Search the Community

Ghadir: Key Teachings from the Last Sermon of the Prophet - Maulana Syed Muhammad Rizvi | Friday Juma Khutba June 30th, 2023 https://www.youtube.com/watch?v=tQRGB_joUUU - 'Idul Ghadir is celebrated after 'Idul Adhaa and is significant in the faith and history as it links the institution of nubuwwat and imamat. - Ghadir was the Prophet's last formal sermon and the largest gathering he addressed. - The sermon discussed various teachings and values of Islam, including the sanctity of a Muslim's life, prohibition of interest, ending tribal strife, changing sacred months for political agendas, Shayṭān's influence, women's rights, brotherhood of the ummah, equality among believers, and the importance of inheritance laws were also emphasized. - The main message of Ghadir was the issue of succession, appointing 'Ali as the mawla, the master, the guide, and the Imam. - The Prophet highlighted the sanctity of a Muslim's life and honor and criticized the lack of respect for life among Muslims. - Trustworthiness and the sanctity of others' property were emphasized, reflecting the character of the Prophet and 'Ali. - Women's rights were addressed, emphasizing mutual rights and the responsibility to fear displeasing Allah. - The message of equality among believers, similar to the message of Hajj, was highlighted. - Holding on to the thaqalayn (the Book of Allah and the Prophet's family) was emphasized as a means to avoid going astray. - The statement "Allah's Book and my family" is found in three of the six major sources of Sunni hadith and is considered mutawātir, narrated by 120 companions. - The statement "Allah's Book and my sunnat" is not found in the ṣiḥāḥ sittah and is considered unauthentic.

SubhanAllah! A Third Century Sunni Hadith Scholar Naim ibn Hammad in his book 'Kitabul Fitan' one of the earliest hadith musnad "His scientific work as a collector of hadith falls within the period before the drafting of the first major canonical tradition collections". “Na’im ibn Hemad” quotes from Hadrat “Ali ibn abi Talib” [(عليه السلام)]: حدثنا الوليد عن علي بن حوشب سمع مكحولا يحدث عن علي بن أبي طالب رضى الله عنه قال قلت يا رسول الله المهدي منا أئمة الهدى أم من غيرنا قال بل منا. Hadrat “Ali ibn abi Talib” [(عليه السلام)] quotes that Prophet Muhammad [(صلى الله عليه وآله وسلم)] was told: O messenger of Allah! Is the Mehdi from us - the imams of guidance - or others? Prophet answered: Yes he is. “Na’im ibn Hemad” – Al-Fetan – p 262

There are many threads in the bulk presented by Zadiyah for their false and baseless claims about the concept of imamate of twelve imams. These claims have been refuted, rejected as well as clarified with evidences in detail by knowledgeable members at SC frequently. But the propaganda style threads of Zaydis continue till now. I have made the analysis of the facts for false claims made by Zaydiah and their refutation & rejection with evidences can be seen from the links of posts in those threads (as detailed below) 1- Zaydi - Twelver (Debate Challenge) – (June 16, 2021) Topic: Imamate and 12th Imam, by Zaidism, Content with discussion consists of 8 pages Zaydis baseless claim: Immamat is not defined, 12th Imam is not playing his role. Twlevers conclusion: Imamate is well defined in the verses of quran, There are many hadith that clearly describe the names of 12 Imams. Religion of Ibrahim requires 12 Imams appointed by Allah (سُبْحَانَهُ وَ تَعَالَى) and not chosen by the people are to be followed https://www.shiachat.com/forum/topic/235071318-zaydi-twelver-debate-challenge/?do=findComment&comment=3353217 Hadith mentioning the names of 12 Imams for clear designation: Reviving Al-Islaam: 12 Imaams Mentioned by Name Explicitly in a SaHeeH Hadeeth (revivingalislam.com) The principle of consultation by Zaydis for their so called imams is found against the verses of quran like those of sunnis. https://www.shiachat.com/forum/topic/235071318-zaydi-twelver-debate-challenge/?do=findComment&comment=3353901 Last strategy to save their so called claims with defeated & losing face Zaydis say: “Let us start another thread; it reminds me the running of the so called brave companions from the battle fields to save their defeated face”. https://www.shiachat.com/forum/topic/235071318-zaydi-twelver-debate-challenge/?do=findComment&comment=3354043 2- The sons of the Imams were Zaydis –( July 17, 2021) Topic: Imamate, by Zaidism, Content with discussion consists of 4 pages Zyadi baseless claim: Imam’s sons were zaydis and so were imams. Twlever Conclusion: The verses of quran for the selection principle of earlier imams as chosen representatives of Allah (سُبْحَانَهُ وَ تَعَالَى) are sufficient to reject Zaydi baseless conjectures. The details of refutation and rejection can be seen from the posts (links given below): https://www.shiachat.com/forum/topic/235071654-the-sons-of-the-imams-were-zaydis/?do=findComment&comment=3356161 https://www.shiachat.com/forum/topic/235071654-the-sons-of-the-imams-were-zaydis/?do=findComment&comment=3356187 https://www.shiachat.com/forum/topic/235071654-the-sons-of-the-imams-were-zaydis/?do=findComment&comment=3356191 Best response by the hadith from various sources presented by brother “Cool”, has made the zayids stunned and speech less in the thread. Concluding words of “Cool” can be seen at the link: https://www.shiachat.com/forum/topic/235071654-the-sons-of-the-imams-were-zaydis/?do=findComment&comment=3357088 Zaydi efforts to save their loser / defeated skin again “We can have another discussion, from the beginning”. https://www.shiachat.com/forum/topic/235071654-the-sons-of-the-imams-were-zaydis/?do=findComment&comment=3357100 3- Zaydi - Twelver (Debate) 2 – (July 2021) Topic: Imamate, by Zaidism, Content with discussion consists of 3 pages Zyadi baseless claim: 12th Imam not mentioned by the prophet, Guidance of 12th Imam is missing. Twlever conclusion: The verses of quran for the unseen / ghayb ie hidden or missing from our eyes provide the evidence and its confirmation. The guidance function by Allah (سُبْحَانَهُ وَ تَعَالَى), the prophet, Quran and Imams has never been ceased in the light of verses of quran. The details of refutation and rejection can be seen from the posts (links given below): https://www.shiachat.com/forum/topic/235071442-zaydi-twelver-debate-2/?do=findComment&comment=3354247 https://www.shiachat.com/forum/topic/235071442-zaydi-twelver-debate-2/?do=findComment&comment=3354349 The false claims and conjectures of Zaydis rejected many times in these thread, the evidence again can be seen at the link given below https://www.shiachat.com/forum/topic/235071442-zaydi-twelver-debate-2/?do=findComment&comment=3354438 https://www.shiachat.com/forum/topic/235071442-zaydi-twelver-debate-2/?do=findComment&comment=3354452 Zaydis run away from the truth and evidences confirming the rejection and refutation of their false and baseless claims can also be seen as linked below: https://www.shiachat.com/forum/topic/235071442-zaydi-twelver-debate-2/?do=findComment&comment=3354456 https://www.shiachat.com/forum/topic/235071442-zaydi-twelver-debate-2/?do=findComment&comment=3354459 https://www.shiachat.com/forum/topic/235071442-zaydi-twelver-debate-2/?do=findComment&comment=3354645 https://www.shiachat.com/forum/topic/235080429-refuting-shaykh-al-mufids-arguments-for-the-occultation/?do=findComment&comment=3394699 Another look on the thread conclusion confirming the defeat and refutation of Zayids false claims and conjectures given below: https://www.shiachat.com/forum/topic/235071442-zaydi-twelver-debate-2/?do=findComment&comment=3354783 https://www.shiachat.com/forum/topic/235071442-zaydi-twelver-debate-2/?do=findComment&comment=3360917 4- Zaydi - Twelver (Debate) 3 Topic: Imamate, by Zaidism, Content with discussion consists of 2 pages Zaydi baseless claim: Same false claims about 12th Imam Guidance. Twlever conclusion: The verses of quran for the unseen / ghayb ie hidden or missing from our eyes provide the evidence and its confirmation. The guidance function by Allah (سُبْحَانَهُ وَ تَعَالَى), the prophet, Quran and Imams has never been ceased in the light of verses of quran. The refutation and rejections of these baseless claims in addition to already made in the above quoted threads & posts can also be seen at the following links: https://www.shiachat.com/forum/topic/235072079-zaydi-twelver-debate-4/?do=findComment&comment=3360477 https://www.shiachat.com/forum/topic/235072079-zaydi-twelver-debate-4/?do=findComment&comment=3360492 https://www.shiachat.com/forum/topic/235072079-zaydi-twelver-debate-4/?do=findComment&comment=3360654 https://www.shiachat.com/forum/topic/235072079-zaydi-twelver-debate-4/?do=findComment&comment=3360686 https://www.shiachat.com/forum/topic/235072079-zaydi-twelver-debate-4/?do=findComment&comment=3362487 https://www.shiachat.com/forum/topic/235072079-zaydi-twelver-debate-4/?do=findComment&comment=3366519 5- A Zaydi Refutation of The Occultation - (Nov 25, 2021) Topic: Imamate & occultation, by Zaidism, Content with discussion consists of 2 pages Zaydi baseless claim: Same false claims without valid evidence for occultation Twelver conclusion: The verses of quran for the unseen / ghayb ie hidden or missing from our eyes provide the evidence for confirmation of occultation. The refutation and rejections of these baseless claims in addition to already made in the above quoted threads & posts can also be seen at the following links: https://www.shiachat.com/forum/topic/235072840-a-zaydi-refutation-of-the-occultation/?do=findComment&comment=3367141 https://www.shiachat.com/forum/topic/235072840-a-zaydi-refutation-of-the-occultation/?do=findComment&comment=3366601 https://www.shiachat.com/forum/topic/235072840-a-zaydi-refutation-of-the-occultation/?do=findComment&comment=3366649 https://www.shiachat.com/forum/topic/235072840-a-zaydi-refutation-of-the-occultation/?do=findComment&comment=3366652 Zaydis have been found speechless in this thread without evidences and logical answers for their false claims. 6- Refuting Shaykh al-Mufid's Arguments for the Occultation – (Nov 07, 2022) Topic: Imamate & occultation, by Zaidism, Content with discussion consists of 3 pages Zaydi baseless claim: False claims about occultation Twelver conclusion: The verses of quran, hadith of the prophet and logical conclusions provide the evidence for confirmation of occultation. The refutation and rejections of these baseless claims in addition to already made in the above quoted threads & posts can also be seen at the following links: https://www.shiachat.com/forum/topic/235080429-refuting-shaykh-al-mufids-arguments-for-the-occultation/?do=findComment&comment=3395380 https://www.shiachat.com/forum/topic/235080429-refuting-shaykh-al-mufids-arguments-for-the-occultation/?do=findComment&comment=3395377 https://www.shiachat.com/forum/topic/235080429-refuting-shaykh-al-mufids-arguments-for-the-occultation/?do=findComment&comment=3395064 https://www.shiachat.com/forum/topic/235080429-refuting-shaykh-al-mufids-arguments-for-the-occultation/?do=findComment&comment=3394972 Zaydis have been found speechless in this thread without evidences and logical answers for their false claims. 7- Two recent threads at SC also include: Refuting Twelverism - No Evidence for the designation of 12 Imams Know Your Imam - A Zaydi Refutation Topic: Imamate & occultation, by Zaidism, Content with discussion each consists of 1 page Zaydi baseless claim: False claims about Immamate Twelver conclusion: The verses of quran, hadith of the prophet and logical conclusions provide the evidence for confirmation of imamate of twelve imams including occultation. The refutation and rejections of these baseless claims have already been made in the above quoted threads & posts can also be seen at the above given links. Our final words: In addition to the above refutation and rejection of false claims of Zaydiya the following post can be seen to confirm the speechless, loser and defeated face of Zaydis. https://www.shiachat.com/forum/topic/235080429-refuting-shaykh-al-mufids-arguments-for-the-occultation/?do=findComment&comment=3394639 Quran, 9:19 : and Allah does not guide people "Az Zalimeen". Wasalam. @Ashvazdanghe @Cool @layman

As it pertains to the ghayba, I often see certain unusual statements being circulated around such as, “When the Mahdi appears before us, we will feel as if we have seen him somewhere in our past” and “He [the Imam] is walking around in the markets and visits us, but we do not recognize him.” Do these statements hold any truth and were they part of early Twelver Shi’ism? If not, why are they being transmitted nonstop? And what do they really mean? Are they simply just undertones to a bigger reality?

Anyone offer to Debate me on this topic and I will. The rules will stay like my debate. @Cherub786 @Maulana

Salaam all, I thought I would share some research for anyone interested in how the imamate was taken from Imam 'Ali (عليه السلام). I hope it is educational for those interested in this topic please share any other resources you have: Did you know that that Abu Bakr, Umar, Abu Ubaydah al-Jarrah and Salim are known as the 'people of the contract/agreeement' (ahl al-Sahifah/ahl al-'Uqd) because they were all collectively involved in making sure the caliphate never reached Imam 'Ali? At Saqifa Abu Bakr offered Umar and Abu Ubaydah to the helpers (ansar) but then Umar pledged allegience to Abu Bakr when things became heated: The Ansar gathered in a roofed building of the Banu Sa'idah to render their oath of allegiance to Sa'd b. Ubadah. This news reached Abu Bakr, so he came to them with 'Umar and Abu 'Ubaydah b. al-Jarrah, asking [them] why [they had gathered]. They replied, "Let us have a ruler (amir) from us and another from you." Abu Bakr said, "The rulers will be from us, and the viziers from you." Abu Bakr then added, "I am pleased [to offer] you one of these two men: 'Umar or Abu 'Ubaydah. Some people came to the Prophet asking him to send a trustworthy man with them. The Messenger of God said that he would send a truly trustworthy man with them, and he sent Abu 'Ubaydah b. al-Jarrah. I am pleased [to offer] you Abu 'Ubaydah." 'Umar stood up saying, "Who among you would be agreeable to leave Abu Bakr whom the Prophet gave precedence? And he gave him the oath of allegiance. The people followed ['Umar]. The Ansar said, or some of them said, "We will not give the oath of allegiance [to anyone] except 'Ali." (Tabari Vol 9 Pg 186) For what reason did Abu Bakr have special designs for Abu Ubaydah and Umar? We see their names together again at the passing of Umar: In the Musnad of Ahmad that Umar said: If my term overtakes me, and Abu Ubaydah al-Jarrah is still alive, then I would appoint him as khalifah. If my Lord asked me, I would say, ‘I heard the Prophet, may Allah bless him and grant him peace, saying, "Every Prophet has a trustworthy (companion), and my trustworthy (companion) is Abu Ubaydah ibn al-Jarrah.’” If my term overtakes me, and Abu Ubaydah al-Jarrah has died, I would appoint Mucadh Ibn Jabal as khalifah. If my Lord asked me, ‘Why did you appoint him as khalifah? I would say, ‘I heard the Prophet, may Allah bless him and grant him peace, saying, “He will be raised up on the Day of Resurrection a distance in front of the men of knowledge.’” They had both died during his khilafah. Also in the Musnad there is from Abu Rafi that someone spoke to Umar at his death about the appointment of a khalifah, so he said, ‘I have seen among my companions an unfortunate eagerness. If one of two men had reached me, and then I had entrusted this command to him, I would have been sure of him: Salim the freed slave of Abu Hudhayfah and Abu Ubaydah ibn al-Jarrah.’ (History of the Caliphs Who Took the Right Way Pg 140-141 - Suyuti) If we turn to Shia sources we see that these people created a document and were known as the "ahl al-Sahifa" or people of the parchment. They have also been narrated about in Sunni sources and are known as people of the agreement (ahl al-'Uqd) although they are not named explictly unlike Shia sources. Here the prominent sahabi Ubayy bin Ka'b (رضي الله عنه) describes them as doomed because they have mislead the people: It was narrated that Qais bin 'Ubad said: "While I was in the Masjid in the first row, a man pulled me from behind and moved me aside, and took my place. By Allah, I could not focus on my prayer, then when he left I saw that it was Ubayy bin Ka'b. He said: '0 boy, may Allah protect you from harm. This is what the Prophet instructed us to do, to stand directly behind him.' Then he (Ubayy) turned to face the Qiblah and said: 'Doomed are Ahl Al-'Uqd, by the Lord of the Ka'bah! - three times.'Then he said: 'By Allah, I am not sad for them, but I am sad for the people whom they have misled.' I said: '0 Abu Ya'qub, what do you mean by Ahl Al-'Uqd?' He said: 'The rulers."' https://sunnah.com/nasai/10/32 An 'Aqd is an agreement or contract so the narration is saying that the people who created the contract (ahl al-'Uqd) have misguided the people! If you research this Qays ibn Ubad is in fact Sulaym ibn Qays who records plenty of information about the people of the contract in his book now known as Kitab Sulaym. In his book he names Abu Bakr, Umar, Abu Ubaydah and Salim although I will just quote 1 or 2 examples: Imam Ali said to them: ‘You have been faithful to the accursed document which you contracted to him in the Kabah that stated, “If Allah Kills Mohammed or he passes away, we will keep away this matter (Caliphate) from us the Peopleasws of the Household”. Abu Bakr said, ‘What is your knowledge of that? We have not informed you of this’. Heasws said: ‘You, O Zubeyr, and you, O Salman , and you, O Abu Dharr , and you, O Miqdad , I ask you for the sake Allah and for the sake of the Islam, but did you not hear the Messenger of Allah say that, and you were listening: ‘So and so, and so and so – until he counted these five – have written between them a writing, and they have taken an oath in it, if I am killed or were to pass away?’ They said, ‘Our Allah , yes. We have indeed heard the Messenger of Allah say that to youasws that they have made an agreement between them and have vowed to keep to it, and wrote out an agreement among them that if he were to be killed or passed away, they will make appear against you these happenings, O Ali’. (Kitab Sulaym Hadith 4) Imam 'Ali also mentioned this document when 'Umar passed away: So Ali stood up at that – and he was angry from the words of Talha – so he took out something which he had kept hidden, and explained something about it, and said about the day Umar died, and he (Talha) did not understand what heasws meant by it, and came in front of Talha – and the people were listening – so he said: ‘O Talha, but by Allah , there is none from the parchments, that I shall meet Allah with, which is more beloved to me than the parchment (agreement) of those five who had vowed to remain faithful to it, which they placed in the Kaaba during the farewell Pilgrimage that, ‘If Allah Kills Muhammad or he were to pass away, they would collectively plot against me so that I would never arrive to the Caliphate’. (Kitab Sulaym Hadith 11) This can also be found in Sunni sources but Imam 'Ali's name has been changed to "a man" to save the embarassment I presume: According to Ibn Hibban's account: Abu Bakr then addressed people: "if you would prefer, you could gather and consult and give the guardianship to whomever you would like, and if you prefer my personal opinion, …". He cried at this time and people cried too. They told him, "O the successor of the messenger of God! You are better and more knowledgeable than us …". He then called 'Umar and gave him the letter so that he reads it to people. On his way to the mosque, "a man" told 'Umar: "Abu Hafs! What is in the letter?" He replied, "I do not know. But whatever it is, I will be the first person to listen and obey." The man said, "I swear to God that I know what is in the letter. The first year you made him the emir, and this year he has made you the emir." [Ibn Qutayba, al-Imāma wa l-siyāsa, vol. 1, p. 19-20; Ibn Saʿd, al-Ṭabaghāt al-kubrā, vol. 3, p. 199-200; Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 3, p. 428-430.] To also cover up the embarassment a counter-hadith was also fabricated to say that Imam 'Ali would like to meet Allah with Umar's "book of deeds" which has no doubt been substituted for the agreement: Ibn Abu Mulaika reported: I heard Ibn 'Abbas as saying: When 'Umar b. Khattab was placed in the coffin the people gathered around him. They praised him and supplicated for him before the bier was lifted up, and I was one amongst them. Nothing attracted my attention but a person who gripped my shoulder from behind. I saw towards him and found that he was 'Ali. He invoked Allah's mercy upon 'Umar and said: You have left none behind you (whose) deeds (are so enviable) that I love to meet Allah with them. By Allah, I hoped that Allah would keep you and your two associates together. I had often heard Allah's Messenger (ﷺ) as saying: I came and there came too Abu Bakr and 'Umar; I entered and there entered too Abu Bakr and 'Umar; I went out and there went out too Abu Bakr and 'Umar, and I hope and think that Allah will keep you along with them. https://sunnah.com/muslim/44/18 Of course this is an Umayyad fabrication which is often used as a "proof" still today. The scribes must of been on a role because we see the people of the contract again by the same narrator: Ibn Abu Mulaika reported: I heard `A'isha as saying and she was asked as to whom Allah's Messenger (ﷺ) would have nominated as his successor if he had to nominate one at all. She said: Abu Bakr. It was said to her: Then whom after Abu Bakr? She said: `Umar. It was said to her. Then whom after `Umar? She said: Abu `Ubaida b. al-Jarrah, and then she kept quiet at this. https://sunnah.com/muslim/44/10 If we couple all of the above with the historical events that took place after the death of the prophet (s) it seems logical that these people did indeed work to keep the imamate away from Imam 'Ali. There are people who say Kitab Sulaym is completely fabricated but this cannot be true, as some of the topics found in his book can be corroborated with the wider sources. It would seem logical to take what is common from the book and leave was is rare or not narrated across all sources.

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.

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

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.

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

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

Details and truth about such historical event is mentioned in THIS DOCUMENT with all references.

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?

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

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.

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

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?

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

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.

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.

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.

(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)

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?

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/