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  1. Words of Wisdom – by Imam Ali AS (From Ghurar Al-Hikam Wa Durar Al-Kalim, -- Exalted Aphorisms And Pearls Of Speech) A Collection of Aphorisms of Imam ‘Ali ibn Abi Talib by Al-Amudi Parents 1. Being good to parents is the greatest [and most important] duty. 2. Be good to your parents and your children will be good to you. 3. Whoever is good to his parents, his child will be good to him. 4. The death of a father breaks one’s back. 5. One who scorns his parents has diverged from the right path. 6. The affection of parents is [the basis of] the relationship between siblings. The Camel 1. Seek goodness in the hoofs of the camel when driven away and when coming back. (To be continued)
  2. AssalamOalaikum, I have been locating the grave of the maternal grand-father of Imam Ali (a.s), Hazrat Assad Ibn Hashim. I got mixed reviews from the people, some says he was buried in Al-Baqi, and some says, he was buried in Mecca, nobody has a proper answer. If any of you in this forum knows about this, please share with me. Jazaak Allah!
  3. Miqdād b. ʿAmr (Arabic: مقداد بن عمرو), known as Miqdad b. al-Aswad (Arabic: مقداد بن الأسود), · A Noble companion of the Prophet (s), and one of the first Shi'as of Imam Ali (a) · Miqdad converted to Islam early after Bi'that and was one of the first people who revealed his conversion to Islam. He attended all battles in the early years of Islam · Miqdad, Salman al-Farsi, 'Ammar b. Yasir, and Abu Dhar are referred to as the first Shi'as (followers) of Imam Ali (a); they were known as Shi'as even in the period of the Prophet (s). · After the demise of the Prophet (s), Miqdad supported Imam Ali's (a) immediate succession of the Prophet (s), and did not pledge his allegiance to Abu Bakr b. Abi Quhafa · He was one of the few people who were present at the funeral of Fatima al-Zahra (a). · Miqdad is praised in hadiths from Ahl al-Bayt (a) in which he is said to return in Raj'a after the Reappearance of Imam al-Mahdi (a). He transmitted hadiths from the Prophet (s). · Several titles like al-Bahra'i, al-Bahrawi, al-Kindi, and al-Hadhrami and kunays such as Abu Ma'bad, Abu Sa'id, and Abu l-Aswad are reported for him Family Wife: Miqdad's wife was Duba'a, the Prophet's (s) cousin and Zubayr b. 'Abd al-Muttalib's daughter. The Prophet (s) married Duba'a to Miqdad although he considered her as having a great prestige and lineage. Children: Miqdad had two children called 'Abd Allah and Karima. 'Abd Allah was a supporter of Aisha in the Battle of Jamal, fought against Imam Ali (a), and was killed in that battle Immigration Miqdad emigrated two times: once to Abyssinia among the third group of Muslim immigrants, and once again to Medina. (he joined Muslims in 1 AH/623 in Shawwal in the Sariyya of Abu 'Ubayda) Presence in Battles Miqdad attended all the battles of the Prophet (s) Supporting the Succession of Imam Ali (a) After the demise of the Prophet (s) and the selection of Abu Bakr b. Abi Quhafa as the caliph and successor of the Prophet (s), a few Muslims stayed loyal to Ali (a) and did not pledge their allegiance to Abu Bakr, including Salman, Abu Dhar, and Miqdad. Miqdad was not present in the Event of Saqifa. According to some sources, he was a member of Shurtat al-Khamis. (Shurṭat al-Khamīs (Arabic: شرطة الخمیس) was a group of devoted fighters at the time of Imam 'Ali (a) who had dedicated their lives to support that Imam (a)). http://en.wikishia.net/view/Shurtat_al-Khamis On different occasions, Miqdad reminded Abu Bakr and his companions of the issues of Imam Ali's (a) succession of the Prophet (s) and took actions to clarify the matter. Here are some examples of Miqdad's activities in defense of Ali's (a) right to the caliphate: 1. When people pledged their allegiance to Abu Bakr, a group of Muhajirun and Ansar, including Miqdad, refused to pledge their allegiance to him and joined Ali b. Abi Talib (a). 2. Forty men went to Imam Ali (a) and said: "we are ready to defend and support you." The Imam (a) told them: "if you are steadfast in your pledge, then shave your heads and come back to me tomorrow." The next day it was only Salman, Miqdad, and Abu Dhar who had shaved their heads and gone to Imam Ali (a). 3. In the story of the Six-Member Council for the selection of the caliph after 'Umar b. al-Khattab, 'Abd al-Rahman b. 'Awf told Ali (a): "I will pledge my allegiance to you if you follow the Book of God [i.e. the Qur'an], the Prophet's (s) tradition, and the practice of Abu Bakr" but Ali (a) accepted only the first two conditions. Miqdad objected to 'Abd al-Rahman: "I swear to God, you have left Ali (a) who adjudicated on the basis of truth and justice". He went on: "I saw no household so oppressed as Ahl al-Bayt (a) after the demise of the Prophet (s)". Miqdad opposed 'Uthman b. 'Affan's caliphate. He expressed his opposition by delivering a speech in the Mosque of Medina. Miqdad in the Heaven: According to a hadith from Anas b. Malik, one day the Prophet (s) said: "the Heaven aspires to four of my people. When Ali (a) asked him about those people, the Prophet said: "I swear to God that you are the first of those people. The rest are Miqdad, Salman, and Abu Dhar." Also in an exegesis of the Quranic verse, "Surely (as for) those who believe and do good deeds, their place of entertainment shall be the gardens of paradise" (Sura al-Kahf: 107), Imam al-Sadiq (a) said: "this verse was revealed about Abu Dhar, Miqdad, Salman, and 'Ammar".[ Acting upon al-Mawadda Verse: Imam al-Sadiq said about al-Mawadda Verse ("I ask of you no wage except the love of near relatives"): "I swear to God that nobody acted upon the verse except seven people, including Miqdad." Miqdad's Raj'a: According to some hadiths, Miqdad will return to the world after the Reappearance of Imam al-Mahdi (a) and will be a companion and commander of the Imam's (a) government." Death and Burial Place Late in his life, Miqdad resided in "Jurf" (an area one parasang away from Medina towards Syira), and died in 33/654 at the age of 70. The Muslims took his corpse to Medina. Uthman b. 'Affan said the Funeral Prayer for him, and he was buried in al-Baqi' cemetery http://en.wikishia.net/view/Miqdad_b._'Amr
  4. أبواب السبعين وما فوقه (PART 24-ON SEVENTY AND ABOVE-NUMBERED CHARACTERISTICS) A NUMERIC CLASSIFICATION OF TRADITIONS ON CHARACTERISTICS Translation of AL-KHISAL, by Sheikh Saduq لامير المؤمنين عليه السلام سبعون منقبة لم يشركه فيها أحد من الامة IMAM ALI HAS 70 CHARACTERISTICS WHICH NONE HAVE ( Ahmad ibn al-Hassan al-Qat’tan, Muhammad ibn Ahmad al-Senani, Ali ibn Musa al-Daq’qaq, al-Hussein ibn Ibrahim ibn Hisham al-Mokattib[1036] and Ali ibn Abdullah al-Warraq - may God be pleased with them - narrated that Abul-Ab’bas Ahmad ibn Yahya ibn Zakaria al-Qat’tan quoted on the authority of Bakr ibn Abdullah ibn Habib, on the authority of Tamim ibn Buhlool, on the authority of Suleiman ibn Hakeem, on the authority of Soor ibn Yazid, on the authority of Makhul,) “The Commander of the Faithful Ali ibn Abi Talib (MGB) said, ‘Indeed those companions of the Prophet who know the whole Quran by heart all know that there is no one amongst them who has any virtues which I do not have, or I may even be surpass him in that respect. However, I have seventy virtues which none of them has.’ I asked, ‘O Commander of the Faithful! Please inform me about those virtues.’ Then Ali (MGB) said, ‘1- I never associated any partners with God - even for a twinkling of an eye. I never worshipped Lat and Uzza. 2- I never drank any alcohol. 3- I have been with God’s Prophet since my childhood when God’s Prophet (MGB) asked my father to become my guardian. From then on I have been with him, eaten and drank with him, associated and talked with him. 4- I am the first person to believe in and submit to Islam. 5- God’s Prophet (MGB) told me, ‘O Ali! Your relationship to me is like that of Aaron’s relationship to Moses (MGB) except that there will be no Prophets after me.’ 6- I was the last person who separated from God’s Prophet (MGB) and placed him in his grave. 7- When God’s Prophet (MGB) wanted to go to the cave of Sowr, he put me to sleep in his own bed and covered me up with his blanket. When the polytheists came to his house, they suspected that I was Muhammad (MGB). They woke me up from sleep and asked, ‘What happened to your friend?’ I said, ‘He (MGB) went to take care of something.’ They said, ‘If he had escaped, then Ali would have escaped along with him.’ 8- God’s Prophet (MGB) taught me one-thousand gates of knowledge each of which opens up to one-thousand other gates. 9- God’s Prophet (MGB) told me, ‘When the Honorable the Exalted God resurrects the first up to the last of the people on the Resurrection day, He will install a pulpit for me above that of all the other Prophets and install apulpit for you above that of all other Trustees. Then you shall climb up it. (To be Continued ..........)
  5. Salaam alai kum, There is no wrong or right answer here but just something to ponder over, reflect and shares thoughts and ideas. This is meant as a way to praise our Imams. Imam Ali (a.s.) was martyred while in sajdah. Imam Hussain (a.s.) was martyred in sajdah. If you had to compare the two, how would you? I don't mean which is better but how they are different yet similar. brother @Kazemi - I would love it if you can write a poem on this...
  6. 1. I have read a hadith of Imam Ali AS that says : " Forgiveness is the best revenge. " In another hadith of the Commander of the faithful I read " The best revenge is to improve yourself, " 2. I am not sure about this but I was suprised that I read a hadith of one of the imams (AS) that drinking water while standing is tastier ( and possibly also healtier , in the same hadith ) But If I am right there are also hadiths that says drinking while standing is bad and drink while you sit. Could somebody give some knowledge about the first point ? Is it about context ? And maybe, even though I did not mention the hadith somebody can help with the second point. Thank you all and may God grant you succes.
  7. In how many parts nahjul balagha is divided?
  8. #salam You don’t have to go to school to understand that bad habits are harmful to you in one way or the other. The difference between Muslims and other people when it comes to bad habits is that we have one extra reason to stop our bad habits: #Islam. You see in Islam, it’s a sin to intentionally do things that will harm your body. It is also a sin to do things that will harm other people as well as things that will affect you in a negative way. Shouldn’t that be an enough incentive to stop our bad habits? Find yours and try to #kickaBadHabit in a week. Start from Eid al-Adhha (sacrifise feast) to Eid al-Ghadeer . Tell your words with #kickaBadHabit and share it on your pages. #SalamIslam
  9. This is a continuation of my thread Imamate in the Quran. In the previous article, we demonstrated that the Quranic concept of leadership is intricately connected to the themes of divine mandate, superiority in knowledge and form, familial succession, covenants, miraculous qualities, and love. We also established that there is no contradiction between the sealing of prophethood and the continuation of divinely-appointed leadership. The succession of the Prophet (s) is a pertinent matter, because he himself spoke of the institution of khilafa. The word khalifa means successor, representative, and deputy, and so even though the religion would be completed with Muhammad (s), the khalifa would be his personal spokesperson and benefactor. `Ali (as) was the cousin and son-in-law of the Prophet Muhammad (s). He was raised by the Prophet in the household of his uncle Abu Talib, and `Ali became the first male to join the Prophet after his first encounter with the Angel Gabriel. `Ali (as) was the first to pray with the Prophet, the first to stand up to defend the Prophet's claim at Da`wat Dhul `Ashira, the one to stay in the Prophet's bed during his escape from Mecca, the one at the front line of Badr, the only swordsman to remain with the Prophet at Uhud, the only one brave enough to stand up to `Amr ibn Abd al-Wud the champion of Quraysh at Khandaq, the scribe of the Treaty of Hudaybiyya, the flagbearer at the Battle of Khaybar, the governor of Medina at the Battle of Tabuk, and the one to wash the body and lead the funeral prayers over the Messenger (s). The Prophet prepared him for the role of leadership by putting him in every possible position: as a soldier, a commander, a diplomat, a governor, a judge, and a leader in prayer. Furthermore, Imam `Ali's wise and moving maxims are memorized and shared by all Muslims, Sunnis and Shi`is alike. `Ali's right to succession is based on divine appointment and his superior virtues. There is no companion who has been given more Quranic and Prophetic praises than `Ali b. Abi Talib, making him the person most qualified for the office of Imamate and Caliphate. One immediate objection to this would be that `Ali (as) is not explicitly mentioned by name in the Quran. This point was beautifully answered by Imam Ja`far as-Sadiq (as): A man asked Imam Ja`far as-Sadiq [a] about the verse, "Obey Allah and obey the Messenger and those in authority among you" (4:59). The Imam replied, "This was revealed regarding `Ali b. Abi Talib, al-Hasan, and a-Husayn." The man said, "The people say, 'Then why weren't `Ali and his Ahl al-Bayt mentioned by name in the Book of Allah?'" The Imam replied, "Say to them: The command for prayer was revealed to the Messenger of Allah (s), but Allah did not specifically mention [in the Quran] three or four units. It was the Messenger of Allah (s) who detailed that for them. The command to give alms was revealed to him, but He did not mention that it was applied to 1/40 dirhams. It was the Messenger of Allah (s) who detailed for them. The command for Hajj was revealed, but He does not say, 'Circle [the Ka`ba] seven times'. It was the Messenger of Allah (s) detailed that for them. He revealed, 'Obey Allah and obey the Messenger those in authority among you' (4:59), and it was revealed regarding `Ali, al-Hasan, and al-Husayn. The Messenger of Allah (s) said, regarding `Ali, 'Whoever takes me as a Master, then `Ali is his Master.' And he (s) said, 'I leave you with the Book of Allah and my Ahl al-Bayt, so I asked Allah to never separate them from one another until they return to me at the Pond [of Paradise], and He granted my prayer.' And he said, 'Do not lecture them, for they are more knowledgeable than you.' And he said, 'They will not lead you away from the gate of guidance, and they will not make you enter the gate of misguidance.' Had the Messenger of Allah (s) kept quiet, it would not be clear who his Ahl al-Bayt would be, and the dynasties would have claimed it (that title). But Allah revealed it in in a Book, clarifying it to His Prophet (s). 'Surely, Allah wishes to remove uncleanliness from you, Ahl al-Bayt, and purify you with a thorough purification.' (33:33)" ( علي بن إبراهيم، عن محمد بن عيسى، عن يونس وعلي بن محمد، عن سهل ابن زياد أبي سعيد، عن محمد بن عيسى، عن يونس، عن ابن مسكان، عن أبي بصير قال سألت أبا عبد الله عليه السلام عن قول الله عز وجل: " أطيعوا الله وأطيعوا الرسول وأولي الامر منكم (2) " فقال: نزلت في علي بن أبي طالب والحسن والحسين عليهم السلام: فقلت له: إن الناس يقولون: فما له لم يسم عليا وأهل بيته عليهم السلام في كتاب الله عز و جل؟ قال: فقال: قولوا لهم: إن رسول الله صلى الله عليه وآله نزلت عليه الصلاة ولم يسم الله لهم ثلاثا ولا أربعا، حتى كان رسول الله صلى الله عليه وآله هو الذي فسر ذلك لهم، ونزلت عليه الزكاة ولم يسم لهم من كل أربعين درهما درهم، حتى كان رسول الله صلى الله عليه وآله هو الذي فسر ذلك لهم، ونزل الحج فلم يقل لهم: طوفوا اسبوعا حتى كان رسول الله صلى الله عليه وآله هو الذي فسر ذلك لهم، ونزلت " أطيعوا الله وأطيعوا الرسول واولي الامر منكم " - ونزلت في علي والحسن والحسين - فقال رسول الله صلى الله عليه وآله: في علي: من كنت مولاه، فعلي مولاه، وقال صلى الله عليه وآله اوصيكم بكتاب الله وأهل بيتي، فإني سألت الله عز وجل أن لا يفرق بينهما حتى يوردهما علي الحوض، فأعطاني ذلك وقال: لا تعلموهم فهم أعلم منكم، وقال: إنهم لن يخرجوكم من باب هدى، ولن يدخلوكم في باب ضلالة، فلو سكت رسول الله صلى الله عليه وآله فلم يبين من أهل بيته، لادعاها آل فلان وآل فلان، لكن الله عز وجل أنزله في كتابة تصديقا لنبيه صلى الله عليه وآله " إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا (1) " ) The role of the Quran is to provide directives on the Islamic obligations, but it is the role of the Sunna to go through the meticulous details of these obligations. The Quran does not hold a monopoly on truth, and so it was the Prophet who detailed the fara'id for us. Still, Imam `Ali was present throughout the Prophet's mission, and he would play a vital role thereafter, and so it is befitting that much of the Quran would relate to him in one way or another. While the previous article highlighted the explicit importance of the Prophet's kin (42:23, 33:33, 14:37, 4:54) all Muslims agree that `Ali b. Abi Talib is alluded to in many Quranic verses. "Your guardian is none but Allah and His Messenger and those who have believed - those who establish prayer and give zakat while bowing." (5:55) The word for guardian in the verse above is wali, which comes from the same root as ulil amr in 4:59. In the Quran, the word is always used in conjunction with God's authority over the creation (wilaya), as can be seen in 2:107, 2:120, 2:257, 3:68, 3:122, 4:45. 4:119, 6:14, 6:127, 7:155, 7:196, 9:74, 9:116, 12:101, 13:37, 18:17, 18:26, 29:22, 32:4, 33:17, 33:65, 34:41, 42:8-9, 42:28, 42:31, 42:44, 45:19, and 48:22. Most of these verses emphasize that only Allah is our wali, and that besides Him, we have no protector, no guardian, no helper, and no master. The above verse however extends this wilaya to the Messenger, because it is through the Messenger that Allah is sought. It also extends it to those who "give zakat while bowing". Since this is the only verse where Allah includes people in His otherwise solitary authority, this third category cannot simply refer to humble believers. It must refer to a vicegerent that has a share in this grand wilaya. Even this idea of one giving charity whilst in ruku` sounds quite rare, and indeed, 5:55 is not an ordinary verse. Both Ibn `Abbas and Mujahid ibn Jabr, who are among the earliest authorities in tafsir, note that the verse is referring to an incident in which `Ali (as) gave his ring to a beggar whilst in ruku`. This is also referenced in Tabari, Zamakhshari, al-Wahidi, and other Sunni commentaries. The implication therefore is that Imam `Ali (as) has been distinguished as a master of all believers - his authority being an extension of God's authority. "Then whoever argues with you about it after [this] knowledge has come to you - say, "Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then supplicate earnestly [together] and invoke the curse of Allah upon the liars [among us]."" (3:61) This verse describes the incident of Mubahala, where the Prophet invites the Christian priests of Najran to an imprecation. The ayah pledges that the Prophet would bring "our sons, our women, and ourselves". In an authentic narration reported in Sunan at-Tirmidhi, Sa`d b. Abi Waqqas reports, "When this verse was revealed, the Messenger of Allah called for `Ali, Fatima, Hasan, and Husayn, and said, 'O Allah, this is my Family.'" (وأنزلت هذه الآية ندع أبناءنا وأبناءكم ونساءنا ونساءكم الآية دعا رسول الله صلى الله عليه وسلم عليا وفاطمة وحسنا وحسينا فقال اللهم هؤلاء أهلي ) This verse is significant because it actually includes `Ali (and exclusively `Ali) under "ourselves", emphasizing that `Ali was the other "self" of the Prophet. Allah actually ordered the Prophet to do so, as the invocation of these five pure individuals (33:33) would be most superior for a mubahala. "And of the people is he who sells himself, seeking means to the approval of Allah. And Allah is kind to [His] servants." (2:207) According to the Sunni exegete al-Tha`labi in his Kashf wal Bayan, this verse was revealed regarding Imam `Ali, as he stayed in the bed of the Prophet (s) during the hijra. "Selling" oneself for Allah and His Messenger is the best act of sacrifice one can perform. While Abi Bakr may have been scared in the cave during the hijra (9:40), this verse on Imam `Ali can only interpreted more positively. It should also be noted that Abi Bakr, `Umar, and `Uthman had all run away from battles, whilst `Ali remained defending the Prophet, and thus this verse cannot refer to them. "So what about one who stands upon a clear evidence from his Lord [like the aforementioned]? And a witness from Him follows it. (11:17) Al-Qurtubi says in his Jami` that "a witness from Him follows it" is Imam `Ali (as), who is a divinely-appointed witness over the Umma after the Prophet and the revelation of the Quran. "That We might make it for you a reminder and [that] a conscious ear would be conscious of it." (69:12) According to most Sunni tafasir, the "conscious ear" in this verse is `Ali b. Abi Talib, who was the Prophet's principal student. In al-Wahidi's tafsir, this verse was revealed when the Prophet said to Imam `Ali, "Allah has commanded me to draw you closer to me and not exclude you, and that I teach you so that you understand; and Allah has taken it upon Himself that you understand." According to Qurtubi, Razi, and Tabari's exegeses, when this verse was revealed, the Prophet said, "I asked my Lord that He make it the ear of `Ali"; and that `Ali used to say, "I never heard anything from the Messenger of Allah but that I remembered it." Imam `Ali (as) was the only Rashidun Caliph and muhajir to ever make this claim. Being the first Muslim male, this is very significant, because it would make `Ali (as) the only sanctioned medium to the Prophet's complete message, from its inception to its completion. "O you who have believed, when you [wish to] privately consult the Messenger, present before your consultation a charity. That is better for you and purer. But if you find not [the means] - then indeed, Allah is Forgiving and Merciful." (58:12) This is the only verse in the Quran that has been fully abrogated, and it instructs the believers to distribute charity in their gatherings with the Prophet. Soon after this was revealed, the following verse ended this obligation. Qurtubi, Suyuti, Tabari, and Wahidi all reported that Imam `Ali b. Abi Talib (as) was the only one to ever fulfill this obligation. Since Allah knew that this verse would soon be abrogated, it would mean that the main reason why it was revealed was to give `Ali (as) a virtue that no other person can ever have. Although this article focuses on more overt references to Imam `Ali, it is worth mentioning that the Prophet (s) said to Imam `Ali (as) in an authentic report, "You are to me as Aaron was to Moses, except there will be no prophet after me." (Bukhari, Volume 5, Book 59, Hadith 700) In Shi`i sources, the Prophet spoke this phrase several times. While some relegate this hadith only to the event of Tabuk, the Prophet is clearly addressing what would occur after him at the end of the hadith. Furthermore, those involved in Muslim-Christian polemics know that the chief Biblical prophecy that discusses Muhammad (s) was that he would be "a prophet like unto Moses". Moses also happens to be the most mentioned prophet in the Quran due to the many parallels between his life and that of the Prophet. A Second Moses would therefore need a Second Aaron, and this hadith confirms that the Aaron of this Umma is `Ali (as), except in prophethood. An investigation into the verses on Aaron will therefore give us some hints on `Ali's own status. "And appoint for me a vizier from my family - Aaron, my brother. Increase through him my strength and let him share my task" (20:25-32) This is a part of the prayer of Moses. (1) Just like `Ali, Aaron was divinely appointed to lead the Children of Israel in Moses' absence. The Children of Israel did not appoint their own leader. (2) Aaron was a vizier (wazir) of Moses, which means that `Ali is also the chief representative of Muhammad (s). (3) Aaron was the first person to enter Moses' movement, just as `Ali was the first to enter the movement of Muhammad (s). (4) Aaron is called the brother of Moses, just as `Ali was called the "brother" of Muhammad (s) in this world and the hereafter in a reliable hadith in Tirmidhi (قال له رسول الله صلى الله عليه وسلم أنت أخي في الدنيا والآخرة). (5) The wazir adds strength and shares the task with the Prophet (amr - command, authority, order, affair). While the Children of Israel split under Aaron, he remained calm and diplomatic, and preferred the unity of his community over asserting his own authority. Imam `Ali did the same when the Caliphate was taken from him and the ridda wars began. "And Moses said to his brother Aaron, "Take my place among my people, do right [by them], and do not follow the way of the corrupters."" (7:142) It is interesting that Allah would use the word ukhlufni (take my place), which is the same word as khalifa. Just as much of Moses' story is an allusion to the Prophet's own ministry, this verse may be alluding to `Ali's own selection as "Caliph". There are many ayat, exoteric and esoteric, that refer to `Ali (as) that have not been mentioned. Since `Ali (as) was the wali of the believers, the one whose self was described with the Prophet, the one who repeatedly risked his life for Islam, the witness after the Quran, the ear who memorized the Prophetic message from its beginning until its completion, the vizier of the Prophet, and the one whose virtues (fada'il) outnumbered that of every companion, he was the one best suited for the Caliphate. Balance this with the Quranic principles of leadership, which are tied to divine mandate, knowledge, and familial succession, as well as the references to Ahl al-Bayt's purity and love. The position of `Ali (as) becomes crystal clear when the hadith material is examined. When the Prophet first publicly announced his mission at Da`wat Dhul `Ashira (26:214), he said to the attendees, "By Allah! I do not know of any person among the Arabs who has come to his people with better than what I have brought to you. I have brought to you the good of this world and the next, and I have been commanded by the Lord to call you unto Him. Therefore, who amongst you will support me in this matter. so that he may be my brother (akhhí), my deputy (wasiyyí) and my successor/representative (khalifatí) among you?" So they moved away from him and were about to leave him, but `Ali, who was a young child stood up and said, "I, O Messenger of Allah, am your support. I will fight whomever you will fight." So the Banu Hashim smiled and some of them laughed. Their eyes moved between Abu Talib and his son, then they left, mocking." ( قال لهم: ما أعلم إنسانا من العرب جاء قومه بأفضل مما جئتكم به، قد جئتكم بخير الدنيا والآخرة، وقد أمرني ربي أن أدعوكم اليه، فأيكم يوازرني على هذا الأمر وأن يكون أخي ووصيي وخليفتي فيكم؟ فأعرضوا عنه وهموا بتركه، لكن عليا نهض وما يزال صبيا دون الحلم، وقال: أنا يا رسول الله عو نك، أنا حرب على من حاربت. فابتسم بنو هاشم وقهقه بعضهم، وجعل نظرهم ينتقل من أبي طالب إلى ابنه ثم انصرفوا مستهزئين20 ) This account, which was recorded in Tabari's history, is the first instance in which Imam `Ali (as) was called a deputy and a Caliph of the Prophet Muhammad (s). No other person has been given this title by the Prophet (s) in Islamic literature. The implication therefore is that `Ali (as) would be the Prophet's partner, supporter, representative, and successor. The following narrations from Tirmidhi's Manaqib `Ali b. Abi Talib make a clear case for `Ali's succession to the Prophet Muhammad (s). The Prophet Muhammad (s) said, "Surely, `Ali is from me and I am from him, and he is the Master (wali) of every believer after me." ( إن عليا مني وأنا منه وهو ولي كل مؤمن بعدي) This narration was marked hasan by Tirmidhi, and it makes `Ali (as) the unequivocal successor of the Prophet (s). The statement "`Ali is from me and I am from him" shows the intimate relationship between the two, tying back to the concept of the two being together in "selves" (3:61). While some may retort that `Ali did become the Caliph eventually, and therefore became the Master of every believer sometime after the Prophet, this meaning is not intuitive to the hadith, nor was this hadith ever applied to those who would rule directly after the Prophet. Had this same quote been given to Abi Bakr along with `Ali, then this reconciliation would make sense; but `Ali was the only one whom the Quran and the Sunna described as the wali of the believers. The Prophet Muhammad (s) said, "To whomever I am his Master, `Ali is his Master." ( من كنت مولاه فعلي مولاه ) This is a truncated part of Hadith al-Ghadeer, which is one of the most mutawatir sayings in the Islamic tradition. It first establishes Allah as the Master of the Prophet (mawlaay), then it establishes that the Prophet having more authority over (awla) the believers than they do over themselves. This absolute authority is then given to `Ali (as), who is the mawla of all believers in the Prophet. Mawla a word that has several meanings, but the Prophet does not speak ambiguously. He (s) contextualized this word by saying that he (s) was above the believers in authority (awla). Mawla is related to awla, wali, and ulil amr, all of which have been used to describe this sacred authority. The Prophet Muhammad (s) said, "May Allah have mercy upon `Ali: O Allah, place the truth with him wherever he turns." ( رحم الله عليا اللهم أدر الحق معه حيث دار ) Not only is this a supplication for `Ali, but it is a request to pair `Ali with the truth at all times. This is, in affect, the concept of infallibility, because `Ali would always be with the truth, and whomever was with whom would be with the truth. Who then would be more qualified to govern? This concept is further supported in the following narration. The Prophet Muhammad (s) said, "No hypocrite will love `Ali, and no believer will hate him." ( لا يحب عليا منافق ولا يبغضه مؤمن ) Since no hypocrite can love `Ali and no believer can hate him, he must always be with the truth and the right. Tirmidhi considered this hadith to be hasan. The Prophet Muhammad (s) said, "Surely, Allah ordered me to love four, and He informed me that He loves them. `Ali is among them" - he said that three times - "and Abu Dharr, and al-Miqdad, and Salman. He ordered me to love them, and He informed me that He loves them." ( إن الله أمرني بحب أربعة وأخبرني أنه يحبهم قيل يا رسول الله سمهم لنا قال علي منهم يقول ذلك ثلاثا وأبو ذر والمقداد وسلمان أمرني بحبهم وأخبرني أنه يحبهم ) In this hasan tradition, Allah reveals a list of people whom the Prophet (and therefore the believers) should love. `Ali is given special emphasis here, as his name was said three times, and he is at the beginning of the list. The other three companions were the biggest supporters of `Ali's rights after the Prophet's demise. Allah distinguished them due to their special loyalty towards `Ali, even at a time when most Muslims had accepted the Caliphate of other men. The Prophet Muhammad (s) said, "`Ali is from me, and I am from `Ali, and no one can represent me except for myself or `Ali." ( علي مني وأنا من علي ولا يؤدي عني إلا أنا أو علي ) This is a clear sahih nass that starts with the negative "none should represent me" and ends with the exception "except me or `Ali". Representation in general matters is synonymous to khilafa, Some may argue that this hadith is not a virtue of `Ali, but rather, a very specific instance in which the Prophet was simply following the cultural customs of his time. However, there is no indication that this hadith was specific to a particular event. Furthermore, to say that the Prophet was following Arab custom is in contrast the Quranic verse, "Nor does he speak from [his own] desire" (53:3), which states clearly that the Prophet is the mouthpiece of God, and everything that he says is the revealed word of God. The statement of representation is preceded with "Ali is from me and I am from Ali", which indicates that this hadith is indeed a virtue of Ali and not just a result of a cultural technicality. A cooked bird was with the Prophet (s), so he said, "O Allah, bring the most beloved of Your creation to You to eat this bird with me." So `Ali came and ate with him. ( كان عند النبي صلى الله عليه وسلم طير فقال اللهم ائتني بأحب خلقك إليك يأكل معي هذا الطير فجاء علي فأكل معه ) This narration is simple: the Prophet asked Allah to summon the best person (after himself) in the creation to dinner, and that person was none other than `Ali b. Abi Talib. A leader must always be the best person in any community. `Ali said, "Whenever I asked the Messenger of Allah (s), he would give me [the answer], and whenever I was silent, he would initiate [discussion] with me." ( قال علي كنت إذا سألت رسول الله صلى الله عليه وسلم أعطاني وإذا سكت ابتدأني ) There are many instances where the Prophet kept silent among his companions, but this hasan hadith shows that the Prophet was especially committed to teaching `Ali. And I heard him (s) say on the day of Khaybar, "I will give this flag to a man who loves Allah and His Messenger, and Allah and His Messenger love him". So we waited for that, then he said, "Call `Ali for me." He said: So he came to him, and he had an eye infection, so he (s) applied saliva in his eye and gave the flag to him, then Allah granted him victory. ( لأعطين الراية رجلا يحب الله ورسوله ويحبه الله ورسوله قال فتطاولنا لها فقال ادعوا لي عليا فأتاه وبه رمد فبصق في عينه فدفع الراية إليه ففتح الله عليه ) Out of all of the companions, the Prophet (s) selected `Ali (as) on the day of Khaybar in this sahih report, showing that he was the one preferred the most by Allah and His Messenger. This selection was made despite `Ali's infection, which the Prophet proceeded to heal. The Messenger of Allah (s) took the hand of Hasan and Husayn and said, "Whoever loves me and loves these two and their father and their mother will be with me in my rank on the Day of Resurrection." ( أن رسول الله [ ص: 600 ] صلى الله عليه وسلم أخذ بيد حسن وحسين فقال من أحبني وأحب هذين وأباهما وأمهما كان معي في درجتي يوم القيامة ) This report emphasizes importance of having reciprocal love with the Ahl al-Bayt, which was ordered in 42:23. This love is not just affection, but obedience and loyalty, which will result in Paradise. The only so-called "defect" in the chain of this hadith that one can point to is `Ali b. Ja`far, the son of the sixth Imam of Ahl al-Bayt, brother of the seventh Imam, and a scholar of Shi`i Islam. The trustworthy Sunni man who narrated this hadith from `Ali b. Ja`far was taken to the court of the Abbasid Caliph al-Mutawakkil. The Caliph wanted to strike him one thousand times (لما حدث نصر بهذا ، أمر المتوكل بضربه ألف سوط ، فكلمه جعفر بن عبد الواحد ، وجعل يقول له : الرجل من أهل السنة ، ولم يزل به حتى تركه). Outside of this chapter, there are many other virtues given to Imam `Ali. Perhaps the strongest endorsement is in Hadith al-Thaqalayn, wherein the Prophet says, "I leave among you two weighty things: the Book of Allah, and my progeny the Ahl al-Bayt. They are the successors (khalifatan) after me, and they will not separate from each other until they reach me at the Pond [of Paradise]." (Sunan Tirmidhi, Vol 6, pg. 435 Hadith #3786) This powerful and mutawatir narration, which was said on Mount `Arafat, demonstrates the following: (1) The Prophet left two consequential testaments with us. One must remember that this was said during the Farewell Pilgrimage, wherein the Prophet announced his death, and most of his companions were present, listening to his final instructions. These two weighty things (thaqalayn) are clearly related to our religion, and are not just what the Prophet left behind in general, such as his home, his land, or his livestock. (2) These two weighty things are the Quran and the Ahl al-Bayt. Contrary to popular belief, the narration that the Prophet left us with "the Quran and the Sunna" cannot be found in the Sihah as-Sitta, and it is not considered reliable. Still, the Sunna of the Prophet is extracted from the teachings of the Prophet and his Ahl al-Bayt. Of course, after the Messenger, `Ali is the chief member of the Ahl al-Bayt. (3) The Quran is called a khalifa, and the Ahl al-Bayt are called a khalifa, because they are the vicegerents of Allah on Earth. (4) The thaqalayn will not separate from one another, which means that the Quran and the Ahl al-Bayt are interdependent. One cannot understand the Quran without the interpretations of the Ahl al-Bayt. This will continue until the Day of Resurrection, which means that there must be a representative of the Prophet's family that is the guardian over the Quran at all times. Abu Sa`eed al-Khudri (r) said, "We were walking with the Prophet (s), and the insole of his sandal ripped. So it was given to `Ali so that he may repair it. Then, he continued walking, and he said: Surely, from you is one (Ali) who will be fought in the interpretation of the Quran just as I was fought in its revelation." Abu Sa`eed said: "So I went out and I told him (Ali) what the Messenger of Allah (s) had said, but his joy did not increase - as if he had already heard what was said." (وروى الإمام أحمد في الفضائل بسنده عن أبي سعيد قال : كنا نمشي مع النبي صلى الله عليه وسلم ، فانقطع شسع نعله ، فتناولها علي يصلحها ، ثم مشى ، فقال : إن منكم لمن يقاتل على تأويل القرآن ، كما قاتلت على تنزيله ، قال أبو سعيد : فخرجت فبشرته بما قال رسول الله صلى الله عليه وسلم ، فلم يكبر به فرحا ، كأنه قد سمعه ( 2 ) .) This reliable tradition from the Musnad of Ahmad b. Hanbal states that `Ali (as) will be fought in the interpretation (ta'wil) of the Quran just as the Prophet (s) was fought in its revelation (tanzil). This shows that `Ali (as) plays a vital role in guarding the correct interpretation of the Quran in the Prophet's absence. History shows that `Ali (as) was indeed fought by `A'isha, Talha, Zubayr, Mu`awiya, the Khawarij, and others. In conjunction with other narrations, one can conclude that `Ali was always with the truth, united with the Quran, fighting against hypocrites just as the Prophet fought against the disbelievers of his time. Lastly, it is reported in al-Hakim's Mustadrak al-Sahihayn, Tabarani's Mu`jam al-Sagheer, and Haythami's Majmu`a az-Zawa'id that the Prophet said, "Surely, my Ahl al-Bayt are like the Ark of Noah: whomever boards it is saved, and whomever separates from it is drowned" ( سمعت رسول الله صلى الله عليه وسلم وآله وسلم يقول إنما مثل أهل بيتي فيكم كمثل سفينة نوح من ركبها نجا ومن تخلف عنها غرق ) From all of the aforementioned sources, it is therefore clear that `Ali (as) was the most qualified for the office of Imamate and the succession of the Prophet Muhammad (s). Imam `Ali was the brother and vizier of the Prophet, who demonstrated his loyalty to him time and time again. We will not lengthen this article with every instance in which Imam `Ali b. Abi Talib (as) fulfilled a virtue and overcame a trial. We encourage the readers to do their own investigation into the biography of `Ali (as), and compare his praises to those of his peers. Imam `Ali (as) was given special knowledge that no other person claimed, and superiority in knowledge is one of the Quranic principles of leadership. He said, “Ask me before you lose me, for I swear by Allah, there is not a single thing that you can ask me about until the Day of Resurrection except that I can tell you about it. Ask me about the Book of Allah, for I swear by Allah, there is not a verse in it except that I know whether it was revealed during the night or the day, and whether it was revealed in a plain or on a mountain.” (al-Qurtubi, Jaami` Bayan al-'ilm wa Fadlih, hadith 726, pg 464) We will conclude this article with the following conversation between Imam Ja`far as-Sadiq (as) and one of his companions. A companion of Imam Ja`far as-Sadiq [a] said to him: I asked the people, "Do you know that the Messenger of Allah (s) was the Proof from Allah over His creation?" They said, "Of course." So I said, "So after the passing of the Messenger of Allah (s), who was the Proof over His creation?" So they said, "The Qur'an." So I considered the Qur’an, which is used in debates by the Murji’a, the Qadriyya, and the heretic that does not even believe in it, but uses it in his debates to defeat others. So I came to know that the Qur’an cannot be a Proof without a Guardian. Whatever he says regarding it would be true. So I said to them, "Who is the Guardian of the Qur’an?" So they said, "`Abdullah b. Mas`ud, for he was learned, `Umar was learned, and Hudhayfa was learned." I said: [Learned in] all of it?" They said: "No." I did not see anyone who said “he knew all of it” except `Ali [a]. And if an issue emerged within the community, one would say, “I do not know”, and another would say “I do not know”, and another would say “I do not know”, but `Ali would say “I know” – so I bear witness that `Ali was the Guardian of the Qur’an, and that obedience to him is obligatory and that he is the Proof upon the people after the Messenger of Allah (s) and whatever he said regarding the Qur’an is true." Imam Ja`far [a] then said, "May Allah's mercy be upon you." ( محمد بن إسماعيل، عن الفضل بن شاذان، عن صفوان بن يحيى، عن منصور ابن حازم قال: قلت لابي عبد الله عليه السلام: إن الله أجل وأكرم من أن يعرف بخلقه، بل الخلق يعرفون بالله، قال: صدقت، قلت: إن من عرف أن له ربا، فينبغي له أن يعرف أن لذلك الرب رضا وسخطا وأنه لا يعرف رضاه وسخطه إلا بوحي أو رسول، فمن لم يأته الوحي فقد ينبغي له أن يطلب الرسل فإذا لقيهم عرف أنهم الحجة وأن لهم الطاعة المفترضة. وقلت للناس: تعلمون أن رسول الله صلى الله عليه وآله كان هو الحجة من الله على خلقه؟ قالوا: بلى قلت فحين مضى رسول الله صلى الله عليه وآله من كان الحجة على خلقه؟ فقالوا: القرآن فنظرت في القرآن فإذا هو يخاصم به المرجي والقدري والزنديق الذي لا يؤمن به حتى يغلب الرجال بخصومته، فعرفت أن القرآن لا يكون حجة إلا بقيم، فما قال فيه من شئ كان حقا، فقلت لهم: من قيم القرآن ؟ فقالوا ابن مسعود قد كان يعلم وعمر يعلم وحذيفة يعلم، قلت: كله؟ قالوا: لا، فلم أجد أحدا يقال: إنه يعرف ذلك كله إلا عليا عليه السلام وإذا كان الشئ بين القوم فقال هذا: لا أدري، وقال هذا: لا أدري، وقال هذا: لا ادرى، وقال هذا: أنا أدري، فأشهد أن عليا عليه السلام كان قيم القرآن، وكانت طاعته مفترضة وكان الحجة على الناس بعد رسول الله صلى الله عليه وآله وأن ما قال في القرآن فهو حق، فقال: رحمك الله. )
  10. Did Imam Ali a.s ever recieve any sort of revelation?
  11. الإمامُ عليٌّ عليه السلام : أصلُ العَقلِ القُدرَةُ ، وثَمَرَتُها السُّرورُ Imam Ali (AS) said, 'The root of the intellect is power, and its fruit is happiness.'
  12. 1. The Prophet saww closed all the doors opening in the mosques except that of Imam Ali AS. The following hadith describe this closing of doors: Zaid b. Arqam narrates – Some companions had a path through the mosques one day the Prophet (s.a.w.a.) said – Close all the doors except that of Ali. Zaid says that people [the companions whom we are told would accept any order of the Prophet (s.a.w.a.)] started speaking (against the order). Thus, the Prophet (s.a.w.a.) stood up and praised Allah and said – I have ordered to close all the doors except the door of Ali, by Allah! I have not closed anything nor opened but I have been ordered to do so and I obeyed. i. Musnad-o-Ahmad vol. 4, p. 329, tradition 19,502 – Imam Ahmed b. Hanbal is one of the four Sunni Imams of jurisprudence ii. Sunan-e-Kubra of Nesaai one of the authors of Sihah-e-Sittah (vol. 7, p. 422, tradition 8,369 & later edition vol. 5, p. 118, tradition 8,423) iii. Al Bedaya wa al-Nehaya of Ibn Kathir, vol. 5 p. 456 – he was a student of Ibn Taymiyyah who has rejected this tradition as a Shiite fabrication iv. Haakim in Mustadrak alaa al-Sahihain (vol. 3, p. 125, tradition 4,688) records that this report is with correct chain of narrators (Sahih al-sanad). v. Zahabi in his Talkhees al-Mustadrak records that the report is Sahih vi. Fadhail al-Sahaabah vol. 2 p. 618-620/985 vii. Majma al-Zawaaid vol. 9 p. 114 tradition 14,671 viii. Riyaaz al-Nazarah vol. 4 p.136 2- The hadith in sunni books mention Imam Ali as ordinary person, The detailed analysis on the subject in the light of verses of Quran and hadiths of the prophet saww reveal that such hadith are fabricated by Ummayad and their followers just to degrade the image and status of Imam Ali AS and Ahl al bayat AS. The detail can be seen at the given link: 4. The verses of quran and hadith indicate that Imam Ali is Sideeq Akbar. The confirmation of the fact comes by the sayings of the prophet Muhammad saw by the following hadith: In: "Sun'an Ibn Maj'ah (سنن ابن ماجة)", By: Muhammad bin Yaz'eed Al-Qazwini Abu abdullah Bin Maj'ah (محمد بن يزيد القزويني أبو عبد الله ابن ماجة), Investigated by: Muhammad Fo'a'ad Ab'd Al-Baqi (محمد فؤاد عبد الباقي): Association: Da'ar I'h'ya Al-Kutub Al-I,miyah (دار إحياء الكتب العربية), volume #1, Page# 44, Narration# 120: حَدَّثَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ الرَّازِيُّ قَالَ: حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسَى قَالَ: أَنْبَأَنَا الْعَلَاءُ بْنُ صَالِحٍ، عَنِ الْمِنْهَالِ، عَنْ عَبَّادِ بْنِ عَبْدِ اللَّهِ، قَالَ: قَالَ عَلِيٌّ: «أَنَا عَبْدُ اللَّهِ وَأَخُو رَسُولِهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَأَنَا الصِّدِّيقُ الْأَكْبَرُ، لَا يَقُولُهَا بَعْدِي إِلَّا كَذَّابٌ، صَلَّيْتُ قَبْلَ النَّاسِ لِسَبْعِ سِنِينَ Told us Muhammad bin Isma'ail Al-Razi, said: told us Ubaidullah bin Musa said: informed us Al-Ala'a bin Sal'eh, from Al-Munhil, from Ab'ad bin Abdullah said: Said Ali (a.s): "I am the servant of Allah and the brother of his Messenger, peace and blessings be upon him, and I am the greatest truthful (righteous) (Sideeq Al-Akbar), and no one says it after me, except a liar. I preformed Salat before the people for seven years." في الزوائد هذا الإسناد صحيح. رجاله ثقات. رواه الحاكم في المستدرك عن المنهال وقال صحيح على شرط الشيخين. In Al-Zawa'id, this is an Authentic (Sahih) Isn'aad/chain, and its men are trustworthy (thiqa'at). Narrated it Al-Hakim in his Mustadrak from Al-Mun'haal, and said: Authentic on the guidelines of Bukhari And Muslim. Thus confirming no one is Sideeq Akbar except Imam Ali AS. The following link describes the details based on the verses of Quran and hadith. 5.The reasons for the door of Imam Ali kept open in the mosque and other doors were closed are enforced by the hadith of the prophet saww as given below: a) The Prophet said, "The verse of purification was revealed concerning five people: myself, ALI, Hassan, Hussein, and Fatima." (Is'af Al-Raghibeen, p. 116; Sahih Muslim, Kitab Fada'il Al-Sahaba) b) The Prophet said, “The carrier of my flag in this life and the Hereafter is ALI.” (Kanz Al-Umal, 6/122; Al-Tabari, 2/201; Al-Khawarizmi, 250; Al-Fada’il of Ahmad, 253; Ibn Al-Maghazeli, 42/200) c) The Prophet said, “Every prophet has an executor and inheritor, and my executor and inheritor is ALI.” (Kanz Al-Umal, 6/158; Tarikh Baghdad of Al-Khateeb Al-Baghdadi, 11/173; Shawahid Al-Tanzil, 2/223; Yanabi' Al-Mawda, 94) a) The Prophet said, “We were created from the same tree, I and ALI .” (Al-Tirmidhi, 13/178; Ibn Al-Maghazeli, 122; Asad Al-Ghaba, 4/26; Al-Riyadh Al-Nudhra, 2/216) b) The Prophet said, “The most knowledgeable person in my nation after me is ALI .” (Manaqib Al-Imam Ali Ibn Abi Talib of Ibn Al-Maghazeli Al-Shafi'i.) c) The Prophet said, “The first of you to reach the Pond is the first of you who accepted Islam: ALI.” (Kenz Al-Omal, 6/154; Al-Tabarani, 5/32; Al-Riyadh Al-Nudhra, 1/165; Dhaka’ir Al-'Aqil, 65; Ibn Al-Maghazeli, 230) d) The Prophet said, “No one is permitted on the Bridge except by the sainthood of ALI .” (Ibn Al-Maghazeli, 15; Al-Isti'ab, 2/457) e) The Prophet said, “There is a tree in Paradise called Tuba. Its roots are in the house of ALI, and its branches are ALI .” (Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/109; Musnad Ahmad, 4/370; Al-Khasa’is of Al-Nisa’i, 25; Al-Tirmidhi; Al-Tabarani.) f) The Prophet said, “ALI is the distinguisher between truth and falsehood.” (Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/132; Musnad Ahmad, 1/331; Yanabi' Al-Mawda, 92) g) The Prophet said, “The most righteous one is ALI .” (Al-Bayhaqi, 4/35; Kenz Al-Omal, 7/176; Al-Jami' of Al-Suyuti, 2/276; Ibn Al-Maghazeli, 93) h) The Prophet said, “The hand of ALI and my hand are equal in justice.” (Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/14; Al-Tabari, 2/272; Al-Tirmidhi, 2/299; Ibn Al-Maghazali) i) The Prophet said, “ALI is my brother in this life and the Hereafter.” (Al-Khasa’is of Al-Nisa’i, 5; Al- Tirmidhi; Yanabi^ Al-Mawda, 61; Ibn Al-Maghazeli, 37; Yanabi' Al-Mawda, 57) j) The Prophet said, “ALI is to me what Harun was to Musa.” (Mustadrak Al-Sahihain of Al-Hakim Al- Nisabori, 3/137; Ibn Al-Maghazali, 65, 104; Al-Tabarani; HAliyat Al-Awliya’, 1/63; Akhtab Khawarizm, 229) k) The Prophet said, “ALI holds a right over this nation like the right of a father over his son.” (Muslim, 2/361; Al-Tirmidhi, 2/299; Al-Hakim, 3/130; Musnad Ahmad, 3/198; Al-Nisa’i, 7; Asad Al-Ghaba, 3/40) l) The Prophet said, “ALI is with the Qur’an, and the Qur’an is with Ali.” (Al-Bukhari, 5/19; Muslim, 2/360; Al-Tirmidhi, 5/304; Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/109; Ibn Majah, 1/28; Musnad Ahmad, 3/328) m) The Prophet said, “Love for ALI is faith, and hatred for Ali is hypocrisy.” (Ibn Al-Maghazeli, 67; Al-Khawarizmi, 236; Fara’id Al-Samateen; Yanabi' Al-Mawda) n) The Prophet said, “The position of ALI amongst the people is like Surat Ikhlas in the Qur’an.” (Muslim, 1/48; Al-Tirmidhi, 2/299; Al-Nisa’i, 27; Musnad Ahmad, 6/299; Ibn Al-Maghazeli, 191) o) The Prophet said, “ALI is the beloved between two friends, myself and Ibrahim.” (Yanabi' Al-Mawda, 88; Fara’id Al-Samatin; Al-Abrar; Moniq Ibn Ahmad Al-Khawarizmi) p) The Prophet said, “Whoever splits with ALI has split with me, and whoever splits with me has split with God.” (Ibn Al-Maghazeli, 45; Yanabi' Al-Mawda, 181) q) The Prophet said, “ALI is from me and I am from him, and he is the protector of every true believer after me.” (Ibn Al-Maghazeli, 69; Yanabi' Al-Mawda, 125) r) The Prophet said, “ALI is the most beloved of God and His Prophet in all of creation.” (Kanz Al-Umal, 5/33; Al-Riyadh Al-Nudhra, 2/211; Ibn Al-Maghazali, 219) s) The Prophet said, “Mentioning ALI is a form of worship, and looking upon him is a form of worship.” (Mustadrak Al-Sahihain of Al-Hakim Al-Nisapuri, 3/123; Kenz Al-Omal, 6/156; Al-Tabarani; Ibn Al-Maghazeli, 240, 278; Al-Khawarizmi, 62) t) The Prophet said, “ALI stands in relation to me as my head to my body.” (Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/141; Al-Jami^ of Al-Suyuti, 1/583; Tarikh Baghdad of Al-Khateeb Al-Baghdadi, 1/51; Hiliyat Al-Awliya’, 1/182; Al-Riyadh Al-Nudhra, 2/219) 6- The Prophet said, “ALI is the door of servitude, and whoever passes through that door is a true believer.” (Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori; Kanz Al-Umal, 6/156; Al-Dilmi) 7- The Prophet said, “ALI is the door of my knowledge, and the one who will clarifies for my nation that which I was sent with.” (Tafsir Al-Tabari, 3/171; Shawahid Al-Tanzil, 2/356; Al-Darr Al-Manthour, 6/379; Yanabi' Al-Mawda, 61) Thus it is well proven that the Prophet saww never closed the Door leading to him. It also confirms that all the doors were closed except the Door of Imam Ali AS to the mosque.
  13. In the name of Allah, the most beneficent, the most merciful. *IN THE ADHAN The third Shahadah is something you will find never missed out in almost every single Adhan, so much so it is pretty much part of the Adhan. However, to examine the origins of the third Shahadah - and this may come as a shock to many- we need to look at our most eminent scholars who lived very close to the time of the Imams a.s, who would have been exposed to bidahs and deviance's. Now, some individuals are going to say: "It is not part of the adhan , we recite it for the intention of seeking nearness to Allah swt". Before i go on, let me add, i believe in wilayah, i believe in the twelve chosen imams of the ahlulbayt a.s, the preservers of the sunnah of Muhammed pbuh, and Ali a.s is the rightful successor of Muhammed pbuh as ordained by Allah swt. And therefore i want to copy what the Imams a.s did without adding innovations. Holy Quran: "And when it is said to them, "Follow what Allah has revealed," they say, "Rather, we will follow that which we found our fathers doing." Even though their fathers understood nothing, nor were they guided?" However, such a view is flawed on the following premises: 1. Why did our Imams a.s, nor their companions, nor our classical scholars ever adhere to this view, or ever were informed of the added benefit of reciting it ? 2. Why did our Imams a.s not add it with the intention it is not part of the adhan, and its to seek nearness to Allah swt? 3. The fact is the 3rd shahdah being added into the Adhan came from the ghulaat who were upon ghuluw - without a doubt we can give great historical weight to this statement, and it is even testified by our classical scholars. 4. So that begs the question, why are we still doing it? Chances are, if you lived among the great shia scholars in the past, you would have never added this in the Adhan and they would have forbidden it. You may be shocked at reading the following: Allaamah Hillee(The man who wrote works on Shiism, and Ibn Taymiyyah wrote his famous refutation Minhaaj as sunnah) One of our great classical scholars (d. 726 AH) has said about the 3rd testimony in the Adhaan and Iqaamah: و لا يجوز قول «إن عليا ولي اللَّه» و «آل محمد خير البرية» في فصول الآذان، لعدم مشروعيته "And it is NOT permissible to say إن عليا ولي اللَّه and آل محمد خير البرية since there is no ruling for it in the sharee'ah" Source:1. 'Allaamah Hilli, Nihaayah Al-aHkaam fee ma'rifah al-aHkaam, vol. 1, pg. 412 ere is what Al-Toosi (one of our great reported scholars) (d. 460 AH) had to say about the 3rd testimony in the adhaan. و أمّا ما روي في شواذّ الأخبار من قول: «أشهد انّ عليا وليّ اللّه و آل محمّد خير البريّة» فممّا لا يعمل عليه في الأذان و الإقامة. فمن عمل بها كان مخطئاTranslation: "The are some odd (shaadh) reports of saying أشهد انّ عليا وليّ اللّه and آل محمّد خير البريّة. You must NOT do it in the Adhaan and Iqaamah. And whoever does this action is in mukhTi (error)" Source:1. Al-Toosi, Al-Nihaayah fee Mujarrad Al-Fiqh wa Al-Fataawaa, pg. 69 Sheikh Al Sadooq is one of our great scholars! He lived not too long after the major occultation, and infact, living so close to the time of the Imams a.s relative to the others means he had the ability to see historically events, when they originated and so on. He testifies that the addition of the third Shahadah in Adhan has come from a form of Ghullah, and that may Allah swt curse them! Here is what Al-Sadooq (d. 381 AH) has said concerning the 3rd testimony. Here are his actual words. هَذَا هُوَ الْأَذَانُ الصَّحِيحُ لَا يُزَادُ فِيهِ وَ لَا يُنْقَصُ مِنْهُ وَ الْمُفَوِّضَةُ لَعَنَهُمُ اللَّهُ قَدْ وَضَعُوا أَخْبَاراً وَ زَادُوا فِي الْأَذَانِ مُحَمَّدٌ وَ آلُ مُحَمَّدٍ خَيْرُ الْبَرِيَّةِ مَرَّتَيْنِ وَ فِي بَعْضِ رِوَايَاتِهِمْ بَعْدَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ أَشْهَدُ أَنَّ عَلِيّاً وَلِيُّ اللَّهِ مَرَّتَيْنِ وَ مِنْهُمْ مَنْ رَوَى بَدَلَ ذَلِكَ أَشْهَدُ أَنَّ عَلِيّاً أَمِيرُ الْمُؤْمِنِينَ حَقّاً مَرَّتَيْنِ وَ لَا شَكَّ فِي أَنَّ عَلِيّاً وَلِيُّ اللَّهِ وَ أَنَّهُ أَمِيرُ الْمُؤْمِنِينَ حَقّاً وَ أَنَّ مُحَمَّداً وَ آلَهُ صَلَوَاتُ اللَّهِ عَلَيْهِمْ خَيْرُ الْبَرِيَّةِ وَ لَكِنْ لَيْسَ ذَلِكَ فِي أَصْلِ الْأَذَانِ وَ إِنَّمَا ذَكَرْتُ ذَلِكَ لِيُعْرَفَ بِهَذِهِ الزِّيَادَةِ الْمُتَّهَمُونَ بِالتَّفْوِيضِ الْمُدَلِّسُونَ أَنْفُسَهُمْ فِي جُمْلَتِنَاTranslation: "This is the Authentic / Correct (SaHeeH) adhaan; nothing is to be added or subtracted from it. The mufawwidah's (form of ghullah), may Allaah curse them, have fabricated traditions and have added to the adhaan مُحَمَّدٌ وَ آلُ مُحَمَّدٍ خَيْرُ الْبَرِيَّةِ (Muhammad and the family of Muhammad are the best of mankind) twice. In some of their traditions, after saying أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ (I bear witness that Muhammad is the Prophet of Allaah) (they add) أَشْهَدُ أَنَّ عَلِيّاً وَلِيُّ اللَّهِ (I bear witness that 'Alee is the Walee of Allaah) twice. Among them there are others who narrate this أَشْهَدُ أَنَّ عَلِيّاً أَمِيرُ الْمُؤْمِنِينَ (I bear witness that 'Alee is the commander of the faithfull) twice. There is NO doubt that 'Alee is the walee of God and that he is the true commander of the faithful and that Muhammad and his family, peace be upon them, are the best of creatures. However, that is not [part] of the original adhaan. I have mentioned this so that those who have been accused of concocting tafweed and have insulated themselves in our ranks should be known." Source:1. Al-Sadooq, Man Laa YaHduruh Al-Faqeeh, vol. 1, pg. 290 - 291 Credit to Nader Zaveri, a man accused of attacking shi'ism but himself is perhaps the biggest advocate for pure shi'ism:http://www.revivingalislam.com/2010/06/3rd-testimony-in-adhaan-and-iqaamah.html An Ayatullah who is among the ranks of a marajah himself giving the following Fatawah(Modern day Fatwa's) Grand Ayatullah Sheikh Muhammed Hussain Najafi Grand Ayatollah Allama Shaikh Muhammad Hussain Najafi (Arabic/Persian/Urdu/Punjabi: آية الله العظمی علامہ الشیخ محمد حسین النجفي) (born April 1932) is a Twelver Shi'i alim from Pakistan and has been elevated to the status ofmarjiyyat. At present, there are two maraji of Pakistani descent, the other one Basheer Hussain Najafi. As Basheer Hussain Najafi has chosen to reside in Najaf, Iraq, Muhammad Hussain Najafi is the only marja' on Pakistani soil, running a Hawza in Sargodha.[1] He was included in the lists "The 500 Most Influential Muslims" for the years 2010 and 2011 Question # 1: Why is it not permitted by you to say "Ali-un-Waliullah" in azan? If we don’t say this, what is the difference between us and the others? Answer: It is established through all Shia books of Hadith, Fiqh, etc. that the azaan which was made a creed by Allah, which Allah then revealed through Jibrail (as) to the Holy Prophet (SAWAW), which the Prophet (SAWAW) first taught to Hazrat Ali (as), which Hazrat Ali (as) then taught to Hazrat Bilal (ra) and he continued to pronounce it until the demise of the Holy Prophet (SAWAW), that azaan consisted of 18 sentences i.e. this sentence was not included in it. It was the azaan which the Imams of Ahl-e-Bait (as), starting from Hazrat Imam Ali (as) until the Ghaibat-e-Kubra of Hazrat Imam Mahdi (as), used to pronounce and let others pronounce. Therefore, we also pronounce the same azaan. As far as difference with others is concerned, the difference of "Hayya ala khair-il-amal" is enough. For us it is an integral part of azaan, while the Sunni brothers have excluded it from azaan. http://www.sibtain.com/en/Questions_Answers_Azan.aspx I will look at what Grand Ayatullah Fadllulah r.a said too and post it inshAllah
  14. There are many fake and fabricated versions of the lineage of Imam Ali, Amir al-mumineen. Here is the authentic one- (1) Ali (as) (2) Abu Talib (as) (3) Abdu'l-Muttalib (4) Hashim (5) Abd-e-Manaf (6) Qusai (7) Kilab (8) Murra (9) Ka'b (10) Luwai (11) Ghalib (12) Fehr (13) Malik (14) Nazr (15) Kinana (16) Khazima (17) Madreka (18) Ilyas (19) Muzar (20) Nizar (21) Ma'd (22) Adnan (23) Awwad (24) Al-Yasa' (25) Al-Hamis (26) Bunt (27) Sulayman (28) Haml (29) Qidar (30) Isma'il (31) Ibrahim Khalil-Ullah (32) Ta'rikh (33) Tahur (34) Sharu (35) Abraghu (36) Taligh (37) Abir (38) Shale' (39) Arfakhad (40) Sam (41) Noah(42) Lumuk (43) Mutu Shalkh (44) Akhnukh (45) Yarad (46) Mahla'il (47) Qinan (48) Anush (49) Seth (50) Adam Abu'l-Bashir ( the first human ).
  15. SayedAA

    Role Model

    A piece of work which I've written and recorded in honor of the birth of Imam Ali ibn Abi Talib(as) Enjoy.
  16. I would like to know where I can get a copy of Kitab al Jafr. In arabic or English(preferably English although arabic is okay). Also I'd like this to be a general discussion thread about the book
  17. I tried finding some hadiths from the sunni books about proof of Imam Ali (AS) wilayah but i did not find even a mention about Ali ibn Abi Talib, are they edited out or what? Should i buy the books by text instead?
  18. Quotes By Imam Ali: "The moment you start arguing with an ignorant fool, you have already lost." "Do not be a slave to others when Allah has created you free." "Beautiful people are not always good, but good people are always beautiful." Quotes by Prophet Muhammad: "The strongest among you is the one who controls his anger." "There is no beauty better than intellect." "When you are angry, be silent." "Hussain is from me and I am from Hussain." Quotes by Imam Hussain: "It is better to die on your feet, than to live on your knees." "The most merciful person is the one who forgives when he is able to take revenge." "If you never believe in religion nor fear the hereafter, then at least be free from Tyranny and Arrogance."
  19. Salam everyone, I hope you're all having a wonderful day. I was just wondering from which hadith collections I can find the following narration attributed to Imam Ali (as)? All of your responses are greatly appreciated
  20. I had a dream regarding imam Ali. If anyone knows anything about dreams or how to interpret one, that would be great, as im really really curious what it meant. Its really long, i apologize in advance! My family and i were moving to iraq for my dad's business, and i was really saddened by this because iraq is not an ideal place to live. I cried the whole way there (we walked there from California in the dream). When we arrived, my sister and i separated from my family and were told one of the imam's shrine was near by. We went near the shrine, but it was covered with a cloth because no one was allowed to see it at that hour. My sister and i went near the shrine and i asked her who's shrine it was and she told me it was imam ali's. A man came up to us and asked me if i wanted to see the shrine, and i said yes. He told me i couldnt go near it or touch it though and i can only see it from a distance. I agreed and he told my sister this offer was only for me. He removed the cloth and i saw the shrine. i began to cry and the man told me crying wasnt allowed, so i stopped. I began reciting "Nady Ali" which means "Call upon Ali" and after i said that verse a big brown horse came from behind the shrine and stood next to it. I recited the verse again so the horse came near me and lowered its head allowing me to pet it,and the last time i said the verse the hoarse jumped, opening the curtain that covered the shrine. I walked in and saw the hoarse planting a pink flower near the shrine. Itold the horse i wanted the flower as a memory of that moment. the horse told me i wasnt allowed to take the flower because it was not "a flower from heaven." i took the flower anyway, pulling it from the ground, and the horse looked upset. I gave the flower back and said id just plant my own flower next to the shrine. I know its long and weird, but im really really curious as to what all of this means! if anyone knows or knows where icould find out that would be great!
  21. Salam, My question is that on one hand Imam Ali a.s says that he is far away from world (he has said Talaaq to this World) but on other hand we're living in this world. We have to make money and for the sake, when someone indulges in making money, he really gets into the world and its affairs that he forgets Allah (I mean not doing bad things in it but you know, couldn't remember Allah). How is it possible to be working in this world and hate it? I couldn't understand the statement of Imam. I would love your insights, some good lectures on this, quotes, riwayaats etc.
  22. Salaam all, I have gathered a few questions which have come to my mind and I would very much be interested in hearing the shia school of thought side. If the questions come across offensive, this is in no way my intention so please do not take it aggressively. Also, if points could be backed up with Quran and Hadith it would be preferred. 1) If Shia'ism is the closest method of seeking nearness to Allah - why are Sunnis in charge of Makkah & Medina etc? 2) How can the Prophet (pbuh) have spent his whole life amongst his companions (namely those who are known as the caliphs today) and loved the Sahaba when they were going to carry out acts which are claimed by the Shia school of thought - surely Allah (swt) would have prevented/informed him if this were to be the case? 3) It says in Qur'an Majeed in Sooratun Nasr that we will see the Deen of Allah being accepted in multitudes, which we are seeing today. However people are predominantly following the majority school, sunnism - could this be an indication that this school of thought is that which is nearest to reach Allah (swt)? I have more questions but will take it a bit at a time. Thank you in advance to all those who offer an intellectual insight.
  23. خلاصة الاقوال في معرفة الرجال - Page 276-277, Author: Allamah al-Hilli. http://www.uofislam.net/uofislam/view.php?type=c_book&id=1360 مالك الاشتر قدس الله روحه ورضي الله عنه، جليل القدر، عظيم المنزلة، كان اختصاصه بعلي (عليه السلام) اظهر من ان يخفى، وتأسف (أمير المؤمنين (عليه السلام) بموته، وقال: لقد كان لي كما كنت لرسول الله (صلى الله عليه وآله. Ali a.s said, when Maalik al-Ashtar died: "He was to me as I was to Rasul Allah s.a.w.w" And Ali a.s was to Rasul Allah s.a.w.w as Harun a.s was to Musa a.s. Therefore the relation of Malik Ashtar r.a with Imam Ali a.s was of the same nature as Ali a.s had with Rasul Allah s.a.w.w.
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