Jump to content
Sign in to follow this  
al-`Ajal Ya Imaam

The Right Of Succession With Imam Ali (as)

Rate this topic

Recommended Posts

(bismillah)

(salam)

The main and primary difference between the schools of Shi'a and Sunni is the idea of succession after the Prophet (pbuh) had died. The two conflicting views are seen as the Shi'a who say that the Prophet had appointed Imam Ali (as) after his death, while the Sunni brothers say that it was left to the Muslim Ummah who the successor will be. And for our beliefs we are attacked a lot, called the Rawafidh (Rejecters), and so there is a need to defend our view point. So the point of this essay will be proving the right to succession of Imam Ali to succeed after the Prophet, through the Qur'an, and Hadith, and our aim will be to use the Sunni Ahadith as well to make our view point stronger. Briefly I will just want to show my format for doing this essay, in this essay I will first discuss the faultiness of the Shu'ra theory, what is wrong with this, then we will discuss Imam Ali's appointment in the Qur'an, and finally we will look at the Prophetic Narrations (The Ahadith). Now to begin the main body of the essay.

Firstly, we see that each Prophet has left behind him a successor, if we open up the Qur'an, and the books of the lives of the Prophet, such as Hayaat Al Qulub for the Shi'a, or Qisat Al Anbiya for the Sunni, we'll always see that the Prophets all had successors which they had left behind. The first one, Adam had left behind Sheeth, then we see that Ibrahim had left behind Isma'il in Arabia (who in turn left behind his Imams, but that's not our current discussion), and Is'haq in Palestine. Who left behind Jacob and then Joseph, and we see that Musa left behind Harun and Yusha Ibn Nun, and we see that Zakariya had left Yahya, and Isa left Simon, these are at least the Prophets for whom we know the exact names of the Successors. So the question appears, why would the last of the Prophets, the greatest of the Prophets, and the highest of the Prophets and creations, why would he be excluded from this rule, and leave it for his people to decide?

And we see that they didn't choose their successors either, for example, let's see Musa, in Surah 20:25-31, Nabi Musa had made the following Du'a:

"He said: O my Lord! Expand my breast for me,

And make my affair easy to me,

And loose the knot from my tongue,

(That) they may understand my word;

And give to me an assistant from my family:

Harun, my brother,

Strengthen my back by him,

And associate him (with me) in my affair,"

And then four verses later, in verse 36, Allah says: "He said: You are indeed granted your petition, O Musa" (And an interesting point to note is that according to the Sunni Tafsir, Tafsir Durr Al Manthur, and the Shi'a Tafsir, Tafsir Noor Al Thaqalayn, The Prophet would recite this verse often, and ask Allah to give him an assistant as well, the same way he did for Musa) so we can see that the Prophet Musa did not get to chose his assistant, he needed to ask Allah to, then Allah let him. And we also look at Surah 19:2-7 we will also see a similar situation and Du'a, 19:2-7:

"A mention of the mercy of your Lord to His servant Zakariya.

When he called upon his Lord in a low voice,

He said: My Lord! surely my bones are weakened and my head flares with hoariness, and, my Lord! I have never been unsuccessful in my prayer to Thee:

And surely I fear my cousins after me, and my wife is barren, therefore grant me from Thyself an heir,

Who should inherit me and inherit from the children of Yaqub, and make him, my Lord, one in whom Thou art well pleased.

O Zakariya! surely We give you good news of a boy whose name shall be Yahya: We have not made before anyone his equal."

Again we see that a Prophet needs to ask Allah for an inheritor/successor (Wali), he cannot decide on his own, nor is it left to anyone else. So it is quite obvious that it isn't even the Prophet's appointment of who will be his successor, we need to repeat the above question, why would our Prophet be out of the norm? It doesn't make sense that the Prophets all left their inheritors as chosen by Allah, but our last and greatest Prophet is the only one who doesn't do this, allowing the biggest confusion in the Ummah to be caused.

Apart from this, what types of Shu'ra took place is the question? Abu Bakr is chosen as a Khalif in a room filled with a group of men, while the Prophet is dying and being buried, and the nation is mourning his death. Now, before we move further, let us do a short critique about the event of Thaqifa, when Imam Ali's right was stolen, but first we will see a brief overview of the events which took place:

1. As the Prophet is dying, Abu Bakr, and a group of men gathered in a hut near the outskirts of Madinah, owned by Bani Thaqif.

2. The Ansar wanted Sa'd Ibn Ubaid to be the Khalif, Sa'd himself was an ansar.

3. Umar insisted it was to be a Muhajir who would be the Khalif afterwards, saying that it is only right that a Qurayshi leader should be established, to which the rest of them comply.

4. Then representatives were killed, and the oath was taken for Abu Bakr from the people of Madinah, by force if needed, if you didn't comply you were killed (such as Malik Ibn Nuwayra who refused to give Zakat to Abu Bakr because he was not the rightful Khalif, Khalid Ibn Walid then killed him, this is in Al Mustadrak Al Malik Volume 2 Page 332, Hadith number 3186, and Al Hakim states according to the standards of the two Sheikhs, this Hadith is Sahih, there are more, but I'll just use this one).

5. Imam Ali refused to give the allegiance to Abu Bakr, well as we know the narrations tell us 6 months later there was an attack on his house and Sayyida Fatima was killed but this is for another thread, and some companions spoke out against them (I will add a note InshaAllah below of whom).

This event has been recorded in History books, let me reference a few (Sunni Sources):

1.

  • Al Faruq by Shibli Nu'mani Volume 1 page 87
  • A Short History of Islam by Dr. Rahim page 57
  • Tarikh Tabari Volume 9 page 188 & 192 English translation (The Sunni one Sonador if you're reading ;) )

These sources tell us about Umar hearing about the news of this and going to it

2.

  • Tarikh Tabari Volume 9 page 186 & 193 English translation again
  • Asnaab Al Ashraaf Volume 1 page 582
  • Siraat Halabiyya Volume 3 page 357
  • Tarikh Yaqubi Volume 2 page 113-114
  • Tarikh Tabari Volume 9 page 186 & 194
  • On the Political System of the Islamic state page 30-who quotes other authors in his book.

These deal with the meeting, the events within it, etc.These are the most authentic authors, to be quoted by others, there are other quotes by Ibn Is'haq and others, but they are less authentic.

Now first question to ask is, what type of Shu'ra is this? Some men secretly gathered in a Cabin while the rest of the city was busy in burying the Prophet, and the fact that the would be elected Khalif didn't even know about it is even more alarming. Apart from this you lacked some important figures (Recorded in Tarikh Khulafa and Tarikh Ibn Athir) :

  • Imam Ali
  • Al Abbas, and the Bani Hashim
  • Osama Ibn Zaid
  • Zubayr
  • Salman Farsi
  • Miqdad
  • Abu Dharr
  • Ammar Ibn Yasir
  • Hudhayfa Ibn Yaman
  • Khuzayma Ibn Thabit
  • Abu Ka'b
  • Sahl Ibn Haneef, to name a few

Why on earth would a Shu'ra be this seclusive that the prominent Sahaba are not even there. Another things to ask is why is it that this took place during the death of the Prophet? When the Prophet is being buried, the city is in dismay, companions are busy, why would this be the appropriate time to hold the Shu'ra? Then we go to the next Khalif, Abu Bakr gave the Khilafat to Umar, according to Sahih Muslim page 1455, again where is the Shu'ra? And for Uthman you had 5 people voting for him (Asnaab Al Ashraaf Volume 4 page 501), and Ka'b Ibn Ahbaar was pushed by Umar to give the final judgement, again what type of Shu'ra is this? The only of the 4 "Khalifat Al Rashideen" to be voted in by a full Shu'ra was Imam Ali, as well as Allah choosing him and the Prophet appointing him as I will explain next.

Now that we've seen a critique of the Sunni idea of Shu'ra, we will in the next part examine Imam Ali's Imamate and Authority being established clearly in the Qur'an.

Firstly what is Imamate, Imamate comes from the Tri-Literal root A-M-M, which means "To be in front of". The word Imam it's self means "Leader". Now the sense we use Imamate in is it is a divinely given authority and leadership, and we can see that this authority is seen in the Qur'an. In the following we will see a few verses from the Qur'an talking about this authority.

Firstly we Have the Ayat of Wilayat, which is Qur'an 5:55:

"Only Allah is your Guardian and His Messenger and those who believe, those who keep up prayers and pay the poor-rate while they bow."

Now note three points:

1. Firstly the word Zakat literally means purification of goods, when your money goes to the poor as Zakat, it is being purified, when it reaches the hands of the poor through the Barakat of Allah.

2. You have a split in the translations, the Shi'a say the verse will translate to "And while they bow down", while Sunnis will say "And they bow down". The difference is that one you have three different things (The Sunni Translation), while the other you have one (The Shi'a one). However because of this being a single event, the grammar would dictate that the translation needs to be "And while they bow down" since the Zakat was given then. And this is seen with the honest Sunni translator, Dr. Mohammad Habib Shakir.

3. This is clearly seen by the verse to be a single event, and the Sunni translations tell us exactly whom it is about, this event is about Imam Ali as seen by the following Sunni narrations (To be

event):
  • Tafsir Al Kabir, by Ahmed Ibn Mohammad Al Tha'labi, under 5:55
  • Tafsir Al Kabir, by Ibn Jarir Al Tabari, Volume 6 page 186, 288-289
  • Tafsir Jami'i Al Qur'an Al Hukam, by Mohammad Ibn Ahmed Qurtubi, Volume 6 page 219
  • Tafsir Al Khazin, Volume 2 page 68
  • Tafsir Al Durr Al Manthur, by Al Suyuti, Volume 2 page 293-294
  • Tafsir Al Khashaf, by Al Zamakhshari, Voume 1 page 505, 649, Egyptian edition 1373
  • Asbab Al Nazool, by Jalal Ad Deen Al Suyuti, Volume 1 page 73, Egyptian edition 1382 (Narrated on authority of Ibn Abbas)
  • Asbab Al Nazool, by Al Wahidi
  • Shahr Al Tijrid, by Allamah Qushji
  • Ahkam Al Qur'an, by Al Jassas, Volume 2 page 542-543
  • Musnad Ahmed Ibn Hanbal, Volume 5 page 38
  • Kanz Al Ummal, by Al Muttaqi Al Hindi, Volume 6 page 391
  • Al Awsat, by Al Tabarani (Narrated on authority of Ammar Ibn Yassir
  • Tafsir Ibn Kathir, Volume 2 page 113-114, Beirut edition 1986
  • Al Riyad Al Nadira, Volume 2 page 302
  • Tafsir Al Manar, Volume 6 page 366
  • Ibn Mardawayh (On narration of Ibn Abbas)
  • Majma Al Zawa'id, Volume 7 page 17

This Ayat gives a clear establishment of the Guardianship of Imam Ali. And if you break up this verse, you will see three things. Firstly, authority goes to Allah, and to Allah alone, then he gives this authority to the Rasool, our Holy Prophet Mohammad, and then to a certain believer, who does Salaat, give Zakat, all while bowing down. And thus he is declared a Guardian, an Authority over the Muslims, in the likeness the Prophet was.

The second verse we will focus on is 4:59:

"O you who believe! obey Allah and obey the Messenger and those in authority from among you; then if you quarrel about anything, refer it to Allah and the Messenger, if you believe in Allah and the last day; this is better and very good in the end."

Now the reader will notice I have underlined a main phrase, put in italics, bolded, then put in a new font colour some words, this is to show you the importance. Firstly notice one thing, this verse is starting off addressing "Those who believe" (The Mo'mineen), saying that there is an authority from amongst them (The Mo'min-those who believe/believers). And as Qur'an 2:124 tells us, no one who is a "Dhalim" can be recognized as a legitimate ruler from God for God, therefore they need to be spotless, so this Mo'min needs to amongst the best of the best. Now the second thing to note is this, the break up of the power in this verse. Firstly the Vali Al Amr (Vali being the derivitive for Ulil) to be obeyed is Allah, he is absolute. Then some of this power and authority is given to the Prophet, and he is the next authority. Then we have a third authority, but the Qur'an only told us to obey twice, so this third authority has the same authority as the Prophet does. And again, this "Authority" cannot be from the Wrong doers, therefore he has to be spotless. So it cannot be any king who comes to power like the Ummayads, Abbasids, or the dynasties after, nor can it be someone who takes power like the first three Khulafa, it needs to be a good Mo'min, a believing pious man. Thus this verse is talking about the Prophet, who are to be succeeded by the Imams, starting with Imam Ali.

Now before moving on, I have already explained that our conception of Imamate is divinely given authority and leadership, like expressed in these two Ayaat, but a Sunni argument back is, This doesn't talk about the right to rule etc. The question to come back is, if an Authority/Leader like in these verses, or a Master like in some Hadith I will bring InshaAllah in the next part isn't an ruler, my question is what is then? An authority is a ruler, and a ruler is an authority, saying that just because the word ruler is not used, thus they are not a ruler is just a straw man.

Now my final part of this thread will be gathering the Hadith which prove the right of Imam Ali to succeed the Prophet. The first example we will take is from the beginning of the advent of His mission, when he had to make his message known. The Ayat came down 26:214:

"And warn your nearest relations,"

Fairly short Ayat, no doubt, now, after the verse came down, the event of Dhul Ashira took place, which was an invitation of the Prophet's near family, he invited them to the house of Abu Talib to have a feast, where he would invite them to Islam. In this feast Imam Ali was named the Successor, the Executer of his Will, and the Authority for the first time, I will now quote it it:

When all the guests had gathered in a hall in the house of Abu Talib, and had partaken of their repast, Muhammad, the Messenger of God, rose to address them. One of the guests was Abu Lahab, an uncle of the Prophet on his father's side. He must have heard rumors of what his nephew was doing in Makkah secretly, and probably guessed the reason why he had invited Banu Hashim to a feast. The Prophet had just begun to speak when he stood up; rudely interrupted him, and himself addressed the assembly, saying:

"Uncles, brothers and cousins! Do not listen to this "renegade," and do not abandon your ancestral religion if he invites you to adopt a new one. If you do, then remember that you will rouse the anger of all Arabs against you. You do not have the strength to fight against all of them. After all, we are a mere handful. Therefore, it is in your own interest to be steadfast in your traditional religion."

Abu Lahab, by his speech, succeeded in throwing confusion and disorder into the meeting so that everyone stood up milling around and jostling against each other. Then they began to leave, and soon the hall was empty.

Muhammad's first attempt to convert his own tribe to Islam had failed. But unfazed by this initial setback, he ordered his cousin, Ali, to invite the same guests a second time.

A few days later the guests came, and when they had eaten supper, Muhammad rose and spoke to them as follows:

"I offerthanks to Allah for His mercies. I praise Allah, and I seek His guidance. I believe in Him and I put my trust in Him. I bear witness that there is no god except Allah; He has no partners; and I am His messenger. Allah has commanded me to invite you to His religion by saying: And warn thy nearest kinsfolk. I, therefore, warn you, and call upon you to testify that there is no god but Allah, and that I am His messenger. O ye sons of Abdul Muttalib, no one ever came to you before with anything better than what I have brought to you. By accepting it, your welfare will be assured in this world and in the Hereafter. Who among you will support me in carrying out this momentous duty? Who will share the burden of this work with me? Who will respond to my call? Who will become my vicegerent, my deputy and my wazir?"

There were forty guests in the hall. Muhammad paused to let the effect of his words sink into their minds but no one among them responded. At last when the silence became too oppressive, young Ali stood up and said that he would support the Messenger of God; would share the burden of his work; and would become his vicegerent, his deputy and his wazir. But Muhammad beckoned him to sit down, and said: "Wait! Perhaps someone older than you might respond to my call."

Muhammad renewed his invitation but still no one seemed to stir, and he was greeted only by an uneasy silence. Once again, Ali offered his services but the Apostle still wishing that some senior member of the clan would accept his invitation, asked him to wait. He then appealed to the clan a third time to consider his invitation, and the same thing happened again. No one in the assembly showed any interest. He surveyed the crowd and transfixed everyone in it with his gaze but no one moved. At length he beheld the solitary figure of Ali rising above the assembly of silent men, to volunteer his services to him.

This time Mohammed accepted Ali's offer. He drew him close, pressed him to his heart, and said to the assembly: "This is my wazir, my successor and my vicegerent. Listen to him and obey his commands."

Now we see that the Shi'a Mufassireen record this event under the verse, the following Sunni Mufassireen have as well too:

  • Ibn Abu Jarar
  • Ibn Abu Hatim
  • Ibn Abu Murdeya
  • Bayhaqi
  • Ath Thalibi
  • Tabari
  • Ibn Atheer

They all have recorded this event, and it is deemed Sahih.

So like I've said, in this event was the first time that Imam Ali was declared the leader after the Prophet, and it is straightforward and to the point. It by it's self is enough to prove it, however there are more so we will just add it to the list of evidences. Now we can see three clear things from it. Firstly Imam Ali was the only one willing to join the Prophet, secondly he was the first male to join the Prophet, and thirdly him joining the Prophet, Allah chose him, and the Prophet appointed him a leader on that day. Thus this is a strong piece of evidence (If not proof), and something that no one can deny.

However a conflicting argument you will get is that the Sheikhain (The Two Sheikhs, ie. Imam Al Bukhari and Imam Muslim) did not include it in their Sahih works. The appropriate response is that these two Sheikhs had their personal bias in their writings, there is a bias when you examine. In Al Muraaja't, which is a Sunni Shi'a discussion between the late Scholars Sayyed Abdul Hussain Sharaf Al Deen Musawi, and the Sunni scholar of Al Azhar Sheikh Al Islam Al Bishiri. In it, they had discussions through letters, in letters 44-48, this issue is brought up, and to prove his point, our Shi'a Sheikh Sharaf Al Deen Al Musawi brought forth 40 Sahih Hadith, which were all merits of Imam Ali, and these two sheikhs (Imam Bukhari and Imam Muslim) failed to narrate them. So it is a proven things that these two Sheikhs have kept a bias in their writings, so that is the reason you will not see such Hadith in their books, this is off topic but a necessary to point out in case someone brings up that argument.

Now time for the next Hadith.

"Abu Is'haq in his Commentary of the Quran quoted from Abu-Dhar that: “One day a poor person came to the Mosque asking for help. Nobody helped him except Ali Ibn Abu Talib. Although he was praying, he did not hesitate to help the poor person. He pointed at his ring offering it to the poor man. The man accepted the ring and pulled it off of Ali’s finger. Upon that, the Prophet raised up his hands and said: ‘O my Lord! Increase my tolerance, ease my task for me… and give me a Minister from my family, Ali, my brother.’ ”.

As soon as the Prophet finished his supplication, the angel Gabriel descended to the Prophet with Ayah 55 of Chapter 5 of the Quran as mentioned above."

Now I have briefly made a reference to this Hadith in the first part of my essay, but this is the full Hadith. It is noted in the following Tafasir.

  • Tafsir Tabari Volume 6 Page 288
  • Tafsir Qurtubi Volume 6 Page 219
  • Tafsir Al Kashaf Volume 1 Page 649
  • Tafsir Durr Al Manthur Volume 2 Page 293

So again, I gave a brief mention of this Hadith above when I was talking about Ayat Al Wilayat, and I will expand here. In this Hadith, Imam Ali is given authority from Allah, when he is the "Wali" (Guardian) of the believers. And he is made the same Wazir to the Prophet as Harun was made for Musa in the Du'a I quoted way above of Musa. Thus another one showing the right to leadership of Imam Ali.

The next Hadith is similar to the one above, and it is called the Hadith of Manzila, or the Narration of the Likeness. This Hadith has been narrated not just once, but many times by the Prophet, and in it he compares Imam Ali to Him, in the same manner Harun was to Musa. And it has been narrated in many many books. Let me quote some of it below:

  • Narrated by Ubaida
    Ali said (to the people of 'Iraq), "Judge as you used to judge, for I hate differences (and I do my best ) till the people unite as one group, or I die as my companions have died." And narrated Sad that the Prophet said to 'Ali, "Will you not be pleased from this that you are to me like Aaron was to Moses?"
    Sahih Bukhari Volume 5 Book 57 Hadith 56
  • Narrated by Sad
    Allah's Apostle set out for Tabuk. appointing 'Ali as his deputy (in Medina). 'Ali said, "Do you want to leave me with the children and women?" The Prophet said, "Will you not be pleased that you will be to me like Aaron to Moses? But there will be no prophet after me."
    Sahih Bukhari Volume 5 Book 59 Hadith 700
  • This hadith has been narrated. on the authority of Shu'ba with the same chain of transmitters. Amir b. Sa'd b. Abi Waqqas reported on the authority of his father that Muawiya b. Abi Sufyin appointed Sa'd as the Governor and said: What prevents you from abusing Abu Turab (Hadrat 'Ali), whereupon be said: It is because of three things which I remember Allah's Messenger (may peace be upon him) having said about him that I would not abuse him and even if I find one of those three things for me, it would be more dear to me than the red camelg. I heard Allah's Messenger (may peace be upon him) say about 'Ali as he left behind hrin in one of his campaigns (that was Tabuk). 'All said to him: Allah's Messenger, you leave me behind along with women and children. Thereupon Allah's Messenger (may peace be upon him) said to him: Aren't you satisfied with being unto me what Aaron was unto Moses but with this exception that there is no prophethood after me. And I (also) heard him say on the Day of Khaibar: I would certainly give this standard to a person who loves Allah and his Messenger and Allah and his Messenger love him too. He (the narrator) said: We have been anxiously waiting for it, when he (the Holy Prophet) said: Call 'Ali. He was called and his eyes were inflamed. He applied saliva to his eyes and handed over the standard to him, and Allah gave him victory. (The third occasion is this) when the (following) verse was revealed:" Let us summon our children and your children." Allah's Messenger (may peace be upon him) called 'Ali, Fitima, Hasan and Husain and said: O Allah, they are my family.
    Sahih Muslim Book 31 Volume 5915

Apart from these, this Hadith is Abundant, It is in, to name a few, Sunan Tirmidhi, Sunan Maajah, Musnad Ibn Hanbal, Mustadrak Haakim (He certifies it Sahih), Fath Baari, Sunan Kubra Al Nasa'i, Sunan Kubra Al Bayhaqi, Kanz Umar, Majma' Al Zawa'id. Apart from this, there is no doubt in the validity of this Hadith, Ibn Abd Al Barr in Isti'aab Volume 3 page 202 Hadith 1875, where he says:

"This is among the best proven and most authentic of traditions. It has been related from the Prophet by Sa'd Ibn Abu Waqqas, and the chains of transmissions liking this tradition to Sa'd are truly numerous, as stated by Ibn Abi Khaythamah and others. And it has been related by Ibn Abbas, Abu Sa'eed Al Khudri, Umm Salama, Asma Bint Umays, Jabir Ibn Abdullah, and others, mentioning wom would take a long time."

Ibn Kathir also writes in Tarikh Ibn Kathir Volume 7 Page 377:

"This tradition has been related by a group of companions, among them is Umar, Ali, Ibn Abbas, Abdullah Ibn Ja'far, Mu'awiya, Jabir Ibn Abdullah, Jabir Ibn Samurah, Abu Sa'eed, Bara'a Ibn Azeeb, Zayd Ibn Arqam, Zayd Ibn Abi Awfaa, Nubayt Ibn Shurat, Husbi Ibn Junadaa, Malik Ibn Huwayrith, Anas Ibn Malik, Abu Fadl, Umm Salamah, Asmaa Bint Umays, and Fatima Bint Hamza."

This Hadith is another large piece of evidence and is seen as Mutawatir. Now to further expand on it, Sunnis will argue back that Harun was never the Successor of Musa since he died before Musa did, thus this is only asserting family relations, and that he was the successor when Prophet Mohammad went to Tabook, like when Musa went to Sinai. Harun was the designated Khalif of Musa, as in if he did live longer than Musa, he would have succeeded him. Saying that just because Musa lived longer is just a petty claim. In the next few paragraphs we'll see some example of when the Prophet had designated him.

The first example is the same Hadith I quoted way above, about Dawat Dhul Ashira, when the Prophet named the young Imam to be the Khalif after him. Here are some more examples:

  • Ibn Abbas said: There will soon be wickedness and discord. If any of you are around when it comes, take two things-the Book of Allah and Ali Ibn Abu Talib-because I heard the Messenger of Allah, while he was holding the hand of Ali, say, "This is the first who believed in me and the first who will give me his hand [on the day of Judgement]. He is the divider (Farooq) of this nation as he separates between truth and falsehood. He is the chief (ya'sub) of the believers, while the chief of the oppressors is the wealth of this world. He is the more truthful one, he is the door through which I am reached, and he is my Khalif after me."
    This is recorded in Tarikh Damishq 42:42
  • Salman Farsi said: I heard the Messenger of Allah say, My Wasi and Khalif and the best of those I leave behind me and the one who will enact my promises and fulfill my obligation is Ali Ibn Abu Talib
    This is recorded in Shawaahid Al Tanil #115 verse 2:30
  • According to Anas Ibn Malik, during the life of the Prophet, a meteorite fell. The Messenger of Allah said, "Look at this meteorite. Whoever's house it falls into he will be the Khalif after me." We watched and saw it fall into the house of Ali Ibn Abu Talib. A group of people said, "Muhammad is speaking nonsense out of his love for Ali." So Allah, the oft high, sent the verse, "By the star as it sets, your companion has neither strayed nor is he misguided. He does not speak from some whim; it is merely an inspiration that is revealed" (Qur'an 53:1-4).
    This is recorded in Shawaahid Al Tanzil #910, and Manaaqib Ibn Mughaazili #313 (Also just take, dear reader, the fact that this Hadith shows us that the Khilafat and right to succeed was appointed by Allah to Imam Ali, like I stated at the beginning of this essay).

There are more, but I wanted to show the reader these most. These Hadith clearly show the right of succession belong to Imam Ali, and again, we will add them to our list of evidence. Now we shall continue in seeing more Prophetic narrations showing the right of succession only belongs to Imam Ali.

Now I will state the Hadith of Thaqalayn, and the Hadith of Khalifatayn. Firstly the Hadith of Thaqalayn, was repeated by the Prophet on many occasions, and is Mutawattir (Found many times/abundant) in the books of Hadith, and it is Sahih as well. Let me narrate a few examples of it in the different times the Prophet narrated it:

  • On the day of Arafat: (Narrators)..Jabir ibn `Abd Allah said: "I saw the Messenger of Allah - upon whom be God's peace and benedictions - in the course of his hajj pilgrimage on the day of `Arafah. The Prophet (S) was seated on his camel, al­Qaswa', and was delivering a sermon. I heard him say: 'O people, I am leaving among you that which if you hold on to you shall never go astray: the Book of Allah and my kindred, my household."
    Kanz Al Umal Volume 1 Page 48, Mu'jam Al Kabir of Al Tabarani Volume 3 Page 63 Hadith 2697, Jami'i Al Usul Volume 1 Page 277 Hadith 65, and many more
  • At Ghadir: Al­Nasa'i narrates from Muhammad ibn al­Muthanna, he from Yahya ibn Hammad, from Abu 'Uwwanah, from Sulayman, from Habib ibn Abi Thabit, from Abu al­Tufayl, from Zayd ibn Arqam, who said, "When the Messenger of Allah (A) returned from the last hajj and came down at Ghadir Khumm....
    "Then he declared: 'I am about to answer the call (of death). Verily, I have left two precious things (thaqalayn) among you, one of which is greater than the other: the Book of God and my `Itrah, my Ahl al­Bayt. So watch out how you treat them after me. For, indeed, they will never separate until they return to me by the side of the Pond.' Then he said, 'Verily, God is my master (mawlaya) and I am the wali of every believer.' Then he took `Ali's hand and declared, 'To whomever I am his wali, this one is also his wali. My God, befriend whoever befriends him and be hostile to whoever is hostile to him.'" Abu al­Tufayl says: "I said to Zayd, 'Did you hear it from the Prophet(S)?' He replied, 'There was no one in the caravan who did not see it with his eyes and hear it with his ears,'"
    Al Tarikh Al Kabir Volume 3 Page 96, Musnad Imam Ahmad Ibn Hanbal Number 265, Tarikh Yaqubi Volume 2 Page 112, and many more
  • In Masjid Al Nabawi: It is narrated that he (i.e. the Prophet) - upon whom be peace - said in the last sermon that he delivered during his illness: "O people, I leave behind two precious things (thaqalayn) amongst you...: the Book of God - which is a rope between Him and you, whose one end is in His hand and whose other end is in your hands ­ so act according to its muhkamat and believe in its mutashabihat; consider as lawful that which it regards as lawful and consider as forbidden that which it regards as unlawful - and my `Itrah and my Ahl al­Bayt, who are the second thaql. So don't outstrip them (fa la tasbiquhum ), for then you shall perish."
    Al Sawa'iq Al Muhriqa 75, Akhbar Al Madinah 40
  • At his deathbed: The Messenger of Allah (S) said during his last illness: "Soon I am going to pass away and I have extended to you my plea of excuse. Lo, verily I leave behind amongst you two precious things: the Book of Allah , the Almighty and the Glorious, and my kindred (`Itrah)." Then he took `Ali's hand and raised it, saying, "This `Ali is with the Qur'an and the Qur'an is with `Ali. The two will not separate until they return to me by the Pond. Then I will ask the two as to how they were treated after me."
    Tahdhib Al Uqa Volume 4 page 78

These are a few of the narrations of the Hadith Al Thaqalayn, with there being many more narrations of it, the second Hadith I want to share in this is the Hadith of Khalifatayn.

  • Musnad Ahmad Ibn Habal Volume 16 page 28, Zaid Ibn Thabit reports: The Prophet has said: "I am leaving behind for you two Successors (Khalif), The book of God a rope between the heavens and earth, and my progeny the people of the house. They will not separate until they meet at the pond (Kauthar).
    The chain of narrators is Hasan (Good)
  • Sahih Jami'i Al Sagheer Volume 1 Page 482, The Prophet said: "I am leaving for you two successors, the Book of God a rope between the heavens and the earth, and my progeny the people of the house."
    This is a Sahih hadith

Now two things to note, firstly these two Hadith are not contradictions, rather the Hadith of Khalifatayn is a bonus to the Hadith of Thaqalayn. And who is the Ahlul Bayt being referred to in this Hadith? The same Ahlul Bayt of the Prophet being referred to in the Qur'an 33:33, "Verily Allah only wishes to keep impurities away from you, O people of the house." And the commentators both Shi'a and Sunni say this is about Ali, Fatima, Hasan, and Hussain, for example Durr al Manthur under this verse says it is about them, or Tabari. as well as this Hadith: "A'isha reported that Allah's Apostle (may peace be upon him) went out one norning wearing a striped cloak of the black camel's hair that there came Hasan b. 'Ali. He wrapped hitn under it, then came Husain and he wrapped him under it along with the other one (Hasan). Then came Fatima and he took her under it, then came 'Ali and he also took him under it and then said: Allah only desires to take away any uncleanliness from you, O people of the household, and purify you (thorough purifying)." Sahih Muslim Book 31 Hadith 5955. Now to move on.

Though there are other such narrations to keep going on, out of time, I will write the last big proof for the right of Imam Ali to succession after the Prophet. The Hadith of Ghadeer, when the Prophet said whoever accepts the Prophet as his Master, Ali is also their master, I will not do justice by speaking about it in the limited time and space I have, so I would as the reader that if they want to learn about it to go and read about it, whether on line or in books, however it is necessary to quote this Hadith, so I will quote it and speak about it briefly, before concluding my paper. Here are a few recollections of it below.

The Hadith is related to the second Aya mentioned in the last meeting. The Aya was revealed on the 18th of Thil-Hajjah in a place called Ghadir of Khum. The Prophet performed his pilgrimage to Hajj which happened to be his final Hajj performance in the year 9 AH. On the way back from Mecca, whilst being followed by hundreds of Muslim pilgrims, Gabriel came to him with Ayah 67 of Chapter 5. Upon the revelation, the Prophet ordered the caravans to stop around a pool named Ghadir of Khum. It was announced that the Prophet had a very important message to deliver.

The crowd surrounded the Prophet getting prepared to listen to his sermon. The Messenger of God delivered a sermon pointing out many important issues. When the sermon was nearly over he asked people if the Prophet’s guardianship on them is more than that of themselves? “Of course”, cried the crowd. Then the Prophet raised up the hand of Ali Ibn Abu Talib saying: “Whoever I am his/her master, this Ali is his/her master. O God! Love those who love him, and have enmity on those who have enmity on him. Help those who will help him and leave alone those who will leave him alone..”

After the sermon was over, the Prophet asked people to come and greet Imam Ali as ‘The Commander of the Believers’. Abu Bakr and Omar were among the first who came to Ali and greeted him saying: ‘Congratulations Ali! You’ve become our Master and the Master of the Believers’

Musnad Ahmad Ibn Hanbal Volume 4 Page 372

“O Zaid! You have met a lot of fortunes. You met the Prophet. You heard his words. You fought with him. You prayed behind him. Such a blessed person you are. Please, tell us some of what you heard from the Prophet.” Zaid: “O friends! By God, I’m old and near to death. I've forgotten some of what I’ve heard from the Prophet. So, if you insist, just accept whatever I may tell you and do not force me to tell you more.” Then he said: “One day, the Prophet stood up to give us a lecture at a pool named Khum. He said : ‘O you people! Verily, I am a human who soon will answer the message of his Lord (I will die soon). However, I will leave two precious things with you. The first is the Book of Allah which contains Guidance and Light. Hold the Book and keep it firm.’ Zaid added: And the Prophet persuaded people to the Qur'an. Then he continued: ‘and my family, I remind you Allah in my Family, I remind you Allah in my Family, I remind you Allah in my Family.’”

Sahih Muslim 7/122

Al Hakim through his channel to Abu Tufail reported that Zayd Ibn Arqam said: "When the Messenger of Allah was coming from the valedictory pilgrimage, he then stopped at Ghadeer Khum. He ordered the pilgrimage to sweep what was under the trees at the place. Then he said: 'I am about to be summed by Allah, and I shall respond. I am leaving among you the two valuables. One of the two is bigger than the other, The book of God and my Itrah. Beware how you shal treat them after me for they shall not part with each other until they join me on the Day of Judgement.' Then he said: "Certainly God is my Maula (Master), and I am the Maula of every believer. Whoever finds me his Maula finds Ali his Maula. God, love whoever loves him and be hostile to whoever is hostile to him."

Al Mustadraq Al Hakim Volume 3 page 109

Apart from these few mentions, there so many other narrations of this Hadith, and no one denies it's existence and it's validity. Sheikh Al Amini has spent years compiling the book set "Al Ghadir" and has over 100 companions narrating this Hadith. It stands for it's self. Now to further expand upon this Hadith. According to the books of History. The Prophet was returning from Hajj At Al Wida', and the verse came down 5:67: "O Messenger! deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people; surely Allah will not guide the unbelieving people.", the Prophet then stopped at a place called Ghadir Al Khum. He cleared the path, and made a make shift stage our of camel saddles. He ordered everyone to meet, and those ahead to return, and those behind to catch up, then giving a sermon about Allah on that hot day. The Prophet after completing his sermon gives one time the Hadith of Thaqalayn, then he says Allah is his Maula (Master), and that he is the Maula of the Muslims, and whoever finds Him his Maula finds Ali his Maula (Munkanto Maula Fahadha Aliyun Maula), grabbed the hand of Imam Ali and pulls him up. He then prays to Allah to love the one who loves Ali, and to hate the one who hates Ali, after this the verse comes down 5:3: "This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion.", the last revelation. Then the people came and congragulated the Imam. References for the verse 5:3 coming down are:

  • Al Suyuti
  • Al Asakir
  • Ibn Al Kathir
  • Abu Nu'aim and many others (All under this verse)

Some references for 5:67 being revealed about this are:

  • Fukhr Al Deen Razi in Tafsir Al Kabir
  • Al Suyuti
  • Abu Al Nu'aim
  • Muhyadeen Al Nawali (Again all under the verse mentioned)

So this is seen as a big and important event in Islamic history, and one of the largest proofs for the right of succession of Imam Ali. However, you will got Sunnis coming back to you with two arguments, firstly Maula can mean many things, friend, master, guardian, etc. and Maula doesn't mean ruler.

Our response to these two things are; firstly the Prophet put the word "Maula" into context when he said Allah is his Maula, and he is the master of the Muslims, or in other variations he quotes Qur'an 33:6, thus he puts the word Maula in context of the sense of "Master". The answer to the second point is that, if Maula doesn't mean ruler, and is nothing, why would he say it? What is the point of saying this if it is nothing, what was the point of Jibreel coming down from Janat with that verse, then him stopping everyone in the hot sun, telling the ones ahead to come back, waiting for those who are behind to catch up, then building a stage for himself so he is heard and seen by all, giving a speech, and then declaring Ali as a Master of the Muslims, and praying for the love of those who love him, and the hate of those hate him, if this is nothing? This is completely illogical to say that this is nothing, but if you remain persistent in saying it is, refer to the countless other Hadith I give above.

Now the last thing I'd like to do is refute a new argument brought forth by people, specifically a member on this site, who said "If Ali is declared a leader for the people by Allah, and the Prophet, then how did the people steal his right to successor ship?" I want to answer this point before concluding. Firstly, he was always the successor, his successor ship was never taken, he was the rightful successor after the Prophet died, it's just that it was never observed by all. Those who observed it, such as Ammar Ibn Yasir, Miqdad, Abu Dharr, Salman Farsi, etc. they were in benefit for accepting, those who didn't observe it were in the lose, but it was always his right. Now is it possible for this to happen? Yes, let us look in the Qur'an, in the Qur'an in 7:142, Nabi Musa goes to mount Sinai, and leaves Harun as a Khalif to watch over the people:

7:142: And We appointed with Musa a time of thirty nights and completed them with ten (more), so the appointed time of his Lord was complete forty nights, and Musa said to his brother Haroun: Take my place among my people, and act well and do not follow the way of the mischief-makers.

So it was his right to be the Khalif over the people until they come back, and we see later in the Qur'an in 7:150:

7:150: And when Musa returned to his people, wrathful (and) in violent grief, he said: Evil is it that you have done after me; did you turn away from the bidding of your Lord? And he threw down the tablets and seized his brother by the head, dragging him towards him. He said: Son of my mother! surely the people reckoned me weak and had well-nigh slain me, therefore make not the enemies to rejoice over me and count me not among the unjust people.

The people did not observe him in lead, does that take away the fact that he was the leader? No, they just didn't observe it. Now the second example. In the Qur'an, Nabi Isa is discussed, and we are told that his people a majority rejected him, accept the handful of followers that he had, did he have no divine authority then? No, he had the authority from Allah over the people, it's just that they didn't accept it. So this is a silly claim to make, 'if it's from Allah how was it taken away?'

Now I conclude in the name of Allah, after having made a rebutle to the idea of using a Shu'ra to pick the one who succeeds the last Prophet, then bringing proof for our belief in the right of succession belonging to Imam Ali after the Prophet, using the Qur'an and the Hadith as my evidence, InshaAllah hoping to have had made a contribution to it. And as a last form of conclusion I would like to share this Sahih Hadith from Mustadraq Al Hakim Volume 3 page 124, Umm Salamah said: "The Prophet said, Whoever denounces Ali denounces me too."

Since there is a restriction on the use of emoticons here, I will take this as a chance to say (pbuh) to the Propet, (as) to who ever I mentioned who deserves it, and (ra) to whoever I mentioned who deserves it. And I'd like to thank the reader if he's stuck with me this far.

My Bibliography:

  • Shi'ah Islam Proofs from the Qur'an, Sunnah, and History, Dr. A. Asadi
  • Sayyid Kamal Al Haidari
  • The Brother of the Prophet Mohammad The Imam Ali, Mohammad Javad Chirri
  • Hayaat Al Qulub Volume 3, Allamah Majlisi
  • Answering Ansar (For some parts of the Thaqifa issue I brought up, the others to the book Below "Shi'a Origins and History")
  • Shi'a Origins and History
  • Then I was Guided, Dr. Tijani
  • A Muraaja'at, Sayyed Abdul Hussain Sharaf Al Deen Al Musawi
  • Ghadeer, www.utm.thaqalayn.org
  • Hadith al-Thaqalayn, www.al-islam.org
  • Tafsir of Sayyed Shirazi
  • Tafsir of Sayyid Kamil Faghai

Was Salaam Alaikum Wa Rehmat Allahi Wa Barakatahu

Share this post


Link to post
Share on other sites

He is a little legend :)

Most of my family members are still learning how to speak English properly at his age lol

May Allah (swt) make us and him among the helpers of the Imam of the Time (ajtf).

is he your child?

Insya Allah, there are many works to do in implementing what Allah say for the world.

Share this post


Link to post
Share on other sites

is he your child?

Insya Allah, there are many works to do in implementing what Allah say for the world.

lol He is not my child, im not that old :)

But if at age 14 any children that Allah (swt) grants me turn out like him, then i will be one very proud dad :)

I just pray Allah (swt) strengthens his eimaan and keeps him protected from sins. Youth like him are a source of pride for our community.

Keep studying young man, and work extra hard against the traps of Shaitaan! Remember, the the real purpose of the Ahlul Bayt was to make you a true monotheist, that's what you should be striving for. Establish the leadership of the Ahlul Bayt in your mind and heart, so that you can comfortably obey their commands and submit totally to Allah ÓÈÍÇäå æÊÚÇáì.

Edited by Kazmi_202

Share this post


Link to post
Share on other sites

lol He is not my child, im not that old :)

But if at age 14 any children that Allah (swt) grants me turn out like him, then i will be one very proud dad :)

I just pray Allah (swt) strengthens his eimaan and keeps him protected from sins. Youth like him are a source of pride for our community.

Keep studying young man, and work extra hard against the traps of Shaitaan! Remember, the the real purpose of the Ahlul Bayt was to make you a true monotheist, that's what you should be striving for. Establish the leadership of the Ahlul Bayt in your mind and heart, so that you can comfortably obey their commands and submit totally to Allah ÓÈÍÇäå æÊÚÇáì.

Guidance for Humanbeing

Share this post


Link to post
Share on other sites

Not that I don't believe in the successorship of the Ahlul Bayt, but:

Then representatives were killed, and the oath was taken for Abu Bakr from the people of Madinah, by force if needed, if you didn't comply you were killed (such as Malik Ibn Nuwayra who refused to give Zakat to Abu Bakr because he was not the rightful Khalif, Khalid Ibn Walid then killed him, this is in Al Mustadrak Al Malik Volume 2 Page 332, Hadith number 3186, and Al Hakim states according to the standards of the two Sheikhs, this Hadith is Sahih, there are more, but I'll just use this one).

What proof is there that Malik ibn Nuwayra thought that Hezrat Ali was the rightful successor? It seems as though he wasn't going to give zakat to anybody who wasn't Mostapha SAWS.

Share this post


Link to post
Share on other sites

What proof is there that Malik ibn Nuwayra thought that Hezrat Ali was the rightful successor? It seems as though he wasn't going to give zakat to anybody who wasn't Mostapha SAWS.

Well if you read the narration of the incident, Malik refused to give the Zakat to Abu Bakr, and said that he wasn't the rightful Khalif appointed at Ghadir (Only one person was appointed at Ghadir, namely Imam Ali (as) like I explained). For this Abu Bakr sent Khalid Ibn Al Waleed, who talked to Malik, and Malik gave him the same reply, Abu Bakr is not the rightful Khalif. Then they all go to pray, with Khalid with them, Malik as he's praying is killed by Khalid and then Khalid sleeps with Malik's wife. Even Umar said that he is to be killed for doing this, however Abu Bakr pardoned him. So Malik said said that he will not pay the Zakat to the illegitimate Khalif, only the Khalif appointed at Ghadir, who was Imam Ali (as) .

Share this post


Link to post
Share on other sites

Well if you read the narration of the incident, Malik refused to give the Zakat to Abu Bakr, and said that he wasn't the rightful Khalif appointed at Ghadir (Only one person was appointed at Ghadir, namely Imam Ali (as) like I explained). For this Abu Bakr sent Khalid Ibn Al Waleed, who talked to Malik, and Malik gave him the same reply, Abu Bakr is not the rightful Khalif. Then they all go to pray, with Khalid with them, Malik as he's praying is killed by Khalid and then Khalid sleeps with Malik's wife. Even Umar said that he is to be killed for doing this, however Abu Bakr pardoned him. So Malik said said that he will not pay the Zakat to the illegitimate Khalif, only the Khalif appointed at Ghadir, who was Imam Ali (as) .

I understand that he didn't think abu bekr was the rightful caliph.

Please provide the narration where Malik mentions 'the khalif of Ghadir'.

Share this post


Link to post
Share on other sites

I understand that he didn't think abu bekr was the rightful caliph.

Please provide the narration where Malik mentions 'the khalif of Ghadir'.

I personally havent come across the words 'The Caliph of Ghadeer' in mainstream Sunni literature when describing Maliks refusal to pay Zakat.

In Shia literature it is reported that this was Malik's actual reason to refuse to pay, as he had heard the proclamation at Ghadeer. More can be read about the event here:

http://www.maaref-foundation.com/english/library/pro_ahl/imam03_husain/the_hidden_truth/38.htm

Share this post


Link to post
Share on other sites

I wish there was an actual hadith, not just a summarization of another book.

It always puzzled me that Malik is automatically a partisan of Hezrat Ali even when:

1. None of the other partisans including Ali himself withheld zakat

2. Umer was upset at his murder

3. Evidence that he and his tribe were aiding other self proclaimed successors of the Prophet SAWS

Share this post


Link to post
Share on other sites

What was this right for?

1. For him as a person?

or

2. For Islam?

If he gave up his right because it was for him as a person, then fine.

If it was for Islam, then it was wrong of him to give up.

Share this post


Link to post
Share on other sites

What was this right for?

1. For him as a person?

or

2. For Islam?

If he gave up his right because it was for him as a person, then fine.

If it was for Islam, then it was wrong of him to give up.

Imamate was granted to the Ahlul Bayt from Allah (swt) for the purpose of preserving Islam (not destroying it).

Imam Ali (as) never gave up his Imamate for a second, he just gave up one his rights as an Imam (rulership).

Staying silent when one of his rights were usurped helped to preserve ISLAM, and therefore it was the best course of action in that situation.

If the Imam (as) had people at his disposal willing to fight for this right, then his inaction would be wrong. He was abandoned by the Sahaba due to numerous historical reasons, but in return he never abandoned Islam, hence why he was chosen for this divine role.

Bukhari quotes a narration in which 2 women presented themselves in front of Hazrat Sulayman (as). There was one child, to which both women laid claim! They asked the Prophet to judge between them as to who the real mother was. After tireless efforts in trying to establish the real mother, Hazrat Sulaiman (as) ordered that the child be cut in half and given to both ladies. At that point, one of the women shouted out saying let the child be!! Leave the child with the other woman!!!

Hazrat Sulaiman (as) then took the child and gave it to this woman who had shouted out. When asked how he had identified this was the real mother, he replied that only a true mother could sacrifice her own right provided the child remained alive!!

This event is also related to have happened in the time of Imam Ali (as) , and he judged likewise.

Imam Ali (as) watching his right in the hands of others was no easy feat, but if that's what it took to preserve the Islam his brother, the Messenger (saaw) had brought, then so be it!!!!

Share this post


Link to post
Share on other sites

Imamate was granted to the Ahlul Bayt from Allah (swt) for the purpose of preserving Islam (not destroying it).

Imam Ali (as) never gave up his Imamate for a second, he just gave up one his rights as an Imam (rulership).

Staying silent when one of his rights were usurped helped to preserve ISLAM, and therefore it was the best course of action in that situation.

If the Imam (as) had people at his disposal willing to fight for this right, then his inaction would be wrong. He was abandoned by the Sahaba due to numerous historical reasons, but in return he never abandoned Islam, hence why he was chosen for this divine role.

The First Imam of Shias would have earned respect and honour if he had fought Abu Bakr, Umar and Uthman because they were corrupting the religion (shia view).

Imam Ali didn't do it because he feared he would be killed by them.

Imam Ali had to be killed one day, he was stabbed by a Khariji, Ibn Maljam and it was the time when the majority of his shias had left him alone.

So what's the point?

The infallible Imam didn't set a good example at all.

Around 25 years people embraced the corrupted faith of the first 3 (shia view) except the shia minority of Imam Ali?

And you call it Imamah?

Bukhari quotes a narration in which 2 women presented themselves in front of Hazrat Sulayman (as). There was one child, to which both women laid claim! They asked the Prophet to judge between them as to who the real mother was. After tireless efforts in trying to establish the real mother, Hazrat Sulaiman (as) ordered that the child be cut in half and given to both ladies. At that point, one of the women shouted out saying let the child be!! Leave the child with the other woman!!!

Hazrat Sulaiman (as) then took the child and gave it to this woman who had shouted out. When asked how he had identified this was the real mother, he replied that only a true mother could sacrifice her own right provided the child remained alive!!

This event is also related to have happened in the time of Imam Ali (as) , and he judged likewise.

Not a good comparison.

Imam Ali fought Jamal, Siffeen and rest of the wars dividing the Ummah eventually.

He must have quit his right of khilafah in favour of Ameer Muawiyah in the first place the way his son Imam Hasan did.

He didn't sacrifice his khilafah.

Share this post


Link to post
Share on other sites

Nope wrong again, Imam Ali (as) didnt fight the khulafa of his time for the sake of preserving Islam.

When the people pledged allegiance to him, then it was for the others to remain silent during his rule, the same way he remained silent. But the others had no care for Islam the way the Imam (as) did, and therefore disobeyed all of his requests.

While he had the pledge of allegiance and physical support, he was obligated to fight. When the support dwindled, the strategy changed.

its really not that hard to understand unless the love of Muawiyyah has infected the intellect :) May Allah (swt) raise you with Muawiyyah Sonador, ameen this dua of ours :)

Share this post


Link to post
Share on other sites

Salam Alaykum,

It only makes sense after the prophet there is some one to preserve the religion and the one who will preserve the religion to be like the prophet in every sense of the word character and the words of the Holy Prophet attest to this that the only one was Imam Ali a.s who he said (Ali is from me and i am from Ali).

The reason why the first 3caliphs could no way be leaders is because the quran attests that the leader of a nation should be born a person who believes in god and has not believed in anything besides God. When we look towards history all 3caliphs including the bani ummayah all worshiped idols hence they could never be leaders due to this fact because it sets a bad example from Allah choosing someone with impurity by worshiping idols, it only makes sense for Allah to choose someone pure and who is just like the Holy prophet in action.

Also to point out another fact that the Holy Prophet said to Imam Ali a.s, if any one turns against you of being my successor and causes trouble then try together 40people and if you succeed then you may fight against the troublemakers, but if you don't then remain silent, and thats what the dear imam did according to the say of the holy prophet, if the imam lacks the support of the people who heard he is the successor then the people are to be blamed and punished as well. Please do correct me if i have said anything wrong dear brothers as i lack knowledge a lot.

I hope and pray we are true follower and lovers of the Ahlulbayt a.s by the sacredness of Muhammad and his progeny.

Edited by faisal786

Share this post


Link to post
Share on other sites

Nope wrong again, Imam Ali (as) didnt fight the khulafa of his time for the sake of preserving Islam.

So the first infallible was not even able to make 72 shias during the reign of the first 2 caliphs?

Imam Hasan and Imam Husain were left almost alone with only 72 with the Imam Husain, yet you guys claim Karbala saved Islam???

When the people pledged allegiance to him, then it was for the others to remain silent during his rule, the same way he remained silent. But the others had no care for Islam the way the Imam (as) did, and therefore disobeyed all of his requests.

While he had the pledge of allegiance and physical support, he was obligated to fight. When the support dwindled, the strategy changed.

So when people go wrong and break their pledge, it's a licence for the first infallible to divide the Ummah by killing people in Jamal, Siffeen and the rest?

It's like I did wrong because you did wrong too.

Share this post


Link to post
Share on other sites

So the first infallible was not even able to make 72 shias during the reign of the first 2 caliphs?

Imam Hasan and Imam Husain were left almost alone with only 72 with the Imam Husain, yet you guys claim Karbala saved Islam???

The Imam (as) does not chose who believes and who does not, thats not part of his mission, just like a Prophet is not held responsible for how many people follow him.

Tell us, how many followers did Prophet Ibrahim (as) have??

Their job is to put the message out to the public, believing and not beliving is the individual problem.

How Imam Hussain (as) saved Islam is being discussed in another thread.

So when people go wrong and break their pledge, it's a licence for the first infallible to divide the Ummah by killing people in Jamal, Siffeen and the rest?

It's like I did wrong because you did wrong too.

Why did the Prophet (saaw) execute the Jews of Banu Qurayza? Why were the Jews of Banu Nadir expelled from Madina?

The dividers are the ones who broke their pledges, not the ones steadfast upon Islam. Yours is the logic of your forefather Amr ibn Aas who said Imam Ali (as) is responsible for the killing of Ammar as he brought him to the battle, and the Imam replied to your forefather by stating if that is true, then the Prophet (saaw) is responsible for the death of Hazrat Hamza (as), as the Prophet (saaw) brought him to the battle.

When the Imam (as) remains silent you criticize him, when he fights you criticize him. There is nothing Ali (as) can do to please the people who will be raised with Muawiyyah.

Every situation has its own appropriate actions. In a certain situation Wuzu is wajib, while in another it is haraam. The situation plays a great role in deciding the right course of action. If you cant understand this, then you have nothing of the 'logic' you claim to be a master of.

The great Sahaba criticized the Prophet (saaw) when he signed the treaty of Hudaybiyyah, so its not surprising if their offspring criticize Ali (as) every time he does or doesn't do something.

Share this post


Link to post
Share on other sites
It's like I did wrong because you did wrong too.

Also i wish to know if the person i am in discussions with actually himself believes in the filth he spurts. You claim the Imam (as) did wrong with his fights, and you have claimed on the other threads that Banu Ummayah, including Muuawiyyah, were people of Islam.

So now i will not ask you to curse anyone, as that is opposed to Sunni teachings.

I instead ask you to make a dua that Allah (swt) raise you with Muawiyyah and Banu Ummayah (whom according to you were the rulers of Islam as per Allah (swt) approval) and that you make dua that Allah (swt) forgive Imam Ali (as) for the wrong he did in killing people during Siffeen and Jamal.

If i see the above, it will prove to us you are true to your beliefs and confident in them whole heartedly. If you refuse, it means you are calling people to something you yourself have no confidence in.

Share this post


Link to post
Share on other sites

Create an account or sign in to comment

You need to be a member in order to leave a comment

Create an account

Sign up for a new account in our community. It's easy!

Register a new account

Sign in

Already have an account? Sign in here.

Sign In Now
Sign in to follow this  

×