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Found 23 results

  1. Salam I am reading about Imamate and it is very interesting intellectually but here are some questions I have: If we have a divinely appointed imam to guide us on the way of the Prophet (s.a.w.) why only stop after 12? Why not continue with one imam after another till Imam Mahdi? I would like you to answer this without referring to the Sunni hadith books about the hadith of 12 caliphs or similar narrations in your own books but only using intellect and logic. See, I am almost convinced that the idea of a divinely appointed ruler for the Muslim Ummah, who is protected from sin is a good one and it makes sense to my intellect but since we do not know when the Day of Judgement will be and when the world will end, shouldn't there be a continuous line of imams, one after the other, until the last one (whom we can call Imam Mahdi (a.s.) ? I am a Sunni Muslim and a member of a Sufi tariqah but have recently been reading about Shi'ism as well and this question came to me.
  2. Salaam all, I posted here as the prophets and ahl al bayt section was greyed out. My question is was Prophet Muhammad (pbuh) ever an Imam and what is textual proof is there for this? I know Ibrahim was made an imam and the 12 successors and these can be proven using Quran and Hadiths. I have read in sources that he was an Imam in order to show his superiority to all other Imams because of him being a Rasul, unlike the others, but I cannot find the textual proof for this. Thanks
  3. Salam The proof that Imam Musa al Kazim (as) is Imam is this hadith. Sharif al Qarashi page 129 a man who cursed al-Kadhim's grandfather, Imam Ali. The Imam's followers intended to kill the man, but al-Kadhim prevented them. He went to the man's farm in the outskirts of Medina. He approached him, but the man shouted at him not to walk on his plants. The Imam paid no attention and when he reached him, sat beside him and treated him kindly, asking how much had the man paid to sow his land. "One hundred dinars," said the man. "How much do you hope to acquire from it?" asked the Imam. "I do not know the unknown," said the man. "I only asked you about what you hope it would bring you," insisted the Imam. The man answered "two hundred dinars", and the Imam gave him three hundred dinars, saying "This three hundred dinars is for you and your plants are as they are."[16] The Imam then headed for the mosque of the prophet, where he saw that the man was already sitting there. When he saw the Imam, the man stood up and called out the verse: "Allah knows best where to put his (prophetic) mission."[e] His companions were surprised at this change, but the man recited to them the noble deeds of the Imam and invoked Allah for him. Hence, the Imam turned to his companions and said: "Which was better – what you wanted or what I wanted? I have put right his attitude to the extent you have now become acquainted with." Prove that Ismail has the right to imamate.
  4. Salaam brothers and sisters, With the advent of Muharram, no doubt we are all busy commemorating the martyrdom of Imam Hussain (as) - each of us in our own way. At the same time, the enemies of Allah, The Prophet (saw), the Imams (as) and the Ahlul-Bayt (as) are also preparing to attack us – each of them in their own way. We have all witnessed their attacks on azadari and its various rituals and on the concept of Imamate. While we may have our differences on how to mourn Hussain and serve Hussain, no non-Shia has a right to tell us how we should commemorate the martyrdom of Hussain (as) or how we should mourn Hussain (as). Azadari is at the forefront in this battle of Haqq vs. Batil. They want to destroy azadari today, so they can destroy Imamate tomorrow. They want to destroy Imamate tomorrow, so they can destroy Prophethood the day after. Their last attack will be on Tauheed (Oneness of Allah) itself. The biggest example of this can been seen in Karbala itself. Imam Hussain (as) said, “One like me can never do bayah (allegiance) of one like Yazeed”. One of the many differences between them was that Yazeed was Caliph and Hussain (as) was Imam. This was the ultimate battle between caliphate and Imamate. Yazeed didn’t just attack Hussain - caliphate attacked Imamate; caliphate attacked “Aliyun Waliallah”. After caliphate thought it had defeated imamate, it turned towards Medina. Yazeed didn’t just attack Medina – caliphate attacked Prophethood; caliphate attacked “Muhammadur rasoolallah”. After caliphate thought it had defeated Prophethood, it turned towards Mecca. Yazeed didn’t just attack Mecca, caliphate attacked Tauheed; caliphate attacked “La Ilah Illallah”. Then caliphate sat back to enjoy fruits of its apparent victory. Little did caliphate know that: وَإِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُوا لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ أَوْ يُخْرِجُوكَ ۚ وَيَمْكُرُونَ وَيَمْكُرُ اللَّهُ ۖ وَاللَّهُ خَيْرُ الْمَاكِرِينَ {30} [Shakir 8:30] And when those who disbelieved devised plans against you that they might confine you or slay you or drive you away; and they devised plans and Allah too had arranged a plan; and Allah is the best of planners. It started off as a chant by a few hundred azadar, then a few thousand azadar, then a few million azadar to now over 250+ million azadar chanting “Ya Lisarat Ul Hussain” (Vengeance for the blood of Hussain) and “Labaik Ya Hussain” (we are at your service O Hussain). As long as there are azadar and azadari, there will always be Aliyun Waliallah. As long as there is Aliyun Waliallah, there will always be Muhammadur Rasoolallah As long as there is Muhammadur Rasoolallah, there will always be La Ilah Illallah
  5. Salaam all, I have been watching the Umar series just to allow free thought and invite open-mindedness and to understand the roots of Islam and shism better. I just had a question: The prophet passed away, not long after the event of ghadeer whereby he proclaimed Imam Ali (a.s) as a successor. Upon the tragic death of the prophet, the "muslims" decided to take control of the ummah (as though it was their responsibility and not Allah's command). They treated Islam as a country, rather than a divine message, allowing to 'elect' leaders themselves, whereas, Islam has always been a religion propagated by DIVINELY CHOSEN individuals, not those chosen by ordinary fallibles. So my question is, how come, upon 'electing' the next successor, not one individual spoke about ghadeer, how can such a vast majority of muslims simply 'forget' about such an important event. I mean, not all of them would have been power hungry, at least someone should have remembered it.. Since so many people had forgotten about such an event, and so quickly, what does that say about ghadeer itself, it happened, for sure, but how would one justify it through this lens? Wassalam
  6. Details and truth about such historical event is mentioned in THIS DOCUMENT with all references.
  7. I was wondering that every usul e deen including Tauheed, adal, nabuwat and Qiyamat is clearly defined in Quran except Imamate. We consider some hidden verses of Imamate but Allah has revealed every usul e deen clearly then why Imamate isn't mentioned?
  8. Your thoughts on this? Dr. Abdol Karim Soroush, an Iranian scholar, a government official directly appointed by Khomeini, talking about Evolution of shiaism and finality of Prophet hood. Biography of author is HERE This is full lecture. Short clip part starts from 36 min. https://www.youtube.com/watch?v=A_9cM6yEm_U
  9. Question. What is the difference between Nabuwah and Imamah (Prophets and Imams) in terms of characteristics and Qualities? As there are many narrations in primary shia hadith books which are creating serious doubts. For e.g the following narration says like Messengers and Prophets, Aimah also receive revelations through angel Jibrail, with the only difference being Aimah only hear from Jibrail without seeing him. Here is one more confusing statement from Allama Majlisi.
  10. What emphasizes the fact that Shura (consultation) was the constitutional system that Imam Amir Muminin Ali bin Abi Talib abided by; and that he had no knowledge of vertical hereditary leadership of the Ahl al-Bayt, is his participation in the Shura process after the death of Caliph Umar bin Khattab, and his arguments before the members of the Shura on his virtues and his role in the service of Islam; so also the fact that he did not point to the issue of the text or his appointment as Khalifah after the Prophet. If the Hadith of Ghadir has any of this import, the Imam would have refered to it, and he would have won the day with what is greater and stronger than mentioning his virtues. Imam Ali believed in the system of consultation and it’s being first and foremost the right of the Immigrants and the Helpers (Muhajirin and Ansar). Due to this he refused to accede to the call of rebels-after the murder of Caliph Uthman, who invited him to assume power, and he said to them “This is not of your powers, this is for the Muhajirin and Ansar, anyone they chose as a leader will be a leader”. When the Immigrants and the Helpers came to him and said, “Stretch your hand, we would give you our oath of allegiance”, he withdrew from them. They repeated as the first, and he also withdrew again, and they repeated that for the third time then he said “Leave me and look for another person and know that, if I responded to you, I will do with you what I know…. and if you leave me alone, I am just like one of you, I would be the most obedient and loyal to anyone you choose to conduct your affairs for me to be a vizier is better for you than to be a leader” He walked to Talhah and Zubair and put it across to them and said:” If anyone of you wishes , I will give him my oath of allegiance” They both said “ No … the people accept you more (than any other man). At the end he said to them “If you insist, my oath of allegiance “bayah” must not be secret, and it will not be taken till after the acceptance of the (general) Muslim populace, so I will go out to the Masjid (mosque) anyone who wishes to give his oath of allegiance to me let him do it”. Tabari, vol. 3 p. 450 Therefore, if the theory of a “text” and appointment is established and well- known to the Muslims, it would not be permissible for Imam (Ali) to reject the revolters, and then wait for the word of the Immigrants and Helpers (Muhajirin & Ansar), as it will also not be permissible for him to say “ to be a vizier is better for you than to be a leader”. It will also not be right for him to put the leadership (Khilafah) before Talhah and Al-Zubair, and he will not need to wait for the oath of allegiance from the general Muslims. There is another narration from the work of Sulaym bin Qays al-Hilali that discloses the belief of Imam Ali in Shura, and the right of the Ummah to elect its leader. He said in one of his letters, “What is obligatory in the laws of Allah and Islam is that the Muslims, of if their leader dies or is killed, they should not perform any act nor innovate something, nor move in order to do something new, unless they choose for themselves a chaste leader, who is learned, scrupulous, and well-versed in the legal and traditional matters”. Kitab Sulaym bin Qays Al-Hilali, p. 182, Majlisi: Bihar al-Anwar, vol. 8 p. 555 When Talhah and Al-Zubair dissented, he pleaded for his case on the basis of their oath of allegiance to him, saying: “You gave me your oath of allegiance and now you breached it.” He did not point to the issue of a text from the Prophet of Allah (peace be upon him). All that he said to Al-Zubair which made him to desist from fighting him, was his reminding him of the statement of the Prophet (S.A.W) that, “You will fight him, while being a transgressor!” Imam Ali also said to Mu'awiyah who rebelled against him …My allegiance in Madinah is binding on you in Sham (Syria), because the people who swore their oath of allegiance to me, where the same people who swore allegiance to Abu Bakr, Umar and Uthman, so the one present has no other alternative to choose, nor has the absent the right to reject, Definitely Shura is the right of Muhajirin and Ansar, when they agree on a person, and called him the leader (of the Ummah), therein lies the pleasure of Allah..’ So, Shura is the basis of leadership in the right of Imam Ali, and this was in the absence of the theory of (a text and. (divine) appointment or selection), Which was not referred to by the Imam in any instance. Imam Ali views himself, undoubtedly, as an ordinary person i.e one who is not infallible, and he demanded from the Shiites to other Muslims to view him in that sense. History has preserved for us a wonder of his many wonders which is transmitted by Kulayni in al-Kafi, where he says: “I am in myself not above mistake, and I am not contented that my actions are free of it, except that Allah suffices me of myself, with what He bestows onto me’. Kulayni: Rawdah al-Kafi, pp. 292-293 Majlisi: Bihar vol. 74. p. 309 The belief of Imam Ali in Shura (Consultation) as a constitution for the Muslims, became very clear in the process of the Caliphate of Imam Hassan when the Muslims came to him after the strike of Abdul Rahman bin Muljan on him, and requested him to appoint his son Hassan after him (as the leader), for he said “No, we did go to the Prophet of Allah and said,” Appoint (for us a leader), and he said” No, I fear that you will be divided on his affairs, as Harun, but if Allah finds any good in your hearts, he will choose for you’ They requested him to point to someone, but he did not . They then said to him,” If we lost you, we will not lose giving our oath of allegiance to Hassan. He said, “I do not command, nor prevent you, you can discern better”. Murtada: Al-Shafi, vol. 3 p. 295, Tathbit Dala'il al-Nubuwwah, vol.1 p. 212 Hafiz Abu Bakr Ibn Abi al-Dunya (208-281AH) has mentioned in the book titled “The Murder of Imam, the Commander of the Faithful, from Abdul Rahman bin Jundub from his father who said “I said “ O! Commander of the faithful, if we lose you (if you die) and we will not lose, we will give our oath of allegiance to Hassan. He said, “I will not command you (to do that) nor prevent you”. I repeated what I said and he replied in the same way. Tathbit Dala'il al-Nubuwwah, p. 43 Sheikh Hassan bin Sulaiman has mentioned in 'Mukhtasar Basair al-Darajat’ from Sulaym bin Qays al- Hilali, who said “I heard Ali saying, while in the company of his two sons and Abdullah bin Ja’far and some of his close associates (supporters) ‘ Leave people with what they have chosen for themselves, and maintain your silence. Majlisi: Bihar Vol. 7 chapter on “Tradition attributed to Sulaym, not available in his book.” Imam Ali the leader of the faithful has given his will to Imam Hassan and his other children, but he never mention the issue of leadership and the Caliphate, His will was spiritual, ethical and personal, or as, Sheikh Mufid has said in Al-Irshad, the will was for Hassan regarding his family, children and companions, his responsibility and his charity’. Mufid: Al-Irshad, p. 187
  11. Salam Alaykum to you all, I have a simple question about the practicality of 12 Imams. Assume Allahs will goes to plan and Ali becomes the leader of the Ummah after the Prophet Peace be upon him, then he passes it onto Al Hassan, then to Al Hussain and so on. When we reach the 12th Imam, Imam Al Mahdi - what happens? He will not need to go into hiding, because no one is after his blood. So will he pass on the Imamate to a 13th Imam? Or will the world end after Imam Al Mahdi dies?
  12. وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ۚ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَٰئِكَ كَانَ عَنْهُ مَسْئُولًا [ISRA-36] And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart - about all those [one] will be questioned. حَدَّثَنَا عَلِيُّ بْنُ الْجَعْدِ، قَالَ أَخْبَرَنَا شُعْبَةُ، قَالَ أَخْبَرَنِي مَنْصُورٌ، قَالَ سَمِعْتُ رِبْعِيَّ بْنَ حِرَاشٍ، يَقُولُ سَمِعْتُ عَلِيًّا، يَقُولُ قَالَ النَّبِيُّ صلى الله عليه وسلم"‏ لاَ تَكْذِبُوا عَلَىَّ، فَإِنَّهُ مَنْ كَذَبَ عَلَىَّ فَلْيَلِجِ النَّارَ ‏"‏‏ Narrated Ali: The Prophet (ﷺ) said, "Do not tell a lie against me for whoever tells a lie against me (intentionally) then he will surely enter the Hell-fire." Bukhari #106, Muslim #1 The basis or foundation of most of the twelver shia beliefs including Ghadir, Saqifa, Imamat or Khilafat, Fadak, Attack on Sayeda, Compilation of Quran and many more, is only one book, namely Book of Sulaym Bin Qais (2BH-76AH) https://www.hubeali.com/kitab-e-sulaym/. Which is the first compilation of ideological historical narrations of twelver shias. Before this book such concepts were not present anywhere in the way as they are described and interpreted in the book. They all were written/scripted in secrecy. And according to its sole narrator, witness and care taker Abban Bin Abi Ayash Feroz, this book was given to him by Sulaym before his death. Then Abban showed this book to some other people including the famous Umar bin Uzaina. All prominent shia scholars including Kulayni, Sadooq, Toosi, Numani, Majlisi etc etc etc had narrated from this book narrations concerning alomost all their core beliefs and collected other reports making the Book of Sulaym their nucleus and basis. In every era majority of shia scholars made this book their foundation for all major beliefs and propagated the book and its concepts to the people of their time. This is the book that made them “RAWAFIDH”, i.e enemies and haters of many true companions of Prophet s.a.w.w which are highly praised by Prophet s.a.w.w in many authentic and mutawatir ahadith. Ibn Abi Zaynab al-Nu’mani (d. 360AH) has said regarding the book of Sulaym bin Qais: “There is no conflict among the entire Shiites who were learned and who transmitted (Shiite learning) from the Imams, that the book of Sulaym bin Qais al-Hilali, is one of the fundamental and oldest source books reported by scholars and transmitters of the traditions of Ahl al-Bayt. It was one of the most important reference books the Shiites refer to and depend on”. [Al-Ghabah by Shaikh Numani, Died 360AH] https://www.al-islam.org/kitab-al-ghayba-book-occultation-sheikh-an-numani/preface-verifier#about-author AUTHENTICITY OF BOOK OF SULAYM BIN QAIS (2BH-76AH) WHICH IS THE FIRST COMPILATION OF IDEOLOGICAL HISTORICAL NARRATIONS OF TWELVER SHIAS. About Sulaym Bin Qais whatever information is available comes from Abban bin abi Ayash, the sole narrator and the witness of the book. While Abban himself is an extremely weak narrator. And it is one of those lucky persons about which there is consensus b/w both shia and sunni rijal scholars that he is weak and liar. But twelver shias have accepted from this weak/liar narrator not just few narrations but an entire book, which is sadly the foundation of all their major core beliefs. Status of Abban bin Abi Ayash Feroz in Shia Rijal. ZAEEF (WEAK) AND KAZAB (LIAR). And there is ijma among shia rijal scholars about his weakness and on being his fabricator, teller of untruths. 1. Rijal Al-Khoi No.22 , Abban bin Abi Ayash is weak according to Shaikh Toosi and Ibn Ghadairi. 2. See Rijal Tusi 3. See Rijal Ibn Gadairi Other shia rijal books, confirming the same. 4. See Rijal Ibn Dawud 5. See Jami‘ Al-Ruwat 6. See Al-Mufid min Mujam Rijal Al-Hadith 7. See Mustadrakat Ilm Al-Rijal Abban bin Abi Ayyash in Sunni Rijal is also WEAK (ZAEEF), LIAR (KAZAB) http://www.al-milani.com/library/lib-pg.php?booid=4&mid=3&pgid=186 https://ar.wikipedia.org/wiki/%D8%A3%D8%A8%D8%A7%D9%86_%D8%A8%D9%86_%D8%A3%D8%A8%D9%8A_%D8%B9%D9%8A%D8%A7%D8%B4 REMINDER يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَىٰ أَنْفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالْأَقْرَبِينَ ۚ إِنْ يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَاللَّهُ أَوْلَىٰ بِهِمَا ۖ فَلَا تَتَّبِعُوا الْهَوَىٰ أَنْ تَعْدِلُوا ۚ وَإِنْ تَلْوُوا أَوْ تُعْرِضُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا O you who have believed, be persistently standing firm in justice, witnesses for Allah , even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both. So follow not [personal] inclination, lest you not be just. And if you distort [your testimony] or refuse [to give it], then indeed Allah is ever, with what you do, Acquainted. Surah Nisa – 135 يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ ۖ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا ۚ اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ O you who have believed, be persistently standing firm for Allah , witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness. And fear Allah ; indeed, Allah is Acquainted with what you do. Surah Maida - 8
  13. If by word mawla at ghadir means leader/caliph/imam then Ali a.s is not your Mawla. According to twelver shia Imamate concept, Prophet s.a.w.w had appointed Ali a.s mawla (leader/caliph/suucessor/imam) after him at ghadir. And there are twelve such mawla (leaders/caliphs/suucessors/imams) after Prophet s.a.w.w till the day of qiyamah. And every person has to recognize Mawla/Imam of his time. Isra 71 says: One day We shall call together all human beings with their respective Imams. Based on these principles, Ali a.s was mawla i.e leader/Imam/caliph only for people of his time. Ali a.s, the first of the Twelve Imams, died in the year 40. His son Hassan a.s died nine years later, in 49. If Ali a.s is the Imam for the people of his time, Hassan a.s is left with only those people who were born during his nine years. All the other people of his time who were alive during his father's time will form part of his father's group, and not his. The tenure of the 3rd Imam lasted for 22 years; the 4th for 34 years; the 5th for 19 years; the 6th for 34 years; the 7th for 35 years; the 8th for 20 years; the 9th for 17 years; the 10th for 34 years; and the 11th for only 6 years. And with the 12th Imam, we have a tenure of Imamah that has been running for over 1200 years. The group that will supposedly be called by the name of the 11th Imam, for example, will only include people that were born during his Imamah that ran from 254 up to 260, rest of all till qiyamah will be called by the name of 12th Imam. Therefore since 260AH till today and till the qiyamah, 12th Imam was, is and will be the Mawla (leader/caliph) for all people (as per twelver shia concept). They all will be called and idetified by his name on qiyamah not by the name of Ali a.s. He was mawla (leader/imam) only till 40AH and for people of his time only.
  14. The First Imam Ali al-Murtada (Alaihis-Salam wa Karramullahu Wajahu) Father: Abu Talib bin Abdul Muttalib bin Hashim. Mother: Fatimah bint Asad bin Hashim bin Abd Munaf. Kunniyat (Patronym): Abu'l Hasan and Husayn, Abu Turab Laqab (Title): Al-Wasi, Amir al-Mu'minin Birth: He was born in Makka. Martyrdom: He was martyred by the accursed Khwariji named ibn Muljam at Kufa during the month of Ramadan in the 40th year of Hijrah and is buried in Najaf on the outskirts of Kufa. The Second Imam Hasan (Alaihi-Salam) Mother: Fatimah az-Zahra, the youngest daughter of the Holy Prophet Muhammad. Kunniyat: Abu Muhammad Laqab: Al-Sibt al-Kabir (the elder grandson), Al-Mujtaba. Birth: He was born in Madina in the middle of the month of Ramadhan in 3 A.H. Martyrdom: He died [poisoned] on the 28th of Safar in the year 50 A.H. He was buried in the graveyard of Baqi in Madina. The Third Imam Husayn (Alaihi-Salam) Mother: Fatimah az-Zahra, the daughter of the Holy Prophet Muhammad. Kunniyat: Abu 'Abdillah. Laqab: Al Sibt, Shahid-e-Karbala. Birth: He was born in Madina in the month of Shaban in the year 4 A.H. Martyrdom: He was martyred with his companions by the army of Yazid in the month of Muharram 61 A.H. His tomb is in Karbala, a town of Iraq. The Fourth Imam 'Ali Zayn al-'Abidin (Alaihi-Salam) Mother: Shahzanaan Kunniyat: Abu al-Hasan Laqab: Zayn al-'Abidin, Al Sajjad Birth: He was born in 38 A.H. in Madina. Martyrdom: He died of poison in the year 94 or 95 A.H. at Madina and is buried at Baqi near his uncle Hasan. The Fifth Imam Muhammad al-Baqir (Alaihi-Salam) Mother: Umm Abdullah, the daughter of Imam Hasan. Kunniyat: Abu Ja'far. Laqab: Al-Baqir. Birth: He was born at Madina in the year 57 A.H. Martyrdom: He died of poisoning in Madina in 114 A.H. and is also buried at Baqi near his father. The Sixth Imam Ja'far as-Sadiq (Alaihi-Salam) Mother: Umm Farwa, the daughter of Qasim bin Muhammad bin Abu Bakr. Kunniyat: Abu 'Abdillah. Laqab: Al-Sadiq. Birth: He was born at Madina in 83 A.H. Martyrdom: He died of poison in 148 A.H. and is buried at Baqi near his father. The Seventh Imam Musa al-Kazim (Alaihi-Salam) Mother: Hamidah Kunniyat: Abu al-Hasan Laqab: Al-Kazim Birth: He was born at Madina in the year 129 A.H. Martyrdom: He was poisoned in the prison of Harun al-Rashid at Baghdad in the year 183 A.H. He is buried in Kazimiyyah in Iraq. The Eighth Imam 'Ali al-Rida (Alaihi-Salam) Mother:Khayzran Kunniyat : Abu al-Hasan Laqab : Al-Rida Birth: He was born at Madina in 148 A.H. Martyrdom: He was poisoned in the year 203 A.H. and is buried in the Khurasan district of Iran. The Ninth Imam Muhammad Taqi (Alaihi-Salam) Mother: Sakina Kunniyat (Patronymic): Abu 'Abdillah Laqab (Title): Al Jawad Birth: He was born at Madina in 195 A.H. Martyrdom: He died of poison at Baghdad in the year 220 A.H. and is buried near his grandfather at Kazimiyyah in Iraq. The Tenth Imam Ali al-Naqi (Alaihi-Salam) Mother: Samana al-Maghribiya Kunniyat (Patronymic): Abu al-Hasan al Askari Laqab (Title): Al-Hadi Birth: He was born at Madina in the year 212 A.H. Martyrdom: He died of poison in 254 A.H. at Samarrah (Sarmanra) in Iraq and is buried there. The Eleventh Imam Hasan al-Askari (Alaihi-Salam) Mother: Ummul Walad - Sawsan. Kunniyat (Patronymic): Abu Muhammad. Laqab (Title): Al-Askari. Birth: He was born at Samarrah in the year 232 A.H. Martyrdom: He was poisoned in 260 A.H. at Samarrah and is buried there. The Twelfth Imam Muhammad al-Mahdi (Alaihi-Salam) Mother: Ummul Walad Narjis alias Saiqal Kunniyat (Patronymic): Abu 'Abdullah, Abu al-Qasim Laqab (Title): Al-Qaim, Al-Muntazar, Al-Khalaf, Al-Mahdi, Sahib al-zamaan. Birth: He was born at Samarrah in the year 255 A.H. He is the last Imam (a.s.) and he is alive and hidden. Question: How will he die? Any authentic narration from ahlebayt in this matter? Jazak Allah Khairan.
  15. Small pictorial representation of how the reign of Caliphs corresponded with the imamate period of our Imams. Please let me know if there are errors so I can fix. This is by no means 100% accurate just an approximation.
  16. (bismillah) Question asked: Sir! There is a narration reported by Abu Hashim Dawood bin Qasim al Ja'fri which gives the testimony of Khidhr (a.s) regarding the 12 Imams, and shows their names. It is present in 1- Al Kafi, Sheikh Kulaini, 1/525 2- al-Imama wa al-Tabarsi fi al-Hira, p106 3- Kitab al-Ghaybah, Sheikh Numani, page 58 4- Kamal ad-Din, Sheikh Saduq, page 313 All of these show the end of narrators like this عن أحمدبن محمد البرقی، عن أبی هاشم داودبن القاسم الجعفری،عن أبی جعفر الثانی علیه السلام However, when we consult the book al-Mahasen, 2/332-333; which is the book of Ahmad bin Mohammad bin Khalid al Barqi, we find the chain like this عنه، عن أبیه،عن أبى هاشم الجعفر یرفع الحدیث قال: قال أبوعبدالله (ع)، So, here the narration is in Mursal form. Also, we find that the names of Imams are not mentioned. What is the explanation for that? What is your view on authenticity of the present copy of al-Mahasen? Concise answer Khalid bin Ahmad al-Barqi has reported a narration in his al-Mahasen almost with the same chain of transmission mentioned in the question. Great scholars like Sheikh Kulayni, Saduq and Nu'mani have reported this narration from al-Barqi. However, there is a slight difference between the narration they have reported and the one al-Barqi has recorded in his book in terms of the chain of transmission of the narration and its content. There is not much detail about the narration in Barqi's al-Mahasen. In order for us to examine this issue, we must know the author of the book and the book itself better. Thereupon, we would be able to study the chain of the transmission and the content of the narrations in al-Mahasen as well as its difference from the narrations found in other books. Conclusively, we can come to the conclusion that this narration which has been reported in different books has an identical content. The only difference is that the narration in some sources have been partially omitted but the chain of transmission is almost the same. Read the detailed answer. Detailed Answer Khalid bin Ahmad al-Baraqi has reported a narration in his al-Mahasen. We will provide details about the writer of the book and then we will verify the authenticity of the narration in question. 1) Ahmad bin Muhammad bin Khalid al-Barqi Sheikh Abu Ja'far, Ahmad bin Muhammad bin Khalid bin Abdu Rahman bin Muhammad bin Ali al-Barqi is one of Shiite's great jurisprudents and narrators. He is considered to be amongst the friends of the infallible Imams (A.S). Ahmad was born in a village known "Barq Rood" of Qom. He is originally from Kufa. His great grandfather, Muhammad bin Ali is one of the companions of Zaid bin Ali bin Hussein (A.S) who rose up to fight against the injustice and oppression of Bani Umayyah and he was martyred in Yusuf bin Umar's prison. While still a child, Khalid, Ahmad's grandfather, was forced to leave Kufa for Qom along with his father Abdur Rahman bin Muhammad.[1] Back then the city of Qom provided a safe haven for Shiites. That was why many great Shiite narrators and scholars were living in it. One of the important incidents that took place during the lifetime of Ahmad bin Muhammad al-Barqi was that Ahmad bin Muhammad bin Isa Ash'ari, the head of the city of Qom and one of the great Shiite narrators, sacked Ahmad bin Muhammad from the city of Qom because according to Ahmad Ash'ari, al-Barqi had narrated mursal (disconnected) traditions or narrations which he considered to be poor. However, after sometimes, Ahmad Ash'ari regretted his action and returned al-Barqi to Qom apologizing him. It has been reported that upon al-Barqi's death, Ahmad Ash'ari attended his funeral with barren foot so as to make up for the disrespect he had shown to him.[2] Finally, Ahmad al-Barqi died in the year 274 or 280 A.H.[3] leaving Shia a very valuable Hadith legacy. 2) Bibliography of "Al-Mahasen" One of the oldest hadith books ever written by Shiite scholars is al-Mahasen by Ahmad al-Barqi who is known to be a trustworthy scholar and one of the great hadith narrators. Sheikh Saduq, Kulayni, and Sheikh Tusi have relied on him and reported many of the narrations transmitted by him. Al-Mahasen consists of eleven chapters or headings: 1. "Al-Qaraeen": This chapter includes narrations regarding matters consisting of three things or four to ten things. For instance, "three things which saves a person from destruction or three things which causes destruction…" As well, the significance of speaking good of others and being benevolent to others has been discussed with traditions reported from the Holy Prophet (S) and his pure Ahlul-Bayt (A.S). 2. "Thawab al-A'maal": This is another title regarding good deeds and their rewards such as the reward of positive thinking about God and love of the Household of the Holy Prophet (S) as well as the reward of fasting etc. 3. "Iqab al-A'mal": This chapter discusses narrations regarding bad or abominable deeds such the punishment of a person who downgrades prayers or one who does not pay his Zakat on time or he who belittles a mumeen (believer). 4. "Al-Safwah wa al-Noor wa al-Rahmah": This section includes narrations about the creation of a believer, status and position of the Messenger of God and his household as well as Shiites, friendship and enmity for the sake of God. 5. "Masabih al-Zulm": This chapter deals with narrations about reason, knowledge, guidance, God's right on people, innovation, analogy and opinion, divine authorities over people. 6. "Al-'Ilalal": This chapter includes 130 narrations regarding various subjects including the differences of the companions of the Holy Prophet about wiping the feet, the worldly and heavenly matters, and how one should deal with both of them, the characteristics of the Quran and its commentary and reasons for certain rules. 7. "Al-Safar": Includes narrations about journeying and relevant issues such as the right of a fellow traveler, journey expenses and manners of travelling. 8. "Al-Ma'aakel": This title deals with narrations regarding edibles, drinks and matters related to them. 9. "Al-Maa": Includes narrations about water and rules relating to them. 10. "Al-Manafe'": Includes narrations about Istikhara, seeking advice and drawing lots. 11. "Al-Marafeq": Includes narrations about the causes and means of life, house, vehicle, and cleanness. As is observed, the titles of these chapters mostly relate to religious beliefs, epistemic issues and matters related to people's ordinary life. 3) A Study of Hazrat Khidhr's Testimony on the Imamate of Infallible Imams (A.S) Ahmad bin Muhammad al-Barqi has been the person to report a narration in "Al-Mahasen". The same narration has been narrated more perfectly by Sheikh Kulayni in "Al-Kafi" and we will cite Al-Kafi because we need the text to understand the narration thoroughly: «عن عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِیِّ عَنْ أَبِی هَاشِمٍ دَاوُدَ بْنِ الْقَاسِمِ الْجَعْفَرِیِّ عَنْ أَبِی جَعْفَرٍ الثَّانِی‏....» The translation of the narration is as such: "Imam Jawad (A.S) said: Ameerul Mu'mineen (peace be upon him), once was heading towards Al Mesjedul Haram accompanied by Al Hasan Bin Ali and Salman Al Farsi (may Allah be pleased with them), Ameerul Mu'mineen (peace be upon him) was leaning on the hand of selman, they entered the mosque, he took a seat in its hall, a man of an elegant guise and handsome face eame closer, bid Ameerul Muamineen As Salam, he (peace be upon him) bid him back As Salam; the man sat and started talking: “O’ Ameerul Mu'mineen; I ask you about three matters, if you give me a wrong answer about them, I shall know that these people are following you to their misfortune both in this world and in the hereafter, and if you give me a correct answer I shall know that you and them will be destined to the same fate. Ameerul Mu'mineen (peace be upon him) said: “Ask whatever you like?” The man said: “Tell me where man’s soul goes when he sleeps? And how does man remember and forget? And how do man’s offspring look like their uncles (both from his father and mother)? Ameerul Mu'mineen (peace be upon him) turned to Abi Muhammad Al Hasan and said: “O’ Aba Muhammad! Answer his question!” And Imam Hasan (A.s) answered all the three questions. Thereupon the man said: “I testify that there is no God but Allah and I shall remain faithful to this testimony; and I testify that Muhammad is the Messenger of Allah and I shall remain faithful to this testimony; and I testify that you are the guardian on his will who will maintain his argument to people (pointing his finger to Ameerul Muamineen (peace be upon him)) and I shall remain faithful to this testimony; and I testify that you are the guardian of Ali’s will who will maintain his argument to people (pointing his finger to Al Hasan (peace be upon him)); and I testify that Al Hosain Bin Ali is the guardian on your father’s will who will maintain his argument to people; I testify that Ali Bin Al Hosain is Al Hosain’ds successor who will maintain his leadership; I testify that Muhammad Bin Ali is Ali Bin Al Hosain’s successor who will maintain his leadership, I testify that Ja'afar Bin Muhammad is Muhammad Bin Ali's successor who will preserve his leadership; I testify that Musa Bin Ja'afar is Ja'afar Bin Muhammad's successor, who will preserve his leadership ; I testify that Ali Bin Musa is Musa Bin Ja'afar's successor, who will maintain his leadership; I testify that that Muhammad Bin Ali is Ali Bin Musa's successor who will maintain his leadership; I testify that Ali Bin Muhammad is Muhammad Bin Ali's successor, who will preserve his leadership; I testify that Al Hasan Bin Ali is Ali Bin Muhammad's successor, who will maintain his leadership; and I testify that one of Al Hasan Bin Ali's sons whose name and nickname are not to be revealed till he is granted leaved to show himself thus to fill the earth with justice as it was filled with injustice, and I bid you Al Salam O’ Ameerul Muamineen s invoking on you Allah's mercy and grace; then he stood to his feed and was gone. Amerul Mu'mineen (peace be upon him): O’ Abo Muhammad! Follow him and check up where does he head; Al Hasan (peace be upon him) went after him, later he said: "the minute he put a foot off the mosque, he was gone, I went back to Ameerul Mu'mineen (peace be upon him) and informed him of that; he said: O’ Aba Muhammad, Do you know him? I said: "Allah his Messenger and Ameerul Muamineen better know." He (peace be upon him) said: He is Al Khidhr (peace be upon him).[4] As we see, this narration has been reported by Sheikh Kulayni (ra) from al-Barqi. Now we shall refer to al-Barq's al-Mahasen to see whether or not this narration has been reported at all in it. If it has, is it with the same wording and content? Al-Barqi has reported the narration in al-Mahasen as such: «عَنْهُ (البرقی) عَنْ أَبِیهِ عَنْ أَبِی هَاشِمٍ الْجَعْفَرِیِّ رَفَعَ الْحَدِیثَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ(ع) دَخَلَ أَمِیرُ الْمُؤْمِنِینَ ص الْمَسْجِدَ وَ مَعَهُ الْحَسَنُ(ع) فَدَخَلَ رَجُل‏...»[5] The chain of transmission which he mentions is slightly different from the one mentioned by al-Kafi. It has mentioned in al-Barqi's narration that he narrated from his father and he from Abu Hashim and he from Imam Sadiq (A.S) without mentioning the names of the transmitters who were connected to Imam Sadiq (A.S). Thus, the hadith is Marfoo' [lit. elevated][6]. However, al-Kafi's chain of transmission is different. Therein, al-Barqi narrates from Abu Hashim Ja'fari and he from Imam Jawad (A.S). Therefore, in Al-Mahasen, al-Barqi has taken this narration from his father whereas in Al-Kafi no mention has been made of his father. Moreover, in al-Barqi's book, the narration has been reported from Imam Sadiq (A.S) whereas in Al-Kafi, it has been reported from Imam Jawad (A.S). In other words, scholars like Kulayni in his Al-Kafi, Sheikh Saduq in Kamal al-Deen[7] and Ilal al-Sharaye'[8] and Nu'mani in Al-Ghaibah[9] have reported this narration with various chains from al-Barqi. The narration is the same except for the last part of the chain of transmission i.e. from al-Barqi onward, the chain is similar to the chain of the transmission of hadith in Al-Kafi; it is not like the one in al-Barqi's al-Mahasen. However, all these books have taken the narration from its author! The report in al-Mahasen is also slightly different from the one al-Kafi. One is shorter than the other. It seems as though Al-Barqi has shortened the report in his book and late Kulayni has shorted it from another angle. The narration mentioned in Al-Kafi lacks the three questions which Hazrat Khidr asked Imam Hasan Mujtaba (A.S). This is quite clear from the explanation provided by Kulayni. On the other hand, we see that al-Barqi has given adequate attention to the answers given by Imam Hasan Mujtaba to the questions. Instead, the testimonies to the imamate of each of the infallible imam (A.S) have been omitted and it has mentioned after Khidr's testimony to the imamate of Imam Hussein (A.S) as such: "Khidr testified to the imamate of other imams to the last of them." Although Kulayni has reported this narration from al-Barqi and the clause "Khidr testified to the imamate of other imams" has not been mentioned in Al-Barqi's book, it is quite clear that this passage has been omitted from Al-Barqi's book for the sake of brevity. The same is true with al-Kafi's version of narration. He has not mentioned the three answers for the sake of brevity. For your confidence in the foregoing explanation, you can refer to Sheikh Saduq's "Kamal al-Deen wa Tamam al-Ne'mah"[10] or "'Ilal al-Sharaye'"[11]. Late Sheikh Saduq attached great importance to these narrations and it is for the same reason that he has reported the entire narration in which the answer to Khidr's three questions as well as Khidr's testimony to the imamate of each of the infallible imams have been mentioned. At the end, in order to complete the narration, the answers which Imam Hasan Mujtaba (A.S) gave to Hazrat Khidr's three questions and which have been reported in Sheikh Saduq's book are mentioned below: Imam Hasan (A.S) said: “As to where does man’s soul go when he sleeps; I say that his soul will hang to the wind, the wind hangs to the air until man starts to wake up, if Allah the Almighty gave leave to man to retain that soul; that soul will pull the wind which will- in turn-pull the air, thus the body will retain the soul; but if Allah the Almighty did not give leave to the soul to return to the body, the air will pull the wind which will pull the soul away, thus its owner will never regain it ever. As to how does man remember and forget: know that man’s heart (mind) is situated in a cavity with a lid covering it, if that man prays to Muhammad and his house hold and progeny a perfect prayer that lid will be removed from the cavity to let get into the heart thus man will remember what he has forgotten, if man does not pray to Muhammad and his household and progeny, or he offers an imperfect prayer, that lid will lighten over the cavity never giving space to light to get in, thus man will forget what he knows. As to the newborn and the similarity it carries to it uncles, I say: if man makes love to his woman maintaining his heart in tranquility, his nerves in calm order and his body in quietness, his sperm will be situated at the bottom of the womb, and the newborn will come into life carrying resemblance to his father and mother. If man makes love to his woman with perplexed heart, anxious nerves and troubled body, tribulation will be fall his sperm and the throw it either on a nerve that resembles the father’s brother, thus the newborn will carry resemblance to them, or it will throw the sperm on a nerve that resembles the mother’s brothers, thus the newborn will carry resemblance to them.[12] [1] Najashi, Ahmad bin Ali, Fehrest Asmaa Musannefi al-Shi'ah (Rijal Najashi), p. 76, Islamic Publications Office, Qom, sixth edition, 1365 (solar calendar).[2] Allamah Hilli, Hasan bin Yusuf, Khulasat al-Aqwal, p. 15, Manshurat al-Matba'ah al-Haideriyah, Najaf Ashraf, second edition, 1381 A.H.[3] Rijal Najashi, p. 76.[4] Kulayni, Muhammad bin Ya'qub, Al-Kafi, researched and corrected, Ghaffari, Ali Akbar, Akhundi, Muhammad, vol.1, p. 525, Dar al-Kotob al-Islamiyyah, Tehran, fourth edition, 1407 A.H.[5] Al-Barqi, Abu Ja'far Ahmad bin Muhammad bin Khalid, al-Mahasen, researched and corrected: Muhaddith, Jalaluddin, vol.2, p. 332, Dar al-Kotob al-Islamiyyah, Qom, second edition, 1371 A.H.[6] Hadith Marfoo' (lit. elevated) is a hadith attributed to the Prophet (PBUH) or Imams but it does not have a continuous chain of transmitters up to him. Thus, it is possible that one or many transmitters are omitted in the middle of the chain. This is done with the notification that some transmitters have been omitted. Hariri, Muhammad Yusuf, Glossary of Hadith Terms, p. 121, Nashr Hijrat, Qom, 1381.[7] Sheikh Saduq, Kamal al-Deen wa Tamam al-Ne'mah, researched and corrected by Ghaffari, Ali Akbar, vol.1, p. 313, Dar al-Kotob al-Islamiyyah, Tehran, second edition, 1395 A.H.[8] Sheikh Saduq, Ilal al-Sharaye', vol.1, p. 96, Dawari Book Stall, Qom, first edition, 1385 (solar).[9] Ibn Abi Zainab (Nu'mani), Muhammad bin Ibrahim, researched an edited, Ghaffari, Ali Akbar, al-Ghaibah, p. 58, Saduq Publications, Tehran, first edition, 1397 A.H.[10] Kamal al-Deen, vol.1, p. 313.[11] Ilal al-Sharaye', voll.1, p. 96.[12] Kamal al-Deen, vol.1, p. 313. Source: http://www.islamquest.net/en/archive/question/en22087 (wasalam)
  17. Salam Shias of Ali (as): After much reading I now understand what is meant by "We (as) are the face of Allah". Alhamd. In sporadic reading I bump into sayings like "We (as) are Solat, We (as) are Saum, We (as) are Haj etc." In the conception I can only see that there is inherent relationship between Imamate and the Obligations in Islam. I do not see the esoteric connection(s). Any help?
  18. The lectures are listed in descending order, the first lecture is located at the bottom of the page. Episodes 19-24 http://ahlulbayt.tv/ondemand/lectures/Ayatullah+Sayed+Fadhil+Al-Milani/
  19. السلام عليكم ورحمة الله وبركاته This Topic is partly 'conspiracy theory' fueled. Ignore it if you hate reading such relates. I believe in the imamate and welaya of Imam Ali عليه السلام and I believe there there is always a man who is a descendant of Rasoolallah صلى الله عليه وآله in every time and era. Yesterday , I was again fighting a conspiracy idea got into my head. What if the If the imams weren't the righteous awleya and when it came to the 12th imam and there apparently no signs of judgment day. It was claimed that the Mahdi has disappeared waiting safely for the promised day. ___ I need more background , I am new when it comes to the akhbar and history of imamas and Mahdi ع.ف ___ Thank you.
  20. (salam) The basic question should self explanatory however I would also like the more learned among us to revisit and for the rest of us to learn about the Shia views on wilayah of Imam (as) and the concept of Imamat. Imamat is a usool-e-deen of our belief, as most might already know. So: (1) how do you define wilayah, and briefly explain the belief in imamat in your own words, if you would like to please? (2) what is the purpose of Imamat and wilayah? (3) why is it so imperative and necessary part of the comprehensive or complete belief, so much so that it was/is deemed an usool? (4) what are its practical or theoretical applications, if any? (5) what do Imamat and Wilayah encompass? (7) how does it make us so different from the Sunnies? Your beneficial input in this matter will be rewarded by Allah.
  21. Dear reader..this article may contain some mistakes..please help me to correct the mistakes before its being published.. many thanks Imamate! ÈÓã Çááå ÇáÑÍãä ÇáÑÍíã {æóÅöÐö ÇÈúÊóáóì ÅöÈúÑóÇåöíãó ÑóÈøõåõ ÈößóáöãóÇÊò ÝóÃóÊóãøóåõäøó ÞóÇáó Åöäøöí ÌóÇÚöáõßó áöáäøóÇÓö ÅöãóÇãÇð ÞóÇáó æóãöä ÐõÑøöíøóÊöí ÞóÇáó áÇó íóäóÇáõ ÚóåúÏöí ÇáÙøóÇáöãöíäó } In the name of Allah, the Beneficent, the Merciful. “And when his Lord tried Ibrahim with certain words, he fulfilled them. He said: Surely I will make you an Imam of men. Ibrahim said: And of my offspring? My covenant does not include the unjust, said He. (2:124)” (1) The meaning of Imamate Imamate in Arabic means someone take the lead of other people, to follow him and to emulate him, whither in special conditions as prayers, or in general conditions as the infallible imams. The period of need to the imam The evidences which were narrated from the Householders- Ahlulbayt AS- shows that the need to the imamate linked to the need of people to an Imam. Therefore it does not end until the end of the world. In every age and era, Allah SWT putted an imam to correct the path of people when they are being mislead, and guide them when they are lost. Some example of these narrated traditions: The prophet Mohammed SAWA said, “Whosoever dies without recognizing the Imam of his time dies the death of the ignorance (Jahiliyyah)” (2) Imam al-Sadiq AS said,” If earth was with no Imam, it would be eclipsed” (3) He AS also said,” If there was only tow on earth, then one of them must be the imam” (4) Imam al-Baqir AS said, “ if the imam left earth for one earth, then earth will be waved with people, as the sea waving with its creatures” (5) He AS also said when he described imams, “ Allah the Almighty made them the corners of earth, lest it might be convulsed with you, and the pillars of Islam, and the connecter to the path of guidance” (6) Imam al-Sadiq AS, “ That Earth could not be unless there is a Hujja (proof). People cannot be reformed without that, and Earth cannot be reformed without that” (7) Knowing Imam Imam Ali as said, “ You should obey the one who you would not be pardoned for not knowing him” (8) Imam Hussain said when someone was asked about knowing Allah,” It is the knowledge of people of every age about their Imam, who they should obey”(9) Imam al-Sadiq AS when explained the Quranic verse, {and whoever is granted wisdom…} he said, “ Obeying Allah and knowing the Imam” (10) Imam al-Baqir AS about the Quranic verses { Is he who was dead then We raised him to life and made for him a light by which he walks among the people,} he said, “ A dead does not know anything..and the (light) means Imam who he follows” (11) He AS also said, “ We are a folk who Allah ordered to obey us, and you are being entrusted with what people will not pardoned to ignore it” (12) The signs of the Imam Al-Hassan ibn Fadhdal, on the authority of his father, on the authority of Ali ibn Musa Al-Reza (as), “There are certain signs designating the Imam. He is the most knowledgeable, the wisest, the most pious, the most patient, the bravest, the most generous, and the person who worships the most among the people. He was born circumcised. He is pure and clean. He sees the back as well he sees the front. He has no shadow. When he falls out of his mother's uterus onto the ground, he falls onto the palms of his hands and loudly declares the two testimonial declarations (that there is no god but God, and that Muhammad is God’s Messenger). He has no nocturnal pollution. His eyes go to sleep, but his heart will not go to sleep. He is inspired. The armor of God's Prophet (SAWA) fits him. His urine and feces cannot be seen since the Almighty God has appointed the earth to swallow whatever he excretes. He smells better than they themselves do. He is kinder to the people than their parents are. He is the humblest of all people to the Almighty God. He acts upon what he advises the people to do more than anyone else. He abstains from what he admonishes the people against. His prayers are accepted such that if he wishes a rock to be divided into two parts, it will. He has the weapon of the Prophet of God (as). He has his sword - the 'Thul-Faqar. He has a list of the names of his followers upon the Resurrection Day. He has a list of the names of his enemies until the Resurrection Day. He possesses Al-Jame’a - that is a nearly thirty-five meter long text which encompasses all of the needs of the human beings. He also possesses the al-Jafr al-Akbar and al-Jafr al-Asqar that are a goat-skin (book) and a ram-skin (book) which include all knowledge - even the punishments of a scratch, or one or a half or a third of a crack of a whip are recorded in it. He also possesses the Blessed Lady Fatima’s (as) Mushaf (book). (13) The Imamate is the perfection of the religion The Almighty Allah SWT stated in the Holy book, which was sent to out prophet Mohamed SAWA, that imamate is the completion of the religion, as the Almighty said, {This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion.} (5:3) (14) Abu Huraira narrated, “On the day of Ghadeer-khum- the 18th of Thu Alhuja- the Prophet SAWA said, “For whoever I am his Leader (mawla), 'Ali is his Leader (mawla)." Then Allah sent, {This day I have perfected for you your religion…} (15) Imam al-Reza AS, “During the Farewell Pilgrimage, which was the last days of the Holy Prophet's SAWA lifetime, Allah revealed to him: On this day I have perfected your religion, completed My favors to you, and have chosen Islam as your religion. (Holy Qur'an 5:3). The imamate is a part of the perfection of the religion.” (16) Imam al-Baqir AS, “ obligations were coming one by one, and Alwelaya -the loyalty- was the last obligation. Then Allah sent {This day I have perfected for you your religion…}, Allah the almighty stating, “ I will not send anything after this obligation, I completed the obligations for you” (17) Imamate is the origin of Islam The narrated traditions of AhlulBayt AS indicate that imamate is a main pillar among the pillars of Islam. Here are some evidences: Hassan b. Mahbib narrated, Abu Hamza Althomali said, Abu Ja’far Mohammed b. Ali AS said, “ Islam was built on five pillars: Performing prayers, Giving Zaka, Fasting the month of Ramadan, Hajj to the house, and al-Welayah (Loyalty) to us AhlulBayt) (18) Imam Al-Reza AS said, ”Verily Imamate is the growing root of Islam and its elevated sublime branch” (19) Imam al-Baqir AS,” Islam has been built on five (pillars): the prayers, zakat (alms), fasting, the hajj, Welayah-and accepting the leadership (of AhlulBayt)-. He did not proclaim a thing more than he proclaimed the leadership (of AhlulBayt). (20)” He AS also said, “Islam was built on five things: Performing prayers, Giving Zaka, Fasting the month of Ramadan, Hajj to the house, and al-Welayah (Loyalty)”. Zorarah said, “ which is the best one of these?” he said AS: “ Al-Welayah is the best because it is the key for them, and Al-Wali (the leader) is the guide to them (21)” Imamate is the root of every benevolence In one of the narration Imam al-Kadhim AS when he was asked about the Almighty verse {Say: My Lord has only prohibited indecencies, those of them that are apparent as well as those that are concealed} (7:33) (22) He AS said,” Quran has an apparent face, and a concealed face. Everything Allah has forbidden in Quran is the apparent, and the concealed part of that is the imams of tyranny. Also, everything Allah has allowed (made it halal) in the book is the apparent, and the concealed part of that is the rightful imams (23)” Imam al-Sadiq AS said,” We are the origin of every benevolence, and from our branches is every righteousness, and among the righteousness: monotheism, prayers, fasting, swallowing anger, forgiving the offender, guarantying the neighbor, and recognition of favor to who do a favor. our enemies are the origin of every evil, and from their branches is every hideous, and sin, and among them: laying, parsimony, gossip, rupture of relations, take usury, taking the money of orphans unjustly, crossing the limits of the orders of Allah, doing immoral actions apparent and hidden once, adultery, stealing, and everything odious matches that. He is a layer who says that he is with us while he is connected with the branches of others (24)” Imamate is the regulation of Uma -the nation- Messenger of Allah SAWA said, “ Listen and obey, to the one whose Allah putted him on charge, because it is the law of Islam (25)” Imam Ali AS said, “ The statues of the charged person, as the statues of the thread to the beads. It gathers and holds the beads, but if the thread was cut then the beads will be divided and lost. Then they will not be together again(26)” Imam Ali AS also said,” the Imamate is the regulation of the nation (28)” Imam al-Reza AS said,” the Imamate is the rein of the religion, the regulation of Muslims, reforming of life, and dignity of Muslims(29)” Imamate is the path of Allah The Almighty said, ”Say: I do not ask of you any reward for it but love for my near relatives; (42:23)“ (30) The Almight also said,” Say: Whatever reward I have asked of you, that is only for yourselves; (34:47) (31) The Almighty said, “Say: I do not ask you aught in return except that he who will, may take the way to his Lord. (25:57)” (32) The messenger of Allah SAWA said, “ By whom who sent me as a prophet! If a man faced Allah with the work of seventy prophets, and did not face him with accepting the lead of the guardians, among us AhlulBayt, Allah will not accept from him any act or equity (33) “ The messenger of Allah SAWA, “ Hold tight our love AhlulBayt AS.. By Whom who the soul of Mohammed on His hand, the deeds of the servant is useless unless he knows us (34)” The messenger of Allah SAWA said” by Allah, if a man arranged his legs for prayers between Rokn and Maqam (special blessed area in the mosque of Medina), then faced Allah with the hate of you-AhlulBayt- he will surly go to hell (35)” The messenger of Allah SAWA also said, “ Loving us Ahlulbayt is the law of the religion (36)” Imam al-Baqir AS, or Imam al-sadiq AS said, “ We are Ahlulbayt, Allah does not accept a deed of a servant while he has suspicion about us (37)” Imam al-Sadiq AS,” Allah will not accept the good deeds from the servants, if they followed an unjust Imam who is not from the Almighty Allah (38)” Imam Mahdi (a.t.f.s) said, “Therefore they are the (only) means to (approach) Thee, the (only) medium to get Thy favours. (39)” Imamate construe with light Imam al-Baqir AS explained the Almighty words, “Therefore believe in Allah and His Messenger and the Light which We have revealed; (64:8)” (40) Imam (as) said, "It denotes us, the Imams. By Allah, only we are the light of Allah that have descended from Him and only we are the light of Allah in the heavens and the earth. By Allah, the light of the Imam in the heart of the believers, is brighter than the shinning sun during day time (41)” Imam al-Kathem AS said, “ imamate is the Light, and that was when the Almighty said (Therefore believe in Allah and His Messenger and the Light which We have revealed; ). He AS said: the Light is the Imam (42)” References: (1) Quran; Surat Albaqara, Verse No. 124- (2:124) (2) Bihar Alanwar by Almajlesi: V32, Page 331 (3) ALkafi by Alkulaini: V1, Page 179 (4) ALkafi by Alkulaini: V1, Page 18 (5) Kamoul-deen wa Tmamo-Ne’ma by Alsadoq: Page 203 (6) Alkafi: V1, Page 198 (7) Bihar Alanwar: V23, Page 51 (9) Nahjul Balagha: V4, Page 40 (10) Bihar Alanwar: V23, Page 83 (11) Alkafi: V1, Page 185 (12, 13) Mezan Alhekma: V1, Page 119 (14) Man La yahdoroho Alfaqeh by Sheikh Alsadoq: V4, Page 418 (15) Quran, Surat Al-Mā'idah, Verse 3 (5:3) (16) Bihar Alanwar: V37, Page 189 (17, 18) Mezan Alhekma; V1, Page 114 (19) Alamali by Altusi: page 124 (20,21,22) Mezan Alhekma: V1, Page 114 (23) Quran, Surat Al-'A`rāf, Verses 33 (7:33) (24) Mezan Alhekma: V1, Page 115 (25,26,27,28,29) Mezan Alhekma: V1, Page 115 (30) Surat Ash-Shūraá, Verse 23 (42:23) (31) Surat Saba', Verse 47 (34:47) (32) Surat Al-Furqān, Verse 57 (25:57) (33,34,35,36,37,38,39) Mezan Alhekma: V1, Page 116 (40) Surat At-Taghābun, Verse 8 (64:8) (41,42) Mezan Alhekma: V1, Page 116
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