I am a Zaydi: Ask me anything

[ServantOfMahdi]

On 2/3/2025 at 4:10 AM, Guest Imām Zayd al-Shahīd said:

The answer is that it is not corroborated by any of the early Progeny ع, so we don't give it weight as a prophetic hadith

Apart from its absence in our heritage, we point to historical evidence for its absence in the

Absence in Zaydi heritage? Really?

Edited June 6, 2025 by Zaydi Shiapard

[ServantOfMahdi]

On 2/3/2025 at 4:10 AM, Guest Imām Zayd al-Shahīd said:

book of Sulaym b. Qays al-Hilali still retains the 12 caliphs from Quraysh, but they are considered misguided.

Really?

[ServantOfMahdi]

On 2/3/2025 at 4:10 AM, Guest Imām Zayd al-Shahīd said:

The third is that the famous version in Sahih Muslim is false. Because it says that Islam will continue to be triumphant until there have been 12 caliphs from Quraysh.

While we agree that Islam was triumphant in the time of the Prophet ص, we question if it was a triumph for Islam that Fatima س was deprived from her right, or that civil wars happened, or that 'Ali ع was killed, or that al-Hasan ع was compelled to make peace with Mu'awiya who is reported as the Pharaoh of this Umma, or that al-Husayn ع and his family were betrayed and massacred, or that Zayd ع was killed, stripped and crucified because he made war against Hisham b. 'Abd al-Malik, reportedly after his patience with Umayyad tyranny broke when he saw Hisham allow a Jewish man insult the Prophet ص in his presence.

If by triumph of Islam it means the triumph of Justice, then we do not see that. If by triumph of Islam it means conquest, then this is untrue too:

conquest continued under the Ghaznavids, and the converted Mongol hordes, and the Ottomans, and through other means into South East Asia, and inshaAllah will continue in the future too.

But if conquest is meant, then we should confess that Islam was the very opposite of triumphant in the last few centuries, and sadly today billions of Muslims realised that they can't get water into Gaza if a tiny Zionist clique does not wish it. So the content of the famous version of the hadith undermines credibility.

See how historical events aligned with the detailed prophecies about the 12 successors recorded in Sunni sources, authenticating the claim that they are the 12 Infallible Imams:

 

Edited June 6, 2025 by Zaydi Shiapard

[Ashvazdanghe]

On 2/20/2025 at 4:24 PM, Guest Imām Zayd al-Shahīd said:

Wa alaykum assalam brother 

 

History is filled with far-above-average merits bestowed on various individuals, but this doesn't mean they aren't natural

The genius of an Archimedes or Aristotle or Rumi or Shakespeare or Blaise Pascal or Isaac Newton is undeniably extraordinary, occasionally bordering on the superhuman, but they remain natural gifts, albeit by the grace of Allah (like all bounties)

On earth, you will always have some towering mountain peaks through natural processes

There's no doubt that such above-average natural gifts will also be bestowed on some of the beloved servants of Allah, to serve His plan

But supernatural, whereby natural processes are overcome, requires evidence that can't be explained naturally

Unlike the Qur'an which claims to be supernatural, Imam 'Ali ع never claimed his speech is supernaturally extraordinary. But it's obvious that it was naturally extraordinary

With respect to the eloquence of Nahj al-Balagha, it is a natural gift, which Allah bestowed on Imam 'Ali ع

One reason the Qur'an is supernatural is because the Prophet ص was not able with his natural epistemic and linguistic resources to produce the Qur'an. It was like fresh water gushing out of a solid dry rock

Another reason, which the Qur'an insists, is that it is beyond the natural epistemic and linguistic resources of mankind and jinnkind combined to produce something 'like' it (what this 'likeness' means has been debated by Muslim theologians since antiquity)

But the eloquence of 'Ali ع, no matter how beyond the ordinary, was within his natural epistemic and linguistic resources, which by the grace of Allah was quite broad

 

Salam this is totally wrong to make comparison between Archimedes or Aristotle or Rumi or Shakespeare or Blaise Pascal or Isaac Newton & Amir al Muminin Imam Ali (عليه السلام) ; which it's crystal clear that  nowadays AI can produce similar works in similar fashion or even better works than  works of Archimedes or Aristotle or Rumi or Shakespeare or Blaise Pascal or Isaac Newton & any other genius people likewise them because all of their works have been in range of natural gifts but clearly on the other hand until now no work has been made in similar fashion of NahjulBalagha because it's beyond natural epistemic and linguistic resources because  it has been based on divine message which Amir Al-Muminin imam Ali (عليه السلام) has been inherited from prophet Muhammad (pbu) so therefore in opposition to your nonsense ; it's not just the natural gift but on the other hand is the  divine gift which Allah has  bestowed on Imam Ali (عليه السلام) which is beyond "natural epistemic and linguistic resources of his era  until now so then until endtime , which by the grace of Allah it has been bestowed on Imam Ali (عليه السلام) "which your word about prophet Muhammad (pbu) is true but you have wrong intention from saying it  for denying divine knowledge of prophet Muhammad (pbu) & infallible imams  & denying inheriting the divine knowledge by Imam Mahdi (aj)  because prophet Muhammad (pbu) has been source of all divine knowledges for all infallible Imams specially for Amir al Muminin imam Ali (عليه السلام) by will of Allah ; which you have denied that words of Imam Ali (عليه السلام) have  been extraordinary because words of your so called Zaydi Imams can't reach even to status of lowest words of Imam Ali (عليه السلام); which also  your so called Zaydi Imams have not inherited divine knowledges from prophet Muhammad (pbu) which  in similar fashion they don't have "the Knowledge of  the book".

Position of Ahl al-Bayt (عليه السلام)

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The history of the research and of the ordeals through which both parties passed testifies that being extremist in its regard was not for the sake of supporting what is right, for dispelling doubts. Rather, each sect took advantage of that issue to harm its opponents. For this reason, we see the Imams of Ahl al-Bayt (عليه السلام) prohibiting their followers from delving into this issue.

Al-Rayyan ibn al-Salt asked Imam al-Ridha (as): “What do you say about the Quran?” The Imam (عليه السلام) said, “It is the speech of Allah. Do not bypass it, and do not seek guidance anywhere lest you should stray.”31

Ali ibn Salim narrated about his father saying, “I asked as-Sadiq, Jafar ibn Muhammad (عليه السلام), ‘O son of the Messenger of Allah! What would you say about the Quran?’ He said, ‘It is the speech of Allah, what He has said, the Book of Allah, what He inspired and revealed. It is the Holy Book which falsehood does not approach from before its hands or from behind, the revelation of a Wise, Praiseworthy God’.”32

Sulayman ibn Jafar al-Jafari has said, “I asked Abul-Hassan, Mousa ibn Jafar (عليه السلام), ‘O son of the Messenger of Allah (S)! What do you say about the Quran? Those before us have differed about it. Some folks say it is created, whereas others say it is not.’” He (عليه السلام) said, “As for me, I do not say in this regard what they say; I only say: It is the speech of Allah.”33

We see how the Imam (عليه السلام) distanced himself from delving into this matter due to having seen that delving into it was not in the interest of Islam, and that contending with saying that it is the speech of Allah was better to resolve the subject of the dispute. But when they [Ahl al-Bayt (as)] realized the safest situation in this regard was to state their opinion about it, they said that the Creator is Allah, and all others are created (by Him), that the Quran is not the same as the most Praised One, otherwise, a fusion should be forged between the Revealer and what He reveals. The Quran is not He, so the Quran is unavoidably created.

Muhammad ibn Isa ibn Ubayd al-Yaqtini has narrated saying that Ali ibn Muhammad ibn Ali ibn Mousa al-Ridha (عليه السلام) wrote some of his followers (Shias) in Baghdad saying, “In the Name of Allah, the most Gracious, the most Merciful. May Allah protect us and your own selves from sedition. If He does, what a great blessing it will be! But if He does not, it is sure perdition. We see that arguing about the Quran is an innovation بدعة in which both inquirer and respondent have participated. So, the questioner undertakes what does not belong to him, whereas the one answering him exerts himself while he does not have to. The Creator is none other than Allah, the most Exalted One, the most Great. Everything else is created (by Him). The Quran is the speech of Allah. Do not create a name for it from your own self lest you should be among those who stray. May Allah count us and your own selves among those who fear their Lord in the unknown, and they are apprehensive about the Hour.”34

https://al-islam.org/hi/al-ilahiyyat-volume-1-sheikh-hassan-muhammad-makki-al-amili/speech

Imam Ali’s Sayings on Speech and Speaking Part 2

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For every statement there is a reply.

The place where speech is infixed in the heart, its repository is the mind, its strengthener is the intellect, its initiator is the tongue, its form its letters, its soul is [its] meaning, its adornment is  [correct] syntax]and its order is appositeness.

 

Never say anything the reply for which will hurt you.

 

Do not speak that which you fear others will consider a lie.

https://imamali-ali.com/en/?page=article&id=67899

7. The Universality of Imam ‘Ali’s Personality

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The universality of the sayings and the soul of ‘Ali is not a newly discovered fact. It is a matter which aroused surprise even centuries before. Sayyid Radhi, who was aware of this fact, says: One of the distinctions of ‘Ali (peace be upon him) - in which he was unique and no one was his equal - is that if a person, without thinking about ‘Ali’s personality and prestige in society, considers his sayings concerning piety, exhortation and advices, he will surely have no doubt that these sayings come from a person who has no share except in piety and has no work except meditation and prayers, as if he had secluded himself in a lonely place in a foot of a mountain, neither hearing any sound except his own breathing nor seeing anything save himself. He will not believe that such divinely exalted sayings are from a person who penetrates the enemies’ army in battle with a heavenly sword, chops the necks, defeats the braves and returns from the battle-field while blood is running from his sword, and that at the same time he was the most pious and the most humble worshipper.” Then the Sayyid adds, “I have talked over this matter with my friends, whose surprise knew no limits when faced with this fact.”

 

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Safiu ’d-Din al-Hilli (fl, ca., 8th c. A.H.) says about Imam ‘Ali (peace be upon him):

In your virtues contraries have come together,

And for this antagonists have paid respect to you;

The ascetic, the patient, the brave, the ruler,

The warrior, the saint, the kind, the pauper,

Those traits which never met in one man together,

And the like of them no ‘abd of God has attained ever;

A refined morality faced with which the gentle breeze felt ashamed,

And a strength which makes the solid melt;

Your qualities are greater than can be encompassed,

In verses of a poem or counted by any critic.

Besides all this, an interesting point is that when ‘Ali attempted to deal with the spiritual subject which are difficult to express in an eloquent style, his sayings reached perfect eloquence. ‘Ali did not engage in open and wide topics like wine, the beloved, or in self-glorification.

He never uttered these sayings to demonstrate his eloquency or his skill with words.

https://al-islam.org/invaluable-book-brief-commentary-nahju-l-balaghah-murtadha-mutahhari/7-universality-imam-alis

 

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The Greatness of Nahj Al-Balagha and the Words of Imam Ali from the Perspective of Modern Christian Figures

• May 2016
• International Letters of Social and Humanistic Sciences 69

DOI:10.18052/www.scipress.com/ILSHS.69.5

• License
• CC BY 4.0

Authors:

Seyyed Mahdi Keizoghani

 

Asghar Moulavinafchi

• Hakim Sabzevari University

 

Abstract

Abstract. After the words of the Holy Quran and Prophet Muhammad’s tradition, the words of Imam Ali have in their own right bestowed upon mankind the finest and the most valuable social, political, and religious wisdom. Ever since a millennium when Sharifar-Razi compiled Nahj al-Balagha using his unique and meticulous selection of Imam Ali’s speeches, letters, aphorisms, this invaluable book has deeply influenced many figures and luminaries amongboth Shia and Sunni Muslims and non-Muslims, all of whom have embraced and appraised it. In this article, the researchers look into the remarks of twenty one non-Muslim figures on the worth and merits of Nahj al-Balagha. Most of these Christian figures are contemporary Arab poets and thinkers: such individuals as Khalil Farahat, Rocks Bin Zayed Al Uzaizi, Joseph Hashim, and Nasri Salhab to name just a few; however, some orientalists and western thinkers are worth mentioning such as Nursisian and Henry Corbin. Keywords:Appraisal, Imam Ali, Nahj al-Balagha, Christian figures.

https://www.researchgate.net/publication/301649175_The_Greatness_of_Nahj_Al-Balagha_and_the_Words_of_Imam_Ali_from_the_Perspective_of_Modern_Christian_Figures

The Knowledge of the Unseen & the Knowledge of the Book

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we can divide own our knowledge into two parts:

A)

The knowledge of something which is present to us right here and right now (Ilm bil Hadhir),

B)

The knowledge of something which we know but is not here now (Ilm bil Ghayb/Gha'ib; the knowledge of what is concealed from the senses).

"Who can intercede with Him except the cases He permits? He knows what is in front of them (the Prophet and the Imams) and what is behind them, and they encompass nothing of His knowledge except what He will." (Quran 2:255)

This shows that the core/keys of the Knowledge of Ghayb is with Allah, but He may release "a news of Ghayb" to the one He wills.

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Allah let the Prophet and Imams know whatever they needed to know. However, they don't have the whole knowledge within themselves. But Allah would give them whatever they needed any time.

 

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the prophets or the Imams wish to know is exactly what Allah wished to release to them. They do not wish to know anything that Allah do not want to release to them (among which is the keys to the knowledge of unseen).

 

"And he (Muhammad) is not niggardly the Knowledge of the Unseen."
(Quran 81:24).

Therefore, if the news of Ghayb reached to the Prophet Muhammad (and consequently the Imams of Ahlul-Bayt), it is only because it was given to him by Allah. It is for this reason that according to Quran the messengers are all instructed to tell people that they do not possess the Knowledge of Ghayb of their own, for it is reached to them by Allah only as He wishes.

 

In Usul a-Kafi, it is narrated that:

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Ammar al-Sabati said: I asked Abu Abdillah (Imam Ja'far al-Sadiq) concerning if Imam knows al-Ghayb (Unseen). He replied: "No, but when he wishes to know something, Allah causes him to know that." (Usul al-Kafi, Kitab al- Hujjah, Tradition #666)

Shaikh al-Mufeed (d. 413/1022) who was one the outstanding Shia scholars said:

" ... Saying that they (Prophet and Imams) possess the knowledge of Ghayb should be refuted as being something clearly incorrect, because the attribute of this can only be for someone who possesses the knowledge of (all) things within himself, not the knowledge obtained from another. And this can only be for Allah, to whom belong Might and Majesty. All Imamis agree on this except those who deviated from them and are called Mufawwidah and extremists (al-Ghulat)." (Awa'il al- Maqalaat, p38).

in fact, neither the prophets nor Imams ever claimed that they have all the knowledge within themselves. Obviously they did not know those of information which was "hidden" to them. However, this does not mean that whatever they knew is "visible" to us as well. The information which is considered to be "hidden" to us may be "visible" to them. Thus the visibility of knowledge is relative to the person.

The Knowledge of the Book

 

Quran mentions the second type of knowledge, explained above, which has been released to the prophets and the Imams. This is the knowledge of what has been foreordained and the knowledge of the rules governing the universe. This type of knowledge is known as "the knowledge of the Book". Quran testifies that some prophets and non-prophets had this type of knowledge by which they could perform many extraordinary things with the permission of Allah. We read in Quran that:

So We did show Abraham the power and the laws of the heavens and the earth that he might (with understanding) have certitude. (Quran 6:75)

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Also earlier, we quoted a verse of Quran related to Prophet Jesus who said: "I will also INFORM you of what things you eat and what you treasure up in your houses." (Quran 3:49; see also 5:110). References can also be made in this respect to the power of the interpretation of the tales given to Prophet Joseph (عليه السلام) (see Quran 12:6,15,21,37), to the language of the birds given to Prophet David (عليه السلام) and Solomon (Sulayman) (عليه السلام) (see Quran 21:79). We also read:3

As stated in Verse 27:40 of Quran, the one who possessed a small part of "the Knowledge of the Book", was able to bring the throne of King Bilqis from another place of the world within the twinkling of an eye. So those who have the whole "Knowledge of the Book" should be able to do more! The whole knowledge of the Book was with Prophet Muhammad and his twelve successors. Allah, Exalted, said in Quran:

"(O' Prophet) say: Enough for witness between me and you is Allah and he who possesses the Knowledge of the Book." (Quran 13:43)

From the verse, it is clear that in the phrase "he who possesses the Knowledge of the Book", Quran is specifically referring to a person other than Allah and Prophet Muhammad. Of course, the source of this knowledge is Allah and He possesses it and He also granted it to Prophet Muhammad ((صلى الله عليه وآله وسلم)&HF) in full. However, the choice words in the above verse shows that "he who possesses the Knowledge of the Book" referred specifically in the above verse, is a person (or persons) other than Allah and His Prophet ((صلى الله عليه وآله وسلم)&HF). It refers to Imam Ali (عليه السلام) and the Imams after him (see below for details).

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Some Sunnis have mentioned that the above verse refers to Abdullah Ibn Sallam, the Jewish Rabbi who converted to Islam. some other Sunnis said that it refers to all scholars of the Jews and the Christians who found the attributes of the incoming Prophet in their ancient scriptures.

Some may argue that if the above verse is referring to Imam Ali and the rest of the twelve Imams, then what sort of evidence will this be for the unbelievers who would not accept the words of Muslims by saying the above verse to them?

The answer is that the verse starts with the phrase: "And the Kuffar (unbelievers) say: You are not a messenger. Say: Sufficient as witness is..." As such, the verse is about Kuffar (unbelievers). They don't believe in Allah either. Therefore, the same question may rise again: If the Kuffar do not believe in Allah, then what sort of evidence will be for them to say "Allah is the witness"?

The above verse is, in fact, just a threat by the Prophet ((صلى الله عليه وآله وسلم)&HF) to unbelievers, that that will be accounted on the day of judgment for their blasphemy, and he (the Prophet) has enough two witness for that: One is, Allah, the Creator, and the other one is Imam Ali, the Prince of Believers. In general, it refers to all the twelve Imams. But at that time of the Prophet he was just Imam Ali (عليه السلام).

 

Witness to the fact that "he who possesses the Knowledge of the Book" in verse 13:43 refers to Imam Ali (عليه السلام) and no other companions of the Prophet, is the numerous traditions reported by both Shia and Sunni. It is confirmed in the authentic Sunni books that Imam Ali was the MOST knowledgeable man in the Muslim community after the Prophet ((صلى الله عليه وآله وسلم)&HF). Those who testified this fact include: The Prophet ((صلى الله عليه وآله وسلم)&HF), Imam Ali himself, Abu Bakr, Umar, Aisha, and many other companions.

The Holy Prophet ((صلى الله عليه وآله وسلم)&HF) informed his followers of the very existence of a man who was the treasurer of Knowledge of the Holy Prophet ((صلى الله عليه وآله وسلم)&HF), and he had declared to them that if they want to reach the Knowledge of the Holy Prophet, they should take that Knowledge from the treasurer:

The Messenger of Allah ((صلى الله عليه وآله وسلم)&HF) said: "I am the City of Knowledge, and Ali is its Gate. So whoever intends to enter the City and the Wisdom, he should enter from its Gate."

https://erfan.ir/english/18313.html

Lesson 23: The Imam's Communication with the World of the Unseen

https://al-islam.org/imamate-and-leadership-sayyid-mujtaba-musavi-lari/lesson-23-imams-communication-world-unseen

Question 34: Is the belief that great divine people {awliya’} have supernatural power tantamount to polytheism {shirk}?

https://al-islam.org/shia-rebuts-sayyid-rida-husayni-nasab/question-34-belief-great-divine-people-awliya-have

Edited June 7, 2025 by Ashvazdanghe

[Guest Ramon Castillo]

Hello, I am interested in learning about Zaydi Shia Islam but there isn’t any Zaydi mosques in North America. What do I do? Who can I contact?

[ServantOfMahdi]

On 1/16/2026 at 11:03 AM, Guest Ramon Castillo said:

Hello, I am interested in learning about Zaydi Shia Islam but there isn’t any Zaydi mosques in North America. What do I do? Who can I contact?