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Found 8 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. Read the Reddit comments to understand what the thread was about, since the post has since been deleted. ....................................................................................... I'm so tired of the utterly nonsensical and VERY COMMON Sunni notion of 'I am happy to seek unity with Shias as long as they don't curse/insult/abuse any Sahaba, and especially NOT Aisha, Abu Bakr, Omar, Uthman. Firstly, any Shia claim regarding the sahabi that happens to go against the Sunni narrative is considered insulting. Secondly, and more importantly, is that the same notion is true for Shias... You are insulting the Ahlul Bayt by not accepting them as divinely appointed leaders of Allah, and infallible individuals, and perfect preservers of the religion of Islam, and a high means of seeking closeness to Allah (intercession). Not only are you insulting revered Shia figures by not following them, you are commiting MAJOR shirk by giving a false attribute to Allah, by saying that Allah has not always appointed an infallible leader on this Earth, and that there currently isn't an infallible leader. Furthermore, the real kicker is that plenty of revered Shia figures, such as Abu Talib (رضي الله عنه), are considered kuffar by Sunnis. Is this not insulting? So, how can we Shias unite with Sunnis based on their own fallacious logic? Shias are the minority, and Sunnis are the majority. It makes Sunnis think that they are Orthodox and that they have to unite with Heterodox for political and humanitarian reasons, and that Shias must make [ridiculous] compromises. Shias are far more receptive to the unity message, because we actually understand Sunni Islam, and can see the commonalities. We understand that we can't make Sunnis compromise on their beliefs. Simply by being the minority within Islam, by nature we Shias already understand Sunni beliefs, whereas Sunnis have a basic strawman understanding of Shia beliefs... which is natural, considering that they are the majority. Anyways, the point of my post is the following: Let's compile a list of revered Shia figures that are not given their proper status by Sunnis, according to Shia Islam... with an explanation given. ...This is to show that we Shias and Sunnis can unite, but we cannot unite upon revered figures and imamah. ...This will also serve as a way of showing Sunnis that this argument of theirs makes no sense. Another important question we may ask is "What about commonly revered figures like Imam Ali (عليه السلام) who is given different status in both sects? Can we unite upon Imam Ali (عليه السلام)?" ...a common Sunni criticism of political unity is that "Ali ibn Abi Talib (رضي الله عنه) is given an improper status in Shia religion because they call upon him... tawassul (intercession) of the 'dead' is Shirk! So there is absolutely no room for unity since we can't even agree on the status of the sahabi" [yes, I am aware that the Imams (عليه السلام) are still alive, but Sunnis don't believe this...] I would love to hear your thoughts. Wassalam. JazakAllah Khair. Fi sabilillah.
  3. http://quran.al-islam.org/ ***** It does not say Mercy Only for Muslims, or Believers. What is your plan to introduce the Mercy to the Worlds in today's Language ...Let me give you a hint, ethical, moral,-- social & political sciences departments in Universities around the world will have to revise their curriculum. unUnited (Tribes) Nations will revise its charter and replace it. Only if, Muslims can articulate and introduce the real Muhammad Al- Mustafa (peace be upon him and his pure progeny). Your Thoughts?
  4. 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
  5. Assalamaallikum, http://nationalinterest.org/feature/why-iran-shaking-its-military-leadership-17133 Some had been in their jobs for decades, now a new generation is developing the national passive defense policy.
  6. | Leadership In A Community | Haj Hassanain Rajabali | Al Zahra Mosque Sydney | Night 2 | 2015 |
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