbayt (asws) liars and bad people, yet call a marja taqleed. Call Abu Bakr and Umar a liar, and you’ll see the reaction of the mods.
    WaAllahi, Allah سُبْحَانَهُ وَ تَعَالَى is patient with people like you. People who can’t even write properly English, try to spread “Islamic Pulse” videos, known for their roots. 
    I have responded to such claims so many times, I’ll not bother responding anymore. I challenge anyone who has enmity towards Shirazi ulama to PM me.
    Btw, as per your info, Absolute Wilayah al Faqih is part of the Shirazi theory of governance, except that they believe in the application of Shura i.e Shura al Fuqaha. Your ignorance exceeds the limits akhi.
  16. Like
    John_313 reacted to Ron_Burgundy in Ayatollah Shirazi's Son is arrested   
    First of all if they hahve arrested him based on this then i feel sorry for him. Islam doesn't allow you to arrest people because they said something about your leader. People use to stone Prophet PBUHP but he never arrested them. 
    If they arrested him because he was spreading wrong information then they should give him fair chance to defend himself. 
  17. Like
    John_313 reacted to Mohamed1993 in Ayatollah Shirazi's Son is arrested   
    I was addressing @Ashvazdanghe when he said Shirazis are the cause of so much death of Shias in Iraq and Syria. To which my response is Iran champions a pro-unity stance but its opinion is dreadful in most Arab countries except in countries with larger Shiite populations. Whether you curse or not, it doesn't seem to make much of a difference.
  18. Like
    John_313 reacted to Mohamed1993 in Ayatollah Shirazi's Son is arrested   
    From speaking to Shirazi fans myself, their argument usually is since the death of the prophet, no matter how nice the Shiite imams were, the Sunnis of the time always had issues with them, so what difference does it make whether or not we are loud in condemning Sunnis or not? We're disliked anyway. Iran's opinion in Sunni majority countries is awful even though it champions a pro-unity stance, mainly because of the war in Syria. A recent AJ poll showed in a war between Iran and Israel, Qataris supported Israel by 56-44% and in a war between Hezbollah and Israel, they would support Israel by 73-27%. 
  19. Like
    John_313 got a reaction from Mohammadi_follower in Same sex marriage legalized in Australia   
    @andres
    [MOD NOTE: removed image that contained an inappropriate word]
    Homosexuality is a very unhealthy behavior:
    http://www.icna.org/diseases-related-to-homosexuality/


    Does it really seem strange that homosexuals are 3% of the population, yet 55% of HIV carries, 82% of syphylis cases, 20% of HBV cases, 37% of Anal Cancer and 78% have a STD?
    Furthermore, I don’t really understand any moral basis under Secular or Atheistic ground.
    As far as we’re concerned, there’s yet to be found a rational source for morality. Principles such as the democratic one have failed for the reason that more implications would arise, was slavery justified and morally right back then when the majority agreed to such terms? Or the Liberal principal of consequence portraying everything to be morally right, unless effecting others. Is incest morally right as it effects none but those who commit it? Or the self-damage principal which advocates for damaging actions being morally wrong, is drinking your father’s sperm morally right as it has no damage (on the contrary, it gives you proteins)?
    Furthermore, more problems would arise as Objective Morality (the belief that Absolute Moral Good and Evil exists) cannot be grounded upon humans as it requires an all-knowing and infallible source (such as God). Otherwise, humans are not all-knowing nor infallible, hence they cannot claim Absolute Moral certainty nor perfection.
    The only option left is Subjective Morality (or moral relativism) which all Non-Theists hold to, since there’s no other way of judging morality on Atheistic or Secular grounds. However, if there’s no Objective Truth in morality (what moral relativism argues for), then why would you argue something which you don’t believe to be Absolute Truth, moreover, you admit that that’s not Absolute True Morality to begin with. Therefore there’s no philosophical basis upon which Pro-Homosexual advocates can rely to defend their ethical reasoning.
     
     
     
  20. Like
    John_313 got a reaction from Husayni in Same sex marriage legalized in Australia   
    “Now in 1959 when the karyotype of Klinefelter [a male who is XXY] and Turner [a female who has one X] syndromes was discovered, it became clear that in humans it was the presence or the absence of the Y chromosome that's sex determining. Because all Klinefelters that have a Y are male, whereas Turners, who have no Y, are females. So it's not a dosage or the number of X's, it's really the presence or absence of the Y.”
    https://www.scientificamerican.com/article/q-a-mixed-sex-biology/
    Born with this instinct?
    Studies say otherwise:


    Debunking the so called “scientific evidence” that homosexuality is firm by birth:
    https://blogs.scientificamerican.com/guest-blog/is-homosexuality-a-choice/
    The Conservative position is that your gender or sex is defined by your biological means (XX and XY chromosomes). We have seen that socially Marxist apologists tend to claim that biological means don’t define your gender. However, if biology doesn’t stop us from changing gender or sex, then what stops us from changing age, or even identifying as an animal, moreover a banana?
    To suggest that a man can become a woman by means of genitalia mutilation is ridiculous (imagine if I chopped off my hand, that implies absolutely nothing). 
  21. Like
    John_313 got a reaction from Husayni in Same sex marriage legalized in Australia   
    @andres
    [MOD NOTE: removed image that contained an inappropriate word]
    Homosexuality is a very unhealthy behavior:
    http://www.icna.org/diseases-related-to-homosexuality/


    Does it really seem strange that homosexuals are 3% of the population, yet 55% of HIV carries, 82% of syphylis cases, 20% of HBV cases, 37% of Anal Cancer and 78% have a STD?
    Furthermore, I don’t really understand any moral basis under Secular or Atheistic ground.
    As far as we’re concerned, there’s yet to be found a rational source for morality. Principles such as the democratic one have failed for the reason that more implications would arise, was slavery justified and morally right back then when the majority agreed to such terms? Or the Liberal principal of consequence portraying everything to be morally right, unless effecting others. Is incest morally right as it effects none but those who commit it? Or the self-damage principal which advocates for damaging actions being morally wrong, is drinking your father’s sperm morally right as it has no damage (on the contrary, it gives you proteins)?
    Furthermore, more problems would arise as Objective Morality (the belief that Absolute Moral Good and Evil exists) cannot be grounded upon humans as it requires an all-knowing and infallible source (such as God). Otherwise, humans are not all-knowing nor infallible, hence they cannot claim Absolute Moral certainty nor perfection.
    The only option left is Subjective Morality (or moral relativism) which all Non-Theists hold to, since there’s no other way of judging morality on Atheistic or Secular grounds. However, if there’s no Objective Truth in morality (what moral relativism argues for), then why would you argue something which you don’t believe to be Absolute Truth, moreover, you admit that that’s not Absolute True Morality to begin with. Therefore there’s no philosophical basis upon which Pro-Homosexual advocates can rely to defend their ethical reasoning.
     
     
     
  22. Like
    John_313 reacted to M.IB in New Discord for Shi'as, "Rafed"!   
    We along members here, are happy to announce that a new global server for Shi'as have been created: Rafed . You can connect to it through here:
    https://discord.gg/a3ZuHAF

  23. Like
    John_313 reacted to Qa'im in Why should I believe in Muhammad over others?   
    I am a convert to Shiism from Sunnism, but my conversion took place about 9 years ago, and so it is difficult for me to get back into the mindset of what initially brought me over, as I have matured and developed so much throughout the years. In Islam in general, I liked that it was a sophisticated, full-circle, holistic, and comprehensive worldview and way of life. It never leaves one without guidance, on nearly every aspect of one's life, from the mundane to the complex. How to make the best out of life and society is all delineated in a relatively clear and consistent way.  Some may find that constricting, but I think order is the highest function of human life, in that our minds incline towards Order (categorization, systematization, theorization, discipline, cleanliness, organization, language, and logic). These are some of man's highest expressions, and we feel dissatisfied with confusion, disorganization, and laziness. Ethics is but a branch of aesthetics, and in order and symmetry we find beauty and peace. Despite its vast complexity, Islam appealed to every part of the world, and was practiced closely and consistently for many centuries, which suggests that the regimen it brings is constructed to fit human nature and human convention. It is a robust tradition in a world that is constantly changing to the whims of the masses and the market. I can't fathom something like that being fabricated by one man or a group of men, because that would require superhuman foresight and clairvoyance. There is also an insistence on preserving the teachings as they are, so this was not a religion that was founded by accident over a long period of time by many different influences, this was truly (in its essence) the teaching of one man, who saw the completion of his religion in his lifetime, over a 23 year period.
    In Shiism I found myself drawn to the men and women who were able to manifest those highest principles of Islam in their wisdom, nobility, chivalry, modesty, eloquence, discipline, mercy, justice, bravery, devotion, self-reflection, and countless other qualities. They truly were the Speaking Quran. But they were not only teachers who talked the talk, but actually walked the walk. They suffered in indescribable ways, by murder, imprisonment, exile, robbery, the loss of friends and relatives; but in the midst of that suffering, they maintained their composure and their humanity, and kept to the virtues that they espoused. Most of us just give up and retire if we are insulted or mildly threatened, but they encountered incredible hardship and remained moving forward until their martyrdoms. Their lives were not recorded by anonymous authors decades or centuries after the fact; they were surrounded by thousands of students that documented their lives and were dazzled by their character. They taught me that love is paired with suffering, that intelligence is paired with humility, that words are paired with beauty (in calligraphy, in eloquence, in poetry, in scripture), that justice is paired with mercy, that hardship is paired with purification, that hope is paired with fear; and you see these tropes consistently throughout all of our books and the lives of the ma`sumeen.
    Outside of the overstated scientific miracles of the Quran, I found that it was a very precise and mathematical work with incredible depth. Every stroke carries meaning, and the smallest change of vowels or words can ruin the entire structure of the book. Maybe Arabic is not your mother tongue, but if you understand Arabic, I suggest you take a chapter of the Quran, then compare it to a chapter from the Arabic Bible, or an Arabic newspaper article. I have tested this with non-Arabic non-Muslim speakers and even they can distinguish the Quran from these other writings just by listening to them all read plainly. Sunni speakers like Nouman Ali Khan have a lot of interesting videos in English on the Quran's literary structure, but one simple example that I am very impressed by is the chiastic ring-composition of Surat al-Baqara, or the amount of times certain words are used:
     
    Beyond that, the Quran's focus on ethical lessons through rhyming stories makes it very memorable, practical, and appealing to our minds (Jungian psychology and Joseph Campbell's monomyth), and this is often more effective than the Bible's structure, which focuses much more on detail, names and places, genealogy, and chronology. The Quran has a timeless element to it.
    The prophecy that Muhammad (s) claimed for himself was that he was the fulfillment of Deuteronomy 18:18 - that is to say, he was the Prophet Like Unto Moses - and there were many uncontrollable circumstances in his life that made him similar to Moses. They were both raised in aristocratic homes rather than their parental home, they both attained prophethood at 40, they were both forced to flee from their homeland, they were both law-givers, they both took part in combat against polytheists, they were both were accepted by their respective peoples, they both achieved victory in this world, and they both had an "Aaron" - who was their eloquent, blood-related vizier, and the father of their descendants. There are many other biblical prophecies that came long before the Prophet which seem to indicate the events of his life, Isaiah 42 is a prominent one, which speaks of the coming of a man who will guide Arabia from polytheism.
    The Prophet described the signs of the End Times with a spooky level of precision: https://www.youtube.com/watch?v=d8JQqXf-Jv8
    Our books were written during the times of the Imams, often under their approval and supervision, and so there are strong historiographical arguments that our sources truly reflect what the Imams espoused. This includes the many miracles attributed to them. This is in contrast to many other religions, where myth develops long after the historical figures have perished.
    The qualities of the enemies of the Ahl al-Bayt are often in stark contrast to them. While the Imams walked the walk, they had foes that were, even according to neutral sources, conceited, gluttonous, cunning, selfish, corrupt, degenerate, and scared of everything. A good exercise is to look at the life of Imam Ali, and then look at the lives of those who fought them - look at any sources you'd like on either, and you'll still see what true belief and true hypocrisy does to a person. If Imam Ali was the chief student of Muhammad (s), who was with him from the beginning of the message till the end, then I too want to follow Muhammad (s), because Ali (as) had all of the characteristics that I want in myself, and even his detractors could not find a single aspect of his personality to criticize.
  24. Like
    John_313 got a reaction from Muslim2010 in Quran [3:103] "...be not disunited"   
    Wa alaikum salam
    Simple. We didn’t disunite, they disunited from us.
  25. Like
    John_313 reacted to Qa'im in Is dua really effective?   
    Suffering and du`a' are not in contradistinction from one another. Here is a famous hadith of the Prophet and his Ahl al-Bayt:
    Imam Muhammad al-Baqir [a] said, "Those who suffer hardship the most are the prophets, then their deputies, then those [who are the most] similar to them, and so on."    علي بن إبراهيم، عن أبيه ; ومحمد بن إسماعيل، عن الفضل بن شاذان، جميعا، عن حماد بن عيسى، عن ربعي بن عبدالله، عن فضيل بن يسار، عن أبي جعفر(عليه السلام) قال: أشد الناس بلاء الانبياء ثم الاوصياء ثم الاماثل فالاماثل    (al-Kafi)
    Suffering has redemptive qualities. In our suffering, there is trial, refinement, and punishment. This world is our purgatory. Allah says in a hadith to Prophet Ya`qub, "Do you not know, O Jacob, that My punishment and chastisement comes faster to My friends than it does to My enemies? And that is so that My friends can see better and so that My enemies can wallow." ( أوما علمت يا يعقوب ان العقوبة والبلوى إلى أوليائي أسرع منها إلى أعدائي؟وذلك حسن النظر مني لأوليائي واستدراج مني لأعدائي )
    There is another hadith that this servant cannot find at the moment, which says that Allah allows the fools to live a long life so that they may remain an example for the believers.
    When we suffer, our sins are expiated, we become more patient and empathetic, and we grow and mature.
    Every single du`a' is answered. Either Allah gives us what we ask for, or He gives us something better, or He gives us a reward in the Hereafter. Du`a' itself is an act of submission that teaches us to humble ourselves before our Creator.
    Imam Ja`far as-Sadiq [a] said, "Supplicate, and do not say, 'the matter has already been determined'. Verily, there is a station with Allah that is not achieved except by asking. If a slave were to shut his mouth and not ask, he will not be given anything. So ask, and it shall be given to you. There is not a door that is knocked except that it is expected that it will be opened."
    أبوعلي الاشعري، عن محمد بن عبدالجبار، عن صفوان، عن ميسر بن عبدالعزيز، عن أبي عبدالله عليه السلام قال: قال لي: يا ميسر ادع ولا تقل: إن الامر قد فرغ منه، إن عند الله عزوجل منزلة لاتنال إلا بمسألة ; ولو أن عبد اسد فاه ولم يسأل لم يعط شيئافسل تعط، يا ميسر إنه ليس من باب يقرع إلا يوشك أن يفتح لصاحبه(al-Kafi)
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