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In the Name of God بسم الله

al-`Ajal Ya Imaam

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    al-`Ajal Ya Imaam got a reaction from Dutchzahra in Was Abu Talib A Muslim Or Kafir?   


    And idea is with the Sunnis saying that Abu Talib (ra) died a Kafir (Astaghfirallah). The point of this thread will be to prove he didn't and debunk the Sunni arguments. Firstly Abu Talib was the father of Imam Ali (as) and the uncle of Prophet Mohammad (pbuh) . He took care of the Prophet after Abd Al Muttalib died, and treated the Prophet like a son. He was the head of the Quraish and always stuck behind the Prophet. At the end he died the same year as Khadija, after the sanctions on the Prophet and Muslims ended. Something to note is that Sunnis had some odd conception of the Sahaba, as in Abu Talib uncle and helper of the Prophet burns in hell forever, Mu'awiya the enemy of the Prophet, Imam Ali, and Islam, goes to Janat, as in this is some odd thinking, but let's proceed to the main topic.
    First Abu Talib, before the advent of Islam, never worshiped idols, and was a Hanifa, and on the religion of Ibrahim, like a lot of Bani Hashim (excluding some such as Abu Lahab (La'nat Allah)), as can be seen when he recited the Nikkah and the Sermon for the Nikkah of the Prophet and Khadija. In his sermon, he starts off saying "All praise is due to Allah", as recorded in Al Sirah Al Halabiyya, Volume 1 Page 139. Though Allah was a high God to the Kafir of Makkah in those days, the highest God and Idol to them was Hubal, and they would constantly praise him, and bring him to battles, so this was odd.
    Now read this Hadith, which tells us that Abu Talib followed the laws of Islam, before they were to be laid out, and the Prophet's mission began:
    Abu Talib, even in the days of ignorance, considered intoxicants Haraam for himself.
    Referenced in Al Sirah Nabawiyya page 80

    Okay, now that we've established these points before Islam started, let's focus on the arguments you'll hear about after Islam started, and that he died In Kufr, then refute him.
    First argument you will get is this:
    Narrated Al Musaiyab : When Abu Talibs death approached, the Prophet ( saw ) went to him while Abu Jahl and Abdullah bin Abi Umaiya were present with him. The Prophet ( saw ) said : ' O Uncle, say : None has the right to be worshipped except Allah, so that I may argue for your case with it before Allah. ' On that Abu Jahl and Abdullah bin Abi Umaiya said : ' O Abu Talib ! Do you want to renounce Abdul Muttalib's religion ? ' Then the Prophet ( saw ) said, ' I will keep on asking ( Allah for ) forgiveness for you unless I am forbidden to do so. ' Then there was revealed
    " It is not fitting for the Prophet and those who believe that
    they should pray for forgiveness for pagans even though they
    be of kin, after it has become clear to them that they are
    the companions of the fire." [ 9 : 113 ]
    Sahih Bukhari Kitabul Tafseer Arabic English Volume 6 Page 158 Tradition no. 197

    So according to them this Hadith is evidence for Abu Talib's death in Kufr, and the Prophet was ordered not to pray for him. Let's refute it, and show it's faultiness. Firstly, examine the Surah 9, ie Surah Tawba.
    It is a Madinite Surah, except the last two Ayaat (128&129)
    It was revealed when a clan from Bani Quraish broke the treaty of Hudaybiya, and it came as an ultimatum
    It was revealed in year 9 of Hijra
    And off topic, but this is some back ground about the Surah, The Prophet (pbuh) had ordered Abu Bakr to announce first part of it during the days of the pilgrimage of that year when he sent him as an ' Amir Al Hajj '. Then he sent Imam Ali to take that part from him and announce it, because God commanded him that no one should deliver the revelation other than himself or a man from the members of his House. This was narrated in the following Hadith: The Messenger of Allah sent Abu Bakr to the people of Mecca with the Chapter of al-Bara'ah and when he proceeded, (the Prophet) sent for him and asked him to return the chapter and said: "No one takes it to them except one of my Ahlul-Bayt." and thus he sent Ali for this mission." With the following Sunni sources:
    - Sahih al-Tirmidhi, v2, p183, v5, pp 275,283
    - Musnad of Ahmed Hanbal, v1 pp 3,151, v3, pp 212,283
    - Fadha'l al-Sahabah, by Ahmad Hanbal, v2, p562, Tradition #946
    - Hakim in his Mustadrak, v 3 p 51
    - Al Nisai in his Khasais al Awliyah, p 20
    - Fadhail al Khamsah, v 2 p 343
    - Siratun Nabi by Shibli Numani, v 2 p 239
    This Surah was revealed all together, like Surah Yusuf

    Okay now that we have some background on the Surah, let's have some background on the death of Abu Talib.
    Abu Talib died after the sanctions on the Muslims from the Bani Quraish
    He died in the year of grief
    The year of grief is in 619 AD, which was 12 years before the revelation of Surah 9

    Okay logically looking at this, how was the 113 verse of the chapter revealed about a person and an event which took place 12 years earlier, that makes no sense, if it was about Abu Talib, it would have had been revealed then and there. So that Hadith falls (We've refuted the Hadith, let's see what's also wrong with the narrator in the nest part).
    Now a similar Hadith, again by the Narrator Abu Musaiyab, as quoted in the book of Shibli Numani, Siratun Nabi, Volume 1, page 219, and 220, he writes the following:

    On return from the mountain, the Prophet had hardly passed a few days in peace when Abu Talib and Khadija both died. He paid his last visit to Abu Talib when he was dying. Abu Jahl and Abd Allah ibn Ummaya were already there. The Prophet asked Abu Talib to recite the credo of Islam, so that he might bear witness to his faith in the presence of Allah. Abu Jahl and Ibn Umayya expostulated with Abu Taleb and asked if he was going to turn away from the religion of Abd Al Muttalib. In the end Abu Talib said that he was dying with is belief in the religion of Abd Al Muttalib. Then he turned to the Prophet and said that he would have recited the creed but he feared lest the Quraish should accuse him of fear of death. The Prophet said that he would be praying to Allah for him till He forbade (Bukhari on the Chapter of Funeral. The last sentence has been taken from Muslim and not Bukhari). This is the version of Bukhari and Muslim. Ibn Ishaq says that while dying Abu Talib's lips were in motion. al-Abbas who was till then a nonbeliever, put his ear to his lips and then said to the Prophet that he was reciting the Shahada the Prophet had wanted of him.

    Plus the other "Abu Talib burns in Hell" hadith you have all over Sunni books. Okay, so we have him using Abu Musaiyab there, he then writes in his book Al Aini, Chapter Janaiz or Funeral,Volume 4, p age 200:
    But from a traditionist's point of view this report of Al Bukhari is not worthy taking as reliable because the last narrator is Musaiyyab who embraced Islam after the fall of Mecca, and was not himself present at the time of Abu Talib's death. It is on this account that Al Aini in his commentary has remarked that this tradition is Mursal.

    And he writes on page 221:
    Abu Talib made great sacrifices for the Prophet none can deny that. He would even sacrifice his own children for his sake. For his sake he had exposed himself to the odium of the whole country, and for his sake he had passed years in state of siege, suffering starvation as an exile, unprovided with food or drink. Will all this love, sacrifice and devotion go unrewarded ?

    And Ibn Abil Hadid tells us in Shahr Nahjul Balagha Volume 1, page 370 that Ibn Musaiyab:
    He didn't like Ali Ibn Abi Talib
    He refused to read the funeral prayers of Imam Zainul Abideen

    He obviously didn't like Imam Ali, or his family, do you think he'll narrate truthful and good things about his father?
    And the following Sunni Tafseers tell us Surah 9 had nothing to do with Abu Talib:
    - Tafsir Kashshaf, volume 2 page 49
    - Tafsir Qurtubi, volume 8 page 273
    - Tafsir Itqan, volume 1 page 18
    - Tafsir Showkani, volume 3 page 316
    Okay so this argument falls, it has nothing to do with Abu Talib
    Okay next argument you'll get:
    "And they prohibit (others) from it and go far away from it, and they only bring destruction upon their own souls while they do not perceive it." Qur'an 6:26
    Tabari relates from Sufiyan Soori who relates it from Habib ibn Abu Thabit who narrated it from somebody saying that Ibn Abbas said 'that this verse came down for Abu Talib, because he used to protect Mohammad from the Kafirs but he never recited the Shahada.

    References being:
    - Tabaqat of Ibne Sa'ad, volume 2 page 105
    - History of Tabari, volume 7 page 100
    - Tafsir Ibn Katheer, volume 2 page 127
    - Tafsir Kashaf, volume 1 page 448
    - Tafsir Qurtubi, volume 6 page 406
    Let's see this argument fall now. Firstly reading the Hadith, we see it's in past tense, saying that "It came down about Abu Talib, because he used to protect Mohammad from the Kafirs, but never recited Shahada". Clear past tense, the verse then says "And they prohibit (others) from it and go far away from it, and they only bring destruction upon their own souls while they do not perceive it." This verse is in clear present tense, if a verse is in present tense, it's discussing something happening then, why on earth would it be referring to something that happened in the past.
    Next point, the chain of Hadith says that the last person in the line of transmitters (Habib Ibn Abu Thabit) says he heard from someone who heard it from the main narrator (Ibn Abbas). According to the criteria of Hadith, this is unacceptable, especially for such an important situation. But for argument's sake, let's over look this, and see what else is wrong with the chain. Okay, look at the following information told to us now:
    In the eyes if Ibn Habban, Habib is a 'deceiver', and Aqili Ibn Aun has 'avoided' Habeeb since Habib has copied Ahadith from Ata'a which are ' absolutely unacceptable '. Qita'an says that Habib's hadeeths other than Ata'a are also unacceptable and are not safe from being fake. Abu Dawud quotes from Ajri that the hadeeths narrated by Habib from Ibn Zamraa are not correct. Ibn Khazima comments that Habib is a 'deceiver'

    Tahdhib al-Tahdhib, by Ibn Hajar al-Asqalani, volume 2 page 179
    Okay further information about the narrators as Dhahabi writes:
    Sufyan narrations are lies.

    Mizan al-Itidal, by al-Dhahabi, volume 1 page 396
    Plain and simple, he's a liar.
    Okay the Hadith falls, now let's see what the Ayat is actually about.
    Tabari states that the above verse came down for all the mushrikeen who used to stay away from the Prophet and used to advise others to stay away from him (the Prophet)

    -Tafsir Tabari, volume 7 page 109.
    -Tafsir Durre Manthoor, volume 3 page 8
    Again this accusation falls.
    Okay, now what's the definition of a (in the terminology of the Qur'an) Kafir? According to Al Mizan Fi Tafsir Al Qur'an, by Allamah Tabataba'ei, he states that a Kafir is: Someone who knowingly, willingly, and arrogantly rejects Islam-even though it is made clear to them, as confirmed in 2:6: "Surely those who disbelieve, it being alike to them whether you warn them, or do not warn them, will not believe." Okay, the reason I want to establish this is because in several places in the Qur'an, we're told about such disbelievers, and how we should associate with them, and they were revealed before Qur'an 9:113, the alleged verse against Abu Talib, so for argument's sake, let's keep the verses in this time frame, so we see that Abu Talib was not a Kafir, and could not have had been one, otherwise the Prophet went against the Qur'an:
    Qur'an 4:144: "O you who believe! do not take the unbelievers for guardians rather than the believers; do you desire that you should give to Allah a manifest proof against yourselves?"
    Tafsir Qurtubi volume 5 page 1, tells us this verse is revealed in Makkah. If Abu Talib was a disbeliever, why on earth would the Prophet (pbuh) violate the Qur'an and take him as a friend and as a protector. Or why on earth would he pray for him, how on earth does it make sense he's a Kafir. Next verse:
    Qur'an 58:22: "You shall not find a people who believe in Allah and the latter day befriending those who act in opposition to Allah and His Messenger, even though they were their (own) fathers, or their sons, or their brothers, or their kinsfolk; these are they into whose hearts He has impressed faith, and whom He has strengthened with an inspiration from Him: and He will cause them to enter gardens beneath which rivers flow, abiding therein; Allah is well-pleased with them and they are well-pleased with Him these are Allah's party: now surely the party of Allah are the successful ones."
    Tafsir Ibn Kathir volume 4 page 329, Tafsir Shoo Kafi volume 5 page 189, Tafsir Aloosi volume 28 page 37. All of them tell us this verse is revealed in or around the time of the Battle of Badr, which would be about 7 years before Surah 9 came down. Would the Prophet (pbuh) be mourning over a Kafir, when this instructed him not to? Last verse:
    Qur'an 3:28: "Let not the believers take the unbelievers for friends rather than believers; and whoever does this, he shall have nothing of (the guardianship of) Allah, but you should guard yourselves against them, guarding carefully; and Allah makes you cautious of (retribution from) Himself; and to Allah is the eventual coming."
    Sirah Ibn Hisham volume 2 page 207 tells us the first 80 Ayaat of Surah 3 were revealed at the first year of Hijra, would the Prophet be mourning over a Kafir?
    These are going to be the best and most intellectual arguments you'll get, we've refuted them, now let us look at some evidences for Abu Talib's belief.
    Firstly, you have the fact that he read the Nikkah of the Prophet to Khadija, you'll get counter arguments from a Sunni saying "That was before Islam though!" Well, the Prophet was always a Prophet, (Biggest proof is when Jesus speaks from his cradle and announces he's a messenger, even though his message at that moment had not come) look at his life, he practiced the future teachings of Islam his whole life:
    Never worshiped idols
    Never oppressed
    Never took intoxicants
    Never ate from Haraam
    Never took interest
    Never abused anyone
    Never lied

    He practiced his teachings to build a reputation before the advent of Islam, you think he'll let a Kafir read his Nikkah?
    I'm sure the reader must have seen the film The Message (1976) or have read a biography of the Prophet, in it they will not that the Kafirs came to Abu Talib and asked him to ask the Prophet to stop his religion. And he went to do it, to which he gets a reply from his uncle says "My Uncle, tell them whether they put the sun in my right hand, or the moon in my left, I will not renounce my message, which is from God." Then Abu Talib gives this response: "Come back my nephew, go one, say whatever you like, I'll never let you down." This has been recorded in Tarikh Tabari volume 2 page 281, Shahr Nahjul Balagha volume 3 page 306, Sirah Al Halabiyya volume 1 page 306, Tarikh Ibn Kathir volume 2 page 258, and many others.
    Now let's see some more sayings of Abu Talib about the Prophet and about Islam:
    >>I believe that Mohammed's faith is the best of all the religions of the Universe.
    -Shahr Nahjul Balagha, Ibn Abil Hadid, Volume 3 page 306
    -Al Isabah, Volume 4 page 116
    -Sirah Halabiyya, Volume 1 page 305
    -Talha At Al Talib, page 5
    -And others too
    >>To exalt him He derived his name from His own; the One on High is called Mahmood while He named him Mohammed. There is no doubt, that Allah has made him a Prophet. So Ahmad is the most praised figure in the universe.
    -Tarikh Ibn Kathir, volume 1 page 266
    -Tarikh Ibn Asakir, volume 1 page 275
    Abu Talib at his death:
    >>By Allah, He has uttered the words which you have requested, Oh messenger of Allah!
    -Ibn Hisham page 146, Cairo edition
    -Dailal Al Nabuwiyya, Bayhaqqi, volume 2 page 101
    And the Prophet says to him on his death:
    >>You verily have been kind to your next of kin, may you be rewarded well.
    -Ibid volume 2 page 103
    -Tarikh Ibn Kathir volume 3 page 125
    -Al Isabah volume 4 page 116
    -And many more
    There are many other sayings and such traditions, I've just selected a special and strong looking few from the Sunni books, and out of the sake of time and space, I'll use these.
    Now, in those days of Arabia, we know people there were master poets, thus the reason the Qur'an came in poetry as a miracle for those people, so Abu Talib wrote poetry about his nephew the Prophet, he has written over 3000, let's look at 3 stanzas:
    Let all of the people know that Muhammad
    Is the wazir of Musa and Isa
    he came to us with guidance
    which Allah had guided him
    everyone is guided through
    their love of Muhammad

    Does a Kafir say this? He accepts Musa and he accepts Isa? A Kafir says Mohammad's mission is from Allah? Next stanza:
    Allah has honored the Prophet Muhammad
    And the most honorable of Human beings is Muhammad
    Allah ripped apart from his name Mehmood
    and gave it to Muhammad

    A Kafir says this?
    By God they will never reach you, their whole gang
    Untill I have dust completely covering my face
    So go ahead with your mission
    You are under my eyes
    You invited me and knew that I was a guide to you
    And you invited me and knew that I was trustworthy with you
    And you invited me because you knew that I knew
    that Islam was the greatest religion in the eyes of Allah

    These are not the words of a Kafir..
    The Sunni references being:
    Al Muhabil Dunya, volume 1 page 72
    Balughul Adaab, volume 1 page 327
    Sunni al Mutalib, page 5
    Tabaqat of Ibn Sa'ad, volume 1 page 123

    Finally, can someone be a Mo'min without formally announcing it, as in can they be a Muslim in Taqiyya. Look no further than the Qur'an:
    First we'll see it's permission in the Qur'an on a Muslim:
    16:106: He who disbelieves in Allah after his having believed, not he who is compelled while his heart is at rest on account of faith, but he who opens (his) breast to disbelief-- on these is the wrath of Allah, and they shall have a grievous chastisement.
    Clear permission to use it. Now is there in an example in the Qur'an of what Abu Talib did? Let's see down below:
    Qur'an 40:28: And a believing man of Firon's people who hid his faith said: What! will you slay a man because he says: My Lord is Allah, and indeed he has brought to you clear arguments from your Lord? And if he be a liar, on him will be his lie, and if he be truthful, there will befall you some of that which he threatens you (with); surely Allah does not guide him who is extravagant, a liar.
    Like that man was to Musa, Abu Talib was to the Prophet.
    Therefor I conclude, after having have brought counter arguments and refutations, and then Hadith with good standings (from Sunni books), and then my final evidence from the Qur'an. Without a doubt, Abu Talib died a Muslim.
    Out of restriction of use of emoticons, I could not write (pbuh) and (as) or (ra) every time I gave a name, so at this moment I take the chance to send peace and blessings on those who I mentioned who deserve it.
    -Shi'ah Islam
    -Abu Talib (book)
    -The Message (Ayatollah Jafar Subhani)
    -Peshawar Nights (Series of debates)
    -Ammar Nakshawani (Abu Talib: Muslim or Kafir?)
    -Shiite Encyclopedia (printed book)
    -Ali Brother of Mohammad (book)
    -Biography of Imam Ali Ibn Abi Talib (book)
  2. Like
    al-`Ajal Ya Imaam got a reaction from Zaidism in Wife Beating Verse   
    Asalaam U Alaikum
    I was listening to Ammar Nakshawani's lecture about the wife beating verse, and at one point he said that a possible translation of the word "Wadhrabahunna" could mean Separate, not beat-I'll give a link-and in a Hassanain Rajabali lecture and he mentioned that it means Separate not beat. Then I asked one friend, who gave me this reply:
    "In Arabic, like any other language, you have modern, and classical. The Qur'an is written in classical Arabic, so some words may not mean the same things as they do today. Most Qur'an translators translate the Qur'an using their knowledge of Modern Arabic, not the classical one. The word "Dharaba" in today's Arabic, Modern Arabic has many translations, mainly translated to "To strike/hit", but has many other translations too, back in Classical Arabic it meant to Move Away, or travel. And since the Qur'an was revealed in Classical Arabic, it would be wrong to use Modern Arabic to translate it, therefore, when the Qur'an says in Surah Nisa Ayat 34 Wadhraboohun, It meant to move away, not to strike, because hitting your wife is the most cowardly act you can do."
    Then the Nakshawani said when he was in my Hussainiya for the 10 days this moharram said that the Prophet and Imams were really good with their wives and never hit them.
    Please someone, can you explain me whether it says hit, or separate, and explain why it does.
    Thank you and Jazak Allah Khairan
    Here is the link to the video part:

  3. Like
    al-`Ajal Ya Imaam got a reaction from Kaya in Where Is The Shia Dawa?   

    Let me clarify since you seem to misunderstand, yes going out to give Da`wa, things like giving out coffee/hot chocolate and such are good things, and they attract people, setting up a stand and explaining such things as you hand out coffee, yeah that's a good thing and I can get behind that (not literally, as in support it). Going out into the middle of a busy area wearing an obnoxious shirt saying "I Love Jesus (flip to back) PBUH", and vomiting apologetic stuff over a crowd who passes by, acting annoying and pushy-the preferred method of Da`wa by people, no, that I find extremely annoying, rude, obnoxious, and just an embarrassment to the faith.
  4. Disagree
    al-`Ajal Ya Imaam got a reaction from Kaya in Where Is The Shia Dawa?   
    Da'watees are annoying as hell, and to be honest seem to turn more away then come, why invite someone who doesn't want to come. My Masjid (Jaffari Islamic Centre) seems to get a fair amount of converts, without going into the streets and vomiting Islam on everyone.
  5. Like
    al-`Ajal Ya Imaam got a reaction from AmirioTheMuzzy in Exposing Imam Shaikh Brother Mohammad Tawhidi   
    When he put a picture of a camel wearing latex books, captions `A'ishah followed by some stuff I shouldn't repeat, I realized it was time to delete him from my friends list. God help the fool who listens to him..
  6. Like
    al-`Ajal Ya Imaam got a reaction from Aflower in Exposing Imam Shaikh Brother Mohammad Tawhidi   
    When he put a picture of a camel wearing latex books, captions `A'ishah followed by some stuff I shouldn't repeat, I realized it was time to delete him from my friends list. God help the fool who listens to him..
  7. Like
    al-`Ajal Ya Imaam got a reaction from aaaz1618 in Exposing Imam Shaikh Brother Mohammad Tawhidi   
    When he put a picture of a camel wearing latex books, captions `A'ishah followed by some stuff I shouldn't repeat, I realized it was time to delete him from my friends list. God help the fool who listens to him..
  8. Like
    al-`Ajal Ya Imaam got a reaction from AmirioTheMuzzy in What English Qu'ran Is The Best   
    The best translation I found: Ali Qarai's Translation phrase by phrase, and I've spoken with the author, he's a genius in Arabic and he translated the Qur'an with our theology as well for parts like 33:33 he says "repel impurity from you" rather than just "remove" and he justified it telling me it's what we say Allah did with their `Ismah, so I find it really the best out there, though I have a book copy not the on-line one. By Sunni translators, M.H. Shakir's is a really good one, and available on www.quran.com in the settings options where you pick the translator, and by his translation he is really unbiased.
    Best Tafseer: Tafseer Al Mezaan which is provided above is the best you can go for, however currently the on-line one isn't fully translated, and it itself isn't fully translated at the moment, another good one I find which is more a commentary Tafseer rather than Hadeeth and commentary is Tafseer "Light of the Holy Qur'an" by Sayyid Kamil Faghih, there's also Makeram Sheerazi's Tafseer, and currently our admin Macisaac, is authoring his own Tafseer, Tafseer A't Tashayyu, which is also a really good one and is mainly a Hadeeth Tafseer, though the best still stands for its self, Tafseer Al Meezaan.
  9. Like
    al-`Ajal Ya Imaam got a reaction from AmirioTheMuzzy in Convert To Islam, Wanting Proof That Shia Is True!   
    Shia Chat Threads
    Ignorance vs. Islam
    Don't want to toot my own horn, but check this out too
    Youtube Videos

    Really any of Sayyid Kamal's videos
    Sayyid Taqvi

    Shia Of Imam Ali=True Sunnah
    Al Muraja'at
    Peshawar Nights
    Then I was Guided
    Shiite Encyclopedia
    Orthodoxy or Heterodoxy?
    Look through these sites:
    Better question, prove Sunnis are right, and we're wrong.
  10. Like
    al-`Ajal Ya Imaam got a reaction from 313_Waiter in Why Would Allah Swt Punish Unbelievers Forever?   
    1. No the ones who go to hell as Kafir are those who had gotten the message of Islam and Shi'a Islam perfectly, and were taught this, however even after understanding it and seeing it, and seeing the truth still rejected knowingly and arrogantly (Highlighted in Qur'an 3:87-88). And those not informed cannot be blamed. Apart from that if they had a lifetime to learn and did, yet still chose to disbelieve, what exactly did they do to go to heaven, keep in mind good deeds will benefit as the Qur'an says in Surah Rehman Ayat 60 "Hal Jazaaa Ul Ehsaanu Illal Ehsan"(Is the reward for good but good?).
    2. Imam Ja'far As Sadiq (as) said: "If one group among the people of hellfire is destined to stay there eternally, this is because it was their intention to persist in sin if they were made immortal in this world. Likewise, it the people of paradise are destined to remain there eternally, this is because it was their intention always to obey God and His commands it they were made immortal in this world. The type of eternal existence each group enjoys is therefore determined by its own aims and intentions." (Wasa'il Al Shi'a Volume I, page 36)
    3. Don't forget these Ayaat:
    And ordain for us good in this world's life and in the hereafter, for surely we turn to Thee. He said: (As for) My chastisement, I will afflict with it whom I please, and My mercy encompasses all things; so I will ordain it (specially) for those who guard (against evil) and pay the poor-rate, and those who believe in Our communications. (7:156)
    And when those who believe in Our communications come to you, say: Peace be on you, your Lord has ordained mercy on Himself, (so) that if any one of you does evil in ignorance, then turns after that and acts aright, then He is Forgiving, Merciful. (6:54)
    Surely Allah does not forgive that anything should be associated with Him, and He forgives what is besides this to whom He pleases; and whoever associates anything with Allah, he indeed strays off into a remote error. (4:116)
    Is the reward of goodness aught but goodness? (55:60)

    Now all that aside, how hard is it to google that? Or crack open a book?
  11. Like
    al-`Ajal Ya Imaam got a reaction from PureExistence1 in Wife Beating Verse   
    Asalaam U Alaikum
    I was listening to Ammar Nakshawani's lecture about the wife beating verse, and at one point he said that a possible translation of the word "Wadhrabahunna" could mean Separate, not beat-I'll give a link-and in a Hassanain Rajabali lecture and he mentioned that it means Separate not beat. Then I asked one friend, who gave me this reply:
    "In Arabic, like any other language, you have modern, and classical. The Qur'an is written in classical Arabic, so some words may not mean the same things as they do today. Most Qur'an translators translate the Qur'an using their knowledge of Modern Arabic, not the classical one. The word "Dharaba" in today's Arabic, Modern Arabic has many translations, mainly translated to "To strike/hit", but has many other translations too, back in Classical Arabic it meant to Move Away, or travel. And since the Qur'an was revealed in Classical Arabic, it would be wrong to use Modern Arabic to translate it, therefore, when the Qur'an says in Surah Nisa Ayat 34 Wadhraboohun, It meant to move away, not to strike, because hitting your wife is the most cowardly act you can do."
    Then the Nakshawani said when he was in my Hussainiya for the 10 days this moharram said that the Prophet and Imams were really good with their wives and never hit them.
    Please someone, can you explain me whether it says hit, or separate, and explain why it does.
    Thank you and Jazak Allah Khairan
    Here is the link to the video part:

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    al-`Ajal Ya Imaam got a reaction from John_313 in The Right Of Succession With Imam Ali (as)   


    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):
    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
    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
    Salman Farsi
    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
    Ath Thalibi
    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

  13. Like
    al-`Ajal Ya Imaam got a reaction from Intellectual Resistance in Pictures Of Various 'Ulamaa [OFFICIAL THREAD]   
    A picture of the young Ayatullah FadlAllah [ra], how sad that this handsome youth had to endure such harsh insults, even beyond his death.

  14. Like
    al-`Ajal Ya Imaam got a reaction from Husayni in Why Are There More Sunnis Than Shia   
    Has there ever been a time on earth when the believers outnumbered the non-believers after the time of Nabi Aadam [as]
  15. Like
    al-`Ajal Ya Imaam got a reaction from Sirius_Bright in Why Is The Word 'rafida' Used As An Insult To Shia   
    Rafidhi (Plural Rawafidh) means Deviator/Rejecter, and they call us that for "Deviating from the Truth" (AKA Sunnism), we've learned it as a compliment now and a nickname.
  16. Like
    al-`Ajal Ya Imaam got a reaction from Sirius_Bright in How To Curse The Sahaba   
    Okay, thank you for sharing your life story, I'm sure we were all dying to know it.
    I'm sure you were.
  17. Like
    al-`Ajal Ya Imaam got a reaction from Sirius_Bright in How To Curse The Sahaba   
    Okay...thanks for sharing that musab33, next time I need to go, I'll be sure to remember that. But in all seriousness, yeah we dislike them, we all know that, and some of us do the prayer for their Damnation (La'n ad it's written there) for what they had done.
  18. Like
    al-`Ajal Ya Imaam got a reaction from maes in Whats An Ansari Shia?   
    An Ansari Shi`a, or a Yamani as they are also called is someone who follows 'Imaam' Ahmad al-Hassan al-Yamani, he is a liar who claims to be the first of 12 Mahdis and he says he is a descendant of Imaam al-Mahdi [ajtf]. He and his cult have been discussed over here in this thread:
  19. Like
    al-`Ajal Ya Imaam got a reaction from wayfarer. in Exposing Imam Shaikh Brother Mohammad Tawhidi   
    When he put a picture of a camel wearing latex books, captions `A'ishah followed by some stuff I shouldn't repeat, I realized it was time to delete him from my friends list. God help the fool who listens to him..
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    al-`Ajal Ya Imaam got a reaction from guest120116a in Exposing Imam Shaikh Brother Mohammad Tawhidi   
    When he put a picture of a camel wearing latex books, captions `A'ishah followed by some stuff I shouldn't repeat, I realized it was time to delete him from my friends list. God help the fool who listens to him..
  21. Like
    al-`Ajal Ya Imaam got a reaction from Aabiss_Shakari in Exposing Imam Shaikh Brother Mohammad Tawhidi   
    When he put a picture of a camel wearing latex books, captions `A'ishah followed by some stuff I shouldn't repeat, I realized it was time to delete him from my friends list. God help the fool who listens to him..
  22. Like
    al-`Ajal Ya Imaam got a reaction from Ali al-Abdullah in Pictures Of Various 'Ulamaa [OFFICIAL THREAD]   
    Ayatullah Sayyed Mohammad Hassan Sheerazi [ra] (alias Mojaddid Sheerazi)
    Biography: http://www.islamicinsights.com/religion/history/ayatollah-mirza-shirazi.html
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    al-`Ajal Ya Imaam got a reaction from Determined in Darwins Theory (That We Came From Monkeys)   

    1. The theory of evolution hypothesizes the slow and gradual change in living organisms over time, through slight mutations of genetic information, and over this gradual process, species branched off to create different species (For example, Homo Sapiens (us) and Homo Neanderthalas both came from a similar hominoid, however since the two eventually branched off into different environments they branched off, and Neanderthals died out eventually due to competition). Which brings another point, this process is basically to continue and ensure the survival of the species. If I made a mistake please forgive me, it's been a while since I studied up on evolution.
    2. Read up on the Adam Gene (There is a BBC Documentary on it), though it is not a definite answer, though it does start to build grounds and a basis of reconciliation between Islaam and Evolution. Furthermore, the immediate premise is not rejected that there were humans before Nabi Aadam [as], as Marhoom Sayyed Sa`eed Akhtar Rizvi (Translator of Tafseer al-Meezaan-up to the 12th volume in English after which he died-and father of Hujjatul Islaam Sayyid Muhammad Rizvi-if you've heard that name) had a series of books called "Your Questions Answered" where someone asked him:

    Q 14: Does our Ithna-Asheri faith accept the theory of evolution, i.e., we were not created at an instant, but were evolved?
    A: First let it be clear that our faith is based on the "belief in the Creator”. If evolution means that Allah created different things in stages, there is not much conflict with religion. If, on the other hand, evolution means that there is no creator and that the things came into being just by progress of matter, then it is naked "Kufr" (atheism) and our faith cannot tolerate it even for an instant.Furthermore, reading up on the "chemical soup theory" (in laymen's terms, life emerged from whatever through the right temperature in the right setting) the Qur`an says this: [24:5] "And Allah had created every living thing from water.." (وَاللَّهُ خَلَقَ كُلَّ دَابَّةٍ مِّن مَّا). Going to a basic and laymen's English (Translation of the Original) Tafseer, Sayyid Kamil Faghih writes under this Ayat, though it was previously kept that this Ayat might be referring to the water which is expelled when one ejaculates semen, it can be held now that life literally came from water.
    And finally, referring to what Ayatullah al-Udhma Sayyid Mohammad Hussein Tabatabaei (Author of Tafseer al-Meezaan) wrote in his book "Shi`ah" under the continuation of creation, the two Ahadeeth from Bihaar al-Anwaar:
    The sixth Imam has said, "Perhaps you think God has not created humanity other than you. No! I swear to God that He has created thousands upon thousands of mankinds and you are the last among them." Bihaar al-Anwaar Volume 14 pp 79
    And the fifth Imam has said, "God, the Exalted, since creating the world has created seven kinds none of whom were of the race of Adam. He created them from the surface of the earth and set each being one after another with its kind upon the earth. Then He created Adam, the father of mankind, and brought his children into being from him." Ibid.

    To conclude, I'm not a theologian, or a scholar, or a scientist, however, if we were to have a relation to evolution, it is not naked evolution, with no deity in the process at any point, rather a mixture of Evolution and Creationism. And it is to remember, the famous Maliki Scholar, namely Ibn al-Khaldoon, who studied Islaam in Masjid Dars circles for years, and wrote a commentary on the theology proposed by Shaykh Fakr al-Deen al-Raadhi, yet was still one of the first to put forth an early idea of the theory of evolution, and was born hundreds of years before Darwin was anything (not to take the stance of annoying Islaamic apologetics who vomit the praise of past scholars for scientific endeavour in order to glorify Islaam and serve it on a silver plate to Atheists, I'm just giving an example).
    Wallahu A`lam
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    al-`Ajal Ya Imaam got a reaction from guest050817 in Exposing Imam Shaikh Brother Mohammad Tawhidi   
    When he put a picture of a camel wearing latex books, captions `A'ishah followed by some stuff I shouldn't repeat, I realized it was time to delete him from my friends list. God help the fool who listens to him..
  25. Like
    al-`Ajal Ya Imaam got a reaction from Muslim2010 in Documentation Of Imam Mahdi Birth In Sunni Books   
    بسم الله الرحمن الرحيم

    السلام عليكم ورحمة الله وبركته
    The key is to look at the context of the sources, here as Br. Nader says the context is saying what the Shi`ah believe, not that the Sunni writer is actually admitting that Imaam Hasan al-`Askari عليه السلام had a son-which he did, no Shi`ah here is denying that. wa Allahu 'A`lam.
    والسلام عليكم ورحمة الله وبركته
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