A Decisive Zaydi Refutation of Twelver Taqiyyah

[Zaydism]

The Star of the Ahl al-Bayt | نجم آل الرسول

al-Imām al-Qāsim b. ʾIbrāhīm b. ʾIsmāʿīl b. ʾIbrāhīm b. al-Ḥasan b. al-Ḥasan b. ʿAlī (upon them be peace) (169-246 AH) said:

If you claim that he [the Imam] is a Ḥujjah (proof)  upon everyone, then it is incumbent upon him to guide everyone, show them the right way, cause them to perceive, and inform them regarding himself.

How can he be a guide, and conceal himself from the creation, and not make matters clear for them?! Do you not see that when they stand under the judgment of Allāh, what will he present as proof against them? Did he call them to himself, and they disobeyed him? Did he make matters clear for them, and they opposed him? Did he present himself as a proof, and they denied him? How can he substantiate a proof against them when his proofs did not reach them, his name they did not know, and he did not make himself known.

If you claim that it is permitted for him to conceal such, because Allāh said in the decisive verse of His Book: {A believing man from Pharaoh’s people, who was hiding his faith} [40:28].

[it is said to them] He said {A believing man} and that man was not a Ḥujjah, because the Ḥujjaj (proofs) which passed were the Prophets, and the vicegerents of Prophets. This man is a believer who Allāh commended, he wasn't a Prophet, nor was he a Ḥujjah.

• If they claim that their companion conceals in the same manner that the believer concealed. 

It is said to them: Do you not claim that your companion is a Ḥujjah? Is it for the believer to clarify what the Ḥujjaj have already clarified? It is fitting for the believer to conceal, and it is not fitting for the Ḥujjah to conceal! Moreover, the believer from the family of Pharaoh concealed his faith before Allāh made it apparent for the creation, after Allāh made it apparent for the creation it was not in his capacity to conceal faith after clarity, while also considering he was amongst idol worshipers, and the home of he who claims Lordship besides Allāh, and denies the Lord of the Worlds.

Whereas, your companion resides in the home of acknowledgement, knowledge, and attestation to the Prophet (upon him and his Ahl al-Bayt be peace). 

So, if they were ignorant toward that which pertains to religious rulings, and the Shari'ah, then it is not for anyone to conceal knowledge from its seeker after the clarification of the Prophets; a Ḥujjah is not a Ḥujjah until they show that they are so to the creation of Allāh, and did not make the religion of Allāh conflicting. 

If they claim that the Messenger of Allāh (upon him and his Ahl al-Bayt be peace) concealed his faith when he first appeared. 

It is said to them: When did the Messenger of Allāh (upon him be peace) conceal his faith? Did not Allāh say to His Prophet: {O you covered up ˹in your clothes˺! [1] Arise and warn ˹all˺} [74:1-2]. And the Messenger of Allāh (upon him and his Ahl al-Bayt be peace) said while he was leaning on the Kaʿba, and the people at the time were ignorant, and polytheists, he said: {Say, ˹O Prophet,˺ “O humanity! I am Allāh’s Messenger to you all} [7:158]. 

He did not conceal his faith from anyone from his creation, he withstood tribulation, was afflicted for the cause of Allāh, and rose for His sake. He presented proofs for the creation of Allāh, and was patient over what befell him until he (upon him and his Ahl al-Bayt be peace) informed the listener, and the disobedient, the private, and the public, the black, and the white. In one instance they strike his legs, in another they stone him, and the people gathered secretly to plot for his killing, and his Ḥujjah was established over the creation. Therefore, if you claim the Imāms stand in the position of the Prophets, then it is incumbent upon them to withstand affliction, as did the Prophets.

A Ḥujjah cannot be anyone else besides one who calls to Allāh with foreknowledge, ascetic towards what is in your hands, knowledgeable regarding that which pertains to the Ḥalāl, and Ḥarām of Allāh. The most upright from the creation of Allāh, and the most insightful regarding His religion. The most kind towards the people, and the most supportive of His religion; the viceroy of Allāh on earth, detached from this world, and longing for the meeting of Allāh.

• If they claim: That these qualities are found in their companion.

It is said to them: Is not the utilization of Taqiyyah, a means to save himself from death, and a form of longing to remain in the world, that he may be left unharmed within it; that he may be unknown so that he is killed. This is not asceticism, nor longing. For, he has displayed that which is in opposition to the truth that he knows. So, Glory be to Allāh! How clear is the falsity of your claims! How false are your claims! How incoherent is that which you are in! 

For, we see among you those who are poor, disadvantaged, and needy. From a feeble Shaykh, to a feeble widow From an orphaned child, or an indebted one that is sorrowful. A stranger who is in need of marriage, or a destitute person that is in need, yet without ability, nor shelter. You claim that he knows your places, sees your deeds, and is aware of your situation. Is it not incumbent upon him to change your situation, to lift your burdens, and pay your debts?! For, you claim that he is in the station of the Prophets.

And Allāh (the Blessed, and Exalted) has said: {For He is ever Merciful to the believers} [33:43]. So, he (upon him and his Ahl al-Bayt be peace) would give to the disadvantaged from among his nation, to the extent that he would place them ahead of himself, and his family, and Allāh (the Blessed, and Exalted) said regarding his Ahl al-Bayt (upon him and them be peace) {And they give food—despite their desire for it—to the poor, the orphan, and the captive} [76:8].

They did not withhold their food from the hostage, while he was a Kāfir, placing them ahead of themselves. Therefore, how is it that your companion does not give ahead of himself from [his wealth] to the disadvantaged from among his companions? And Allāh (the Glorious) has said regarding the Ahl al-Bayt of His Prophet (upon him and them be peace): {And whoever is saved from the selfishness of their own souls, it is they who are ˹truly˺ successful} [59:9]. And He has said regarding the believers: {Muḥammad is the Messenger of Allāh. And those with him are firm with the disbelievers and compassionate with one another} [48:29]. He has described the believers as showcasing mercy to one another.

So, how is it possible for the Ḥujjah of Allāh, if he was a Ḥujjah over what you described, to take advantage of the thousands, and take the Khums of your wealth - leaving emmissiaries in every city to gather the wealth. Yet, he does not relieve anyone from among the creation of Allāh, and he does not distribute it among the poor, and destitute?!

 

• Note: Imam Qāsim is addressing the community of the Shia (which were many varying sects) who claim divine Imāmah after the 6th Imām (for varying personages), so this also includes the Imāms of the Ismailis as well. Moreover, to cite instances of charity here, and there (done by Twelver Imāms) does not invalidate the empirical testimony of al-Imām al-Qāsim. This is because those cases sighted are from the noble men of the Ahl al-Bayt who have been lied upon from the 4th to the 11th Imāms of the Imāmīyah, their nobility, generosity, and alms-giving goes without saying. The problem is with the Kufans, and the many charlatans at the time that would gather Khums claiming it is in the name of those noble men from the Ahl al-Bayt. We pray that this is present in the mind of the reader, so as to properly conceive of the significance of this live historical testimony from the Imām, as well as not reading the matter through varying unjustifiable presuppositions. For instance, it is like someone who gathers wealth in the name of person X (without the knowledge/approval of person X). Thereafter, this person, person Y who gathers such wealth is questioned in lieu of what he deems to be the traits of person X, such as the aforementioned qualities of nobility, generosity, and almsgiving. This questioning does not undermine person X (as he is not complicit), but instead holds person Y (the culprit) to the claimed example of person X, and concedes to the narrative of person Y (that this is actually being gathered in the name of person X) for the sake of a more conclusive dialectical approach. For instance, you claim that the Khums is reaching him, well if it has we do not see X, Y, and Z. Not that, he is necessarily guilty of not fulfilling X, Y, and Z. 

Cont. The example of the Prophet (upon him and his Ahl al-Bayt be peace) within him was not seen, for Allāh (the Glorious) has said: {And ever is He, to the believers, Merciful} [33:43]. {Gracious and merciful to the believers} [9:128]. And the example of the believers from the companions of the Prophet (upon him be peace) was not seen within him, for Allāh has said regarding them: {Compassionate with one another. You see them bowing and prostrating ˹in prayer˺, seeking Allāh’s bounty and pleasure} [48:29]. {Supporting [the cause of] Allāh and His Messenger} [59:8]. 

It is not seen within him that he relieves anyone from among the believers if they were to be oppressed, or killed. Nor was it seen from him the opposition to the enemies of Allāh, nor did he tread on the path that garners the anger of the enemies. Rather, he was only seen taking wealth without distributing it amongst the disadvantaged! So, how is it permitted for us to say regarding him: He is a Ḥujjah, yet the example of a Ḥujjah is not seen with him?!

• As for your saying: He is aware of what we do, and is aware of our innermost secrets.

 …We see among you those who drink intoxicants, and we see among you fornication, sodomy, wrongfully taking the wealth of others, oppressing the creation, as well as severing the ties, and miserliness; treading on other than what Allāh ordered - and murdering! You claim that he is aware of you carrying these attributes, for you say that he sees the acts of the servants; and he accepts your companionship while you carry these attributes.

If he were to accept your companionship while you are upon such, then he is by Allāh upon nothing, by the saying of Allāh (the Blessed, and Exalted): {And do not incline toward those who do wrong, lest you be touched by the Fire} [11:113}. And His saying: {So turn away ˹O Prophet˺ from whoever has shunned Our Reminder, only seeking the ˹fleeting˺ life of this world} [53:29]. And His saying: {You will never find a people who ˹truly˺ believe in Allāh and the Last Day loyal to those who defy Allāh and His Messenger} [58:22]. And He (the Blessed, and Exalted) said: {O Prophet, strive against the disbelievers and the hypocrites and be harsh upon them} [66:9]. And He said to His Prophet (upon him and his Ahl al-Bayt be peace): {And patiently stick with those who call upon their Lord morning and evening, seeking His pleasure. Do not let your eyes look beyond them, desiring the luxuries of this worldly life} [18:28]. 

Allāh (the Glorious) ordered him to not hold to the companionship of those who cling to this world, and be patient towards those who aspire for the hereafter. We did not see from your companion anything save seeking the world, striving for increase, even if what you describe of the qualities are not present with him!

• You claim that he sees the acts, and deeds of the creation, and he is a witness over them, and such is not present with him, that he sees the acts of the creation! 

…If he saw your actions it is not permitted for him to keep your companionship, nor take any matter from you which pertains to the worldly life. If he does not possess what you describe of him having, then you have disbelieved, and worshiped him besides Allāh. For, is this anything but the attribute of the Lord of the Worlds?! Does he see what has been concealed from him, and hear without the need to listen, and know what is within your hearts, without being informed?! Far exalted is Allāh, the Lord of the Worlds above what they say. 

How great is your lie against Allāh, for you have associated with His act a member from His creation, and how can such a claim which you make be possible?! While He says {˹He is the˺ Knower of the unseen} and He then said: {Disclosing none of it to anyone [26] Except messengers of His choice. Then He appoints angel-guards before and behind them} [72:26-27]. He (the Glorious) intends: Through revelation. By His saying: {He appoints angel-guards before and behind them}. 

For, He informed that none save Allāh possess knowledge of the unseen, and a Messenger whom He accepts. He informs him through revelation of what He wants, and when the Messenger of Allāh departs the informing, and revelation is ceased, and from the creation matters of revelation are lifted, as well as knowledge of future occurrences save what the Prophets came with, and by the knowledge of the Prophets they testify. So, how can one have knowledge of the unseen without revelation from Allāh (the Mighty, and Exalted)? That he may arrive at a saying, or achieve it.

If you claim that today on earth there are those who receive revelation, then you have claimed that they are Prophets. This is because revelation is only for a Prophet, for he was referred to as a Prophet, because he receives prophecy from Allāh. Therefore, he who receives a prophecy from Allāh is a Prophet. So be wary! When did you believe in Allāh when you falsified the Book of Allāh?! By His saying: {The seal of the prophets} [33:40]. How is it that Muḥammad is the seal of the Prophets when you have placed Prophets after him in his place?!

And it is said to al-Rawāfiḍh: Inform us regarding the desert bedouins, the disadvantaged, and the ones who don't know the name, nor lineage of your companion; does he have a Ḥujjah over them?

If they say: Yes.

It is said to them: Has the Ḥujjah from him reached them, so that he may be considered a Ḥujjah over them?

And it is said to al-Rawāfiḍh: Is it incumbent upon your companion to tread in the footsteps of the Messenger of Allāh (upon him and his Ahl al-Bayt be peace) that he is a follower of the Messenger of Allāh (upon him be peace), not one who opposes him?

If they say: Yes, he follows the example of the Messenger of Allāh (upon him and his Ahl al-Bayt be peace).

It is said to them: Have you seen with him what you have seen with the Messenger of Allāh (upon him and his Ahl al-Bayt be peace) of piety, and otherwise?
If they say: Yes.

It is said to them: Have we seen him relieve the situation of any of you, or changed his? And we have surely seen from him acts which cannot be from any Prophet, nor believer, and we are shy to mention them here in our treatise.

And it is said to the Rawāfiḍh: Can a Ḥujjah for Allāh be anything but mature? in the same manner that Allāh did not send Muḥammad until he reached the age of maturity! How can a Ḥujjah of Allāh be a child, when Allāh said: {Ḥujjah Baligha} So, how can it be a child of three, or four years of age?! And we are from the nation of Muḥammad, and our Sunnah is the Sunnah of Islam, and Allāh (the Blessed, and Exalted) said: {To each of you We prescribed a law and a method} [5:48]. 

And from the tradition of Muḥammad is that a child is not prayed behind, his testimony is not accepted, his slaughterings are not eaten, he cannot be bought, or sold, and he cannot be married. So, how is it that a small child can be placed as an Imām for the Muslims?!

If they claim that he is the companion of the matter during his childhood, and when he reaches maturity he is the Ḥujjah. 

It is said to them: Do you not then consider that for a period of time the earth has been left without a Ḥujjah, and if it was permitted for the earth to be free from a Ḥujjah for even the length of the twinkling of the eye, then it is permitted for the earth to be free from a Ḥujjah for a thousand years!!!

• Let it be said to the Rawāfiḍh: Inform us regarding the Ahl al-Bayt of the Messenger (upon him and them be peace), are they polytheists, disbelievers, or Muslims?!

If you claim that they are Muslims, it is said: The Ahl al-Bayt of the Messenger of Allāh (upon him and them be peace), and the scholars of their school have reached a consensus that you are not upon the creed of Islam [i.e the correct Islamic way].

If they claim that the Ahl al-Bayt know the truth, yet deny it out of envy, it is said to them: We have seen that if anyone from among them carries the conspicuous characteristics of virtue, and piety they all rally among him; they testify towards his virtue, and reside under his wisdom.

Therefore, how can you claim that they are envious of your companion, while they didn’t show envy towards the other one?! If it is as you describe, that they do not testify due to envy, then they wouldn’t have testified to anyone! Each one of them would have simply pulled to themselves, and would not adhere to the virtue of other than him.

However, you have slandered them, and we have seen that their sayings are vindicated by the book of Allāh, and your sayings are reprimanded by the book of Allāh! They are more credible in truthfulness than you, and we find among them of piety what we have not seen by others.

They are more knowledgeable of their Ahl al-Bayt than you! They know each other more than you, and you O Claimant who alleges falsehood, do you want us to accept your perjury without clear proof, and evidence and have us deem the Ahl al-Bayt of the Prophet (upon him and his Ahl al-Bayt be peace) as liars?!

Is it not incumbent upon your companion to follow the Messenger of Allāh (upon him and his Ahl al-Bayt be peace), and follow in accordance with his actions?! If he was a Ḥujjah, as you claim. And Allāh (the Blessed, and Exalted) said: {Indeed, in the Messenger of Allāh you have an excellent example for whoever has hope in Allāh and the Last Day} [33:21].

Is it not necessary for your companion to extend his admonishment to the Ahl al-Bayt of his Prophet, before the ʿAwām (laity)? As Allāh (the Exalted) ordered, by saying: {And warn ˹all, starting with˺ your closest relatives} [26:214].

The Messenger of Allāh (upon him and his Ahl al-Bayt be peace) gathered forty men from the sons of ʿAbd al-Muṭṭalib, ʿAbd Munāf, and men from Banī Makhzūm, among them being Abū Jahl b. Hishām, and al-Walīd b. al-Mughīrah. Among the people was Abū Bakr, and from Banī Umayyah was ʿUthmān, and Sakhr b. Ḥarb Abū Sufyān. He warned them with the knowledge that was revealed to him, and he informed them of what Allāh revealed to him. He extended his advice to them, called them to support him, and he who answered him, answered, and he who opposed him, opposed. 

He did not fear that they may deem him to be a liar, deny him, or plot against him. He was a Ḥujjah for all those who followed him, and Ḥujjah against those who went against him. Is it not necessary for your companion to clarify for his Ahl al-Bayt, as the Messenger of Allāh (upon him and his Ahl al-Bayt be peace) clarified for his kin.

• If they say: He fears that they do not accept the matter from him, and that they may deem him a liar, and envy him.

It is said to them: Be wary! How grand is your slander against the Ahl al-Bayt of the Messenger of Allāh (upon him and his Ahl al-Bayt be peace). Do you see them as more treacherous than those who we described from Quraysh, who the Messenger of Allāh (upon him and his Ahl al-Bayt be peace) informed?! 

Do you claim that the most noble, and pious from the family of Muḥammad such as Zayd b. ʿAlī b. al-Ḥusayn b. ʿAlī, ʿUmar b. ʿAlī b. al-Ḥusayn b. ʿAlī, ʿAlī b. ʿAlī b. al-Ḥusayn [al-Asghar], Ḥusayn b. ʿAlī b. Ḥasan, al-Ḥasan b. al-Ḥasan, ʿAbdullāh b. al-Ḥasan b. al-Ḥasan who the nation has narrated from him what they have narrated, and [al-Bāqir] Muḥammad b. ʿAlī b. al-Ḥusayn said [regarding him]: He will be the most noble from the people of his time, he will be killed by the most ignoble of the people of his time, upon his killer is a third of the chastisement of the people of hellfire. His killer will die before entering al-Ḥaram.

When Abū Jaʿfar rose ʿAbd al-Ṣamad b. ʿAlī said: Have you heard what my nephew narrated, by Allāh his killer is none other than him. And the likes of al-Ḥasan b. al-Ḥasan b. al-Ḥasan, and ʿAlī Sayyid al-'Ibad (the Master of the Worshipers) b. al-Ḥasan b. al-Ḥasan b. al-Ḥasan, and [his son] al-Ḥusayn b. ʿAlī [al-Fakhī], and Muḥammad b. ʿAbdullāh al-Nafs al-Zakīyyah who the Messenger of Allāh (upon him and his Ahl al-Bayt be peace) said regarding him, and Jaʿfar b. Muḥammad narrated it from him, he said: ((And al-Nafs al-Zakīyyah, he will be killed in al-Thanīyah in al-Madīnah, his blood will reach Ahjar al-Zayt)). 

And the likes of ʾIbrāhīm b. ʿAbdullāh b. al-Ḥasan, and Yaḥyā, Idrīs, Sulaimān, Jaʿfar, and Mūsā  the sons of ʿAbdullāh b. al-Ḥasan b. al-Ḥasan. And the likes of Yaḥyā b. Zayd, ʿĪsā b. Zayd, and Muḥammad b. Zayd the sons of Zayd b. ʿAlī b. al-Ḥusayn b. ʿAlī b. Abī Ṭālib. And the likes of Ahmad b. ʿĪsā b. Zayd, and ʿAbdullāh b. Mūsā  b. ʿAbdullāh the companion of al-Suwayaqah. And the likes of al-Qāsim b. ʾIbrāhīm [ar-Rassī,] Muḥammad b. ʾIbrāhīm, al-Ḥasan b. ʾIbrāhīm, Ahmad b. ʾIbrāhīm, ʿAlī b. ʾIbrāhīm, and Jaʿfar b. ʿAbdullāh.
If i were to describe them to you our stay would be lengthy, those who were among the most pious, and most knowledgeable from among the creation, and they were aids to the disadvantaged from among the servants of Allāh. 

Those whose faces resembled pure silver; grown dreary, and weary from the fear of Allāh. Their faces yellow from sleepless nights, their backs bent from their [extensive] worship, their eyes [constantly] weeping out of fear from Allāh, and the torment of Allāh. They did not deem permissible what other than them deemed permissible of plundering the wealth of the people,  [they did] not desire what is in the hands of the Muslims, like those who are other than them did. If one of them were to reach a believer they would present him with a hundred thousand, and it's like from the heart of their wealth. They exited the allurements of their wealth out of asceticism towards the world, longing for what is with Allāh. 

Do you consider that all of them, and their families were the most ignorant regarding truth, the most envious, and staunchest of enemies? Reaching a state of denial that is greater than Abī Jahl b. Hashim, al-Walīd b. al-Mughīrah, Abī Lahab, Abī Sufyān, and Mūʿāwīyah b. Abī Sufyān, as well as those from Quraysh who the Messenger of Allāh (upon him and his Ahl al-Bayt be peace) gathered, and warned. Providing them with his admonishment as Allāh (the Glorious, and Exalted) ordered him to do so for his nearkin!

Isn’t it incumbent upon your companion to admonish his Ahl al-Bayt while they are noble Muslims?! In the same manner that the Messenger of Allāh (upon him and his Ahl al-Bayt be peace) admonished Banī ʿAbd Munāf, a group from Banī Makhzūm, and Zahrʾa' because they were his uncles.

Do you consider those who we have named in our book, and other than them from the Ahl al-Bayt to be far greater in denial than Quraysh? Those who the Messenger of Allāh (upon him and his Ahl al-Bayt be peace) gathered that we have mentioned which the nation does not deny. The Messenger of Allāh (upon him and his Ahl al-Bayt be peace) admonished them before anyone else from the creation. 

So, how can you claim that your companion reveals the truth to you, and conceals it from his Ahl al-Bayt (family)! How grand is your slander against the Ahl al-Bayt of the Messenger of Allāh (upon him and his Ahl al-Bayt be peace)?!

The description you give to the actions of your companion is contrary to the Book of Allāh, and the example of His Messenger. 

He who goes against the example of the Messenger of Allāh has exited the dominion of the Messenger of Allāh (upon him and his Ahl al-Bayt be peace), by the saying of Allāh (the Blessed, and Exalted): {Indeed, in the Messenger of Allāh you have an excellent example for whoever has hope in Allāh and the Last Day} [33:21]. And His saying (the Blessed, and Exalted): {And be mindful of Allāh—in Whose Name you appeal to one another—and ˹honor˺ family ties. Surely Allāh is ever Watchful over you} [4:1]. Allāh ordered to keep ties with one's kin, and prohibited severing them, do you say that your companion kept ties with you, and severed his ties with his kin?! 

What severing is greater than concealing the religion of Allāh? The truth which one needs to get closer to Allāh, and the religion which Allāh is worshiped through. He has concealed the matter from his kin, and they are doomed to chastisement, as you claim, by deserving the hellfire for forsaking the truth. What greater severing is this, and Allāh has ordered for it to be kept?!

However, you have lied, altered, and promoted falsity. When the Ahl al-Bayt of your Prophet denied this from you, you narrated of them what you have narrated of lies, and slanders, and what is contrary to the Book of Allāh, so that your falsehood may be accepted in our era. 

If you claim that he clarifies for you, and conceals from other than you, because he knows that you will not forsake his secret, of that which Allāh has given him of knowledge of the unseen; interpreting the Book of Allāh against its true interpretation, claiming that they are the discerners, by His saying (the Glorious): {Indeed in that are signs for those who discern} [15:75]. That your companion knows of you sincerity which he has not seen with other than you, and that he informed you with what you need to know, and informed us of himself after knowing sincerity, and silence regarding him from you; that you will not lose his secret, and he has concealed the matter from us, because he has come to know from us what is contrary to what he has come to know from you.

It is said to them: Have you not contradicted yourselves, and deemed your companion to be ignorant?! For, you claim that he has known from you that you will not make his secret known. Have you not openly announced, and informed the people, and disputed those who differed with you by describing for him what he has not claimed to have, such as knowledge of the unseen, and such as your saying, that he sees us in every nation, and he sees our situation, deeds, and acts. That he hears our words, and informs us that they will return to this world after their death, and what is similar to this from what we have described. Had we sought to list them, the matter would be extensive.

So, Glory be to Allāh! Is what we described not sufficient for the one who Allāh has granted semblance of understanding, and has residing within him a slither of faith, to perceive the contradictions of your claims, the falsity of your call, and the inconsistencies of what you hold to of falsehood. However, Allāh guides to His religion whom He wills.

You claim that he informs you, due to knowing what is in your hearts, and he conceals from other than you, due to knowing that they will deny. So, Glory be to Allāh how clear is it that such action is contrary to the action of the Messenger of Allāh (upon him and his Ahl al-Bayt be peace). For, you claim that your companions stand in the station of the Messenger of Allāh? [Claiming] that he guides with the guidance of the Messenger of Allāh (upon him be peace), and acts in accordance with the deeds of the Messenger of Allāh (upon him and his Ahl al-Bayt be peace). 

Is this how the Messenger of Allāh (upon him be peace) conducted himself? That he would conceal the matter from some, and inform some?! Or, did he inform everyone? He who accepted him, accepted him, he who disobeyed him, disobeyed him.

If you claim that he informed some, and concealed the matter from some, then truly grand is your lie against the Messenger of Allāh (upon him and his Ahl al-Bayt be peace). For, you claim that he did not advise the entirety of the creation, by advising some, and not advising others. And you have claimed that he did not convey the messages of Allāh to one nation, ahead of another.

Be wary, how can it be such, when Allāh informed His Prophet to inform the entirety of the people by His saying: {Say, ˹O Prophet,˺ “O humanity! I am Allah’s Messenger to you all} [7:158]. And by His saying (the Blessed, and Exalted): {O Messenger! Convey everything revealed to you from your Lord. If you do not, then you have not delivered His message. Allah will ˹certainly˺ protect you from the people. Indeed, Allah does not guide the people who disbelieve} [5:67].

He promised that He would preserve the Messenger of Allāh (upon him and his Ahl al-Bayt be peace) from what he was cautious of. So, he informed both the Jinns, and the humans, the disbelievers, and the believers. He who accepted, accepted, and he who disobeyed, disobeyed. He was a Ḥujjah over the ones who accepted, and a Ḥujjah upon the one who disobeyed, and likewise his family. 

And this is sufficient for the believer.

Full treatise here:

[Mod Note: Link to another site was removed.]
 

Edited June 23, 2022 by ShiaChat Mod
Mod Note

[علوي]

Even Rasulullah (صلى الله عليه وآله وسلم) performed taqiyyah. For years, he didn't tell anyone about the religion of Islam except for Sayyeda Khadijeh and Imam Ali (عليه السلام). It was only those three in the whole religion. Even after he went public with his risaleh, the sahaba still hid in the house of Zayd ibn Arqam. 

Even Imam Zayn-ul-Abideen (عليه السلام) did some form of taqiyya. He didn't come out openly cursing anyone, or saying that nawasib are kuffar.... He focused on things which all the Muslims could benefit from, like al-Sahifat al-Sajjadiyya and Risalat al-Huquq. 

These two hujjaj of Allah (سُبْحَانَهُ وَ تَعَالَى) performed taqiyya. If the holy Prophet (صلى الله عليه وآله وسلم) himself can perform taqiyya, it's fine for Imam al-Zaman (عجّل الله تعالى فرجه الشريف). 

There are three reasons usually mentioned as to why Allah (سُبْحَانَهُ وَ تَعَالَى) decided to put Imam al-Muntazar (عجّل الله تعالى فرجه الشريف) in ghaybeh. 

1. Protection. The Umayyads and Abbasids were very oppressive of all of the a'immeh. Every single one of the a'immeh were killed. Furthermore, there was an extra threat on Imam al-Muntazar (عجّل الله تعالى فرجه الشريف) because the Abbasids knew that Rasulullah (صلى الله عليه وآله وسلم) prophesised his reappearance. So Allah (سُبْحَانَهُ وَ تَعَالَى), in order to protect His hujjah on Earth, took the Imam into ghaybeh. 

2. To test the mo'mineen. Allah (سُبْحَانَهُ وَ تَعَالَى) wanted to see which of the Shia of Ali (عليه السلام) would stay on the right path. Without an Imam, obviously, it's hard to find what is haqq and what is falsehood. So in this way, Allah tests the true iman of all Muslims. 

3. Allegiance. The sixth Imam of the twelvers, Imam Ja'far ibn Muhammed al-Sadiq (عليه السلام), said:
"يقوم القائم وليس لاحد في عنقه بيعة"
"Al-Qa'im will rise and he will not have a pledge of allegiance to anyone."
(Source: Bihar Al-Anwar, Volume 52, Page 96)
Thus, in order to prevent the Imam (عجّل الله تعالى فرجه الشريف) from needing to pledge allegiance to an oppressive tyrant, he must wait until the right time. If the Imam (عجّل الله تعالى فرجه الشريف) reappears at the wrong time, perhaps he will be killed like his 13 ancestors. 

May Allah bless you and your family and grant you Jannat al-Firdaus.

May Allah guide us all to Sirat al-Mustaqeem. 

[Ashvazdanghe]

14 hours ago, Zaidism said:

If you claim that he [the Imam] is a Ḥujjah (proof)  upon everyone, then it is incumbent upon him to guide everyone, show them the right way, cause them to perceive, and inform them regarding himself.

How can he be a guide, and conceal himself from the creation, and not make matters clear for them?! Do you not see that when they stand under the judgment of Allāh, what will he present as proof against them? Did he call them to himself, and they disobeyed him? Did he make matters clear for them, and they opposed him? Did he present himself as a proof, and they denied him? How can he substantiate a proof against them when his proofs did not reach them, his name they did not know, and he did not make himself known.

Salam our Imams have not concealed their Imamate from whole of creation which they just have concelaed it from their enemies & enemies of their Shias  for protection of their Shias .

14 hours ago, Zaidism said:

Note: Imam Qāsim is addressing the community of the Shia (which were many varying sects) who claim divine Imāmah after the 6th Imām (for varying personages),

He has not been our Imam in similar fashion of martyr Zayd (رضي الله عنه) which deviated people after their martyrdom have called them their Imams in oppsition to rejecting of  Imamate  of both of them by themselves .

14 hours ago, Zaidism said:

And it is said to the Rawāfiḍh: Can a Ḥujjah for Allāh be anything but mature? in the same manner that Allāh did not send Muḥammad until he reached the age of maturity! How can a Ḥujjah of Allāh be a child, when Allāh said: {Ḥujjah Baligha} So, how can it be a child of three, or four years of age?! And we are from the nation of Muḥammad, and our Sunnah is the Sunnah of Islam, and Allāh (the Blessed, and Exalted) said: {To each of you We prescribed a law and a method} [5:48]. 

And from the tradition of Muḥammad is that a child is not prayed behind, his testimony is not accepted, his slaughterings are not eaten, he cannot be bought, or sold, and he cannot be married. So, how is it that a small child can be placed as an Imām for the Muslims?!

If they claim that he is the companion of the matter during his childhood, and when he reaches maturity he is the Ḥujjah. 

In oprevious threads it has been proved that they have speciall condition in similar fashion of prophet Isa(عليه السلام) & prophet Yahya (عليه السلام) which ordinary children from other people have not this condition which only infallible shia Imams from Imam Ali (عليه السلام) & Imam Hasan(عليه السلام) & Imam Husaain (عليه السلام) then infallible Imams from progeny of Imam Hussain(عليه السلام) have had this condition which last one of them is Imam Mahdi (aj).

[Muslim2010]

On 6/19/2022 at 7:35 PM, Zaidism said:

al-Imām al-Qāsim b. ʾIbrāhīm 

I await the hadith of the prophet (صلى الله عليه وآله وسلم) or any of the first three imams including Imam Ali (عليه السلام). Imam Hassan (عليه السلام) or Imam Hussain (عليه السلام) for the authenticity of pseudo / false claimant as imam ( al-Imām al-Qāsim b. ʾIbrāhīm ) who is actually a people chosen leader like first three Sunni caliphs,  before i can spend a few seconds to go through the longest nonsense misquotedly presented as so called Refutations and attributed to the mentioned false / pseodu imam.

wasalam

Edited June 20, 2022 by Muslim2010

[Zaydism]

On 6/20/2022 at 1:03 PM, Muslim2010 said:

 before i can spend a few seconds to go through the longest nonsense misquotedly presented as so called Refutations 

You haven't taken the time to read it, yet you concluded that it is nonsense? Also, have some respect for an actual Imam from the Ahl al-Bayt, this Imam actually served the Muslims and did not forsake them for over a millennium. Although, it is understandable for such to be seen in a non-existent personality. Moreover, you believe the Imams actively hid their Imamah, hence the refutation of a true Imam from the Ahl al-Bayt, wherein he states: 

''Is it not incumbent upon your companion to follow the Messenger of Allāh (upon him and his Ahl al-Bayt be peace), and follow in accordance with his actions?! If he was a Ḥujjah, as you claim. And Allāh (the Blessed, and Exalted) said: {Indeed, in the Messenger of Allāh you have an excellent example for whoever has hope in Allāh and the Last Day} [33:21]. Is it not necessary for your companion to extend his admonishment to the Ahl al-Bayt of his Prophet, before the ʿAwām (laity)? As Allāh (the Exalted) ordered, by saying: {And warn ˹all, starting with˺ your closest relatives} [26:214]''.

He was contemporary to the 7th, 8th, 9th, and 10th Imams.

Do you know of his history, and the sacrifices he made for the religion of his grandfather, the Messenger of Allah? Do you know that divine Twelver Imamah serves his worldly interests more - as you claim this is what he seeks, yet his life is a complete refutation of such a claim - he wouldn't of have had to go through enjoining good, forbidding evil by placing his life under danger constantly persecuted, and sought by the Abbasids. He could have enjoyed the luxury that some charlatans enjoyed, and he could have easily left the matter in the hands of the 'Imam' which is to leave the matter in the hands of those fraudsters who infiltrated the Ahl al-Bayt. Rather, he met them with an iron fist, and responded to their forgeries with a light so gleaming it has left you unable to read what he says out of fear of leaving the falsity of the darkness which you are in.

Be vary careful when it comes to the judgments you pass, and the words you say. This is al-Imam al-Qasim ar-Rassi, the Star of the Ahl al-Bayt, so formulate your words with respect, and accordance to the personage of this Noble Imam.

[Zaydism]

On 6/19/2022 at 4:48 PM, -Rejector- said:

Even Rasulullah (صلى الله عليه وآله وسلم) performed taqiyyah. For years, he didn't tell anyone about the religion of Islam except for Sayyeda Khadijeh and Imam Ali (عليه السلام). It was only those three in the whole religion. Even after he went public with his risaleh, the sahaba still hid in the house of Zayd ibn Arqam. 

The reason for their hiding was due to their persecution, him not doing Taqiyyah is what resulted in this, and his Hijrah is a clear example of this. Why didn't any of the Imams - if they were upon the state which you claim of concealing their Imamah from the Muslims, family, etc - do Hijrah towards the lands which had abundant supporters, especially those of their cousins like al-Imam al-Qasim Himself? Or, Imam Yahya b. Abdullah b. Hasan b. Hasan, and Imam Idris b. Abdullah b. Hasan b. Hasan?

On 6/19/2022 at 4:48 PM, -Rejector- said:

Even Imam Zayn-ul-Abideen (عليه السلام) did some form of taqiyya. He didn't come out openly cursing anyone, or saying that nawasib are kuffar.... He focused on things which all the Muslims could benefit from, like al-Sahifat al-Sajjadiyya and Risalat al-Huquq. 

You presuppose that he did Taqiyyah, yet those actions which you mention are the essence of the Ahl al-Bayt. Him not coming out and saying I am a divinely designated Imam, or him not cursing the Shaykhayn Abu Bakr, and Umar is clear that is the position of the Ahl la-Bayt. Allah does not deal with His creation through puzzles, riddles, and what is more confusing, and conflicting - Taqiyyah.

On 6/19/2022 at 4:48 PM, -Rejector- said:

These two hujjaj of Allah (سُبْحَانَهُ وَ تَعَالَى) performed taqiyya. If the holy Prophet (صلى الله عليه وآله وسلم) himself can perform taqiyya, it's fine for Imam al-Zaman (عجّل الله تعالى فرجه الشريف). 

To conceal the religion of Allah in matters which pertain to their salvation absolutely impermissible. Also, this is addressed extensively if you would take the time to kindly read before responding to the post.

It has been narrated in al-Muḥīt bil-Imāmah from al-Ḥasan b. al-Ḥasan (upon them be peace), he said: Taqīyyah is a permission, not a virtue. Taqīyyah is when one fears for their life and is weak in the face of the cause of Allāh. Virtue is rising for the cause of Allāh, and calling to Him. 

Be wary! That you claim your Imam guides in secrecy and causes others to deviate in the open. By Allāh, I would not be pleased if I had whatever the sun rises, and sets upon, yet be the cause for a single soul to deviate. This is because I have heard Allāh (Glorious and Exalted is He) say: {Whoever takes a life—unless as a punishment for murder or mischief in the land—it will be as if they killed all of humanity; and whoever saves a life, it will be as if they saved all of humanity}.

The repentant sorcerers (may Allāh have mercy on them) in the time of Pharaoh (may Allāh curse him) chose death over Taqiyyah, and Allāh praised them, and sent His graceful salutations upon them which remain until the day of recompense.

Likewise, the Messenger of Allāh (upon him and his Ahl al-Bayt be peace), he sent two men to Musaylima. He afflicted one of them, causing him to yield to his affliction through precaution, whereas the other remained steadfast upon faith, and patience until he was killed. The Prophet (upon him and his Ahl al-Bayt be peace) said: ((He is my neighbor in paradise)), and because many from the Imams of guidance openly defied the enemies of Allāh (Exalted is He) and stood in clear opposition to them in many instances; and because Allāh praised whoever does not fear the coming of death, and this is in contrast to the decree regarding Taqiyyah. We have made it clear that Taqīyyah is not permitted in changing rulings or issuing rulings which are in opposition to the religion, or leading to any form of deviance, as we have mentioned.
This is because that is what causes great corruption in religion, and Allāh (Exalted is He) promised those who cause great corruption on earth with death. Therefore, how can one push death away with what is deserving of death? 

Source: al-ʿAqd al-Thamīn fī Aḥkām al-A’immah al-Hādīn: pg, 306-307. 

On 6/19/2022 at 4:48 PM, -Rejector- said:

1. Protection.

This is invalid, Shias were in positions of power all throughout history, and today there is Iran. 

On 6/19/2022 at 4:48 PM, -Rejector- said:

2. To test the mo'mineen.

The purpose of the Imam is to guide in matters of Halal, and Haram. So, if he is hidden from fulfilling his purpose which is to guide in these matters of Shariah, as that is what the purpose of an Imam is effectively. Then, the matter is simply sophistry, and mystery. 

Moreover, you need to establish that he exists, which you cannot.

On 6/19/2022 at 4:48 PM, -Rejector- said:

3. Allegiance. The sixth Imam of the twelvers, Imam Ja'far ibn Muhammed al-Sadiq (عليه السلام), said:
"يقوم القائم وليس لاحد في عنقه بيعة"
"Al-Qa'im will rise and he will not have a pledge of allegiance to anyone."
(Source: Bihar Al-Anwar, Volume 52, Page 96)

This is incorrect, Imam al-Husayn did not have a pledge of allegiance to anyone. 

 

[Ashvazdanghe]

6 hours ago, Zaidism said:

Do you know of his history, and the sacrifices he made for the religion of his grandfather, the Messenger of Allah? Do you know that divine Twelver Imamah serves his worldly interests more - as you claim this is what he seeks,

Salam this is just a wahabi mindset & insult to all infallible shia Imams which even their enemies have testified that they have most simple lifestyle & asceticism between all of children of lady Fatima (sa) & whole of muslim community 

 

7 hours ago, Zaidism said:

He could have enjoyed the luxury that some charlatans enjoyed, and he could have easily left the matter in the hands of the 'Imam' which is to leave the matter in the hands of those fraudsters who infiltrated the Ahl al-Bayt. Rather, he met them with an iron fist, and responded to their forgeries with a light so gleaming it has left you unable to read what he says out of fear of leaving the falsity of the darkness which you are in.

Be vary careful when it comes to the judgments you pass, and the words you say. This is al-Imam al-Qasim ar-Rassi, the Star of the Ahl al-Bayt, so formulate your words with respect, and accordance to the personage of this Noble Imam.

He just acted as a thief & which his job was highway robbery & looting cities  for stealing property of muslims against teachings of Islam & prophet Muhammad (pbu) which his actions only caused problem for whole of Shia community  infavor of Abbasids on the other hand all of infallible Shia Imams have defeated greatest Sunni scholars who have had support of Abbasids also  infallible Shia Imams have thought many great students in every field of knowledge & debate with enemies of Shias which whole of so called Zaydi Imams after Martyr Zayd (رضي الله عنه) only have caused trouble for shias by attacking to cities & looting & destroying any school of knowledge just for gaining personal power & wealth.

6 hours ago, Zaidism said:

The reason for their hiding was due to their persecution, him not doing Taqiyyah is what resulted in this, and his Hijrah is a clear example of this. Why didn't any of the Imams - if they were upon the state which you claim of concealing their Imamah from the Muslims, family, etc - do Hijrah towards the lands which had abundant supporters, especially those of their cousins like al-Imam al-Qasim Himself? Or, Imam Yahya b. Abdullah b. Hasan b. Hasan, and Imam Idris b. Abdullah b. Hasan b. Hasan?

According to prophet Muhammad (pbu) there is no Hijrah after conquering Mecca which both of Sunnis & Shias even scholars of Zaydis have agreement  on this which only option of all infallibel Shia Imams (عليه السلام) has been doing Taqyia for spreading shia Islam under nose of Ummayids & Abbasids without causing harm to Shia coommunity also these socalled Zaydi Imams have been busy in fighting with each other & expanding their power & wealth which they have not any concern about protecting infallible Shia Imams  against their enemies.

6 hours ago, Zaidism said:

You presuppose that he did Taqiyyah, yet those actions which you mention are the essence of the Ahl al-Bayt. Him not coming out and saying I am a divinely designated Imam, or him not cursing the Shaykhayn Abu Bakr, and Umar is clear that is the position of the Ahl la-Bayt. Allah does not deal with His creation through puzzles, riddles, and what is more confusing, and conflicting - Taqiyyah.

You totally misunderstood Taqiyya because infallible Imams in every occasions have mentioned their divine appointance & having access to divine knowledge which it has been recorde in all of Shia books .

6 hours ago, Zaidism said:

It has been narrated in al-Muḥīt bil-Imāmah from al-Ḥasan b. al-Ḥasan (upon them be peace), he said: Taqīyyah is a permission, not a virtue. Taqīyyah is when one fears for their life and is weak in the face of the cause of Allāh. Virtue is rising for the cause of Allāh, and calling to Him. 

if you mean Al-Hasan b. Zayd b. al-Hasan then he has had a good relation with Abbasids also he has been enemy of Hasan al Muthan & Nafs Zakya 

Quote

Setting fire to the house of Imam al-Sadiq (a), having good connections with Abbasids, and helping them to find and lay hands on the grandchildren of his uncle, al-Hasan al-Muthanna, are of the dark sides to his life according to Shi'a viewpoint. From 150/767 to 155/772, he was the governor of Medina through al-Mansur al-'Abbasi.

 

Quote

Religious and Political Orientation
He leaned towards Abbasids, he did not believe in the Imamate of Shi'a Imams (a), but, moreover, neither did he believe in the first three caliphs. During the victory and the establishment of Abbasid caliphate, al-Hasan b. Zayd was always an adherent to them. He was the first 'Alawi who adopted 'Abbasid's motto and wore a black garment. He supported Abbasids against the children and grandchildren of his uncle, al-Hasan al-Muthanna, who was imprisoned by Abbasids. For instance, he informed al-Mansur al-'Abbasi of the news on al-Nafs al-Zakiyya and his uprising. Therefore Musa b. 'Abd Allah b. al-Hasan, the brother of al-Nafs al-Zakiyya, would always say; "O God! Claim our blood from al-Hasan b. Zayd and seek our revenge against him".

Setting Fire to the House of Imam al-Sadiq (a)

Al-Kulayni has narrated that; when he was the governor of al-Haramayn (Mecca and Medina), taking orders from al-Mansur al-'Abbasi, al-Hasan b. Zayd set fire to the house of Imam al-Sadiq (a), and the door and entry of the house was burnt, while Imam al-Sadiq (a) walking through the fire, exited the house and said: "I am the son of Aʿrāq al-Tharā (the epithet of Prophet Isma'il (a)), I am son of Ibrahim (a)".[a proof for divinity if Imam Sadiq (as)]

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Death

In company with al-Mahdi al-'Abbasi, al-Hasan b. Zayd went on a pilgrimage to Mecca in 168/784 at the age of 85. However, he died on his way and was buried in a place called Hajar, 5 miles away from Medina.

 

Quote

Transmitting Hadith

He has been a hadith transmitter and has narrated from his father, his cousin 'Abd Allah al-Mahd, and others. Al-Shaykh al-Tusi has regarded him as a companion of Imam al-Sadiq (a), by which he merely meant their contemporaneous.

Sunni rijal sources consider him a reliable narrator. Some of those who have narrated from him are as:

• Muhammad b. Ishaq b. Yasar,
• Malik b. Anas,
• Ibn Abi Dhi'b,
• Ibn Abi Zinad,
• Waki',
• and his own son, Isma'il b. al-Hasan.

https://en.wikishia.net/view/Al-Hasan_b._Zayd_b._al-Hasan

[Ashvazdanghe]

7 hours ago, Zaidism said:

This is incorrect, Imam al-Husayn did not have a pledge of allegiance to anyone. 

He has followerd allegiance of Imam Hasan (عليه السلام) in peace treaty with cursed Muawiah which one of reasons for his uprising has been appointing cursed Yazid (la) as successor & caliph by cursed Muawiah (la) in opposition to conditions of their peace treaty .

On 6/19/2022 at 7:05 PM, Zaidism said:

So, how is it possible for the Ḥujjah of Allāh, if he was a Ḥujjah over what you described, to take advantage of the thousands, and take the Khums of your wealth - leaving emmissiaries in every city to gather the wealth. Yet, he does not relieve anyone from among the creation of Allāh, and he does not distribute it among the poor, and destitute?!

On 6/19/2022 at 7:05 PM, Zaidism said:

It is said to them: Has the Ḥujjah from him reached them, so that he may be considered a Ḥujjah over them?

(1) Abdul Wahid bin Abdullah narrated from Muhammad bin Ja'far al-Qarashi from Muhammad bin al-Hasan bin Abul-Khattab from Muhammad bin Sinan that Abu Imara Hamza at-Tayyar had heard Abu Abdullah as-Sadiq (عليه السلام) saying:

“If there are no people on the earth except two men, one of them must be al-Hujjah (Imam al-Mahdi).”1

(5) Muhammad bin Ya'qoob narrated from Ahmad bin Muhammad from Muhammad bin al-Hasan from an-Nahdi from his father that Younus bin Ya'qoob had heard Abu Abdullah as-Sadiq (عليه السلام) saying:

“If there are no people on the earth except two, one of them will the imam.”5

https://www.al-islam.org/kitab-al-ghayba-book-occultation-sheikh-an-numani/chapter-9-al-hujjah-must-appear

On 6/19/2022 at 7:05 PM, Zaidism said:

Is it not incumbent upon your companion to follow the Messenger of Allāh (upon him and his Ahl al-Bayt be peace), and follow in accordance with his actions?! If he was a Ḥujjah, as you claim. And Allāh (the Blessed, and Exalted) said: {Indeed, in the Messenger of Allāh you have an excellent example for whoever has hope in Allāh and the Last Day} [33:21].

Is it not necessary for your companion to extend his admonishment to the Ahl al-Bayt of his Prophet, before the ʿAwām (laity)? As Allāh (the Exalted) ordered, by saying: {And warn ˹all, starting with˺ your closest relatives} [26:214].

There are 12 Imams in the line of the Imamate and Imam Mahdi (the Guided one) is the twelfth Imam. There are many titles attributed to him that includes Al-Muntazar (the awaited one), Sahibuz Zaman (the Lord of the Age), Al-Qaim etc. The proof that Imam Mahdi (عليه السلام) exists can be referred from the Holy Quran and the ahadeeth:

Yet We desired to be gracious to those who were abased in the land, and to make them leaders, and to make them the inheritors. (28:4)

For We have written in the Psalms, after the Remembrance, ‘The earth shall be the inheritance of My righteous servants.’ (21:105)

https://en.shafaqna.com/139909/the-awaited-imam-the-living-hujjah-2/

Zayd ibn Ali and Imamat
Imam Muhammad Baqir"s brother, Zayd ibn Ali was a pious and virtuous man. Our Imams have sanctified him and his uprising. But it is a controversial point whether he claimed Khilafat for himself or sought it for his brother, and his campaign aimed at only "enjoining good and forbidding evil". However, it is certain that our Imams have venerated him and have described him as a martyr. A report in al-Kafi says: "By Allah! He passed away as a martyr." Another report which we are going to reproduce now shows that he was mistaken. It is a different matter how such a great man made such a grave mistake.

https://hawzah.net/en/Article/View/79157/Imamat-from-the-Viewpoint-of-the-Imams

Quote

Abu Ja"far Ahwal knew what Zayd meant. According to this tradition Ahwal told him that there was a master or a hujjah existing in the world and that hujjah was Zayd"s brother, not Zayd himself. In reply Zayd said what amounted to saying: "How do you know (that my brother is the hujjah) while I do not know? My father loved me very much, but he never told me anything about that. He was so fond of me that in my childhood while taking food, he always seated me beside him. Whenever he found that any food was too hot for me, he always cooled it and then put it into my mouth. How can you expect a loving father, who was so affectionate and never allowed my mouth to burn, that he would ever allow me to be burnt in Hell?" Abu Ja"far Ahwal said: "It was because your father was very fond of you that he did not tell you anything about this question. He was afraid that if he told you, you would deny it and thus earn Hell. He was aware of your impertinent spirit. He intentionally kept you in the dark so that at least you might not become hostile to your brother. But he told me the truth so that if I accepted it, I might be saved and if not, I shall be doomed. Fortunately I have accepted the truth".
Abu Ja"far Ahwal says that he asked Zayd who was superior, the members of his family or the Prophets. Zayd replied that the Prophets were. Then Abu Ja"far said: "Prophet Ya"qub said to his son Yousuf who was also a Prophet: "My dear son, tell not your brothers of your vision, lest they plot a plot against you." Prophet Ya"qub gave this advice because he loved Yousuf, and he knew that if his brothers came to know that he would attain such a high position, they would immediately become his enemies. The story of your father and brother with you is exactly like the story of Ya"qub with Yousuf and his brothers."
Zayd had no reply to give. At last he said: "Now that you have told me all this, I also may tell you that your friend in Medina (He meant "your Imam", that is Imam Muhammad Baqir) has apprised me that I would be killed and crucified at the garbage dump of Kufa and that he had a book, in which there was a prediction about my being killed and crucified."

https://hawzah.net/en/Article/View/79157/Imamat-from-the-Viewpoint-of-the-Imams

7 hours ago, Zaidism said:

''Is it not incumbent upon your companion to follow the Messenger of Allāh (upon him and his Ahl al-Bayt be peace), and follow in accordance with his actions?! If he was a Ḥujjah, as you claim. And Allāh (the Blessed, and Exalted) said: {Indeed, in the Messenger of Allāh you have an excellent example for whoever has hope in Allāh and the Last Day} [33:21]. Is it not necessary for your companion to extend his admonishment to the Ahl al-Bayt of his Prophet, before the ʿAwām (laity)? As Allāh (the Exalted) ordered, by saying: {And warn ˹all, starting with˺ your closest relatives} [26:214]''.

He was contemporary to the 7th, 8th, 9th, and 10th Imams.

That is the logic of Imamat. That is the reason why there is a chapter in al-Kafi entitled, Babul Hujjah. Reports in this chapter say that even if only two persons were left in the world, one of them would be a hujjah or Divinely appointed authority. I propose to quote some extracts from the Babul Hujjah of al-Kafi so that you may become better acquainted with this logic. 

 

As an example, `Ali ibn Musa ar-Rida (the Eighth Imam) said, in the course of a hadith, "The Imam after me is my son, Muhammad, and after him his son `Ali, and after Ali his son, Hasan, and after Hasan his son Hujjatu'1Qa'im, who is awaited during his occultation and obeyed during his manifestation. If there remain from the life of the world but a single day, Allah will extend that day until he becomes manifest, and fill the world with justice in the same way that it had been filled with iniquity.

 

Allah the Exalted has created a woman like Fatima Zahra (s.a.) about whom Imam Askari ((عليه السلام).) or Imam Hadi ((عليه السلام).) say, "We are the representatives of Allah among the people and Fatima is representative of Allah among us." [Atayeb al-Bayan, volume 13, page 236]. This is based on a hadith which has been narrated by these Imams ((عليه السلام).). Fatima Zahra (s.a.) is the representative of other divine representatives. She is the Imam of Imams ((عليه السلام).).

https://english.khamenei.ir/news/4629/Fatima-as-is-representative-of-God-among-the-infallibles

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انَّ عَلِيّاً امِيرَ ٱلْمُؤْمِنِينَ حُجَّتُهُ	anna `aliyyan am¢ra almu'min¢na ¦ujjatuh£	Certainly Ali, the commander of the believers, is His proof.
وَٱلْحَسَنَ حُجَّتُهُ	wal¦asana ¦ujjatuh£	And Hassan is His proof.
وَٱلْحُسَيْنَ حُجَّتُهُ	wal¦usayna ¦ujjatuh£	And Husayn is His proof.
وَعَلِيَّ بْنَ ٱلْحُسَيْنِ حُجَّتُهُ	wa `aliyya bna al¦usayni ¦ujjatuh£	And Ali, son of Husayn is His proof.
وَمُحَمَّدَ بْنَ عَلِيٍّ حُجَّتُهُ	wa mu¦ammada bna `aliyyin ¦ujjatuh£	And Muhammad, son of Ali is His proof..
وَجَعْفَرَ بْنَ مُحَمَّدٍ حُجَّتُهُ	wa ja`fara bna mu¦ammadin ¦ujjatuh£	And Ja'far, son of Mohammad is His proof.
وَموُسَىٰ بْنَ جَعْفَرٍ حُجَّتُهُ	wa m£s¡ bna ja`farin ¦ujjatuh£	And Moosa, son of Ja'far is His proof.
وَعَلِيَّ بْنَ مُوسَىٰ حُجَّتُهُ	wa `aliyya bna m£s¡ ¦ujjatuh£	And Ali, son of Moosa is His proof.
وَمُحَمَّدَ بْنَ عَلِيٍّ حُجَّتُهُ	wa mu¦ammada bna `aliyyin ¦ujjatuh£	And Muhammad, son of Ali is His proof.
وَعَلِيَّ بْنَ مُحَمَّدٍ حُجَّتُهُ	wa `aliyya bna mu¦ammadin ¦ujjatuh£	And Ali, son of Mohammad is His proof.
وَٱلْحَسَنَ بْنَ عَلِيٍّ حُجَّتُهُ	wal¦asana bna `aliyyin ¦ujjatuh£	And Hassan, son of Ali is His proof.
وَاشْهَدُ انَّكَ حُجَّةُ ٱللَّهِ	wa ashhadu annaka ¦ujjatu all¡hi	And I testify that indeed you are the proof of Allah.
انْتُمُ ٱلاوَّلُ وَٱلآخِرُ	antum al-awwalu wal-¡khiru	All of you, the first and the last.
وَانَّ رَجْعَتَكُمْ حَقٌّ لاََ رَيْبَ فِيهَا	wa anna raj`atakum ¦aqqun l¡ rayba f¢h¡	And surely your return is a truth, there is no doubt in it.
يَوْمَ لاََ يَنْفَعُ نَفْساً إِيـمَانُهَا	yawma l¡ yanfa`u nafsan ¢m¡nuh¡	The day when faith shall not benefit any soul
لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ	lam takun ¡manat min qablu	that had not believed beforehand

http://www.duas.org/aaleyasin/AleYasin.htm

al-Imam al-Hujjah, peace be on him, said:

* Rest assured that no one has a special relationship with Allah. Whoever denies me is not my (follower). The appearance of the Relief (al-faraj) depends solely upon Allah; therefore, those who propose a certain time for it are liars. As to the benefit of my existence in Occultation, it is like the benefit of the sun behind clouds where the eyes do not see. Indeed, my existence is an amnesty for the people of the earth. Pray much to Allah to hasten the Relief, for therein also lies the release from your sufferings.

https://www.al-islam.org/brief-history-fourteen-infallibles/fourteenth-infallible-twelfth-imam

 

Shaykh al-Sadiq[Saduq] transmits in his book ‘Ikmal al-Deen wa itmam an-Ni\’ma’ that Ishaq ibn Yaqub wrote a letter to the absent Imam asking him about some concerns that he had. The Imam\’s deputy (Muhammad ibn Uthman al-Umari) conveyed the letter to him. The Imam replied:
As for events that may occur (al-hawadith al-waqi\’a) [when you may need guidance] refer to the transmitters (ruwat) of our teachings who are my Hujjah (proof) to you and I am the proof of God (Hujjatullah) to you all[65].
Shaykh al-Tusi also transmits the narration in the book ‘al- Qayba’[66] and other collections of Imami ahadith report the tradition from the books mentioned above.

 

The statement makes clear that fuqaha (ruwat) act as the proof (Hujjah) of the Imam in all matters in which the Imam acts as the proof of Allah.

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 Imam Khomeini describes a ‘proof of God’ (or Hujjah) as someone who God has designated to conduct affairs; all his deeds, actions and sayings constitute a proof for the Muslims. If the proof commands you to perform a certain act and you fail to obey him, or if despite the existence of the proof, you turn to oppressive authorities for the solution of your affairs, then God almighty will advance a proof against you on the Day of Judgment[68].
 

In summary, being a hujjat implies the authority of one over his followers, and hence the injunctions of the holder of such a status must be complied with. Since the Imam as God\’s hujjat (the ‘proof’ that Allah will not accept any excuses for disobeying) has designated the fuqaha as his Hujjah, the commands and directives of the fuqaha are as those of the Imam.

https://shiastudies.com/en/2277/traditional-evidences-for-wilayat-al-faqih/

[Ashvazdanghe]

On 6/19/2022 at 7:05 PM, Zaidism said:

So, how is it possible for the Ḥujjah of Allāh, if he was a Ḥujjah over what you described, to take advantage of the thousands, and take the Khums of your wealth - leaving emmissiaries in every city to gather the wealth. Yet, he does not relieve anyone from among the creation of Allāh, and he does not distribute it among the poor, and destitute?!

 

• Note: Imam Qāsim is addressing the community of the Shia (which were many varying sects) who claim divine Imāmah after the 6th Imām (for varying personages), so this also includes the Imāms of the Ismailis as well. Moreover, to cite instances of charity here, and there (done by Twelver Imāms) does not invalidate the empirical testimony of al-Imām al-Qāsim. This is because those cases sighted are from the noble men of the Ahl al-Bayt who have been lied upon from the 4th to the 11th Imāms of the Imāmīyah, their nobility, generosity, and alms-giving goes without saying. The problem is with the Kufans, and the many charlatans at the time that would gather Khums claiming it is in the name of those noble men from the Ahl al-Bayt. We pray that this is present in the mind of the reader, so as to properly conceive of the significance of this live historical testimony from the Imām, as well as not reading the matter through varying unjustifiable presuppositions. For instance, it is like someone who gathers wealth in the name of person X (without the knowledge/approval of person X). Thereafter, this person, person Y who gathers such wealth is questioned in lieu of what he deems to be the traits of person X, such as the aforementioned qualities of nobility, generosity, and almsgiving. This questioning does not undermine person X (as he is not complicit), but instead holds person Y (the culprit) to the claimed example of person X, and concedes to the narrative of person Y (that this is actually being gathered in the name of person X) for the sake of a more conclusive dialectical approach. For instance, you claim that the Khums is reaching him, well if it has we do not see X, Y, and Z. Not that, he is necessarily guilty of not fulfilling X, Y, and Z.

This is just woro by word a copy cat of Wahabi/Salafi mindset about accusing Shia Marjas to collecting Khums for gathering wealth which clearly everyone knows only people who are spreading misinformation & hatred about collecting Khums by Shia Marjas are Wahabists & Salafists. not Zaydis .

[Ashvazdanghe]

8 hours ago, Zaidism said:

The repentant sorcerers (may Allāh have mercy on them) in the time of Pharaoh (may Allāh curse him) chose death over Taqiyyah, and Allāh praised them, and sent His graceful salutations upon them which remain until the day of recompense.

Your statement about not doing Taqiyya by sorceres is in similar fashion of Pharaoh who has called them as students of prophet Musa (عليه السلام) which they secretly made pledge between themselves & rheir master prophet Musa (عليه السلام) to overthron him by plan.

40. “Haply we may follow the sorcerers if they are victors.”
41. “Then, when the sorcerers came, they said to Pharaoh: ‘Shall we have a reward if we should be the victors?’”
42. “(Pharaoh) said: ‘Yes, and surely you will then be among the near-stationed’.”

“They said: ‘We believe in the Lord of the worlds’!”

Then to clarify any doubt and to prevent Pharaoh from interpreting this sentence according to his own will, they added:

“The Lord of Moses and Aaron’.”

This shows that although Moses (عليه السلام) did speak to the wizards and performed throwing the staff, his brother, Aaron, was accompanying him and was ready to help him in any way possible.

After this strange change that happened in the wizards’ morale, they, in a short moment, came out of an absolute darkness and stepped into a dazzling brightness.

They turned their back on all the benefits and advantages they expected Pharaoh. It was easy for them to expose their life to danger, for they could differentiate the Truth from the falseness and they resorted to the Truth because of their new knowledge.

They did not pave the rest of the path by the foot of intellect, but they went on eagerly, mounting on the fine mount of ‘Love’. They were so devoted that they could encounter any danger. We will see that, for this very reason, they heroically resisted all Pharaoh threats.

The Prophet (S) said:

“Every heart is at the mercy of Allah, the Beneficent. If He wills, He will guide it. And if He wills, He will mislead it.”4

(It is clear that Allah’s will in these two phases is derived from individuals’ predisposition and readiness, and this divine success and lack of it is because of various situations of hearts, and it is not undue.)

49. “(Pharaoh) said: ‘You have believed in him before I give you leave. Verily, he is the chief of you who taught you the sorcery; so, soon shall you know! Certainly I will cut off your hands and your feet on opposite sides, and certainly I will crucify you all’.”
50. “They said: ‘No matter! Verily we unto our Lord shall Return’.”
51. “Verily we hope that our Lord will forgive us our faults, since we are the first of the believers’.”

When the wizards saw Moses’ (عليه السلام) miracle, they fell on the ground and prostrated. At this time, Pharaoh embarked on an analysis to deceive common people. He said that it was a preplanned conspiracy. They are Moses’ students and they planned this puppet show to overthrow him.

But those wizards were scattered and were gathered from all over the country and they could not meet Moses (عليه السلام). Moreover they swore by Pharaoh dignity that they would defeat Moses (عليه السلام).

Finally, on one hand, Pharaoh did not keep his end up and, on the other hand, he saw his all kingdom and entity exposed to danger. He knew especially what effect the wizards’ belief in Allah would have on people’s morale and it was possible that a great number of people, following the wizards, might prostrate.

Therefore, he planned a new method and addressing the wizards, he said:

“...‘You have believed in him before I give you leave...”

Not only did Pharaoh, who ruled people tyrannically for many years, expect people to take permission for every thing, but also he expected to have control over people’s mind, intellect and heart. He wanted people not to think and decide unless he allowed them. This is the custom and tradition of oppressors.

This unrestrained conceited person did not even utter the name of Allah and Moses (عليه السلام). He used only the pronoun /lahu/ (in him) which is here for scoffing.

However, Pharaoh did not get satisfied with this and said two other sentences in order to, according to his imagination, both stabilize his situation and to suppress people’s awakened consciences. He first accused the wizards that this was a conspiracy done from before with the help of Moses (عليه السلام). A conspiracy which was against all people of Egypt.

He said:

“...Verily, he is the chief of you who taught you the sorcery...”

He accused them that they had planned such a program to deceive the great people of Egypt and to dominate them. He imputed them that they wanted to expel the real owners of that country and to put slaves in their places.

He meant that he would not allow their conspiracy to be successful and he would nip it in the bud.

 

118. “So the truth was established and what they were doing was made vain.”

119. “Thus were they there defeated and brought low.”

120.”And the sorcerers fell down in prostration.”

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Surah al-‘Araf – Verses 118-120

فَوَقَعَ الْحَقُّ وَبَطَلَ مَاكَانُوا يَعْمَلُونَ

فَغُلِبُوا هُنَالِكَ وَانْقَلَبُوا صَاغِرِينَ

وَاُلْقِيَ الْسَّحَرَةُ سَاجِدِينَ

118. “So the truth was established and what they were doing was made vain.”

119. “Thus were they there defeated and brought low.”

120.”And the sorcerers fell down in prostration.”

https://www.al-islam.org/enlightening-commentary-light-holy-quran-vol-12/section-3-pharaohs-sorcerers-embrace-truth

https://www.al-islam.org/enlightening-commentary-light-holy-quran-vol-6/section-14-pharaoh-and-his-magicians-defeated

[Ashvazdanghe]

8 hours ago, Zaidism said:

Likewise, the Messenger of Allāh (upon him and his Ahl al-Bayt be peace), he sent two men to Musaylima. He afflicted one of them, causing him to yield to his affliction through precaution, whereas the other remained steadfast upon faith, and patience until he was killed. The Prophet (upon him and his Ahl al-Bayt be peace) said: ((He is my neighbor in paradise)), and because many from the Imams of guidance openly defied the enemies of Allāh (Exalted is He) and stood in clear opposition to them in many instances; and because Allāh praised whoever does not fear the coming of death, and this is in contrast to the decree regarding Taqiyyah. We have made it clear that Taqīyyah is not permitted in changing rulings or issuing rulings which are in opposition to the religion, or leading to any form of deviance, as we have mentioned.
This is because that is what causes great corruption in religion, and Allāh (Exalted is He) promised those who cause great corruption on earth with death. Therefore, how can one push death away with what is deserving of death? 

Source: al-ʿAqd al-Thamīn fī Aḥkām al-A’immah al-Hādīn: pg, 306-307. 

Musaylima the liar has called himself a prophet in 11th of Hijra/migration which Mecca has been conqured & Amir al Muminin imam Ali (عليه السلام)  has been appointed as his successor in Ghadir Khum  so then majority of Yemenis & Arabian peninsula have accepted  Islam so therefore people who gave letter of prophet Muhammad (pbu) to Musaylima the liar have been Muslims which doing Taqyiyya has been pointless for them.

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Chapter 61: The Events of the Eleventh Year of Migration

The Impostors And Apprehensions Of Rome

After the formalities regarding the appointment of the successor had been completed at Ghadir Khum, all the people who had come from Syria and Egypt to partake in the ceremonies of Haj took their leave of the Prophet at Juhfah and proceeded to their homes.

And the persons, who had come from Hazramaut and Yemen, also separated from the Haj caravan at this or an earlier point and left for their homes.

 

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However, the ten thousand persons who had come with the Prophet from Madina accompanied him back to Madina and reached there before the close of the tenth year of migration

The Prophet and the Muslims were happy that Islam had spread throughout Arabia, the rule of polytheism and idolatry had come to an end throughout the Hijaz and all impediments in the way of the spread of Islam had been removed.

 

The Muharram moon of the 11th year of migration was about to be sighted in Madina when two persons came there from Yamamah and brought a letter for the Prophet from Musaylimah, who later became known as Musaylimah Kazzab (viz. Musaylimah, the Liar).

 

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In his letter he wrote to the Prophet thus: "I have been made your partner in the matter of prophethood. Half of the land belongs to us and the other half belongs to Quraysh. However, Quraysh do not act justly".

When the Prophet came to know about the contents of the letter he turned to those, who had brought it and said: "If you had not been the ambassadors and messengers I would have ordered you to be put to death. When you had already embraced Islam and acknowledged my prophethood, why did you follow such a blockhead and give up the sacred religion of Islam? The Prophet called his secretary and dictated a brief but pithy and strong reply. Here is the text of the Prophet's letter:

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"In the name of Allah, the Beneficent, the Merciful.

This is a letter from Muhammad, the Prophet of Allah to Musaylimah, the Liar. Peace be upon the followers of guidance. The earth belongs to Allah and He gives it to those pious servants of His, whom He wishes. And the pious persons meet a good end.1

 

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A Short Biography Of Musaylimah

He was one of those persons, who came to Madina in the tenth year of migration and embraced Islam. However, after his return to his birthplace he himself claimed to be a prophet and some simple-minded and also some fanatical persons responded to his call. His popularity in Yamamah was not a manifestation of his real personality.

Some people had gathered round him knowing that he was a liar and their logic was this: "A liar of Yamamah is better than a truthful person of the Hijaz". This sentence was uttered by one of the supporters of Musaylimah when he asked him: "Does an angel descend on you?" He said: "Yes. Its name is Rahman". The man asked: "Is that angel in light or in darkness?"

Musaylimah replied: "In darkness". The man said "I testify that you are a liar. However, a liar of the Rabi'ah tribe of Yamamah is better than a truthful person of the Mazar tribe of the Hijaz" (By the truthful person of Mazar he meant the Prophet of Islam.)

It cannot be gain said that this man claimed to be a prophet and gathered some persons round him. However, it is not at all established that he planned to contend with the Holy Qur'an, and the sentences and verses which have been quoted in the historical texts as examples of his contention with the Qur'an cannot be the logic and wording of an eloquent person like Musaylimah, because his usual words and sentences carry great firmness and self-possession.

In view of this it may be said that whatever has been attributed to him is like the sentences which have been attributed to his contemporary Aswad bin Ka'b 'Unsi who claimed to be a prophet in Yemen simultaneously with Musaylimah2 and it is not improbable that all these may be mere embellishments, in both the cases, resorted to with some specific motives.

The reason for holding this view is that the Holy Qur'an possesses such an unusual greatness and eloquence that nobody can pick up courage to think of contending with it and every Arab knew clearly that it was humanly impossible to imitate.

After the demise of the Prophet campaign against the apostates was the first action of the Islamic Caliphate. Hence, the zone of Musaylimah's influence was besieged by the forces of Islam.

When the siege was tightened and the eventual defeat of this pretender became evident some of his simple-minded friends said to him: "What has happened to the occult help and support which you had promised us? Musaylimah replied: "There is no news about occult law and help. It was a false promise which I gave you. However, it is incumbent upon you to defend your honour and greatness".

However, defence of honour and greatness was of little avail! Musaylimah and a group of his friends were killed within the precincts of a garden and the false prophethood met the end it deserved.

The very sentence translated above shows that he was an eloquent speaker and it also shows that he is not at all the speaker of those insipid sentences, which history has attributed to him, as specimens of his contention with the Holy Qur'an.

https://www.al-islam.org/message-jafar-subhani/chapter-61-events-eleventh-year-migration

[Cool]

On 6/19/2022 at 7:35 PM, Zaidism said:

If you claim that he [the Imam] is a Ḥujjah (proof)  upon everyone, then it is incumbent upon him to guide everyone,

Salam!

Please stay on this very first sentence for a while. I hope that you too believe that Imam is a hujjah of Allah (سُبْحَانَهُ وَ تَعَالَى) upon everyone. I am more concerned about the bold part quoted above. 

How it is "incumbent" upon Imam to "guide" everyone? While an Imam guides according to the command of Allah (سُبْحَانَهُ وَ تَعَالَى)

وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا 

I hope you know what بِأَمْرِنَا means here.

And while Allah (سُبْحَانَهُ وَ تَعَالَى) has said this:

مَن يَهْدِ اللّهُ فَهُوَ الْمُهْتَدِي

And this:

لَّيْسَ عَلَيْكَ هُدَاهُمْ وَلَـكِنَّ اللّهَ يَهْدِي مَن يَشَاء 

Do you think that the hujjah of Allah (سُبْحَانَهُ وَ تَعَالَى) operates on his own? Without divine command or consent? 

It seems to me that your so called "decisive refutation" collapsed on its very first sentence. 

Wassalam!!

 

Edited June 22, 2022 by Cool

[Ashvazdanghe]

10 hours ago, Zaidism said:

He afflicted one of them, causing him to yield to his affliction through precaution, whereas the other remained steadfast upon faith, and patience until he was killed. The Prophet (upon him and his Ahl al-Bayt be peace) said: ((He is my neighbor in paradise)), and because many from the Imams of guidance openly defied the enemies of Allāh (Exalted is He) and stood in clear opposition to them in many instances; and because Allāh praised whoever does not fear the coming of death,

In 12er Shiism such type of action is highly endorsed which it has happened about nominat companions of Amir al muminin Imam Ali (عليه السلام) likewise Kumail (رضي الله عنه) & Qanbar(رضي الله عنه) which both of them have martyred by cursed Hajjaj for not insulting to Imam in similar fashion martyr Hujajji (رضي الله عنه) one of Iraniian defenders o fshrine after  arresting by ISIS has insisted on his principles nevertheless they could practice Taqqyia .

Habib bin Zayd Ansari and the dismemberment of his body
Tafsir Nemooneh v: 11 p: 424 [12er (exegesis on the Quran) written by Naser Makarem Shirazi and other authors working under his supervision in 27 volumes.]

And in the case of Habib ibn Zayd Ansari, we read that when the false Musaylama had arrested him, he asked him, "Do you testify that Muhammad is the Messenger of Allah?" He said yes.
Then he asked him, "Do you testify that I am the Messenger of God?" Habib said sarcastically, "I do not hear you!" Musaylama and his followers dismembered his body and he remained as stable as a mountain.
And there are many such shocking scenes in the history of Islam, especially in the case of the first Muslims and the companions of the Imams of the Ahl al-Bayt (عليه السلام).

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Scholars have said that in such cases, breaking the barrier of taqiyyah and not surrendering to the enemy is permissible, even at the cost of human life, because the goal is to raise the banner of monotheism and exalt the word of Islam, especially at the beginning of the Prophet's call. This has been of special importance.
However, there is no doubt that taqiyyah is permissible in such cases as well, and in cases lower than that, and contrary to what the ignorant people think, taqiyyah (although in some cases not everywhere) is not a sign of weakness. , And neither the fear of the enemy's masses nor the surrender to pressure, but taqiyyah is a calculated tactic to maintain manpower and not to waste believers in small and insignificant matters.
It is common all over the world that militant and militant minorities often use the method of camouflage to overthrow oppressive and aggressor authoritarian majorities, form underground populations, have secret plans, and so on. Who disguise themselves as others, and even when arrested
Tafsir Nemooneh v: 11 p: 425
They try hard to keep their work secret, so as not to lose their group forces in vain, and to save for the continuation of the struggle.
No intellect allows in such circumstances, the Mujahideen who are in the minority, to introduce themselves openly and openly and to be easily identified and destroyed by the enemy.
For this reason, taqiyyah, before it is an Islamic program, is a rational and logical method for all human beings who are fighting against a powerful enemy.
 

We also read in Islamic narrations that Taqiyyah is likened to a defensive shield.

ام صادق (عليه‏السلام‏) مى‏فرمايد : التقية ترس المؤمن و التقية حرز المؤمن 

Imam Sadiq (عليه السلام) has said: Taqiyyah is the shield of the believer, and taqiyyah is the means of protecting the believer.

(Note that taqiyyah here is likened to a shield, and the shield is a tool used only on the battlefield to fight the revolutionary forces to protect the revolutionary forces).
And if we see that in Islamic hadiths, taqiyyah is considered a sign of religion and a sign of faith, and considered as nine parts of the ten parts of religion, it is all because of this.

Of course, the discussion on taqiyyah is very wide and it is not necessary to explain it here.

Undoubtedly, there are cases where taqiyyah is forbidden

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, and that is in the case where taqiyyah, instead of preserving the forces, destroys or
Tafsir Nemooneh v: 11 p: 426
In case of endangering the school, or causing great corruption, in such cases, the barrier of taqiyyah must be broken and its consequences accepted whatever it was.
Source: Tafsir Nemooneh: Surah An-Nahl, verses 128-106

https://rasekhoon.net/forum/threadshow-399563-1.aspx

[Abu Hadi]

On 6/19/2022 at 10:35 AM, Zaidism said:

The Star of the Ahl al-Bayt | نجم آل الرسول

al-Imām al-Qāsim b. ʾIbrāhīm b. ʾIsmāʿīl b. ʾIbrāhīm b. al-Ḥasan b. al-Ḥasan b. ʿAlī (upon them be peace) (169-246 AH) said:

If you claim that he [the Imam] is a Ḥujjah (proof)  upon everyone, then it is incumbent upon him to guide everyone, show them the right way, cause them to perceive, and inform them regarding himself.

 

I think you are misunderstanding our concept of Hujjat. I will rewrite your first premise so that it is correct

It is incumbent upon him to guide everyone according to the command of Allah (سُبْحَانَهُ وَ تَعَالَى), show them the right way according to the command of Allah (سُبْحَانَهُ وَ تَعَالَى), cause them to perceive and inform them regarding himself according to the command of Allah (سُبْحَانَهُ وَ تَعَالَى). 

What he (The Imam, Al Hujjat(a.f.s) does or does not do is completely incumbent and dependant on the command of Allah (سُبْحَانَهُ وَ تَعَالَى) that is communicated to him thru various means. He doesn't act according to his own will, and his own desires in matters of guiding the people, and this is the main qualification for being an Imam and a Hujjat. The reasons for the ghaibat have already been given, so I won't repeat those. The concept of Ghaibat is well established in Holy Quran (see verses on Prophet Musa when he went to mount Sinai and the ghaiba of Ahl Al Kaaf (people of the cave)). There are also many, many authentic hadith from Imam of Ahl Al Bayt((عليه السلام)) that discuss Al Mahdi and the concept of Ghaibat. 

 

[Zaydism]

1 hour ago, Abu Hadi said:

I think you are misunderstanding our concept of Hujjat. I will rewrite your first premise so that it is correct

It is incumbent upon him to guide everyone according to the command of Allah (سُبْحَانَهُ وَ تَعَالَى), show them the right way according to the command of Allah (سُبْحَانَهُ وَ تَعَالَى), cause them to perceive and inform them regarding himself according to the command of Allah (سُبْحَانَهُ وَ تَعَالَى). 

What he (The Imam, Al Hujjat(a.f.s) does or does not do is completely incumbent and dependant on the command of Allah (سُبْحَانَهُ وَ تَعَالَى) that is communicated to him thru various means. He doesn't act according to his own will, and his own desires in matters of guiding the people, and this is the main qualification for being an Imam and a Hujjat. The reasons for the ghaibat have already been given, so I won't repeat those. The concept of Ghaibat is well established in Holy Quran (see verses on Prophet Musa when he went to mount Sinai and the ghaiba of Ahl Al Kaaf (people of the cave)). There are also many, many authentic hadith from Imam of Ahl Al Bayt((عليه السلام)) that discuss Al Mahdi and the concept of Ghaibat. 

 

Salam Abu Hadi, I am glad you have taken the time to share your valued thoughts, and hope that you have also taken the time to read what Imam al-Qasim (p) has said. 

Regarding your points about the Imam acting in accordance to the order of Allah, we say that Allah (the Glorious) is just by necessity. Therefore, any obligation from the Most Just cannot be that which the servant is unable to fulfill.

It is unjust to say that we are obligated to believe in the Imamah of Imams that (a) have no historical evidence for the existence of the 12th Imam, nor evidence from the Quran, and Sunnah. As, you would agree it is an unjustified leap to say that since there will be a Mahdi in the end times, it is the Mahdi of the Twelvers. Especially since there were others who claimed their Mahdi to be such a Mahdi, such as the Kaysanites, Waqifites, and many more. One would ask where was this Hadith of the 12 if so many Shias in history including the so called companions of the Imams who later deviated, yet narrated from the Imams took such a grand shift in creed? And (b) it is unjust to believe in Imams that say they are not Imams! Can you imagine? How unfair, and egregious is this, to say you are a Hujjah of Allah to a closed circle, and to the Muslims, nay to your own family you say that you are not an Imam!

Imam al-Qasim is from the flesh, and blood of the Messenger of Allah, and his virtue and piety is uncontested. His argument is very succinct, he says to those who have lied upon the Imams such as al-Sadiq, al-Kadhim, al-Rida (upon them be peace) that if they were to follow in the footsteps of the Messenger of Allah, and the Quran, then why do they conceal this matter from him? Why is it that the Imams did not tell their own cousin, that they are Imams? Did not the Messenger of Allah reveal the matter to Quraysh, and they were the most severe in opposition to him. I invite you to kindly read, and sincerely reflect on the words of the Star of the Ahl al-Bayt, and I invite you to the path of the Prophet, and his progeny, not the path of those who were not from the Ahl al-Bayt. 

Are you sincerely willing to say it is in accordance to the will of Allah that Imam Sadiq hides his Imamah from his own son, the Zaydi Imam Muhammad b. Ja'far? This is in accordance to the will of injustice, not the will of Allah (the Exalted). 

You mention that the companions of the cave went into hiding, yet we ask did Allah make them a point of salvation while in their hiding? Your belief - and this is the consensus of your school - that any Muslim who denies any of the Imams is a Kafir in the hereafter, you obligate belief in Imams that say they are not Imams, or are hidden from the Muslims. Allah did not tie salvation to anyone when they were in hiding, so such a Qiyas is not valid, respectively. Moreover, you mention Hadiths about occultation, we say where were these Hadiths from the Shia when they were left confused after each Imam? And they weren't ordinary Shias, rather they were the jurists of the Imamiyah at the time. 

All these Hadiths of occultation which you mention are post-occultation fabrications, and a prime example is that according to al-Nawbakhti, one who you claim to be a companion of the 11th Imam, he mentions in his work on Shia sects that after the death of al-Hasan al-Askari the Shia split into 14 sects, some claiming that the 11th Imam is the Mahdi. Again, reflect on the inconsistency, and reflect on the narrative you mention. 

There is no wisdom, nor benefit from occultation, and it is mere conjecture, and baseless irfani rhetoric, respectively. If an Imam does not guide in matters of Halal, and Haram, and establishes the Shariah, then what purpose is there of the Imam, mysticism?! The Quran calls us to administer the Hudud, gather the Zakat, and to enjoin good, and forbid evil. Are you telling me that Allah emphasized these matters in the Quran only to hide the very means to establishing such (according to Twelvers) for over 1,187+ years?! Until Sayyid Khomeini came after over a millennium to alter the course, and emulate his Zaydi ancestors from the Ahl al-Bayt? After all, is Wilayat Faqih anything other than a proto-type Zaydi system of governance? How unwise is it to call people to guidance, and establish the Shariah, and then hide the guide, and the means to fulfilling such. 

For, your prominent scholar ʿAsif Muḥsinī mentions that there is no benefit gained for the believers by the Twelfth Imām in matters of Furūʿ al-Dīn, and Usūl al-Dīn for as long as the occultation lasts, even if it were to remain for millions of years. Maintaining that benefit is only gained from jurists who exercise independent legal reasoning through apparent reports, and states that those who claim that there is benefit gained from al-Imām al-Mahdī in those matters - of Usūl al-Dīn, and Furūʿ al-Dīn - as toying, and playing with their minds, and that only the one whom Allāh has taken their intellect away claims that there is any religious benefit gained from him.  al-Shaykh ʿAsif Muḥsinī addresses the report that the world cannot be left without an Imām, otherwise it would be lost. He then addressed the position of fayḍh, and takwīn as it being a possible role for the Mahdī, thereafter, he said: If one proposes matters of Tashrīʿ (legislation), and clarification of knowledge and rulings then it is necessary to go towards the independent jurists who are able to derive rulings from the apparent reports; so that the narrations during the time of occultation which has lasted more than a thousand years are not forsaken; and perhaps the occultation my last for a couple thousand, or million years.  For, the believers have not benefited, and will not benefit from their occult Imām (may Allāh hasten his reappearance) in matters of Usūl, and Furūʿ. Whomsoever says otherwise is merely fantasizing, deluding, and playing with the minds.

Source - Mashraʿt Biḥār al-Anwār: 1/407-408.

And ʿAsif Muḥsinī said in another statement: It cannot be said that we benefit from him (upon him be peace) during the period of occultation in matters of religion, only one who Allāh has taken their mind [would utter such a claim].

Source  - Mashraʿt Biḥār al-Anwār: 2/223.

• - Therefore, the exegesis of {Ask the people of Remembrance if you do not know} [16:43] has been nullified, O people, and the will [of the Messenger] ((If you hold onto them after me you will not go astray)) has been nullified, and inactive for the entirety of those twelve centuries, and perhaps for thousands, or millions of more years. 
• - What remains is holding onto men from the Shīʿa, and not the ʿitra (progeny of the Prophet)! There is no Naṣṣ, there is no infallibility, and there is no ʿitra for the Twelvers!

Furthermore, here are two empirical testimonies which point to the errancy of there being a birth, or existence for the son of al-Ḥasan al-ʿAskarī, as well as the ignorance of his Ahl al-Bayt regarding his existence. This also helps to indicate the non-existence of any Naṣṣ (Ḥadīth) that designates Twelve in that - pre occultation - era:

The First Testimony is by the Predecessor of the ʿitrah (progeny of the Prophet) al-Nāṣir lil-Ḥaqq (The Supporter of the Truth) al-Uṭrūsh al-Ḥasan b. ʿAlī b. al-Ḥasan b. ʿAlī b. ʿUmar b. ʿAlī b. al-Ḥusayn b. ʿAlī b. Abī Ṭālib (upon them be peace) (230-304 AH). The renowned Imām of the Zaidīyyah, and what has been transmitted from him - regarding this - is abundant, and known by the Zaydīs. He was among the companions of his cousin al-Imām al-Ḥasan al-ʿAskarī (upon him be peace) (d. 260 AH). Between them was camaraderie, and [sharing of] knowledge.

The Second Testimony is by the Sheikh of the Muʿtazilah of his time Abī ʿAlī Muḥammad b. ʿAbdul-Wahāb al-Juba’ī (235-303 AH), in the book of al-Maqālāt which is attributed to him. He is one who is known to have met with the Ḥusaynī progeny in the varying nations, and they had no knowledge of that matter [al-Ḥasan al-ʿAskarī having a son]. 

We will share his quote, and therein will be beneficial indicators for the researcher, and they are: 

1.  - The non-existence of a Naṣṣ for the Twelve Imams
2.  - The absence of the belief in an occultation among the sons of al-Ḥusayn (upon them be peace). 
3.  - Otherwise, they would have shared those reports, and they would have appeared among them. 
4.  - It is also notable that the concoction, and spread of the reports of the Twelve had not yet begun in the era of Abī ʿAlī al-Juba’ī.

Abu ʿAlī al-Juba’ī al-Muʿtazilī said:

(and what is between brackets is an addition from us for clarity)
The request for an Imām from them has been mentioned [after listing the provinces, and places which indicates their lack of knowledge of that Imām]: As for the province of al-Maghrib (Morocco) by my life within it are the men of the Ahl al-Bayt, however, they are from the sons of Idrīs. Idrīs is from the sons of al-Ḥasan, and you do not permit the Imāmah except for the sons of al-Ḥusayn. However, there are many in al-Ḥijāz who are from the sons of al-Ḥusayn, and in al-Iraq in the village of Baghdad, Samaraa, al-Kufa, and the land of Khorasan.

We have entered upon them, and we have inquired regarding the description of this Imām, and we did not find a single one of them who knew him, claimed to believe in him, nor claimed to know him! 

Therefore, if you do not know him [because there were those among him who did not permit naming him,] nor do you know his time, in what land he is in, nor do his own Ahl al-Bayt (family) - which you claim he is from - know him; then this Imām is non-existent. We have heard you describe him with a description of great knowledge, and virtue which cannot be concealed from its person. This is because the people of knowledge are from the people themselves, and they are known in all nations… There is no nation, or city in which a man is mentioned to be knowledgeable in any of the arts, except that he is known in all nations; such as Muḥammad b. Yazīd al-Mubrad [d. 286 AH,] and Muḥammad b. Yaḥyā - who is known as Thaʿlab in Baghdad [d. 291 AH]! How can this Imām be hidden, and only a few particulars know him, as opposed to the general public? 

 If they say: He fears for his life. [Like the claim of @-Rejector-]

We say to them: How can he fear for himself - if he appears - while he has knowledge of the unseen, as you claim? He who has knowledge of the unseen has nothing to fear from his enemies, for Allāh (Blessed is He) says when mentioning His Prophet: {And if I knew the unseen, I could have acquired much wealth, and no harm would have touched me} [7:188]. 

How can he fear for himself if whenever his enemy advances towards a matter, he would know it?

Therefore, we say to them: You do not know the Imām who you are claiming, nor do you know the time of his appearance. Neither do we know him, nor do his own Ahl al-Bayt know him, or the time of his appearance, so from where are you vindicating your claims?! 

Source - [al-Maqalat li-Abi ʿAlī al-Juba’i, pg. 108-110].

I would also add that the researcher will not find any mention of a report - that one can confidently establish - which designates a Twelfth Imām in any pre-occultation work in the works of the Twelvers, and all that came after was concocted in the post-occultation period.
I also add that any reports in the Twelver corpus which mentions some of the ‘Alids, or Ḥusaynīs testifying that there exists a son for al-Ḥasan al-ʿAskarī is not befitting of an objection, because it stems from those who exclusively hold to that claim. 

We know that in their books of Ḥadīth they not only narrate it from them, but also from al-Imām Jaʿfar b. Muḥammad, his father, his son, and others from the greats from the sons of al-Ḥusayn (upon them be peace). 

To claim that matter is established is farthest that can be, due to the exclusivity of such a grand claim from the entirety of the Ummah (Islamic Nation) of there being a Naṣṣ on Twelve. It is a dark corpus which cannot be relied on - in its exclusive claims - in any manner, except for those who take their religion by doing Taqlīd (emulation) of mere narrations irrespective of how they were, or how they coincide! 

The narrations of the Twelvers do not serve neither in objection, nor testimony. They will seek to allude to the individual that these Twelver narrations of Naṣṣ were matters which are unanimously accepted, and that even the Naṣibīs, Zaydīs, and Faṭḥīs knew of them, and that they were Mutawatir (mass-transmitted)! 

This is nothing but a lie, how can it not be so? When their own Salaf (predecessors) who were the Khawāṣ (close confidants) of the Imāms were the most ignorant of the people of [there being a Naṣṣ which designates Twelve Imāms]. 

 In the image is a report for the people of knowledge from the treatise of al-Imām al-Nāṣir al-Kabīr in which he denies there being a son, may Allāh grant you success. 

There is much more that can be shared, and said, so I look forward to progressing the discussion @Abu Hadi.

[Zaydism]

2 hours ago, Cool said:

I hope you know what بِأَمْرِنَا means here.

This verse is referring to Prophets, and them guiding by the أَمْرِ of Allah, which is guiding towards His cause, the Exalted.

{And We made them leaders guiding by Our command. And We inspired to them the doing of good deeds, establishment of prayer, and giving of zakāh; and they were worshippers of Us} [21:73].

1. No leadership, or guidance whatsoever from the Mahdi.
2. No demonstrable good deeds.
3. No Friday prayer commenced.
4. No giving, or taking of Zakah.

This verse alone refutes your belief in Imamah, as it is pointless, respectively. 

[Cool]

2 hours ago, Zaidism said:

This verse is referring to Prophets

I will not let you go with this statement. Here is a decisive verse:

وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا

32:24) And We appointed, from among them, leaders, giving guidance under Our command.

Now this verse would take you to 12 leaders, the life of Prophet Musa (عليه السلام) has a deep connection & similarity with Prophet Muhammad (صلى الله عليه وآله وسلم), as mentioned in the hadith al-manzilah. 

You will find bearers of divine covenant in the nation of Musa (عليه السلام) and the same numbers of the bearers of divine covenant are in the nation of Prophet Muhammad (صلى الله عليه وآله وسلم):

 

وَلَقَدْ أَخَذَ اللّهُ مِيثَاقَ بَنِي إِسْرَآئِيلَ وَبَعَثْنَا مِنهُمُ اثْنَيْ عَشَرَ نَقِيبًا

5:12) And certainly Allah made a covenant with the children of Israel, and We raised up among them twelve chieftains

Having said all this, I am still asking the same question again Sir.

[Zaydism]

3 hours ago, Cool said:

32:24) And We appointed, from among them, leaders, giving guidance under Our command.

Again, you can’t get past point 1, The Mahdi does not guide.

[Cool]

9 minutes ago, Zaidism said:

The Mahdi does not guide.

Guiding or not guiding is a secondary matter. The question is from your so called "decisive refutation", from its very first sentence:

On 6/19/2022 at 7:35 PM, Zaidism said:

If you claim that he [the Imam] is a Ḥujjah (proof)  upon everyone, then it is incumbent upon him to guide everyone, show them the right way

Was it incumbent on Prophet (صلى الله عليه وآله وسلم) to guide "everyone"? Before you answer, keep in mind the verse below:

لَّيْسَ عَلَيْكَ هُدَاهُمْ وَلَـكِنَّ اللّهَ يَهْدِي مَن يَشَاء 

For the existence of Imam, the guidance (tashri'i & takweeni) through him, we have sufficient proof with us. Problem is in your argument which is demanding the Imam to guide "everyone" in any case i.e., not even considering the very Being (سُبْحَانَهُ وَ تَعَالَى) who is the Absolute Guide & the sole owner of system of guidance. 

For Imam Mehdi (عليه السلام) and his guidance, we already had discussions in different threads. I am no longer interested in discussing them or quoting them. 

At the moment, you are trapped in your own given "decisive refutation", at its very first sentence and are not finding a way out for yourself .

By the way, please enlighten us how many of your Imams embraced martyrdom through sword or poison? I will remind you a hadith from your books after listening your answer 

[Zaydism]

1 hour ago, Cool said:

Guiding or not guiding is a secondary matter.

It is fundamental, and your evading the question concedes the point of its pointlessness.

1 hour ago, Cool said:

Was it incumbent on Prophet (صلى الله عليه وآله وسلم) to guide "everyone"? Before you answer, keep in mind the verse below:

Everyone who sought the guidance of the Prophet, or reached him obligated the Prophet to present guidance to them. The case with the Mahdi is he does not guide anyone, those who seek him are not guided, as well as the other Imams - people asked Imam Sadiq if he was an Imam, and according to Sahih Hadiths he denied being an Imam, but you simply say it is Taqiyyah. I pray the points are clear. 

[علوي]

21 hours ago, Zaidism said:

The reason for their hiding was due to their persecution, him not doing Taqiyyah is what resulted in this, and his Hijrah is a clear example of this. Why didn't any of the Imams - if they were upon the state which you claim of concealing their Imamah from the Muslims, family, etc - do Hijrah towards the lands which had abundant supporters, especially those of their cousins like al-Imam al-Qasim Himself? Or, Imam Yahya b. Abdullah b. Hasan b. Hasan, and Imam Idris b. Abdullah b. Hasan b. Hasan?

Imam al-Sadiq (عليه السلام) says that if he had 17 loyal Shia, he would have gone and revolted against the state. But he had almost no true supporters. 

https://www.youtube.com/watch?v=b2hjt3KlQqo&list=PLONBn78iEA6ztB-EADi2658LJ6a-lmT5H&index=3

21 hours ago, Zaidism said:

Allah does not deal with His creation through puzzles, riddles, and what is more confusing, and conflicting - Taqiyyah.

So Allah would rather have His hojjah be murdered then conceal his beliefs?

21 hours ago, Zaidism said:

if you would take the time to kindly read before responding to the post.

The reason I didn't respond is because I read and found fault in it. 

21 hours ago, Zaidism said:

{Whoever takes a life—unless as a punishment for murder or mischief in the land—it will be as if they killed all of humanity; and whoever saves a life, it will be as if they saved all of humanity}.

This could easily be turned against your argument. If Allah (سُبْحَانَهُ وَ تَعَالَى) had allowed Imam al-Mehdi a.t.f.s to rise and revolt, that would have caused significantly more deaths than if he waited for the right time. 

21 hours ago, Zaidism said:

The repentant sorcerers (may Allāh have mercy on them) in the time of Pharaoh (may Allāh curse him) chose death over Taqiyyah, and Allāh praised them, and sent His graceful salutations upon them which remain until the day of recompense.

What about Mo'min Aal-Fir'aun? He concealed his beliefs in order to help Nabi Musa (عليه السلام). 

وَقَالَ رَجُلٌ مُؤْمِنٌ مِنْ آلِ فِرْعَوْنَ يَكْتُمُ إِيمَانَهُ
"Said a man of faith from Pharaoh’s clan, who concealed his faith..." [40:28]

فَوَقَاهُ اللَّهُ سَيِّئَاتِ مَا مَكَرُوا ۖ وَحَاقَ بِآلِ فِرْعَوْنَ سُوءُ الْعَذَابِ
"Then Allah saved him from their evil schemes, while a terrible punishment besieged Pharaoh’s clan..." [40:45]

Imam al-Sadiq (عليه السلام) says, 
"Taqiyya is God's shield, just as the the believer of Pharaoh's clan would be killed had he revealed his faith."
(Source: Tabrisi, Majma al-bayan, Vol. 8, P. 521)

21 hours ago, Zaidism said:

This is invalid, Shias were in positions of power all throughout history, and today there is Iran. 

And what does the world do to Iran? Impose sanctions and threaten. That's it. Innocent civilians in Iran suffer because of the sanctions of the West. The donya is still against the Shia. 

22 hours ago, Zaidism said:

The purpose of the Imam is to guide in matters of Halal, and Haram. So, if he is hidden from fulfilling his purpose which is to guide in these matters of Shariah, as that is what the purpose of an Imam is effectively. Then, the matter is simply sophistry, and mystery. 

As I just explained, without an imam, the Shia will be going through hard times, no doubt. This is a test. Allah drowns a believer in the sea of suffering when He loves him, as Imam Ali (عليه السلام) said if I'm not mistaken. 

22 hours ago, Zaidism said:

Moreover, you need to establish that he exists, which you cannot.

حجة، وأنت أبو حجج تسعة تاسعهم قائمهم رواه جماعة من العامة في كتبهم:
فمنهم العلامة حسام الدين المردي الحنفي في " آل محمد " (ص 18) قال:
قال رسول الله صلى الله عليه وسلم: أنت سيد ابن سيد أخو سيد، أنت إمام ابن إمام أخو إمام: أنت حجة ابن حجة أخو حجة، وأنت أبو حجج تسعة تاسعهم قائمهم.

[The Prophet (صلى الله عليه وآله وسلم) says to Imam al-Husayn (عليه السلام)], "You are the master, the son of the master; you are the Imam son of the Imam; you are the Proof son of a Proof; you are the father of nine Proofs from your progeny, the ninth of whom is the Riser (Al-Qa'im)."
(Source: Sharh Ihqaq al-Haqq, Vol. 27, Pg. 99)

I could quote many more but I can't be bothered proving something which I thought was common sense for a Muslim.

22 hours ago, Zaidism said:

This is incorrect, Imam al-Husayn did not have a pledge of allegiance to anyone. 

Even if it is, it still doesn't matter because from Imam al-Husayn (عليه السلام) until Imam al-Askari, all of the a'immeh had allegiance (under taqiyyeh) to the tyrant of their time. 

[Cool]

5 hours ago, Zaidism said:

It is fundamental, and your evading the question

So for you, the fundamental thing is that an Imam must guide as it is incumbent on him to guide irrespective of God's will.

5 hours ago, Zaidism said:

Everyone who sought the guidance of the Prophet, or reached him obligated the Prophet to present guidance to them

So has Allah (سُبْحَانَهُ وَ تَعَالَى) sent the Prophet (صلى الله عليه وآله وسلم) just because people were looking for him? Or even waiting for him to come and guide them?

And how can anyone's coming to Prophet (صلى الله عليه وآله وسلم) obligates the Prophet (صلى الله عليه وآله وسلم) to guide him? While the Prophet (صلى الله عليه وآله وسلم) does not speak out of his own desire. And we also have the following verse:

إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَكِنَّ اللَّهَ يَهْدِي مَن يَشَاء وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ

28:56

5 hours ago, Zaidism said:

The case with the Mahdi is he does not guide anyone, those who seek him are not guided

We will discuss this matter in detail later on. At the moment you should come back to the basic fact i.e., it is not incumbent on Prophet (صلى الله عليه وآله وسلم) or Imam (عليه السلام) to guide "everyone" which is opposite to what has been mentioned in your OP, the so called "decisive refutation".

On 6/19/2022 at 7:35 PM, Zaidism said:

If you claim that he [the Imam] is a Ḥujjah (proof)  upon everyone, then it is incumbent upon him to guide everyone,

 

[Abu Nur]

On 6/22/2022 at 12:52 PM, Zaidism said:

Again, you can’t get past point 1, The Mahdi does not guide.

The verse clearly says yahdūna bi-ʾamrinā, which indicates that God Himself choose when and to whom He guide through the Imam. If Allah (سُبْحَانَهُ وَ تَعَالَى) want to postpone the guidance then he can do it, or He can limit to particular people or to guide all of them. 

Majority of Muslims believe that divine guidance (the same guidance that our Prophet had, and not human choose of shura leader) through Imam is not here yet for general population, thus God surely have not commanded this to happen yet. 

[Patient Warrior]

3 hours ago, Cool said:

So has Allah (سُبْحَانَهُ وَ تَعَالَى) sent the Prophet (صلى الله عليه وآله وسلم) just because people were looking for him? Or even waiting for him to come and guide them?

And how can anyone's coming to Prophet (صلى الله عليه وآله وسلم) obligates the Prophet (صلى الله عليه وآله وسلم) to guide him? While the Prophet (صلى الله عليه وآله وسلم) does not speak out of his own desire. And we also have the following verse:

إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَكِنَّ اللَّهَ يَهْدِي مَن يَشَاء وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ

28:56

To be fair, in this situation yes. Since we have traditions where prophet Muhammad (صلى الله عليه وآله وسلم)'s coming was foretold by previous prophets and thus Allah. We have lots of accounts of men who were patiently awaiting that glorious day and even tested the prophet hood when he was a child. I.E. the Christian monk Bahira and another Jewish Rabbi that comes to mind.

"Jesus, the son of Mary, said: 'O children of Israel! Behold, I am an apostle of God unto you, [sent] to confirm the truth of whatever there still remains of the Torah, and to give [you] the glad tiding of an apostle who shall come after me, whose name shall be Ahmad.' (61:6)

As for the obligation it comes out of his position and duty.

1. He it is who has sent forth His Apostle with the [task of spreading] guidance and the religion of truth, to the end that He make it prevail over every [false] religion; and none can bear witness [to the truth] as God does. (48:28)

2. BUT IF they turn away [from thee, O Prophet, know that] We have not sent thee to be their keeper: thou art not bound to do more than deliver the message [entrusted to thee]. (42:48)

There are several other verses in which the Prophet states himself as a warner with a mission. As for not speaking out of his own desire you're correct due to the following verse as well "Nor does he speak of concupiscent desire. His word is only a Revelation revealed to him." (53:3)

But that's only because he's bound by the duty of the first 2 verses posted above. As for the verse you posted (28:56) this is in reference to the outcome of his mission. Once his duty and task as detailed above is complete, then he doesn't need to pursue any further. Sayyid Abbas Sadr-emeli also agrees with me in his tafseer An Enlightening Commentary into the Light of the Holy Qur'an vol. 13 where he states

"Divine prophet’s duty is conveying the Messages of Allah to people and showing the right way. Whether people accept or not it does not relate to them. "

9 hours ago, Zaidism said:

Everyone who sought the guidance of the Prophet, or reached him obligated the Prophet to present guidance to them.

So this is right because of his careful wording of "present guidance". Your point doesn't really stand.

 

Edited June 23, 2022 by Patient Warrior
Spelling

[Ashvazdanghe]

16 hours ago, Zaidism said:

For, your prominent scholar ʿAsif Muḥsinī mentions that there is no benefit gained for the believers by the Twelfth Imām in matters of Furūʿ al-Dīn, and Usūl al-Dīn for as long as the occultation lasts, even if it were to remain for millions of years. Maintaining that benefit is only gained from jurists who exercise independent legal reasoning through apparent reports, and states that those who claim that there is benefit gained from al-Imām al-Mahdī in those matters - of Usūl al-Dīn, and Furūʿ al-Dīn - as toying, and playing with their minds, and that only the one whom Allāh has taken their intellect away claims that there is any religious benefit gained from him.  al-Shaykh ʿAsif Muḥsinī addresses the report that the world cannot be left without an Imām, otherwise it would be lost. He then addressed the position of fayḍh, and takwīn as it being a possible role for the Mahdī, thereafter, he said: If one proposes matters of Tashrīʿ (legislation), and clarification of knowledge and rulings then it is necessary to go towards the independent jurists who are able to derive rulings from the apparent reports; so that the narrations during the time of occultation which has lasted more than a thousand years are not forsaken; and perhaps the occultation my last for a couple thousand, or million years.  For, the believers have not benefited, and will not benefit from their occult Imām (may Allāh hasten his reappearance) in matters of Usūl, and Furūʿ. Whomsoever says otherwise is merely fantasizing, deluding, and playing with the minds.

Source - Mashraʿt Biḥār al-Anwār: 1/407-408.

And ʿAsif Muḥsinī said in another statement: It cannot be said that we benefit from him (upon him be peace) during the period of occultation in matters of religion, only one who Allāh has taken their mind [would utter such a claim].

Source  - Mashraʿt Biḥār al-Anwār: 2/223.

• - Therefore, the exegesis of {Ask the people of Remembrance if you do not know} [16:43] has been nullified, O people, and the will [of the Messenger] ((If you hold onto them after me you will not go astray)) has been nullified, and inactive for the entirety of those twelve centuries, and perhaps for thousands, or millions of more years. 
• - What remains is holding onto men from the Shīʿa, and not the ʿitra (progeny of the Prophet)! There is no Naṣṣ, there is no infallibility, and there is no ʿitra for the Twelvers!

Salam At First , It's your typical dirty tactic which you translate Arbic texts & books wrongly in english without providing original Arabic text because by mentioning original arabic text everyone will understand that you have translated wrongly in similar fashion of wrong translations of Wahabists & salafists  which you have written  your wrong biased  belief instead of unbiased translation because this book is just in Arabic which until now only @Islamic Salvation has  translated a liitle  amoutnt of  it to english.

second this book is about separating authentic hadiths from unauthentic narrations/Hadith of Bihar Al Anwar which Sheikh Asif Muḥsinī  (رضي الله عنه) has  tried to separate narrations based on his " his own principles of rijal as elaborated in his Buhuth fi 'ilm al-rijal. He discusses different issues in reliable hadiths" so therefore his book is  not about such matters which his book "'Aqa'id baray-i hami ^[40](religious beliefs for everyone)," is about belief system of Shias which you have not mentioned it.

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Buhuth fi 'ilm al-rijal: it contains principles of rijal, and according to Mahdi Mehrizi, it is an enduring book about dirayat al-hadith^[38].

Mashra'a bihar al-anwar: according to the author, it is a commentary on Bihar al-anwar, in which he tries to separate out reliable hadiths from unreliable ones in Bihar al-anwar in accordance to his own principles of rijal as elaborated in his Buhuth fi 'ilm al-rijal. He discusses different issues in reliable hadiths^[39].

His other works include 'Aqa'id baray-i hami ^[40](religious beliefs for everyone), Taqrib-i madhahib, az nazar ta 'amal ^[41](proximity among denominations, from theory to practice), Zan dar shari'at-i islami ^[42](woman in the Islamic sharia), Tawdih al-masa'il-i siyasi ^[43](essay of political fatwas), and Khasa'is khatam al-nabiyyin^[44] (characteristics of the last prophet).

Notes

https://en.wikishia.net/view/Muhammad_Asif_Muhsini

Third every Shia Muslim must learn about Usūl al-Dīn  by himself  nevertheless we can learn it from our infallible Imams but at the end we must reach to conclusion about Usūl al-Dīn  by ourselves which in case of Furūʿ al-Dīn ordinary people must follow an expert likewise infallible Imam or his deputies as Marjas which if someone is knowldgeable  enough then that person can understand & practice Furūʿ al-Dīn by himself without following anyone even infallible Imam.

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 so that the narrations during the time of occultation which has lasted more than a thousand years are not forsaken; and perhaps the occultation my last for a couple thousand, or million years.  For, the believers have not benefited, and will not benefit from their occult Imām (may Allāh hasten his reappearance) in matters of Usūl, and Furūʿ. Whomsoever says otherwise is merely fantasizing, deluding, and playing with the minds.

this is just your biased & wrong conclusion because everyone agrees thar only holy Quran is forsaken which narrations have nrrated by chain of fallible people from infallible Imams  so everytime it needs researching & separation reliables from unreliables in similar fashion which Sheikh Asif Muḥsinī  (رضي الله عنه) has done which it's doing by other researchers in our era until reappearance of Imam Mahdi (aj).

 

[Ashvazdanghe]

17 hours ago, Zaidism said:

We will share his quote, and therein will be beneficial indicators for the researcher, and they are: 

1.  - The non-existence of a Naṣṣ for the Twelve Imams
2.  - The absence of the belief in an occultation among the sons of al-Ḥusayn (upon them be peace). 
3.  - Otherwise, they would have shared those reports, and they would have appeared among them. 
4.  - It is also notable that the concoction, and spread of the reports of the Twelve had not yet begun in the era of Abī ʿAlī al-Juba’ī.

Abu ʿAlī al-Juba’ī al-Muʿtazilī said:

(and what is between brackets is an addition from us for clarity)
The request for an Imām from them has been mentioned [after listing the provinces, and places which indicates their lack of knowledge of that Imām]: As for the province of al-Maghrib (Morocco) by my life within it are the men of the Ahl al-Bayt, however, they are from the sons of Idrīs. Idrīs is from the sons of al-Ḥasan, and you do not permit the Imāmah except for the sons of al-Ḥusayn. However, there are many in al-Ḥijāz who are from the sons of al-Ḥusayn, and in al-Iraq in the village of Baghdad, Samaraa, al-Kufa, and the land of Khorasan.

We have entered upon them, and we have inquired regarding the description of this Imām, and we did not find a single one of them who knew him, claimed to believe in him, nor claimed to know him! 

Therefore, if you do not know him [because there were those among him who did not permit naming him,] nor do you know his time, in what land he is in, nor do his own Ahl al-Bayt (family) - which you claim he is from - know him; then this Imām is non-existent. We have heard you describe him with a description of great knowledge, and virtue which cannot be concealed from its person. This is because the people of knowledge are from the people themselves, and they are known in all nations… There is no nation, or city in which a man is mentioned to be knowledgeable in any of the arts, except that he is known in all nations; such as Muḥammad b. Yazīd al-Mubrad [d. 286 AH,] and Muḥammad b. Yaḥyā - who is known as Thaʿlab in Baghdad [d. 291 AH]! How can this Imām be hidden, and only a few particulars know him, as opposed to the general public? 

Whole of it is based on wrong & biased conclusion of Sunni creeds which none of these creeds belives to divine Imamate so therefore whole of your text & conclusion s futile because everyone knows that Muʿtazilīah insimilar fashion of all sunni sects has not believed to Imamate whether divine or not divine whether from progeny of Imam Hussain (عليه السلام) or not from his progeny which one of greatest  Muʿtazilīah scholars , Al Jahiz is infamous for his enmity with Amir al Muminin Imam Ali (عليه السلام) & his progeny whether Imam Hasan(as)'progeny or Imam Hussain(as)'s progeny  which all Muʿtazilīah scholars have believed that three caliphs before Amir al Muminin Imam Ali (عليه السلام) have been legit caliphs.

Comparing the Imāmiyya to the Muʿtazila

The Muʿtazila were founded by Wāṣil b. ʿAtā, a pupil of Ḥasan al-Baṣrī. Wāṣil was born in 80/700, established Muʿtazila in 105/723 and died in 131/74

After the death of its main figures, the teachings of the Muʿtazila were preserved in the Zaydī school of Shīʿism. The Zaydiyya of Yemen and other regions adopted the principles of this school, aside from its rejection of ʿAlī’s successorship to the Prophet. As well as the Zaydiyya, the Māturīdiyya in the East adopted many Muʿtazilite doctrines. The Māturīdiyya were intellectually closer to the rationalists than the traditionalists. However, from another angle, the Māturīdiyya and the Ashāʿira both belonged to Sunnīsm while being opposed to the traditionalist theologians.

https://en.shafaqna.com/87795/the-principal-beliefs-of-shia/

The Muʿtazilī: al-Jāḥiẓ (Chapter 3) - Opposing the Imam

1 - ʿAlī: A Contested Legacy

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1 - ʿAlī: A Contested Legacy
Published online by Cambridge University Press:  29 April 2021

Nebil Husayn

Chapter 1 identifies the phenomenon of anti-ʿAlid sentiment in its varied expressions in early Muslim political and intellectual history. The chapter also provides a framework for researchers to locate and contextualize anti-ʿAlid doctrines that appear in later Sunnī and Ibāḍī historiography. It identifies six distinct positions on ʿAlī held by Muslims and arranges these doctrines on a spectrum from the ardently pro-ʿAlid to the radically anti-ʿAlid to enable readers to interpret literary depictions of ʿAlī and situate authors who engaged in theological discussions about ʿAlī across sectarian boundaries and multiple centuries.

https://www.cambridge.org/core/books/abs/opposing-the-imam/ali-a-contested-legacy/5F9C8B2171EB0F99C55B94E080E87FEB

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Summary

Chapter 3 examines the views of al-Jāḥiẓ (d. 255/869), a Muʿtazilī belletrist who lived in a period in which anti-ʿAlid sentiment still ran high in various parts of the Muslim world. His Risālat al-ʿUthmāniyya examines the views of one of the factions introduced in the previous chapter and constitutes a seminal text for understanding this anti-ʿAlid current in early Islam. Al-Jāḥiẓ’s treatise triggered a number of rebuttals from authors who condemned him as an anti-ʿAlid.

https://www.cambridge.org/core/books/abs/opposing-the-imam/ali-a-contested-legacy/5F9C8B2171EB0F99C55B94E080E87FEB

https://www.cambridge.org/core/books/abs/opposing-the-imam/mutazili-aljahiz/45C8EB422E77297847C1D308502BB259

https://www.euppublishing.com/doi/abs/10.3366/jqs.2016.0251?journalCode=jqs

 

The Relation between the Shi'a and the Mu'tazila

The Mu'tazila are the closest Sunni practitioners of kalam to the Shi'a. In some points in the history, there was a close relation between Shi'a and Mu'tazili scholars, leading to their mutual influence on one another.

Some contemporary researchers and earlier writers maintained that Shi'ias follow the Mu'tazila in their kalami beliefs. Some Shi'a authors have criticized the thesis that Shi'as are influenced by the Mu'tazila in their kalami views.

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prominent Shi'a scholars such as al-Shaykh al-Mufid and al-Sayyid al-Murtada and their fundamental disagreements with some Mu'tazili views to show that Shi'a beliefs in kalam are not influenced by the Mu'tazila.

Some Mu'tazila came to share some Shi'a beliefs. For example, a group of the Mu'tazila believed in the superiority of Imam 'Ali (a) over other companions of the Prophet Muhammad (s), although they believed in the legitimacy of the previous caliphs on the basis of social exigencies. Even some of the Mu'tazila, such as Abu 'Isa al-Warraq (d. 247/861), 'Abd al-Rahman b. Ahmad al-Jabrawayh, and Ibn Qiba al-Razi, converted to Shiism.

https://en.wikishia.net/view/Mu'tazila

https://en.wikishia.net/view/Mu'tazila

The principal beliefs of Shia

We believe that after the Prophet’s ((صلى الله عليه وآله وسلم).a) death, the Proof of God (ḥujjat allāh) for the believers on earth, the one who is supposed to take control of and manage the Muslims’ affairs, and the speaking Qur’an is the brother, successor, legatee and ally of the Prophet, ʿAlī ((عليه السلام)). ʿAlī was to the Prophet as Aaron was to Moses.

He is the Commander of the Faithful (amīr al-muʾminīn), the leader of the righteous, the guide for the upright, the greatest of the successors and the heir to the wisdom of the Prophets. After him, Ḥasan b. ʿAlī and Ḥusayn b. ʿAlī ((عليه السلام)) are the leaders of the youths of Paradise; the next successors are as follows:

ʿAlī b. Ḥusayn Zayn al-ʿĀbidīn, Muḥammad b. ʿAlī al-Bāqir, Jaʿfar b. Muḥammad al-Sādiq, Mūsā b. Jaʿfar al-Kāẓim, ʿAlī b. Mūsā al-Riḍā, Muḥammad b. ʿAlī al-Jawād, ʿAlī b. Muḥammad al-Hādī, Ḥasan b. ʿAlī al-ʿAskarī, al-Ḥujjat b. al-Ḥasan al-Mahdī, the Awaited Qāʾim.

We testify that they are the Divine guides and successors, that world would never be empty of a guiding proof of God (ḥujjat), and that He has provided all people of all times with guiding proofs.

the Infallible Imams are the firm pillars raised by God, the leaders of guidance and the proof of God on earth until the Day of Judgment. Whoever defies them misleads himself and others, and has overlooked the truth and guidance.

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Imam al-Riḍā’s letter to Maʾmūn

The Abbasid Caliph, Maʾmūn, wrote to Imam al-Riḍā asking him to explain the basic tenets of Islam to him. In response, the Imam wrote a short treatise. We will now highlight some sections of it:

‘Islam is to testify that there is no god but Allāh. He has no partner. He is the One, the Single, the Independent, the Self-Subsistent. Allāh is He who sees and hears all things. He is All-Powerful, Eternally Existent, Self-Sufficient, the All-Knowing whom ignorance cannot approach, the All-Powerful whom weakness cannot approach. He is the Independent, the All-Just who does no injustice. He is the Creator of all things. There is nothing like unto Him. He is the only end. He is the recipient of all prayers.

We testify that Muḥammad is God’s servant and prophet, whom He entrusted with His message and chose amongst all human beings. He is the foremost of the messengers sent by God and the Seal of the Prophets (khātam al-anbiyāʾ). There is no prophet after him and his religion will never be subject to change. All that the Prophet of Islam has brought is truth, manifest, and verified.

Besides having faith in the Prophet of Islam, we must believe that the previous prophets were all chosen by God and were His proofs for mankind.

We testify that the Qur’an is God’s true book, which no falsehood can approach; that it is sent by God, the All-Wise and All-Laudable.[1]

The Qur’an is the protector of the previous revealed books. The Qur’an from its first sūra until its last is veracious and consistent; we believe in its clear verses and in its allegorical ones, in its promise and threat, in the abrogating and the abrogated, in its tales and reports, and also we believe that no one can produce a sūra like it.

We believe that after the Prophet’s ((صلى الله عليه وآله وسلم).a) death, the Proof of God (ḥujjat allāh) for the believers on earth, the one who is supposed to take control of and manage the Muslims’ affairs, and the speaking Qur’an is the brother, successor, legatee and ally of the Prophet, ʿAlī ((عليه السلام)). ʿAlī was to the Prophet as Aaron was to Moses.

He is the Commander of the Faithful (amīr al-muʾminīn), the leader of the righteous, the guide for the upright, the greatest of the successors and the heir to the wisdom of the Prophets. After him, Ḥasan b. ʿAlī and Ḥusayn b. ʿAlī ((عليه السلام)) are the leaders of the youths of Paradise; the next successors are as follows:

ʿAlī b. Ḥusayn Zayn al-ʿĀbidīn, Muḥammad b. ʿAlī al-Bāqir, Jaʿfar b. Muḥammad al-Sādiq, Mūsā b. Jaʿfar al-Kāẓim, ʿAlī b. Mūsā al-Riḍā, Muḥammad b. ʿAlī al-Jawād, ʿAlī b. Muḥammad al-Hādī, Ḥasan b. ʿAlī al-ʿAskarī, al-Ḥujjat b. al-Ḥasan al-Mahdī, the Awaited Qāʾim.

We testify that they are the Divine guides and successors, that world would never be empty of a guiding proof of God (ḥujjat), and that He has provided all people of all times with guiding proofs.

the Infallible Imams are the firm pillars raised by God, the leaders of guidance and the proof of God on earth until the Day of Judgment. Whoever defies them misleads himself and others, and has overlooked the truth and guidance.

They alone are the interpreters of Qur’an and the Prophet’s speech. Whoever dies without knowing them has died the death of ignorance.

Of the basic tenets of Islam are righteousness and the comprehension of religion, prayer (ṣalāt) and steadfastness in the path of religion, to honour trusts by returning them to their owners, whether they are virtuous or sinful, to prolong your prostrations in prayer, to fast, to abstain from sins and be vigilant, to patiently expect God’s relief (intiẓār al-faraj), to have a pleasant demeanour in bearing hardships, and displaying good conduct and nice manners with others.

In the same treatise, the Imam refers to a number of secondary principles of Islamic law, and also highlights the differences between the Imāmiyya and other schools. However, the discussion of these issues is beyond the scope of our present discussion. (ʿUyūn Akhbār al-Riḍā, 2/121–122)

ʿAbd al-ʿAẓīm al-Ḥasanī and his statement of beliefs for Imam al-Hādī

ʿAbd al-ʿAẓīm al-Ḥasanī, a descendant of Imam Ḥasan ((عليه السلام)), was a companion of Imam al-Hādī ((عليه السلام)) and the compiler of a book containing sermons of the Commander of the Faithful. Because of the threat of persecution by the Abbasid regime, he took refuge in the city of Rayy and maintained a low profile. He usually fasted during the days and spent his nights in worship. However, as time passed the Shīʿa of the city became acquainted with him and developed a relationship with him.

ʿAbd al-ʿAẓīm describes his meeting with Imam al-Hādī in the following manner:

‘When the Imam saw me, he said: “Welcome Abū al-Qāsim! You are indeed our friend and companion.” I was gladdened by the Imam’s kindness. Then I said: “I want to present my beliefs to you, if they are true and correct, you may confirm them so that I may maintain them and hasten to God’s meeting.”

Imam al-Hādī told me: ‘Relate them.’

I said: “I believe that there is only one Blessed and Supreme God. There is nothing like unto Him, and that His attributes are both beyond agnosticism (ibṭāl) and anthropomorphism (tashbīh).[2] God is neither body (jism) nor form (ṣūra) nor accident (ʿaraḍ) nor substance (jawhar); Rather He is the Creator of bodies, forms, accidents and substances. He is the Lord, Sovereign, Creator and Maker of all that is.

I testify that the Imams, Caliphs, and Possessors of Authority (walī al-amr) after ʿAlī are as follows: al-Ḥasan, al-Ḥusayn,ʿAlī b. al-Ḥusayn, Muḥammad b. ʿAlī, Jaʿfar b. Muḥammad, Mūsā b. Jaʿfar, ʿAlī b. Mūsā, Muḥammad b. ʿAlī, and you, Abū al-Ḥasan.”

Then, the Imam said: “After me, my son, Imam Ḥasan would succeed me. Now you tell me, what would people do with him?” I responded: “My master, what do you mean!” the Imam said: “He cannot be seen and shall not be named until God’s command he comes and will spread justice in the world as it is presently filled with injustice and oppression.”

I told the Imam: “I believe in what you have related. Moreover, I believe that their friends are God’s friends and that their enemies are God’s enemies; to obey them is to obey God, and to oppose them to oppose God. In addition, I believe that the Prophet’s Night Ascent (miʿrāj), the questioning in the grave, Heaven and Hell are all true and that the Day of Judgment is sure to come, and that the God of Mercy and Compassion will muster all those laying in their graves.”

Finally, I said: “The obligations and duties after loyalty (wilāya) to ʿAlī are: prayer (ṣalāt), alms (zakāt), fasting (sawm), pilgrimage (ḥajj), struggle (jihād), and enjoining good and forbidding evil (al-amr bi al-maʿrūf wa al-nahī ʿan al-munkar).”’

ʿAbd al-ʿAẓīm Ḥasanī continues: ‘After listening to my statements, Imam al-Hādī told me: ‘O Abū al-Qāsim! What you related is truly God’s religion sent for the people. You must remain firm and steadfast on this religion, so that God, both in this world and in the hereafter, will steady your feet. (al-Tawḥīd, chapter 18, tradition 17)

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Doctrinal works of later scholars

In a similar vein to the aforementioned documents, classical Shīʿī scholars have also composed short treatises on the fundamental doctrines of Shīʿism. We will detail some of these below:

Shaykh al-Ṣadūq’s Iʿtiqādāt

Shaykh al-Ṣadūq (d. 381/991) has written a treatise on the doctrines of the Imāmiyya, which has been published numerous times and made the subject of numerous commentaries and annotations by later scholars. In it, he writes:

‘Know that our belief concerning tawhid is that Allah, exalted is He, is one (wāḥid) and absolutely unique (aḥad). There is naught like unto Him; He is Prior (qadīm); He never was non-existent and never will be; He is the Hearing and the Seeing One; the Omniscient (ʿalīm), the Wise; the Living, the Everlasting, the Mighty (ʿazīz), the Holy (quddūs), the Knowing One (ʿālim), the Powerful, the Self-Sufficient (ghanī).

He cannot be described by His Essence (jawhar); His Body (jism); His Form (ṣūra), or by His Accidental Qualities (ʿaraḍ)… He transcends all the attributes of His creatures; He is beyond both the limitations of agnosticism and anthropomorphism.

He is a Thing (shayʾ), but not like other things. He is Unique (aḥad), Self-Subsisting (samad), He begets not, lest He may be inherited; nor is He begotten, lest He may be associated (with others). There is nothing like unto Him; He has no equal (nidd) or opponent (ḍidd), compeer (shibh) or consort (ṣāḥibah). Nothing can be compared with Him (mithl); He has no rival (naẓīr), no partner (sharīk). Human eyes cannot behold Him; while He discerns (the power of) eyes. The thoughts of men cannot compass Him; while He is aware of them. ‘Slumber overtakes Him not, nor sleep.’ (Q2:255).

He is the Gracious (laṭīf) and All-Aware (khabīr), the Creator (khāliq) of all things. There is no deity (ilāh) other than Him; to Him belongs creation (khalq) and command (amr). Blessed is Allāh, the Lord of the worlds. And he who believes in tashbīh is a polytheist (mushrik).

And he who attributes to the Shīʿa beliefs other than those that have been stated concerning Divine Unity (tawḥīd) is a liar. And every report (khabar) contrary to what I have stated concerning tawḥīd is a fabrication. Every tradition which does not accord with the Book of God is void, and if it is to be found in the books of our scholars, it is a forgery.’

In order to differentiate between the Attributes of Essence and Attributes of Action, Ṣadūq defines a standard and then says: ‘In the actions of the people, between determinism (jabr) and delegation (tafwīd), we have taken the middle path.’

Finally, he deals with the concepts of predestination, human nature and free will, which are among the most important issues in theology.

About the Qur’an, he says:

‘Our belief is that the Qur’an, which Allah revealed to His Prophet Muhammad, is (the same as) the one between the two covers (daffatayn). And it is that which is in the hands of the people, and is not greater in extent than that. The number of suras as generally accepted is one hundred and fourteen. And according to us, al-Ḍuḥā (Sūra 93) and al-Inshirāʾ (Sūra 94) together form one sūra; and al-Fil (Sūra 105) and Quraysh (Sūra 106) together form a single sūra. And he who asserts that we say that it is greater in extent than this is a liar. (Ṣadūq, Iʿtiqādāt al-Imāmiyya).

Amongst later scholars who have commented on this work, the annotations of Shaykh al-Mufīd (a student of Ṣadūq’s) are among the most prominent. In his commentary, Shaykh al-Mufīd expressed disagreement with his teacher on a number of issues, criticising him for relying on solitary reports.

Ṣadūq’s Āmālī

The above treatise was written by Shaykh al-Ṣadūq himself. However, this one is a transcription of his lecture by a group who attended it on Friday 12^th Sha‘ban 368/979, and requested that he explain the basic principles of Shīʿism to them. He began by defining the principles of the Imāmiyya:

1. ‘The principles of the Imāmiyya are: to acknowledge that there is no God but Him, to avoid approaching Him through anthropomorphism, and to exalt Him from whatever attribution and qualities which do not befit Him; to testify to the legitimacy and rightfulness of God’s prophets, messengers, proofs on the earth, the angles, and scriptures. Moreover, to believe that Muḥammad is the foremost of the Prophets, he is higher than all the angels and that he is the Seal of the Prophets and that there will be no prophet after him. (Ṣadūq, Amālī, 509 – Session 93)

Murtaḍā’s Jamāl al-ʿIlm wa al-ʿAmal

As we mentioned previously, in the centuries following the advent of Islam, Shīʿa scholars followed the example of God’s authorities and began to write short treatises on the principles and doctrines of the Imāmiyya. We have already described two such treatises by Ṣadūq, now we refer to one written by Sharīf al-Murtaḍā (d. 436/1045). In it, he says:

2. ‘All the bodies which are originated and preceded by non-existence, must naturally have a creator, since every new phenomenon is in need of a creator, like every artifice or written word…’

This treatise of Sharīf Murtaḍā discusses the doctrines of the Imāmiyya in more detail than that of Ṣadūq’s. This treatise also proposes a theory regarding the inimitability of the Qur’an, known as ‘Ṣarfah’ (the idea that the Qur’an was inimitable because God intervened to prevent anyone from imitating it), which later scholars did not approve of.

Ṭarāblusī’s Bayān ʿan Jumal Iʿtiqād Ahl al-Īmān

This work was written by Abū al-Fatḥ Karājakī al-Ṭarāblusī (d. 449/1057) following the model of his teacher, Sharīf al-Murtaḍā. He begins his book saying:

‘O my brother! God may bestow on you His Grace, and may help you with His blessings. You entreated me to compose a concise treatise on the basic doctrines of the Imāmiyya so that it may act as guidance for others and that you yourself may commit it to your memory and also give it to the followers of the Imāmiyya. I shall expound the basic tenets of Shīʿism in brief, without dealing with their reasons and justifications.’

Abū al-Fatḥ begins with Divine Unity (tawḥīd), and then moves to prophethood (nubuwwah), both in the general and special sense, the Imamate and Caliphate, until he reaches the doctrine of the Twelfth Imam. Finally, he ends the treatise by discussing the issues of repentance (tawba) and the Resurrection and then discussing some doctrines of the Muʿtazila (Kanz al-Fuʾād, 240–252).

https://en.shafaqna.com/87795/the-principal-beliefs-of-shia/

 

[Ashvazdanghe]

17 hours ago, Zaidism said:

{And We made them leaders guiding by Our command. And We inspired to them the doing of good deeds, establishment of prayer, and giving of zakāh; and they were worshippers of Us} [21:73].

1. No leadership, or guidance whatsoever from the Mahdi.
2. No demonstrable good deeds.
3. No Friday prayer commenced.
4. No giving, or taking of Zakah.

This verse alone refutes your belief in Imamah, as it is pointless, respectively. 

This verse & your opposition to it just refutes your belief to Zaydism but ont he other hand it proves your inclination toward Wahabism & Salafism.

18 hours ago, Zaidism said:

How can he fear for himself if whenever his enemy advances towards a matter, he would know it?

Therefore, we say to them: You do not know the Imām who you are claiming, nor do you know the time of his appearance. Neither do we know him, nor do his own Ahl al-Bayt know him, or the time of his appearance, so from where are you vindicating your claims?! 

Source - [al-Maqalat li-Abi ʿAlī al-Juba’i, pg. 108-110].

Whole of your delusion  by doing a simple search on internet comes from rejection of Imamate by Mutazilah so therefore whole of your nonsense is void for us .

18 hours ago, Zaidism said:

I would also add that the researcher will not find any mention of a report - that one can confidently establish - which designates a Twelfth Imām in any pre-occultation work in the works of the Twelvers, and all that came after was concocted in the post-occultation period.
I also add that any reports in the Twelver corpus which mentions some of the ‘Alids, or Ḥusaynīs testifying that there exists a son for al-Ḥasan al-ʿAskarī is not befitting of an objection, because it stems from those who exclusively hold to that claim. 

No children even another sons have mentioned by any Twelver corpus which by a single search everyone will understand that these claims of enemies of Ahlulbayt (عليه السلام)  have been refuted in Shia corpus after mentioning ideas of abbasids & Nawasib about existance of multiple sons or in similara fashion their propaganda about non existance of a son for Imam Hasan Askari (عليه السلام) which ironically both of these two paradoxical ideas have came from Nawasib & Wahabists & Salafists.

18 hours ago, Zaidism said:

We know that in their books of Ḥadīth they not only narrate it from them, but also from al-Imām Jaʿfar b. Muḥammad, his father, his son, and others from the greats from the sons of al-Ḥusayn (upon them be peace).

The narrations of the Twelvers do not serve neither in objection, nor testimony. They will seek to allude to the individual that these Twelver narrations of Naṣṣ were matters which are unanimously accepted, and that even the Naṣibīs, Zaydīs, and Faṭḥīs knew of them, and that they were Mutawatir (mass-transmitted)! 

This is nothing but a lie, how can it not be so? When their own Salaf (predecessors) who were the Khawāṣ (close confidants) of the Imāms were the most ignorant of the people of [there being a Naṣṣ which designates Twelve Imāms]. 

Ironically it's a proof about authencity of shia narrations by you.

 

[Ashvazdanghe]

18 hours ago, Zaidism said:

 In the image is a report for the people of knowledge from the treatise of al-Imām al-Nāṣir al-Kabīr in which he denies there being a son, may Allāh grant you success. 

There is much more that can be shared, and said, so I look forward to progressing the discussion

This is just a proof that Imam Hasan Askari (عليه السلام) has a son despite of your fabrication of this unddumented image which title of book at top of Image in bold black is 

 قواعد عقائد آل محمد‎

 بيان مذهب الباطنية و بطلانه من كتاب قواعد عقائد آل محمد

This book is about refutation of Ismailits not Twelvers 

This book  
qavā‘ed-e ‘aqā’ed-e āl-e mohammad has been written by Zaydi Scholar Muhammad ibn Hasan Daylami not al-Imām al-Nāṣir al-Kabīr which later Rudolf Strothmann has summarized as ‎بيان مذهب الباطنية و بطلانه من كتاب قواعد عقائد آل محمد for refuting  Ismailits not Twelvers .

Quote

This book is a sharp treatise full of bold interpretations about the Ismailis and their rejection. In the introduction, the author considers the Ismailis as Ghulat and says: They have many things in common with the Ghulats  and the Imamis, and that is that they have said: "The Imamia is the inner vestibule of Batinia." «الإمامية دهليز الباطنية»Then, after a brief introduction to Ghulat, he first briefly discusses the Ismailis in 15 pages and then elaborates on them. He says: The Ismailis were founded by the Magi and  philosophers of Jews  , and the Maymoon Qadah Sanawi was one of their last inviters; Although they are apparently Shiites, but "their heart is pure infidelity" [7].«باطنهم الكفر المحض»

D) - The author made corrections about the Maymoon Qadah and then spoke about  Qaramata and their  beliefs about monotheism, prophethood, Imamate, Shari'a and resurrection. He has brought a discussion about their gimmicks and tricks in attracting people, which is sweet and readable, and Al-Ghazali has mentioned it in "Fada'ih al-Batniya"«فضائح الباطنية. [8].

E) In the first chapter of the detailed chapters of the book, the history of the origin of the Ismailis and the contexts of the type of people who were attracted to them are discussed about their titles and the names of these titles. In the following chapters, their tricks, gimmicks, ideas, beliefs, critiques and rejections, etc. are discussed. While examining their beliefs, the author says: They do not believe in the prophethood of the Prophet and deny miracles, and after discussing the Imamate, he has stated that they also do not believe in the resurrection [9].

F) - The fifth chapter shows how they are interpreted from the appearances of the verses. In the sixth chapter, the author deals with their infidelity and cites more than twenty aspects, some of which are plausible reasons and aspects and indicate the influence and prejudice in judgments. [10].

https://wikinoor.ir/دیلمی،_محمد_بن_حسن

https://fa.wikishia.net/view/رودلف_اشترتمان

https://alefbalib.com/Metadata/697197/قواعد-عقائد-آل-محمد

a book of al-Utrush under Ansab al-A'imma wa mawalidihim ila sahib al-amr 'alayhim al-salam (the genealogy of Imams and their progeny up to "Sahib al-Amr" [that is, Imam al-Mahdi (a)]).أنساب الأئمة و مواليدهم إلى صاحب الأمر عليهم السلام.^[23]

 

 النجاشي، رجال النجاشين صص 57 و58.

Najashi , Rijal Najashi p 57 &58

Quote

الحسن بن علي بن الحسن

بن عمر بن علي بن الحسين بن علي بن أبي طالب [ عليه‌السلام ] ، أبو محمد الاطروش ، رحمه‌الله ، كان يعتقد الامامة ، وصنف فيها كتبا ، منها :

 

والخمس ، كتاب الشهداء وفضل أهل الفضل منهم ، كتاب فصاحة أبي طالب ، كتاب معاذير بني هاشم فيما نقم عليهم ، كتاب أنساب الائمة ومواليدهم إلى صاحب الامر عليهم‌السلام.

[ ١٣٦ ـ ١٣٧ ]

كتاب في الامامة صغير ، كتاب الطلاق ، كتاب في الامامة كبير ، كتاب فدك

 

https://lib.eshia.ir/14028/1/57

https://lib.eshia.ir/14028/1/58

 

Abū Muḥammad Ḥasan b. ʿAlī al-Ḥusaynī (Arabic: أبومحمد حسن بن علی الحسیني), known as al-Nāṣir al-Kabīr (Arabic: الناصر الکبیر), Nāṣir al-Uṭrūsh (Arabic: ناصر الأطروش), and al-Nāṣir li l-Ḥaqq (Arabic: الناصر للحق, defender of the true faith), was a progeny of Imam al-Husayn (a) and the third ruler of the Alavids in Tabaristan in the 3rd/9th century. He was called "al-Utrush" (deafen) because he was deafened as a result of a sword stroke by Rafi' b. Harthama.

Another support for the view that Hasan al-Utrush's jurisprudential views were close to those of the Imamiyya is that he believed in the permissibility of taqiyya (dissimulation), while it is impermissible in the Zaydi jurisprudence. Al-Utrush's jurisprudential school is also known as the school of Nasiriyya.

Quote

Religious Tendencies

It has for long been a matter of disagreement whether Hasan al-Utrush was Zaydi or Imami. Al-Sharif al-Murtada emphasized that Hasan was Imami. al-Najashi also stated that he believed in Imamiyya, and referred to a book of al-Utrush under Ansab al-A'imma wa mawalidihim ila sahib al-amr 'alayhim al-salam (the genealogy of Imams and their progeny up to "Sahib al-Amr" [that is, Imam al-Mahdi (a)]).

In later periods, al-Afandi al-Isfahani considered Hasan al-Utrush to be Imami, and cited the same view about him by al-Shaykh al-Baha'i. Madelung also believed that al-Utrush's works concerning Kalam and fiqh were close to the work of the Imamiyya.

Another support for the view that Hasan al-Utrush's jurisprudential views were close to those of the Imamiyya is that he believed in the permissibility of taqiyya (dissimulation), while it is impermissible in the Zaydi jurisprudence. Al-Utrush's jurisprudential school is also known as the school of Nasiriyya.

https://en.wikishia.net/view/Al-Hasan_al-Utrush

18 hours ago, Zaidism said:

Source - [al-Maqalat li-Abi ʿAlī al-Juba’i, pg. 108-110].

Mu'tazilitesIslamic Civilizations

Joukowsky Institute for Archaeology

- theological school of thought within Sunni Islam

- usually not accepted by other Sunni Muslims, though some of their theology parallels Shi'a Islam, such as their belief in the indivinity of the Qur'an

- The name Mu'tazili is thought to originate from the Arabic root إعتزل (iʿtazala) meaning "to leave", "to withdraw".

- originated in the 8th century in Basra (Iraq) when Wasil ibn Ata (d. 131 A.H./748 A.D.) left the teaching lessons of al-Hasan al-Basri after a theological dispute regarding the issue of Al-Manzilah bayna al-Manzilatayn

- Mu'tazili tenets focus on the Five Principles: Divine Unity, Divine Justice, Promise and Threat, the intermediate position, and advocating the good and forbidding the evil.

Joukowsky Institute for Archaeology & the Ancient World
Brown University
Box 1837 / 60 George Street
Providence, RI 02912
Telephone: (401) 863-3188
Fax: (401) 863-9423
Joukowsky_Institute@brown.edu

https://www.brown.edu/Departments/Joukowsky_Institute/courses/islamiccivilizations/8257.html

[Ashvazdanghe]

18 hours ago, Zaidism said:

 In the image is a report for the people of knowledge from the treatise of al-Imām al-Nāṣir al-Kabīr in which he denies there being a son, may Allāh grant you success. 

There is much more that can be shared, and said, so I look forward to progressing the discussion

This is just a proof that Imam Hasan Askari (عليه السلام) has a son despite of your fabrication of this unddumented image which title of book at top of Image in bold black is 

 قواعد عقائد آل محمد‎

 بيان مذهب الباطنية و بطلانه من كتاب قواعد عقائد آل محمد

This book is about refutation of Ismailits not Twelvers 

This book  
qavā‘ed-e ‘aqā’ed-e āl-e mohammad has been written by Zaydi Scholar Muhammad ibn Hasan Daylami not al-Imām al-Nāṣir al-Kabīr which later Rudolf Strothmann has summarized as ‎بيان مذهب الباطنية و بطلانه من كتاب قواعد عقائد آل محمد for refuting  Ismailits not Twelvers .

Quote

This book is a sharp treatise full of bold interpretations about the Ismailis and their rejection. In the introduction, the author considers the Ismailis as Ghulat and says: They have many things in common with the Ghulats  and the Imamis, and that is that they have said: "The Imamia is the inner vestibule of Batinia." «الإمامية دهليز الباطنية»Then, after a brief introduction to Ghulat, he first briefly discusses the Ismailis in 15 pages and then elaborates on them. He says: The Ismailis were founded by the Magi and  philosophers of Jews  , and the Maymoon Qadah Sanawi was one of their last inviters; Although they are apparently Shiites, but "their heart is pure infidelity" [7].«باطنهم الكفر المحض»

D) - The author made corrections about the Maymoon Qadah and then spoke about  Qaramata and their  beliefs about monotheism, prophethood, Imamate, Shari'a and resurrection. He has brought a discussion about their gimmicks and tricks in attracting people, which is sweet and readable, and Al-Ghazali has mentioned it in "Fada'ih al-Batniya"«فضائح الباطنية. [8].

E) In the first chapter of the detailed chapters of the book, the history of the origin of the Ismailis and the contexts of the type of people who were attracted to them are discussed about their titles and the names of these titles. In the following chapters, their tricks, gimmicks, ideas, beliefs, critiques and rejections, etc. are discussed. While examining their beliefs, the author says: They do not believe in the prophethood of the Prophet and deny miracles, and after discussing the Imamate, he has stated that they also do not believe in the resurrection [9].

F) - The fifth chapter shows how they are interpreted from the appearances of the verses. In the sixth chapter, the author deals with their infidelity and cites more than twenty aspects, some of which are plausible reasons and aspects and indicate the influence and prejudice in judgments. [10].

https://wikinoor.ir/دیلمی،_محمد_بن_حسن

https://fa.wikishia.net/view/رودلف_اشترتمان

https://alefbalib.com/Metadata/697197/قواعد-عقائد-آل-محمد

a book of al-Utrush under Ansab al-A'imma wa mawalidihim ila sahib al-amr 'alayhim al-salam (the genealogy of Imams and their progeny up to "Sahib al-Amr" [that is, Imam al-Mahdi (a)]).أنساب الأئمة و مواليدهم إلى صاحب الأمر عليهم السلام.^[23]

 

 النجاشي، رجال النجاشين صص 57 و58.

Najashi , Rijal Najashi p 57 &58

Quote

الحسن بن علي بن الحسن

بن عمر بن علي بن الحسين بن علي بن أبي طالب [ عليه‌السلام ] ، أبو محمد الاطروش ، رحمه‌الله ، كان يعتقد الامامة ، وصنف فيها كتبا ، منها :

 

والخمس ، كتاب الشهداء وفضل أهل الفضل منهم ، كتاب فصاحة أبي طالب ، كتاب معاذير بني هاشم فيما نقم عليهم ، كتاب أنساب الائمة ومواليدهم إلى صاحب الامر عليهم‌السلام.

[ ١٣٦ ـ ١٣٧ ]

كتاب في الامامة صغير ، كتاب الطلاق ، كتاب في الامامة كبير ، كتاب فدك

 

https://lib.eshia.ir/14028/1/57

https://lib.eshia.ir/14028/1/58

 

Abū Muḥammad Ḥasan b. ʿAlī al-Ḥusaynī (Arabic: أبومحمد حسن بن علی الحسیني), known as al-Nāṣir al-Kabīr (Arabic: الناصر الکبیر), Nāṣir al-Uṭrūsh (Arabic: ناصر الأطروش), and al-Nāṣir li l-Ḥaqq (Arabic: الناصر للحق, defender of the true faith), was a progeny of Imam al-Husayn (a) and the third ruler of the Alavids in Tabaristan in the 3rd/9th century. He was called "al-Utrush" (deafen) because he was deafened as a result of a sword stroke by Rafi' b. Harthama.

Another support for the view that Hasan al-Utrush's jurisprudential views were close to those of the Imamiyya is that he believed in the permissibility of taqiyya (dissimulation), while it is impermissible in the Zaydi jurisprudence. Al-Utrush's jurisprudential school is also known as the school of Nasiriyya.

Quote

Religious Tendencies

It has for long been a matter of disagreement whether Hasan al-Utrush was Zaydi or Imami. Al-Sharif al-Murtada emphasized that Hasan was Imami. al-Najashi also stated that he believed in Imamiyya, and referred to a book of al-Utrush under Ansab al-A'imma wa mawalidihim ila sahib al-amr 'alayhim al-salam (the genealogy of Imams and their progeny up to "Sahib al-Amr" [that is, Imam al-Mahdi (a)]).

In later periods, al-Afandi al-Isfahani considered Hasan al-Utrush to be Imami, and cited the same view about him by al-Shaykh al-Baha'i. Madelung also believed that al-Utrush's works concerning Kalam and fiqh were close to the work of the Imamiyya.

Another support for the view that Hasan al-Utrush's jurisprudential views were close to those of the Imamiyya is that he believed in the permissibility of taqiyya (dissimulation), while it is impermissible in the Zaydi jurisprudence. Al-Utrush's jurisprudential school is also known as the school of Nasiriyya.

https://en.wikishia.net/view/Al-Hasan_al-Utrush

18 hours ago, Zaidism said:

Source - [al-Maqalat li-Abi ʿAlī al-Juba’i, pg. 108-110].

Mu'tazilitesIslamic Civilizations

Joukowsky Institute for Archaeology

- theological school of thought within Sunni Islam

- usually not accepted by other Sunni Muslims, though some of their theology parallels Shi'a Islam, such as their belief in the indivinity of the Qur'an

- The name Mu'tazili is thought to originate from the Arabic root إعتزل (iʿtazala) meaning "to leave", "to withdraw".

- originated in the 8th century in Basra (Iraq) when Wasil ibn Ata (d. 131 A.H./748 A.D.) left the teaching lessons of al-Hasan al-Basri after a theological dispute regarding the issue of Al-Manzilah bayna al-Manzilatayn

- Mu'tazili tenets focus on the Five Principles: Divine Unity, Divine Justice, Promise and Threat, the intermediate position, and advocating the good and forbidding the evil.

Joukowsky Institute for Archaeology & the Ancient World
Brown University
Box 1837 / 60 George Street
Providence, RI 02912
Telephone: (401) 863-3188
Fax: (401) 863-9423
Joukowsky_Institute@brown.edu

https://www.brown.edu/Departments/Joukowsky_Institute/courses/islamiccivilizations/8257.html

[Ashvazdanghe]

19 hours ago, Zaidism said:

prominent scholar ʿAsif Muḥsinī

Muʿjam al-Aḥādīth al-Muʿtabara
Author: Shaykh Muḥammad Āṣif al-Muḥsinī
Translator: Ammaar Muslim

Quote

Book of Intellect and Knowledge

Book of Principles of Jurisprudence

Book of Narrators

none of it's parts is about your biased nonsense 

https://thaqalayn.net/book/9

all translated books by Thaqalayn

https://thaqalayn.net

al-Ridha عليه السلام saying: the friend of every man is his intellect, and his enemy is his ignorance.

Quote

Hadith #2

[2/2] اصول الكافي: محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن ابن فضال، عن الحسن بن الجهم قال: سمعت الرضا عليه السلام يقول: صديق كل امرء عقله، وعدوه جهله

2. [2/2] Usul al-Kafi: Muhammad b. Yahya from Ahmad b. Muhammad b. Isa from Ibn Fadhal from al-Hasan b. Jahm who said: I heard al-Ridha عليه السلام saying: the friend of every man is his intellect, and his enemy is his ignorance.

 

[Ashvazdanghe]

19 hours ago, Zaidism said:

There is much more that can be shared, and said, so I look forward to progressing the discussion

 

 

 قواعد عقائد آل محمد‎

 بيان مذهب الباطنية و بطلانه من كتاب قواعد عقائد آل محمد

This book is about refutation of Ismailits not Twelvers 

qavā‘ed-e ‘aqā’ed-e āl-e mohammad

Web Version (For view) & PDF of book(for download) in below links

https://alefbalib.com/index.aspx?pid=256&PdfID=633871

https://alefbalib.com/index.aspx?pid=256&PdfID=633870

[Ashvazdanghe]

19 hours ago, Zaidism said:

The narrations of the Twelvers do not serve neither in objection, nor testimony. They will seek to allude to the individual that these Twelver narrations of Naṣṣ were matters which are unanimously accepted, and that even the Naṣibīs, Zaydīs, and Faṭḥīs knew of them, and that they were Mutawatir (mass-transmitted)! 

Some of the Reasons for Differences in the Narrations

Muʿjam al-Aḥādīth al-Muʿtabara Author: Shaykh Muḥammad Āṣif al-Muḥsinī
Translator: Ammaar Muslim

1. [1/73] Rijal al-Kashshi: From Ibn Masud from Ali b. al-Hasan from al-Abbas b. A’mir and Ja’far b. Muhammad b. Hukaym from Aban b. Uthman from Abi Basir who said: It was said to Abi Abdillah عليه السلام – while I was with him: Salim b. Abi Hafsa narrates from you that you speak with seventy facets – for each facet you have a way out [a possible alternative interpretation to avoid speaking a lie], so he said: what does Salim want from me? does he want me to come with the angels (to prove my truth)?! For by Allāh – not even the prophets came with them, and Ibrahim had said “I am sick” (37:88) but by Allāh he was not sick nor did he lie, and Ibrahim also said: “rather this biggest one of them (idol) has done it” (21:63) while he had not done it nor did he lie, and Yusuf said: “you are thieves” (12:70) and by Allāh they were not thieves nor did he lie.

Quote

 أبي بصير قال: قيل لأبي عبد الله عليه السلام – وأنا عنده -: إن سالم بن أبي حفصة يروي عنك أنك تتكلم على سبعين وجها لك من كلها المخرج، قال: فقال: ما يريد سالم مني؟ أيريد أن أجيئ بالملائكة؟! فوالله ما جاء بها النبيون، ولقد قال إبراهيم: إني سقيم والله ما كان سقيما وما كذب، ولقد قال إبراهيم: بل فعله كبيرهم هذا وما فعله وما كذب، ولقد قال يوسف: إنكم لسارقون والله ما كانو سارقين وما كذب

1. [1/73] Rijal al-Kashshi: From Ibn Masud from Ali b. al-Hasan from al-Abbas b. A’mir and Ja’far b. Muhammad b. Hukaym from Aban b. Uthman from Abi Basir who said: It was said to Abi Abdillah عليه السلام – while I was with him: Salim b. Abi Hafsa narrates from you that you speak with seventy facets – for each facet you have a way out [a possible alternative interpretation to avoid speaking a lie], so he said: what does Salim want from me? does he want me to come with the angels (to prove my truth)?! For by Allāh – not even the prophets came with them, and Ibrahim had said “I am sick” (37:88) but by Allāh he was not sick nor did he lie, and Ibrahim also said: “rather this biggest one of them (idol) has done it” (21:63) while he had not done it nor did he lie, and Yusuf said: “you are thieves” (12:70) and by Allāh they were not thieves nor did he lie.

https://thaqalayn.net/chapter/9/1/15

[Ashvazdanghe]

19 hours ago, Zaidism said:

We will share his quote, and therein will be beneficial indicators for the researcher, and they are: 

1.  - The non-existence of a Naṣṣ for the Twelve Imams
2.  - The absence of the belief in an occultation among the sons of al-Ḥusayn (upon them be peace). 
3.  - Otherwise, they would have shared those reports, and they would have appeared among them. 
4.  - It is also notable that the concoction, and spread of the reports of the Twelve had not yet begun in the era of Abī ʿAlī al-Juba’ī.

 

Muʿjam al-Aḥādīth al-Muʿtabara > Prohibition on Speaking without Knowledge and Ruling based on Opinion

[1/35] الكافي: علي، عن محمد بن عيسى، عن يونس، عن عبدالرحمن بن الحجاج قال: قال لي أبوعبدالله عليه السلام إياك وخصلتين ففيهما هلك من هلك: إياك أن تفتي الناس برأيك أو تدين بما لا تعلم

1. [1/35] al-Kafi: Ali from Muhammad b. Isa b. Ubayd from Yunus from Abd al-Rahman b. al-Hajjaj who said: Abu Abdillah عليه السلام said to me: beware of two qualities – due to them have been destroyed those who have been destroyed: beware of giving Fatwa to the people based on your own opinion or to take as part of your Diin that which you you do not know (are not certain of).

2. [2/36] al-Kafi: And from Muhammad b. Yahya from Ahmad b. Muhammad b. Isa from al-Hasan b. Mahbub from Ali b. Riab from Abi Ubayda al-Hadhdha from Abi Ja’far عليه السلام who said: whoever gives Fatwa to the people without knowledge or true guidance the angels of mercy do curse him and so do too the angels of punishment and the burden of the one who acts by his Fatwa attaches itself to him.

Abu Abdillah عليه السلام said to him: it is upon his neck whether he declares it to be so or not, and every giver of Fatwa is liable.

Quote

7. [7/41] al-Kafi: Ali b. Ibrahim from his father from Ibn Abi Umayr from Abd al-Rahman b. al-Hajjaj who said: Abu Abdillah عليه السلام was seated in a study-circle of Rabia al-Rayy when a bedouin came and asked Rabia al-Rayy about a matter and he (Rabia) proceeded to answer him, so when he was done (answering) the bedouin asked: is it upon your neck (do you accept responsibility for me following your answer)? Rabia remained silent and did not say anything, so he (the bedouin) repeated the question again and he (Rabia) answered in the same way, so the bedouin said to him again: is it upon your neck? but Rabia remained silent, then Abu Abdillah عليه السلام said to him: it is upon his neck whether he declares it to be so or not, and every giver of Fatwa is liable.

https://thaqalayn.net/chapter/9/1/7

[Ashvazdanghe]

20 hours ago, Zaidism said:

• - Therefore, the exegesis of {Ask the people of Remembrance if you do not know} [16:43] has been nullified, O people, and the will [of the Messenger] ((If you hold onto them after me you will not go astray)) has been nullified, and inactive for the entirety of those twelve centuries, and perhaps for thousands, or millions of more years. 
• - What remains is holding onto men from the Shīʿa, and not the ʿitra (progeny of the Prophet)! There is no Naṣṣ, there is no infallibility, and there is no ʿitra for the Twelvers!

 

 Abu Abdillah عليه السلام said to him: it is upon his neck whether he declares it to be so or not, and every giver of Fatwa is liable.

https://thaqalayn.net/chapter/9/1/7

Muʿjam al-Aḥādīth al-Muʿtabara > No Excuse for the Ignorant One who Falls Short
Hadith #1
[-/1] امالي الطوسي: المفيد عن ابن قولويه عن محمد الحميرى عن ابيه عن هارون عن ابن زياد قال: سمعت جعفر بن محمد علهما السلام وقد سئل عن قوله تعالى “قل فلله الحجة البالغة” فقال: ان الله تعالى يقول للعبد يوم القيامة: عبدى أكنت عالما؟ فان قال: نعم قال له: أفلا علمت بما علمت؟ وان قال: كنت جاهلا قال: أفلا تعلمت حتى تعمل؟ فيخصمه فتلك الحجة البالغة

1. [1/-] Amali of al-Tusi: al-Mufid from Ibn Qulawayh from Muhammad al-Himyari from his father from Harun from Ibn Ziyad who said: I heard Ja’far b. Muhammad علهما السلام – and he was asked about His words the Exalted: “to Allāh belongs the conclusive argument!” (6:149) – say: Allāh the Exalted will say to a slave on the day of judgment: My slave did you possess knowledge? So if he says: yes, He will say to him: why did you not act by what you knew? And if he says: I was ignorant, He will say to him: why did you not seek knowledge so you could act? Thus he will be vanquished – and that is the “conclusive argument”.

https://thaqalayn.net/hadith/9/1/17/1

[Zaydism]

5 hours ago, Abu Nur said:

The verse clearly says yahdūna bi-ʾamrinā, which indicates that God Himself choose when and to whom He guide trough the Imam. If Allah (سُبْحَانَهُ وَ تَعَالَى) want to postpone the guidance then he can do it, or He can limit to particular people or to guide all of them. 

Majority of Muslims believe that divine guidance (the same guidance that our Prophet had, and not human choose of shura leader) trought Imam is not here yet for general population, thus God surely have not commanded this to happen yet. 

 {Today I have perfected your religion for you, and I have completed My blessing upon you, and I have approved Islam as your religion} [5:3]

The religion, and guidance has already been conveyed, and completed in terms of revelation. Whoever denies this has disbelieved in the Quran, and exited the fold of Islam by consensus.

The point about the guidance of the Mahdi is in terms of hat has already been established of the religion, if he does not guide the Shia in matters of Halal, and Haram, then your Imamah is pointless.

It is mere sophistry, and wordplay! 

Moreover, Allah says: {Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers} [2:159}.