Blog on Ahlul Bayt

Hassanain Rajabali With Syed Ninowy in Masjid Ba'Alawi in Singapore

2011-12-12T19:55:00.000-08:00

Hassanain Rajabali and Ammar Nakshawani are among the most popular Western orators in the 12er Shia community. They both hold on to the extreme beliefs such as considering the 3 calipahs as apostates, believing that Umar (ra) was responsible for killing Bibi Fatima (sa), considering Sunnis as kaffirs in the aqira etc..
On the contrary, they still promote a form of unity, which in the end only favors their end.
Anyway, aside from all I have seen Nakshawani invite a Sunni speaker about Imam Jafar as Sadiq (as). In this clip Nakshawani has shown a high level of respect. On top of that in history, the 12er Shia leader such as ibn 'Alqami and Nasir al Din al Tusi did show a high level of respect toward the great Mutazilli scholar Ibn Abil Hadid Al Mutazila. This was done by ibn 'Alqami and Shaykh Tusi despite their treacherous behavior toward Sunni community in Baghdad.
From a commentor below I have been notified that in Masjid Ba'Alawi located in Imam, Habib Hasan al-Attas, had invited Hassanain Rajabali. He was accorded all the respect and courtesy due to a visitor

Shiachat.com was not Hacked

2011-11-28T08:05:00.000-08:00

The attack on shiachat was not done through a hack.

www.facebook.com/shiachat

Valley Of The Wolves Palestine 2011 with Eng subtitles

2011-11-28T06:40:00.000-08:00

Here is the trailer for anyone who wants to see what this movie is about.

If Bibi Ayesha (ra) Is Not Your Mother Then You are Kaffir

2011-11-27T19:37:00.000-08:00

A lot of 12er Shias when having historical discussions state "that Bibi Ayesha (ra) is not our mother, but our mother is Bibi Fatima (sa)." On the contrary, Abdullah ibn Abbas (ra) when he debated with the Khawarij , he convinced them that the Muslims can't be taken as captives of war, and that Bibi Ayesha (ra) was the mother of believers. On top of that he added whoever states that Bibi Ayesha (ra) is not the mother of believer is a kaffir.

When the Khawarij split Abdullah ibn Abbas (ra) wanted to guide them. At first Imam Ali (as) didn't want him to go, but then he told him to go ahead.

One occasion when his formidable powers of persuasion was used was during the caliphate of Ali. A large number of supporters of Ali in his stand against Muawiyah had just deserted him. Abdullah ibn Abbas went to Ali and requested permission to speak to them. Ali hesitated fearing that Abdullah would be in danger at their hands but eventually gave way on Abdullahs optimism that nothing untoward would happen.
http://www.darolhadith.com/modules.php?name=Content&pa=byPage&pid=16

Wow! Even Imam Ali (as) himself at feared that extremist were not worth the time. This applies to extremist today who do takfir against the sahaba and other Muslims.

When Abdullah ibn Abbas (ra) defended Bibi Ayesha (ra) here is how he replied.

As for your statement that Ali fought and did not take prisoners of war as the Prophet did, do you really desire to take your mother Aishah as a captive and treat her as fair game in the way that captives are treated? If your answer is Yes, then you have fallen into kufr (disbelief). And if you say that she is not your mother, you would also have fallen into a state of kufr for Allah, Glorified and Exalted is He, has said: The Prophet is closer to the believers than their own selves and his wives are their mothers (entitled to respect and consideration). (The Quran, Surah al-Ahzab, 34:6).
http://www.darolhadith.com/modules.php?name=Content&pa=byPage&pid=16

Now some 12ers might say but Bibi Ayesha (ra) was wrong. Yes, we know she was wrong in his opposition, but this did not mount to kufr. If it did then she wouldn't be treated as a Muslim.

Shaykh Saduq believed Hisham ibn Hakam was a Mujassim (Anthropmorphist)

2011-11-18T17:26:00.000-08:00

My last post on Hisham ibn Hikam consisted of a few narrations from Al Kafi which proved him to be a Mujassim. Many 12er Shia scholars felt very uncomfortable with this standpoint, and they decided to weaken all the reports which suggested a misguided view on their chief. However, I decided to visit a friend who managed to have a copy of Shaykh Saduq’s book Kitab al Tawid which is translated by Syed Ali Raza Rizvi. I turned to chapter six which is titled Innahu Laysa bi-Jism wa-la-Surah, I read pages 181-194 and to my surprised Shaykh Saduq relied on such traditions which proved the chief of the 12ers Shia Hisham ibn Hakam to be an Mujasim (Anthropmorphist).

Here are all the traditions Shaykh Saduq quotes cites in his book on Tawhid.

H 280, Ch. 11, h 5
Ali ibn Muhammad, in a marfu‘ manner, has narrated from Muhammad ibn al-Faraj al-
Rukhkhaji who has said the following. "I wrote to Imam abu al-Hassan (a.s.), about the words of Hisham ibn al-Hakam, about the body and the words of Hisham ibn Salim about the form (of Allah). He wrote in reply, ‘Remove from thyself the confusion of the confounded people and seek refuge from Allah against Shaytan (Satan). What the two Hishams have said is not correct. (al Kafi)

The translator places a note claiming that this ahadith is rated marfu in traditional sciences. Next he tells the reader to refer to the commentary of Usul al –Kafi by Mawla Salil Mazindarani vol 3 pg288

H 276, Ch. 11, h 1
Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Ali ibn abu Hamzah, who has said the following.
"I stated before abu ‘Abdallah (a.s.) that I have heard Hisham ibn al-Hakam quoting you that Allah is a body of Self-subsisting nature and is from light. He can very clearly be recognized and He bestows such knowledge to whoever among His creatures He wills." The Imam said,
"Glorious is He, Whom no one knows how He is except He Himself. There is no one similar to Him and He is All-hearing, All-seeing. He cannot be limited, nor can He be felt or touched or moved. Eyes cannot see Him nor any of the senses can comprehend Him. He cannot be contained in anything, nor has He any body or form or figure or confine." (al-Kafi)

Ali bin Ahmad ibn Muhammad ibn Imran al Daqqaq said: Muhammad ibn Abu Abd allah al Kufi said: Muhammad ibn Ismail al Barmaki said: on the authority of al-Husyan ibn al Hasan, and al Husayn ibn Ali on the authority of Salih ibn Abu Hammad, on the authority of Abd Allah ibn Al Mughayrah, on the authority of Muhammad ibn Ziyad said: I heard Yunus ibn Zabyan say

I entered in the presence of Abu Abdullah al Sadiq (as) and told him:
Hisham ibn al Hakam made a long statement. I will simply summarize it. He considers Allah to be a body because things are two types: bodies and actions of bodies. Hence, if it not possible for the Creator to be an action, it is only possible that he is Doer.

Then Abu Abdullah (as) replied: “Woe to him! Does he not know that a body and an image is extremely limited. Hence, if a limit is possible then increase and decrease are possible, then He is created.”

Ali bin Ahmad ibn Muhammad ibn Imran al Daqqaq said: Muhammad ibn Abu Abd allah al Kufi said: Muhammad ibn Ismail al Barmaki said: on the authority of Ali bin Al Abbas, on the authority of al-Hasan ibn Abd Al-Rahman al Hammani that
I said to Abu Al Hasan Musa ibn Jafar (as), Hisham ibn Al Hakam thinks that Allah is a body. There is nothing whatsoever like unto Him, the All-Knowing, the All-Hearing, the All-Seeing, the Omnipotent, the Speaker, and the Communicator. Speech, Omnipotence and Knowledge flow from the One same source, None of these things are created.

Imam Musa Al Kazim (as) replied “May Allah Kill Him (Hisham ibn Hakam) ! Does he not know that a body is limited, and the speech is other than then the speaker? Allah forbid, I am free from such words. He is devoid of both body and image. He has no limits, and everything other than Him is created. Verily, everything that exists is the result of his Will and Intent which is expressed without words, the use of the tongue, or any reluctance or hesitation.

Muhammad ibn Musa ibn Al Mutawakkil said “Ali ibn Ibrahim ibn Hishim said on the authority of his father, on the authority of al Saqr ibn [Abu] Dulaf that
I asked Abu Al Hasan Ali ibn Muhammad ibn Ali Ibn Musa Al Rida (ra) about Divine unity: Verily, I say what Hisham ibn Al Hakam said:
So he (as) became angry and said:
What is the matter with you and Hisham ? Indeed, he is not from us who thinks that Allah the Mighty and High has a body. We are free from such a person in this world, and in the Hereafter. On son of [Abu ] Dulaf! Verily, the body is created and Allah is its Creator.

Early Opposition of Ammar ibn Yassir (ra) by the Rafidah

2011-11-01T20:48:00.000-07:00

Of course the 12r Shia definition of Sahaba evolved over time, and it continues to evolve. However, here is a classical narration of the 12r Shia which opposes Ammar ibn Yassir (ra).

H 2313, CH 96, h 6

A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn ‘Uramah from al-Nadr from Yahya ibn abu Khalid al-Qammat from Humran ibn ‘Ayun who has said the following:

“Once I asked abu Ja’far, recipient of divine supreme covenant, ‘May Allah keep my soul in service for your cause, how small is our number! It is so small that all combined feasting on a goat cannot finish it.’ The Imam asked, ‘Do you want to hear more astonishing things? The immigrants (Muslim of Makkah) and supporters (Muslim of Madina) all went (to abu Bakr).’ He (the Imam) pointed with his hands, ‘except three, (Salman, abu Dhar and Miqdad) who remained as true supporters of Amir al- Mu’minin (Ali ibn abu Talib, recipient of divine supreme covenant).’ I (Humran) then asked, ‘May Allah keep my soul in service for your cause, what about ‘Ammar?’ The Imam said, ‘May Allah grant him favors, the alert man pledged allegiance (to abu Bakr) but he died as a martyr.’ I (Humran) then said to myself that there is nothing better than martyrdom. The Imam looked at me and said, ‘Perhaps you thought he was like one of the three. That is far remote from reality. (al-Kafi) ’”
http://www.scribd.com/doc/33892794/Usool-al-Kafi-Vol-2-English

Imam Jafar (as) Could Not Even Find 17 Imami Shias During His Era ?

2011-11-01T20:45:00.000-07:00

I posted this clip a few years back, and now I found a reference to the above clip.

H 2311, CH 96, h 4

Muhammad ibn al-Hassan and Ali ibn Muhammad ibn Bandar have narrated from Ibrahim ibn Ishaq from ‘Abd Allah ibn Hammad al-Ansari from Sadir al- Sayrafi who has said the following:

“Once I went in the presence of abu ‘Abd Allah, recipient of divine supreme covenant, and said, ‘By Allah, it is your obligation not to sit (without proclaiming your leadership).’ The Imam asked, ‘Why O Sadir?’ I said, ‘Because your friends, Shi’a (followers) and supporters are so many. By Allah, were Amir al-Mu’minin (Ali ibn abu Talib), recipient of divine supreme covenant, to have that many Shi’a (followers) as your Shi’a, friends and supporters, no one of the tribe of Tamim or ‘Ady could dare to disturb him.’ The Imam said, ‘O Sadir, how many do you think they are?’ I said, ‘One hundred thousand.’ The Imam said, ‘One hundred thousand!’ I said, ‘Yes, in fact, they are up to two hundred thousand, and I said, ‘Half of the world (population) is your Shi’a.’

“The narrator has said that the Imam remained calm and then said, ‘Is it possible to come with us to Yanbu’?’ I said, ‘It is fine with me.’ He then asked to bring a donkey and a mule already saddled. I hurried to ride the donkey and he said, ‘O Sadir, can you consider to allow me ride the donkey?’ I said, ‘The mule is more beautiful and noble.’ He said, ‘The donkey is friendlier for me.’ I then dismounted and he rode the donkey and I rode the mule. We traveled until it was time for prayer. He said, ‘O Sadir, dismount and we should pray.’ Then he said, ‘This ground is soft, prayer is not permissible here.’ We moved to a red ground and he looked to a boy who shepherded goats. He said, ‘O Sadir, were I to have as many Shi’a (followers) as the number of these goats, then it would not have been permissible for me to sit (without proclaiming my leadership).’ We dismounted and prayed. When we finished the prayer I turned to the goats and counted them. There were seventeen heads of goats in the flock.’” (al-Kafi)
http://www.scribd.com/doc/33892794/Usool-al-Kafi-Vol-2-English

Transformation of Tafzil from a non issue to article of faith

2011-10-28T18:25:00.000-07:00

From the above videos it can concluded that there is no harm in taking Imam Ali (as) to be the most superior among the sahaba.

Ibn abu ’Umayr Loses Respect for Hisham ibn Al Hakam

2011-10-27T20:55:00.000-07:00

Ali ibn Ibrahim has narrated from al-Sarriy ibn al-Rabi‘ who has said the following. "Ibn abu ’Umayr would not consider anyone a match of Hisham ibn al-Hakam in anything. He would not miss meeting him. However, their relations at a time stood at a distance. The reason for this was the emergence of diffirences between ibn abu ‘Umayr and and abu Malik al-Hadrami, a friend of Hisham, over the issue of Imamat. Ibn abu ‘Umayr had said that the whole world belongs to the Imam in the form of property and ownership and that he has more authority over it than those who have certain parts of it in their possession. Abu Malik had said that it is not as such. The peoples properties belong to them except what Allah has given to the Imam in the form of windfall profits and one fifth taxes or interests. Such properties belong to the Imam and Allah has instructed him how to spent them and what to do with them. They agreed to ask Hisham to settle the differences. They went to Hisham but he supported the idea of abu Malik. Ibn abu ‘Umayr became angry and distanced himself from Hisham thereafter." (al Kafi)
http://ia600300.us.archive.org/9/items/ShiaLibrary/Al-Kafi.pdf

Zurarah bin Ayan Doubted the Debating Abilities of Imam

2011-10-27T20:50:00.000-07:00

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن عبد الرحمن بن الحجاج عن زرارة قال: قلت لابي جعفر عليه السلام: يدخل النار مؤمن؟ قال: لا والله، قلت: فما يدخلها إلا كافر؟ قال: لا إلا من شاء الله، فلما رددت عليه مرارا قال لي: أي زرارة إني أقول: لا وأقول: إلا من شاء الله وأنت تقول: لا ولا تقول: إلا من شاء الله، قال: فحدثني هشام بن الحكم وحماد، عن زرارة قال: قلت في نفسي: شيخ لاعلم له بالخصومة. قال: فقال لي: يا زرارة ماتقول فيمن أقر لك بالحكم أتقتله؟ ما تقول في خدمكم وأهليكم أتقتلهم؟ قال: فقلت: أنا والله الذي لا علم لي بالخصومة.

Zurarah narrates that I to Imam Baqir : Will Momin enter hellfire? He said : By God, no. I said : Will only a kafir go to hellfire? He said : No, but whomever Allah wills. I repeated the same again and again , so he said : O Zurarah, I say no, and I say, except whom Allah wills. And you say, no, and you don't say, except whom Allah wills. Hisham bin Hakam and Hammad narrates from Zurarah that he said : I said to myself, the old man doesn't know about debate. Then he said : Then (the imam) said to me : O Zurarah, what do you say about your servant, and your ahl. Will you kill them? Then he (i.e Zurarah) said : I then said to myself : It is me , by God, who doesn't have knowledge of debate. (Usul min al-Kafi, Vol. 2, p. 385-386)

Its too bad volume 2 is not translated fully yet. Otherwise I would dig this up myself.

Shaykh Tijani al-Samawi Commends Mustafa Kamal placement Next to Imam Ali (as)

2011-10-27T20:46:00.000-07:00

I'm not surprised with this statement. The reason is Mustafa Kamal brought forth a secular rule which put an end to the Ottoman rule. The Ottomans were the enemies of the Safavids, so Tijania is very sincere with his remarks.

Hazrat Umar bin abdul aziz aur Yazid by Maulana Ishaaq

2011-10-27T20:42:00.000-07:00

Imam Ali (as) needed Shura To Become Calipah

2011-10-27T20:36:00.000-07:00

To strengthen my opposition against the 12rs I've been reading an online book written by a shia scholar. The book is called The Role Of Aisha In The History by Allamah Sayyid Murtada Askari.

This book was always suggested by the shiachat member Aliyah. Of course back in the day,I didn't study Seerah to a high degree so, I was not ready for this book. However, under the company of scholars, I have the training needed to handle academic material.

Anyway the shia scholar quotes an incident which actually shows a flaw in the 12r shia sect's understanding of reality.

Ali and the issue of caliphate

Ali had no doubt that after the Prophet, the caliphate would belong to him and there would be no rival.(89) It was owing to this assurance that when his uncle al-’Abbas at the Prophet’s ablution ceremony said to him: “Give me your hand that I may swear allegiance to you so that the people would say that the uncle of the Prophet has sworn allegiance to his cousin. This would benefit you and no one would oppose you any longer,” he answered: “O uncle! Is there anyone beside me who covets the caliphate?”
He answered: “You will see soon enough.”

‘Ali said: “I have no wish to see the issue of my caliphate being settled behind closed shutters and I want all people to participate openly in it, and vote for me.” Then he remained silent.
http://www.scribd.com/doc/4558135/Allama-Sayyid-Murtaza-Askari-The-Role-of-Aisha-in-the-History-Volume-I

Now wait a minute. Wasn't Imam Ali (as) declared a Calipah in Ghadeer. According to the shias wasn't this an explicit statement ?

Looks like it making decision behind closed doors wasn't not accepted by Imam Ali (as) himself.

The Sunni Mahdi's reaction is closer to Imam Ali's (as) reaction than the Shia Mahdi

2011-10-27T20:25:00.000-07:00

On answering ansaar the team has differentiated the Shia Mahdi from the Sunni Mahdi. I will provide evidence that the Sunni Mahdi is closer in character to Imam Ali (as) as opposed to the 12r Shia expectation of the Mahdi.

Shia belief:

Allah (swt) has kept the Imam (as) in occultation for the reasons and time period known to Him (swt) only.
When Allah (swt) deems it an appropriate time for His (as) reappearance (the time when he (as) is required the most), He (swt) will make him (as) rise and his (as) loyal supporters waiting for him (as) will swear their allegiance to him (as) and then the campaign will just begin without ifs and buts.

Sunni belief:

The time Imam Mahdi (as) is required the most, he would flee away from a city to another disassociating him from the disagreement and in pursuit of shelter and hence shall hide behind the curtain of the Kaaba.
It is the people who shall bring him out against his will from the place wherein he shall be hiding.
They will threaten to kill him and forcefully swear their allegiance to him.
http://www.answering-ansar.org/answers/mahdi/en/chap9.php

Now let us compare this event to when Imam Ali (as) was wanted as calipah and the Muslims wanted to give him bayah.

Below is the condition which was presented to Imam Ali (as) during the time of calipate.

When people decided to Swear allegiance[1] at Amir al-mu'minin's hand after the murder of `Uthman, he said:
Leave me and seek some one else. We are facing a matter which has (several) faces and colours, which neither hearts can stand nor intelligence can accept. Clouds are hovering over the sky, and faces are not discernible. You should know that if I respond to you I would lead you as I know and would not care about whatever one may say or abuse. If you leave me then I am the same as you are. It is possible I would listen to and obey whomever you make in charge of your affairs. I am better for you as a counsellor than as chief.

(Najh al Balagha, Sermon 92)

Likewise, the Sunni Mahdi will also be presented in a similar situation, which will cause him to initially refuse the position of external Waliyah.

As for the threat it is just the love the Muslims have for the Mahdi. When Imam Hussain (as) was going to Kufa, Abdullah ibn Abbas (ra) said it would be better if I killed you now, instead of letting you go.

12r Shia Mahdi Will Dissapear due to Fear

2011-10-27T20:18:00.000-07:00

A lot of 12rs claim that they don't know the exact reason to why the 12th imam disappeared. However, here we see Zurara confirming a reason. The answer he supposedly got was due to fear. I thought 'the wahabis' were wrong to accuse the last imam of fear. However, if they are wrong then Zurara should be condemned first.

H 892, Ch. 80, h 5
Ali ibn Ibrahim has narrated from al-Hassan ibn Musa al-Khashshab from ‘Abdallah ibn Musa from ‘Abdallah ibn Bukayr from Zurarah who has said the following. "The young boywill disappear from the public sight before his rise (with divine power)" The narrator has said,"I then asked, "Why (would that has to take place)?" The Imam (a.s.) said, "He will be afraid." He pointed out with his hand to his midsection. Then he said, "O zurara, "He is the one whose reappearance is expected. He is the one whose coming to this world through birth will be doubted. Certain people will say, "his father died without leaving any son behind."
Certain others will say, "Just before the dead of his father his mother conceived him." Still others will say, "He was born two years before the death of his father." He is the one whose reappearance is expected. The fact is that Allah, the Most Majestic, the Most gracious, loves to try and test the Shi‘a (his followers). It in such a condition that people of falsehood will raise doubts, O Zurara)."
The narrator has said, "I then said, May Allah take my soul in service for your cause, if will be alive at the time of his rise with divine power what should I do?" The Imam (a.s.) said, "O Zurara, if you will live up to such time then say the following prayer. "O Lord make me know You for if you would not make me know You I will not know Your prophet. O Lord, make me know Your Messenger, for if You would not make me know your Messenger I will not know the one who possesses Your authority over the creatures. O Lord make me know the one who possesses Your authority over the creatures for if You will not make me know him I will stray away from my religion." Then he said, "O Zurara, it is necessary that a young boy
must be murdered in the city of Madina." I then said, "May Allah take my soul in service for your cause, would he not be killed in the hands of the army of al-Sufyani?" He said, "No, but the army of the tribe of so and so will kill him. They will come to inter Madina, thus, they take hold of the young boy and kill him. When they will murder him in transgression, animosity and injustice they will not then be given respite. At such time good news will be expected, if Allah would so will. (al-Kafi)"

H 896, Ch. 80, h 9
Muhammad ibn Yahya has narrated from Ja'far ibn Muhammad from al-Hassan ibn
Mu‘awiya from ‘Abdallah ibn Jabala from ‘Abdallah ibn Bukayr from Zurara who has said
the following. "I heard abu ‘Abdallah (a.s.) say as herein below. "The person who will rise to Divine power on earth will disappear from the public sight before he will do so." I then asked, "Why, will happen so?" He said, "He will be afraid." He then pointed to his midsection meaning thereby being murdered." (ibid)

H 905, Ch. 80, h 18
Through the same chain of narrators it is narrated from Ahmad ibn Muhammad from his
father, Muhammad ibn ‘Isa from ibn Bukayr from Zurara who has said the following. " AlQa’im (the one who will rise with Divine Authority) will disappear before he will rise with divine power. He will suffer fear. The Imam (a.s.) pointed to his midsection, meaning thereby being murdered." (ibid)

H 916, Ch. 80, h 29
Al-Husayn ibn Ahmad has narrated from from Ahmad ibn Hilal who has said that ‘Uthman
ibn ‘Isa narrated to us from Khalid ibn Najih from Zurara ibn A‘yan that abu ‘Abdallah (a.s.) has said the following. "It will be necessary for the young boy to disappear from the public sight." I then asked, "Why it will be necessary?" He said, "Because he will have fear- he then pointed towards his midsection. He will be the one whose reappearance will be intensely expected. It will be he in whose being born people will have doubts. Certain people will say, "His mother has just conceived him." Others will say, "His father died but left no surviving son." Certain others will say, "He was born two years before the death of his father." Zurara has said, "I said to him, ‘What do you command me if will attain that time?" The Imam (a.s.) said, "Pray to Allah in the following words. "O Lord, make me know You for if you would not make me know You I will not know You. O Lord, make me know Your prophet, for if You would not make me know your Messenger I will never know him. O Lord, make me know the one who possesses Your authority over the creatures for if You will not make me know him I will stray away from my religion." Ahmad ibn Hilal has said, "I had heard this
hadith fifty six years ago." (ibid)

The Chief of the 12r Shia Hisham ibn Hakam Was Among the Mujassima (Anthropomorphist)

2011-10-27T19:47:00.000-07:00

The biggest disease among the Wahabiya is that their scholars are among the Mujassima and the Nawasib. After my daily research it turns out that the 12r Shia also have giants who also suffer from the same disease. The main chief of the 12r Shia was a Mujassim in reality. I have read some texts from the orientalist who sited some sources, but a few days ago I opened up al Kafi, and to my surprise it has provides many narrations that shows Hisham ibn Hakam to be an anthropomorphism.

H 276, Ch. 11, h 1
Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Ali ibn abu Hamzah, who has said the following.
"I stated before abu ‘Abdallah (a.s.) that I have heard Hisham ibn al-Hakam quoting you that Allah is a body of Self-subsisting nature and is from light. He can very clearly be recognized
and He bestows such knowledge to whoever among His creatures He wills." The Imam said,
"Glorious is He, Whom no one knows how He is except He Himself. There is no one similar to Him and He is All-hearing, All-seeing. He cannot be limited, nor can He be felt or touched or moved. Eyes cannot see Him nor any of the senses can comprehend Him. He cannot be contained in anything, nor has He any body or form or figure or confine." (al-Kafi)

H 279, Ch. 11, h 4
Muhammad ibn Abu ‘Abdallah has narrated from those he mentioned from Ali ibn al-‘Abbass from Ahmad ibn Muhammad ibn abu Nasr from Muhammad ibn Hakim. He has said that I explained to abu Ibrahim (Musa al-Kazim (a.s.), the words of Hisham ibn Salim al-Jawaliqi
and the words of Hisham ibn al-Hakam that say Allah is a body. The Imam (a.s.) said, "Allah, the Most High, is not similar to any of the things. What can be more blasphemous and scandalous than to describe the Creator of all things by means of body, form, type of creation, limitations, limbs and organs. Allah, the Most High, the Great, is far above these things. (ibid)"

H 280, Ch. 11, h 5
Ali ibn Muhammad, in a marfu‘ manner, has narrated from Muhammad ibn al-Faraj al-
Rukhkhaji who has said the following. "I wrote to Imam abu al-Hassan (a.s.), about the words of Hisham ibn al-Hakam, about the body and the words of Hisham ibn Salim about the form (of Allah). He wrote in reply, ‘Remove from thyself the confusion of the confounded people and seek refuge from Allah against Shaytan (Satan). What the two Hishams have said is not correct.’ (ibid)"

H 282, Ch. 11, h 7
Muhammad ibn abu ‘Abdallah has narrated from Muhammad ibn Isma‘il from Ali ibn al-‘Abbass from al-Hassan ibn ‘Abd al-Rahman al-Hammani who has said the following. "I said to abu al-Hassan Musa ibn Ja‘far (a.s.), ‘Hisham ibn al-Hakam claims that Allah is a body like unto Whom there is no one. He is All-knowing, All-hearing, All-seeing, Allpowerful. He speaks and reasons. His word, His power, His knowledge are all in one. No one of them is created.’" The Imam said, "May Allah be his foe. Does he not know that the body is limited, and that the speech is other than what the speaker is? I seek refuge from Allah and I disclaim such words. Allah does not have a body, form or any kind of limitations. Allah has created everything. He creates things as and when He wills without any word or planing in the
mind or utterance of the tongue. (ibid)"

H 283, Ch. 11, h 8
Ali ibn Ibrahim has narrated from Muhammad ibn ‘Iisa from Yunus from Muhammad ibn Hakim who has said the following.
"I mentioned to abu al-Hassan al-Awwal (the first) (a.s.), the statements of Hisham al- Jawaliqi and what he says about fully grown up young man (see Hadith 3 Chapter on prohibited Attributes). I also mentioned the statements of Hisham ibn al-Hakam in this matter." The Imam said, "Allah, certainly, is not similar to any thing. (ibid)"

As for the Nasibi belief of the 12rs; they do takfir on any children of Bibi Fatima (sa) who were not among the list of 12 imams and declared imamate.

Now the 12rs do not follow Hisham ibn Hakam`s view of tawheed. On the contrary, he is ironically still considered among the best companions of Imam Sadiq (as). In order to be a 12r Shia you must accept Hisham to be among the saleheen. However, when a Sunni praises a Sahabi the 12r blood starts boiling and it internally forces him/her to send lanaa on that sahabi. The reality behind all this is the 12r don`t care about what occurred in history. If you reject the concept of divine appointment within the 12 imams you are condemned by their community. Just follow up on Hassanian Rajabali`s lectures on Sunnis. You will hear him say `I don`t care` many times. Unless he gets an area to abuse the sahaba, he will not care to go into details.

Gaddafi's Death Predicted In 1980s Sitcom

2011-10-23T15:17:00.000-07:00

It seems like this is was part of the policy. Let the tyrant rule for decades, and when he get old let's get rid of him. When a person is young he has the full strength to commit sins. When that persons gets old, he becomes too weak. This was the case with Sadaam, the Shah of Iran. Mubarrak, Ghaddafi and many others. They oppressed people to maximum limit when they were younger, then when they got older their actions became repetitive.

Muammar Gaddafi Another Tyrant who is Gone

2011-10-21T21:27:00.000-07:00

After the news of Gaddafi's departure reached the Muslim world, a lot of Muslims felt sorry for him. They couldn't see a Muslim ruler being humiliated this way. In fact, I myself was got a little effected. Of course my reason what not because Gaddafi's was humiliated. I was actually relieved to see that. However, my reason to have a reaction is because Gaddafi had departed from this world and he now has to face his creator.

ذين اذا اصابتهم مصيبة قالوا انا لله وانا اليه راجعون
"Who, when a misfortune overtakes them, say: 'Surely we belong to Allah and to Him shall we return' (Quran 2:156).

Gaddafi was a tyrant and there is huge punishment for oppressors.

As for my view on the revolution which is happening in the Muslim world today, I don't fully support it. Its funny how Muslims got up one day, and starting taking up arms. Where were the Muslim for the last few decades ? The result of this revolution will not shift toward an Islamic governance. In fact, if one studies history these revolutions which are occurring now are no difference from the Abbasid revolutions. In the past the Abbasids exploited the emotional events of the Ahlul bayts (as), to gather forces to overthrow the Ummavi tyrants. However, once they got in power they became even worst rulers than the Ummavis. The Ummavis after Yazid, usually left you alone if you stayed in Mecca and Madina. However, this was not the case with the Abbasids. Likewise, these revolution will provide disastrous result. Then again even in the Ummavi line of rule we had great rulers like Umar ibn Abdul Aziz (ra), and Muawiyah II (ra). Then among the Abbasids, Mamoon Rasheed made a lot of progress for the Muslim nation. Let's hope Allah (swt) has a mercy on us, and allows us to live to see the good times as well.

Refuting Sufi belief on the ahadith of Jabir

2011-10-19T16:33:00.000-07:00

http://marifah.net/articles/HadithofJabir-AbdullahGhumari.pdf

The Link above refutes the ahadith widely quoted in the Sufi circles about the Prophet (pbuh) being part of light of Allah (swt).

Dajjal & His Donkey by Shaykh Muhammad Hisham Kabbani

2011-10-19T16:25:00.000-07:00

Question:

As-Salamu Alekum My Sayeddi,
Peace be upon our Prophet Muhammed(S), May Allah shower his infinite mercy upon you My Sayeddi, Upon our master Mawlana Shaykh Nazim Al-Haqqani and Grand Shaykh Abdullah Faiz Ad-Dagestani Q.S.

My Sayeddi, Our Prophet Muhammed(S) said Dajjal shall come on a Donkey. Many contemporary Muslim scholars say the donkey is already here and that it is the Aircraft. I ask you, My Sayeddi is this correlation an accurate one?

As-Salamu Aleikum.

Answer:

In an authentic hadith Sayyidina `Ali (r) related that the Prophet (s) said:

The Dajjāl uses a special kind of donkey possessing two enormous ears, each of which is at least 30 arms-lengths, moving in the skies, with the clouds so near he can reach them with his hand and it travels faster than the sun going to its sunset. (Mentioned in Kanz ul-`Ummal and `Uqd ad-Durrar, Imam al-Maqdisi.)

The Prophet (s) said, regarding the Dajjāl’s donkey:

يقول الرسول الكريم صلى الله عليه وسلم عن هذا الحمار: يأكل الحجارة ويسبقه جبل من دخان ويركب الناس في جوفه وليس على ظهره

He eats rocks and a mountain of smoke precedes him and people ride inside him, and not on his back.

Another version has:

In front of him is something like a mountain of smoke and behind him something like a green mountain, calling to men in a loud voice, “come to me, my sincere ones, my saints, come to me my lovers, come to me I am going to create for you everything good.” (al-Hakim and bin Asakir)

This means that as he traverses the earth it moves under him like a green expanse.

Another hadith mentioned that the Dajjāl’s donkey eats fire within its body and it has an opening from which fire and smoke emerge. It moves with a very high speed over land, oceans and skies. Its color is very white like the moon. Between one step and another is like the walking of a day and a night. On earth its length is ~180 ft.

We may possibly infer then that the Dajjāl’s precursors of this time will use airplanes for their evil work as described clearly in hadith of the Prophet (s). We see this today where these arch-deceivers use airplanes to hijack and kidnap and kill, and this has been their modus operandi now for over 30 years.

عن جابر رضي الله عنه عن النبي صلى الله عليه وسلم قال يخرج الدجال في خفة من الدين وإدبار من العلم وله أربعون يوماً يسيحها اليوم منها كالسنة واليوم كالشهر واليوم كالجمعة ثم سائر أيامه مثل أيامكم وله حمار يركبه عرض ما بين أذنيه أربعون ذراعا يأتي الناس فيقول أنا ربكم وإن ربكم ليس بأعور مكتوب بين عينيه ك ف ر يقرأه كل مؤمن كاتب وغير كاتب يمر بكل ماء ومنهل إلا المدينة ومكة حرمهما الله عليه وقامت الملائكة بأبوابهما”

The Dajjāl emerges in time where there is lightness/weakness in religion and a lack of knowledge… the donkey he rides has a girth of 40 arm-lengths between its two ears [100 feet]… (al-Hakim’s al-Mustadrak.)

These are clear descriptions of an airplane where the ears are the wings and the color described, aqmar, means pearly like the moon – the color of many aircraft today.

Shaykh Muhammad Hisham Kabbani

Sahabi Abu Dujana Sammak Bin Kharsha (ra)

2011-10-16T13:22:00.000-07:00

Bismillahir-Rahmaan-ir-Raheem.

Alhumdulillah. Peace and blessings on Muhammad, his noble Companions and Family.

Amongst the Lions of Allah was a companion by the name of Hazrath Abu Dujana Sammak bin Kharsha (r.a.a). He was from the Ansar and accepted Islam early in the Prophet's (s.a.w) mission. He was known for his piety, strength and bravery in Jihad. Wherever we find his name in the books of Sunnah, he can be found fighting for the Deen of Allah.

During the battle of Uhud, the Prophet urged his Companions to fight and spurred them to show stamina and steadfastness in the Jihad. He implanted the spirit of boldness and bravery in them. To inflame their zeal in the fight, he drew his sword, and called out to his Sahaba saying, "Who would take this sword and fulfill it's right?" Many Sahaba wanted it. Amongst them were 'Ali bin Abi Talib, Az-Zubair bin Al-'Awwam and 'Umar bin Al-Khattab. But it was granted to none of them. Abu Dujana inquired, "O Messenger of Allah, what is its price?" The Prophet said, "It is to strike the enemy's faces with it until it breaks!" Abu Dujana said, "O Messenger of Allah, I will take it for that price." and he was given the sword. The courageous and brave Abu Dujan used to stand proud in war. He wore a red headband around his head which indicated his determination to fight to death. He took the sword, banded his head and started strutting proudly amongst the Mujahideen. The Prophet remarked said, "This is a sort of walking that Allah detests except in such a situation (Jihad)."

Then the fighting began. In this battle, countless acts of courage can be noted from several of the Sahaba. Abu Dujana, recognised by the red band worn round his head, came forth, fighting with the sword of the Prophet (s.a.w). He was determined to pay its price at all costs. He slaughtered all the idolaters that stood in his way splitting and dispersing their ranks. Az-Zubair bin Al-'Awwam said, "I felt angry and discouraged when the Messenger of Allah (s.a.w) refused to give me the sword but instead gave it to Abu Dujana. I said to myself, 'I am his paternal cousin. I am the cousin of his aunt Safiya. Also, I am from his tribe (Quraish). Besides, I was the first who demanded it and yet he favoured him to me. By Allah, I will watch how he will use it.' So I followed him and saw him take out his red band and wear it round his head. Seeing him like that, the Ansar said, 'Abu Dujana has worn the red band of death.' Then he (Abu Dujana) set out saying loudly (in the form of poetry), 'I am the one whom my intimate friend [the Prophet (s.a.w)] made covenant with, when we were under the palm-trees on the mountainside. The covenant was that I would not fight at the rear, but fight at the front heroically with the sword of Allah and His Messenger.' During this battle no one stood the way of Abu Dujana and remained alive. There was a man among the idolaters whose only objective was to finish off the wounded Muslims. During the fight, Abu Dujana approached that man; so I (Az-Zubair bin Al-'Awwam) implored Allah that they might engage in combat. They did start fighting and exchanged two sword-strokes. The idolater swung at Abu Dujana, but he escaped it and the sword pierced into his (Abu Dujana's) leather shield. The idolater's sword now stuck to his shield, Abu Dujana lunged at that Kafir with his sword and killed him. Then into the thick of the battle, he rushed to kill a person who was inciting the enemy to fight the Muslims. Upon this the person shrieked and lo! it was a woman. Abu Dujana spared her saying, 'I respect the Prophet's (s.a.w) sword too much to use it on a woman.' The woman was Hind bint 'Utbah (Abu Sufyan's wife, who lead the Quraish army against the Muslims, who later became Muslim)." Describing the same incident, Az-Zubair bin Al-'Awwam said, "I saw Abu Dujana raising a sword over the parting of Hind bint 'Utba's hair but then he moved it away. I said to myself, 'Allah and His Messenger know best.' (i.e. why he didn't kill her)." [Ibn Hisham Vol. 2 pg. 69]

Before the battle of Uhud began, the Prophet (s.a.w) had ordered a group of archers to remain on one side of a mountain to offer protection to the rear of the Muslim army. However, when the Muslims started to defeat their enemies, forty of the archers raced down the mountain in order to receive their share of the war booty. The Quraish used this opportunity to circle back and attack the rear of the Muslim army. They even got close enough to attack to Holy Prophet (s.a.w) himself, injuring him severely.

During those awkward moments of the Messenger of Allah's (s.a.w) life, a group of Muslim heroes gathered around the him forming a shield to protect him from the Kuffar. Among them was Abu Dujana. He stood before the Messenger of shielding him from the arrows and stones with his back, so much so that the arrows pierced in his back made him resemble a porcupine.

While these assaults on the Prophet's (s.a.w) life continued, Uthman ibn Abdullah ibn Al-Mugheerah (one of the enemy) approached him and tried to kill him. But Al-Harith bin As-Simma came to his defense and sliced into Uthman's leg making him fall to the ground. Then Al-Harith killed him. But another Makkan horseman, called 'Abdullah bin Jabir, attacked Al-Harith bin As-Simma, and cut deeply into his shoulder with his sword and he (al-Harith) was carried to the camp of the Muslims suffering from serious wounds. Soon afterwards, Abu Dujana, with his red headband and the Prophet's (s.a.w) sword, came upon 'Abdullah bin Jabir and cut his head off with a single stroke.

During the confusion caused by the archers' mistake of abandoning their post, many Sahaba were martyred. So Quraish started to mutilate their bodies to appease their pride over their defeat at Badr. Ka'b bin Masaid said, "I was one of those Muslims who fought in Uhud and witnessed the Kuffar's act of barbarity in mutilating the dead bodies, but I left this sight because I couldn't stand it. Then I saw an armed stout mushrik pass through the Muslims and say, 'Gather them up like sheep are gathered and slaughtered!' Similarly I saw an armed Muslim waiting for him. I walked towards them till I stood behind him (the Muslim). Comparing both of them, I considered that the Kafir was superior to the other in arms and size. I kept on watching them while they engaged in man-to-man combat. The Muslim raised his sword up and swung it down hard on the Kafir, so forcefully that the blade went down his hip and split him in half. When the Muslim unveiled his face, he looked at me and said, "What do you think of that, Ka'b? I am Abu Dujana."

After the battle concluded, in the evening of that day (i.e. Saturday, the seventh of Shawwal, 3rd year A.H.), the Messenger of Allah (s.a.w) arrived in Madinah. As soon as he reached his house, he handed his sword to his daughter Fatimah and said, "O daughter, wash the blood off this sword. By Allah, it has been helpful to me today." 'Ali bin Abi Talib also handed her his sword and said, "And wash the blood of this sword too. By Allah, it has been helpful to me today." So the Messenger of Allah (s.a.w) said, "Sahl bin Haneef and Abu Dujana have been as courageous as you are in the Jihad."

Muslims! We need to appreciate what our illustrious predecessors had to endure in order to present us with this Islam. Yes! We inherited this glorious Islam, and what have we done with this TRUST(amaanat) that was entrusted upon us? How have we preserved it? Contrarily, the state of Muslims and Islam around the world is indicative of what we, as inheritors of this deen, have reduced it to. Instead we prefer to languish from one Friday to the next, finding all sorts of excuses as to why we shouldn't protect this Ummah who is the love of Allah and Allah's Rasool(SAW). Yes! We claim to love ALLAH and the Prophet more than anything, but when Muslims are attacked, we look the other way. Instead of going to the Jihad lands to assist, most Muslims prefer going to every other place to undertake activities of cowardice and frivolity. How many Muslims travel around the world, yet how many travel to lands of Islam, Afghanistan, Palestine, Iraq, Chechnya, Kashmir, etc?

After the death of the Holy Prophet, during the Khalifah of Abu Bakr (r.a.a), Abu Dujana fought until he was Shaheed (martyred) against the army of Musailima al-Kathab [the Liar who claimed Prophethood in the lifetime of the Prophet (s.a.w) and made war against his Sahaba when Abu Bakr was Khalifah.] To us, his life is a legacy of sacrifice and lessons of bravery and fierceness against Kufr. And to the soldiers of Allah who wear the "red band of death" in our time, he is the epitome of a true Mujahid. May the mercy of Allah be upon Abu Dujana and may He guide our Muslims towards the example he left behind. Ameen. Fee Amaani-ALLAH!

The Split Of Syeds In History by Abdul Karim Qadiri

2011-10-16T13:21:00.000-07:00

Here is an article which explains how the syeds have adopted other madhabs after a few centuries. This is article is written by Syed Ninowy's student Abdul Karim Qadiri.

The nowadays offspring of Ahlul Bayt belong to either Ahlus Sunnah, or one of the Shia groups. While Ahlul Bayt in the early days had their own Math'hab, and it was not entirely documented due to the consistent persecution and murder they were subjigated to, but many of them specifically after the 5th century of Hijra went to follow either one of the Sunni Math'habs or one of the Shi'i Math'hab, depending on their circumstances and the area they lived in.

Furthermore, most if not almost all (not all, but almost) the Ulema from Ahlul Bayt in nowdays world are not really on the footsteps of their ancestors, due to the obvious disconnection in knowledge, but instead they learned from the other schools of Fiqh/Aqidah, and adopted them.
Therefore, in reality, they represent Ahlul Bayt in their genetics only, not in their ways and methods, and knowledge. The reason behind this is because most have learned their knowledge from outsiders of Ahlul Bayt, and rarely, will you a continued line of knowledge (not geneology) through Ahlul Bayt all the way among Ahlul Bayt scholars nowadays.

That applies to both camps. The 12'er Shia camp has its math'hab entirely founded, written, and documented by non-ahlul bayt, despite their wide claims of being the "math'hab of Ahlul Bayt". That is just words, and their scholars know the reality. The founders of their Math'hab were those who were lovers and at times extremely narrow minded to the people among Ahlul Bayt they knew. Ignorant of the rest, etc..
Hence, in that respect, schools such as Imam Abu Hanifah and Imam Shaf'i specifically, are much closer to Ahlul bayt than the 12'ers. I mean the Imams themselves and their opinions, not necessarily a recent Shafi' scholar or a recent Hanafi' Scholar.

Therefore, do not be amazed if you see among "Ahlul Bayt" scholar nowadays who is a Nasibi because his knowledge was never recieved from Ahlul Bayt in an unbroken chain to the teaching of Imams like Ja'far, Musa, Al-Husayn, Zayd, Al-Hasan, etc..
Most of their teachings ( even if has a little long chain) but it stops somewhere, and says he follows such and such. With -of course- all due respect, but you have to remember that during the first 3-4th century of Hijra you could never find anyone from Ahlul Bayt who followed any Math'hab other than the Math'hab of the leaders of Ahlul Bayt at his time.
( Of course with all due respect to other Math'habs), but Imam Abu Hanifah came to learn from Imam Sadiq, and the children of Imam Sadiq learned from their father, they didn't need to go to anybody else.
That knowledge stayed in them, until most were killed, jailed, etc..and people went to the honorable students of Ahlul Bayt, such as Imam Abu Hanifah and Imam Shafi'i.
Yet, a minority of them kept lots of what it could hold from the teachings of their ancestors, and a few remained.

Hence, Shi'a in the sence of 12'ers is a new Math'hab, and Sunnism is also a Math'hab. All claim to have taken from Ahlul Bayt. Unlike what the 12'ers claim, there is no exclusivity for them. Except we- Ahlus Sunnah- are closer than the 12'ers to the teachings of Ahlul Bayt.
The reason we did not get the name for that, is the presence of the Nasibi's amongst us under the name of Ahlus Sunnah.
But, if one examines the situation carefully, you would see that Nasibi's (despite their claims to be hanafi's, shafi'is, Ash'ari's, Maturidi's) are not truely Sunni's, because they lack the most important pillar of sunnism after tawheed, which is the stand from Ahlul Bayt.

Those are some facts that most people do not know, or don't see. Hence the massive confusion.

Finally, while Nasibi's means the enemies of Ahlul Bayt. Remember it is never apparent nor obvious, as becoming an obvious enemy to Ahlul Bayt automatically means Nifaaq, etc.
Hence, Nasibi's have always claimed since their Master Yazid bin Muawiyah and on his tongue that they are lovers of Ahlul Bayt. Of course, they did everything to stop them and stab them in the back.
Today, the spiritual offspring of Yazid bin Muawiyah continues in the very same hidden ways, but you can easily identify them through two tools:
1- Supression of the events, Seerah, struggle, martyrdom, objectives of Ahlul Bayt. ( Most don't even know it to start with).
2- Glorification of the enemies of Ahlul Bayt, i.e. those who fought them, killed them, hurt them, gave them hardships, etc..and finding excuses for those tyrannts.

Finally, going back to the other big problem which is those who claim to be from Ahlul Bayt, but are Nasibi's. That goes back to them learning on the hands of Yazidi's, and the biggest sign is that they are completely ignorant in the Seerah and struggle of Ahlul Bayt. Furthermore, Ahlul Bayt are rarely mentioned on their tongues.
While we love them and respect them naturally, but they surely dont represent the ways of Ahlul Bayt.

AQ

Wrong Hadith Classified As Sahih by Imam Al Asi

2011-10-16T13:15:00.000-07:00

Once again Allah

and hold firm to the fibre or bond of Allah, all of you and be not divided (Surah Ahl Imran verse 103)

This ayah is mentioned in the course of a reminder of Allah's ever present power and authority

Oh you who are securely committed to Allah bear Him in mind or be conscience of Him as the ever present corrective power in everything you do in life- that is what is due to Him and do not die except in a state of surrender to Allah (Surah Ahl Imran verse 102)

It is difficult to be self critical of our own selves. Some of you may have listened to self criticism in the last Jum'ah. It may have been difficult for you to listen to self criticism and in this Jum'ah we'll pursue the same line of self criticism. We consider the Muslims we criticized last week and the Muslims that we are criticizing this week to be equally Muslims- we just need a tune up. Allah says

Obey Allah and obey the Apostle and those who are invested with authority from among you (Surah An Nisa' verse 59)

Then, there is

whoever obeys the Apostle or Messenger certainly obeys Allah

He says, also

What-ever the Messenger has come to you with you take and whatever he has barred you from you abstain, leave alone or quit (Surah Al Hashr verse 7)

There are other ayaat and hadiths to this effect. Our attachment to Allah's Prophet is unconditional and therefore we have the majority of Muslims who have emphasized the Prophet's sayings or hadiths of Rasullillah, (as they should), but in this process were there any mistakes? Yes. Just as we quoted from Nahj Al Balagha last week to show how Muslims have gone off the deep edge with unmerited feelings and bad language towards Muslims, this week we will see how there are so-called hadiths that some Muslims just don't want to think about. We're going to quote this for you so that you can begin to feel that there is some detoxification process that has to take place in our thoughts.

Bukhari Sahih Hadith

This "hadith", (I don't think it's a hadith and I don't think you should think it's a hadith), but it's a statement that you will find in Sahih Al Bukhari and I'm going to quote it for you. OK- in Sahih Al Bukhari, ibn Abbas narrated that Umar ibn Al Khattab (radi Allahu anhuma) said in a khutbah that he presented from the Masjid of the Prophet during his last year as Khalifah. This is an honest translation of these words... Allah has sent Muhammad with the haqq i.e. the truth, legitimacy, validity, facts and fairness and He has brought down to him the Holy Writ and included in that which has been brought down to him is the ayah pertaining to stoning and we read, understood and reasoned it. According to this so-called hadith in Sahih Al Bukhari, Umar continues and says the Prophet of Allah stoned and we followed and did the same. According to this so called hadith sahih- he says I'm apprehensive that if time passes on and as the years and generations go by, there'd be someone who comes out and says By Allah we don't find an ayah concerning this issue of stoning in Allah's scripture. Thus they will go astray by abandoning an obligation that was revealed by Allah... Still, these are the words as you will find them- anyone, (especially those of you who say you are Sunnis), are invited to Allah's Holy Writ and this quote in Sahih Al Bukhari in which, (the following words pertaining to the same khutbah), we are told Umar delivered in the Masjid of the Prophet in his last year in Al Medinah- ...stoning is due per Allah's Book upon everyone who is guilty of adultery, be it a man or woman if there is established evidence, a pregnancy or a confession to this adultery. Then, it is quoted in other books of hadith to which Muslims, who call themselves Sunnis, refer for information and guidance. They come and quote to us this ayah that we don't find in Allah's book and they say in the books of hadiths, (which means), a person who commits adultery and is at an advance stage his life,

meaning or the assumption is that he or she is muhsal i.e. having been married and then committing adultery, then you stone them in an unqualified manner as a punishment from Allah. Still, in this same khutbah, we are told, (in what is supposed to be in an infallible book i.e.), Sahih Al Bukhari that Umar said and then, from among what we would read in the book of Allah do not desire away from your ancestors or forefathers because it is kufr committed by you to desire away from your forefathers, ancestors or predecessors. Brothers and sisters, thinking Muslims- is this compatible with what we understand from Allah's infallible book? Allah says in an ayah that all Muslims know, its common sense in

Of a certainty we have revealed this written consciousness and of a certainty We will preserve it

This is an ayah that all the Muslims, (regardless of whether you're a Sunni or Shi'i), refer to.

Now we encounter in some books of hadiths that there's an ayah that has been dropped out of Allah's book according to this hadith that we just sighted from Sahih Al Bukhari. OK- there was a lot of effort that was put into Sahih Al Bukhari; there's plenty of authentic, genuine and exact hadiths from Allah's Prophet, but does that make Sahih Al Bukhari on a par with Qur'an itself?! There's nothing wrong in it?! Al Bukhari has become equivalent to Rasulillah?! Obviously not! So, if we see a hadith like this, (anywhere, in any book of hadith- we have no personal issue with Al Imam Al Bukhari), that is so obviously out of step with the Qur'an, it is disregarded. It is easy; (it's) a rule of thumb for any Muslim- if you see a hadith that cannot fit into the meanings of the Qur'an you leave it aside.

Muslim Sahih Hadith

We go to Sahih Muslim, (you can go; you're invited/welcome/encouraged to do it) and we find the following hadith... We will quote for you 1^st the original then the translation. OK- (what's) the background to this hadith; you have to understand what's going on? We are told in Sahih Muslim and in the books of history that Abu Musa Al Ash'ari (radi Allahu anhu) at one time invited Al Qurra, the Muslims who had memorised the book of Allah the Qur'an i.e. they knew the 114 Surahs in the Qur'an by heart, (a very good gesture/thing to do), and they came. We are told they were around 300. This is a hadith that is narrated to us in Sahih Muslim, We don't know how it is a hadith, but this is how it is projected), this is the quote word-by-word, honest to God. Abu Musa Al Ash'ari is saying to the Qurra' crowd that were there we used to read a Surah which in its length and robust meanings was similar to Surah Al Bara'a. I have forgotten it, except what I have memorised from it; now, he's going to quote for us what is supposed to be an ayah from what is supposed to be a Surah that is in the character of Surah of Surah Al Bara'a that is no longer in the Qur'an. Listen to this- now, he quotes what is an "ayah", (Surah Al Bara'a is well over 100 ayaat and he only remembered one ayah), and this is the ayah he recalls, (supposedly)... OK- what does this mean? If the son of Adam, (meaning we, the descendants of Adam), had two valleys of wealth and money, we would yearn/work for a third meaning a third valley that is full of money and wealth and nothing is going to fill the intestines/internal cavity of man except dirt. I don't know how many of you are familiar with the Qur'anic style, eloquence and fluidity of meaning and exceptional elegance. (But) anyone who is familiar, (you can) give him these words/two sentences and he'll say "this doesn't fit; this is not an ayah!" But we, (those of us who read Sahih Muslim), will tell you "this used to be an ayah." Not only do we have one problem, we have a complication of problems here. Then, it goes on and we are told still by Abu Musa Al Ashari we used to read in the years gone by a Surah which we found similar or a kin to Al Musabbihaat, (there's a sequence of Surahs in the Qur'an that begin with Sabbaha Lillah or Yusabbihu lillah, these Surahs are called Musabbihaat, they are not the long Surahs in the beginning and they're not the short Surahs of the Qur'an at the end; there's a flavour and there's a format for these Musabbihaat), this is in Sahih Muslim, I've been made to forget it (or) I've forgotten it, except that I have memorised of this now absent Surah the following... We're going to quote to you word by word again- OK- this is an ayah in another Surah; in Surat As Saff, Allah says

Oh you who are divinely committed why do you say that which you don't do. It is a major offense against Allah to say what you don't do (Surah As Saff verse 2-3)

OK- that ayah that beginning of the Surah and that whole ayah is something that all Muslims know, memorise and are familiar with; it's part of Surah As Saff, but here, we are told in Sahih Muslim- they don't even say yauma turjaun. It would have been more in the flavour and character of the Qur'an. They could have tried to put a little bit of eloquence to it to make it possible in the attention of some people, but NO!. Whoever fabricated this flunked in fabricating a hadith. We are told that this now long gone ayah along with its absent long gone Surah that is no longer in the Qur'an says Oh you who are firmly committed to Allah why do you say what you don't do, because it is going to be a testimony that you are going to carry as a burden on your neck/back and then you will be asked about it on the day of resurrection. Brothers and sisters- we think we (all) have enough understanding of Allah and His Prophet to know that we took one hadith from Sahih Al Bukhari and one from Sahih Muslim; these two hadiths contradict the book of Allah.

o, when we have hadiths that are so obviously contradictory and contrarian to the Book of Allah, who says I or any Muslim has to accept this. We don't accept this! For the fanatics who are out there, (we do have fanatics all over the place or all over the parking lot- fanatics are to be encountered everywhere), and want us to believe that these are hadiths- even though they are mentioned in Sahih Al Bukhari and Sahih Muslim, we're not going to accept these types of so-called hadiths. Why? Because they violate the meanings we have in our possession that come to us from Allah via His divine Writ- it is that simple.

Now, we run into an issue that has developed throughout time- it is easy to understand why we find some of these statements in books like in Sahih Al Bukhari and Sahih Muslim if we can consolidate the political information that we have and what happened during the time of the Umawis and Abbasis. When we recall that information, (and we know how governments behave when there are learned persons around), they can easily obtain a copy of a book even if it is a book of hadith and they can squeeze in the types of hadiths that will give them legitimacy in the eyes of the public or that we'll score against their opponents or enemies. One of these, (you know- we are not infant Muslims, we have a little experience to our credit, you and I know how fanatical Sunnis behave and how they speak; we also know how fanatical Shi'is behave and speak, (let us give ourselves a little credit)- there are well established hadiths that are trans-denominational i.e. you'll find them in all the Madhaahib of Islam. These hadiths speak to the character, credibility and qualification of Imam Ali (radi Allahu anhu). What happens later on in history, (meaning during the time of the Umawis, there was a power and government that was against Ali, (we spent many Jum'ahs going through that), but as far as the books of hadiths are concerned, you can detect how these governments are not absent from the scholarly arena. You don't have to go far away- in our own time, there has been a translation of the Qur'an by Yusuf Ali and the government of Saudi Arabia did a job on that translation just in our life time- that's a very simple example of how they can get away with these things. So, here we have Al Bukhari and Muslim- they are not immune from what the governments of that time, for their own rationalization, wanted to do.

Al Mustadrak hadith by An Nisaburi.

We're going to quote another of what we consider to be a fabricated hadith- there is quite a familiar book in the literature of hadith- it's called Al Mustadrak by An Nisaburi. This Mustadrak, (it's like you're saying), is an addendum to the Sahihain because the full title of the book is Al Mustadrak Ala Sahihain. In it we are told that the Prophet said, this is concerning Umar (radi Allahu anhu)- we're quoting for you... What are we saying here? What is this so called hadith saying? We are told according to this book that the Prophet expressed these following words the 1^st one to be embraced by Al Haqq i.e Allah is Umar and the 1^st one to be greeted and shaken hands with by Al Haqq is Umar and the 1^st one to be taken by the hand and to be whisked into Al Jannah or Paradise is Umar ibn Al Khattab- this is supposed to be a hadith?! Anyone who has an understanding of the times can detect that this is the foul play of governments because this Umawi government had to balance public opinion. They were dealing with the popularity of Ali and they were dealing with a public opinion that is sympathetic to Ali, (with all that we explained through that subtle and confrontational history); they had to build up some character against Ali so they come and fabricate this type of hadith and they slip it in to one of these books of hadith and they want Muslims to get the impression that there is some type of rivalry, competition, bad feelings or even animosity between Ali and Umar ibn Al Khattab. Any Muslim, (whether you're a Sunni or Shi'i- it doesn't matter), if you think there was any enmity or hostility between Ali and Umar ibn Khattab, you have fallen victim of the government of that time. We're living 1,300 years after that particular regime and still you're a victim of what that particular regime was doing to the people of that time.

Brothers and sisters, committed Muslims...

There are ayaat in the book of Allah which we all read and understand that should bring to us the camaraderie, brotherhood and intimacy that belonged to a 1^st generation of Muslims that had it's weak points and strong points, (so to speak). The ayah that we quoted last week is likewise quotable this week

Muhammad is the Messenger the Apostle of Allah and those who are with him are strong, uncompromising, harsh and robust against the Kuffar; they are compassionate, merciful and kind towards themselves. You see them rukka'an sujjadan; asking of Allah's provision (Surah Al Fath verse 29)

Another ayah in the Qur'an you find saying there is an honorific title for

The pioneers of the Hijra and the pioneers of the Nusra i.e. the people who were forced out of Makkah at the beginning of that Prophetic struggle and the people who supported the Prophet during the beginning of an Islamic order in Al Medinah... (Surah At Taubah verse 100)

There's another ayah

Allah is satisfied with the Committed Muslims who gave you their allegiance... (Surah Al Fath verse 18)

But does this mean that point blank everyone during the time of Allah's Prophet, (according to some definitions), everyone who saw the Prophet, believed in him and prayed with him almost becomes infallible?! Is this what or how we understand what Allah is telling us when He says

when time came to mobilize for war there was a segment among them who concealed that which they did not express meaning what they were saying in public was not how they felt in private meaning they were hypocrites

The fanatical Muslims that we said are all around went to extremes- all of a sudden no one makes mistakes and everyone is virtuous- as if they don't read what Allah is saying in context; and then the other fanatics who say that there was a major treachery to the Prophet in his lifetime, on the day he passed away and for the coming generations. Brothers- committed Muslims and sisters- this is a mistake, a misreading of reality and a confusion of the facts.

Sunni Forums Request To Syed Ninowy

2011-10-16T13:08:00.000-07:00

Salaam
Yanabi.com a renown Sunni forum, sent an email to Syed Ninowy in 2004 requesting him to give more lectures on the AHlul bayt. We Sunnis needed to learn about more about them in order to fill in the gap which was no longer found in the average sunni mosques. Syed Ninowy was happy to hear the requested and replied with the following email.

Bismillah, My dear fine brothers and sisters of Yanabi.com and MICI.org, Assalamu Alaykum Wa Rahmatullahi wa Barakatuhu, I pray that you and all the Ummah of Al-Habib Muhammad Mustafa, sallallahu alayhi wa aalihi wa sallam, are in the best of Iman and health. I am sorry not to be able to reply to your earlier, as I was attending conventions invitations through out Europe and Hijaz. I thank you for your e-mail message which reflects the true Sunnah embodied in your unequivilant love for Ahlul Bayt, alayhem assalam. When reading your message, my eyes started watering out of happiness, knowing that my beloved, Sallallahu alayhi wa aalihi wa sallam, is happy, that some of his Umma did not forget and abandoned his offspring. That some of his Ummah have their hearts filled with love and admiration for Ahlul Bayt.

Ahlul Bayt, are usually a forgotten topic, except for those whom Allah wanted to illuminate their hearts, souls, and minds. The reason people dont want to talk about Ahlul Bayt has many aspects, but not only because of being accused with being a Shia!!, but more importantly, because talking about Ahlul Bayt means exposing all those Tyrants who killed, enslaved, slaughtered, tortured, and jailed Ahlul Bayt though out history. The reason is, that the history of Ahlul Bayt is a stand between Haqq and Batel, Right and Wrong, Justice and injustice. Many are not comfortable exposing those tyrants that rules the Muslim Ummah " under the very name of Islam!. Ahlul Bayt, alahem Assalam, stood up to protect the pure message of Islam, and sacrificed themselves often one after another, son after father, in a very long, continuous, and consistent pathway coverd by the blood of Shahid falling after Shahid from the sons and daughters of Rasoolul'Allah, sallallahu alayhi wa aalihi wa sallam, all so we can recieve the authentic message of Ahlus Sunnah wal Jama'a. We, Alhamdulillah, have given an oath to our fathers and grandfathers, to continue their line and to teach their struggles, and benefit from their honorable Seerah.

The brothers here have recorded a summary of the Seerah of Sayyidina Al-Imam Al-Husayn, alayhi assalam, and I will ask them to find it and put it online so all can benefit from it. Similarly, about his father, Mawlana Amir Al-Mu'minin, Ali bin Abi Taleb, alayhi assalam. If Allah gives me time and health, I will talk about the most prominent ones of the old Scholars of Ahlul Bayt, specially the Shahids of Ahlul Bayt, including the 12 , you mentioned. if you have any ideas, please let us know, and dont forget us from your Du'a, Wassalam,

Muhammad bin Yahya Al-Husayni Al-Ninowy (may Allah forgive him)

After this date we have began to see more lectures on the AHlul bayt.

THE BATTLE OF HUNAIN- by Imam Al Asi

2011-10-09T11:48:00.000-07:00

THE BATTLE OF HUNAIN- DRAWING THE PERTINENT LESSONS

You are familiar with the pressures, the distortion of the facts and the larger schemes that are at work. Much of it is expressed in a way that floods our senses, (probably you'll only hear this here), in particular there has been and continues to be a well thought out program to have Muslims lose interest in their independence and future. We want to go back to Allah's Prophet and see if we can scoop from his lifetime enough confidence that will recharge us and have us as stable as mountains when it comes to the poisonous information that circulates in public and private. We are going to go back to a particular incident (which is) very important in its details in the Prophet's life. First of all, we will take the ayaat from Allah's guiding book that pertain to this event. He says to us in Surah Al Faadiha, (in other words), Surah Al Bara'ah or At Tawbah in the ayah 25 through 27. What are these ayaat saying? Here is our attempt to bring to you the meanings in English- Allah is speaking to you as He was speaking to the 1^st Muslims who were listening to these words- Allah says

Allah has given you help until victory on many occasions, and on the day of Hunain you were impressed by your numbers, but your numbers did you no good and this expansive earth turned phobic on you- you felt like you were suffocating with all the numbers you had- and then you began to retreat. And then Allah brought down upon His Messenger comfort and composure and He did so upon the committed Muslims and He brought down reinforcements that you could not see and He tormented the deniers of Allah's power and authority; and that is the recompense of these deniers. And then Allah will forgive after all of this whomever He wants and Allah is ever forgiving, very merciful. (Surah Al Bara'ah verse 24-27)

OK- these are the three ayaat in Surah At Tawbah- what are these ayaat speaking about? What's the context, history (and) the human variable in these ayaat? OK- here's where you should lock-in on these particulars. The Prophet and the committed Muslims with him had just liberated Makkah. This is the 8^th year of the hijra in the month of Shawwal- that's the month that follows Ramadhan. The Muslims who came from Al Madinah and other areas in Al Hejaaz to liberate Makkah were about 10,000. Now, Makkah itself was liberated- finally- after all of these years and warfare by the chieftains and citizens of Makkah. Finally, Makkah was released from the forces of Kufr and Shirk; but as Makkah succumbed, its twin city, At Taif, was gearing up for a final and probably the last significant confrontation in Al Hejaz between the power and State of Islam and whatever is left i.e. the remnants of Shirk and Al Kafireen. So the Muslims heard about this impending military affair and they, with the leadership of Allah's Prophet, decided to go and take on this last stronghold of opposition and animosity to Islamic self-determination and Islamic independence. At Taif is about 75 miles, (or 115km or so), away from Makkah and it is located in a mountain area. It was like what we would consider today a summer resort. People who were affluent or well to do would go to At Taif. There were family relations between At Taif and Makkah. There were also commercial connections between At Taif and Makkah. So when Makkah fell At Taif felt it. Here, the Muslims, for the 1^st time had a force of 12,000 warriors going from Makkah to At Taif. The original army that was made of 10,000 now had an extra 2,000 who have tagged along from Makkah to At Taif. The Muslims had entered into one of these valleys/areas called Hawaazin- that is why this same military issue is referred to as Hunain and Hawaazin. The day was called Hunain and the area where the two opposing forces confronted each other was called Hawaazin. And during the last portion of the night when the Muslims were beginning to decamp in this particular area they were attacked. (There was) a surprise attack upon them from all directions. They didn't know what to do. This was a surprise attack and this was the hour or so before fajr. It was night time and all of a sudden arrows, spears and whatever other forms of weapons were used against them. And what happened to all of this number of Muslims? Here they were with this type of number which they never had before when they were encountering their enemies. The Muslims were few and the enemies had the numbers, now it was the reverse- the enemies were fewer and the Muslims had the numbers. Here is where the meanings of these ayaat become pertinent.

Allah has given you help and triumph on many occasions and on the day of Hunain when you were exalted because of your multitudes, it did you no good… (Surah Al Bara'ah verse 25)

When the committed Muslims and the Islamic armed force of the 12,000 was attacked, they began to run away.

… scurrying in every direction, they began to retreat and this expansive earth with all the extended regions to/in it began to feel as if you were suffocating in your own selves … (Surah Al Bara'ah verse 25)

You i.e. the committed Muslims, the Islamic armed forces! And then you began to retreat, to abandon your positions and responsibilities; and then, in the middle of war and in the midst of hostilities,

… Allah brought down upon His Apostle comfort, calm (and) composure and He also brought down this serenity and tranquility upon the committed Muslims … (Surah Al Bara'ah verse 25)

What are these ayaat speaking about as far as the details of this military encounter? When the Muslims were surprise attacked and they began to runaway, Allah's Prophet didn't run away. Remember- brothers and sisters, this is extremely important to think about and analyze we, (of course, we weren't born then, but as a continuum), had 12,000 of ourselves around the Prophet and they knew that they were much more than this enemy, but when they were attacked, they couldn't stand their ground so the Prophet began to call the defectors back to frontline positions (and) dangerous areas in this war. And out of 12,000 only about 100 responded in that 1^st hour when the test between the two sides was crucial. These 100 were from the Muhajireen (radi Allahu anhum) and Ansaar (radi Allahu anhum). Please drill this into your memory. You can go through the books- ibn Is'haaq and other books of Seerah- go to whichever book you like (and) you're going to find that there's 100 who responded to him or in another book you will find 80 of them responded to him and then in the peripheral books, this is where it gets disproportional, they tell you only eight-to-ten responded to him. This is what you're going find. The most generous is 100 from these Muhajireen and Ansaar, which tells us that latter day Muslims i.e. those 1000's who became Muslims only in the past few months and couple of years could not withstand the heat of war. They were Muslims just like you and me, but when the test came "wait a minute, this is too much; we're leaving." And that's what they did. So back to the ayah- in this dynamic in these circumstances

… you felt like the whole earth was choking you… … (Surah Al Bara'ah verse 25)

This is a big place/globe/planet but you felt like you were suffocating

… and then you began to run away, break rank or desert… … (Surah Al Bara'ah verse 25)

Within this psychologically challenging time that

… Allah brought down an air of stability and tranquility upon His Messenger… … (Surah Al Bara'ah verse 25)

The Muslims regrouped and they turned the tide of this battle.

… the pain, agony and torment was turned around and it inflicted alladheena kafaru… … (Surah Al Bara'ah verse 25)

What was the mechanism that turned this whole episode around? It was the Prophet and those 100 out of the 12,000 who fought with valor, honor and distinction against those who are deniers of Allah's power and authority. Now, we come to an important addendum to this. When alladheena kafaru themselves began to retreat- some of them went back to At Taif (and) others went to a place called Awtaas- but they were fleeing. When this happened, the Muslims had spoils of war. What you have to understand, (and what we didn't mention a little earlier is), when the inhabitants of At Taif came to this final clash with the Islamic force, they brought with them their women, children and their wealth. Their commander by the name of Malik ibn Awf thought that this was a smart military thing to do. He said I'll bring their wives, sisters and daughters to war and they are going to be forced to fight to defend their own families, honor, womenfolk and wealth because he also brought what amounts to roughly, (the Islamic terminology is), 4,000 uqiya. Each uqiya of silver is about 119 grams, so we're speaking may be about 40 kgs of silver (or whatever 4,000 uqiyahs come to). All of that was at the warfront, now when the men who were under arms fled, of course the children, babies, wives, mothers, daughters and the weaker ones couldn't run away and Muslims had spoils of war. They had a human factor/element and the wealth/possessions/silver and the Prophet wanted to distribute this among those who were there at the battlefront. One of the details that we think you should bear in mind (is)… Let's go back… there were 2,000 who had joined the Islamic force from Makkah who joined the 10,000 from Al Madinah. Those 2,000 were virtually tulaqa' i.e. the ones that the Prophet upon liberation of Makkah released. He told them you're free. There were no prisoners of war, captives (and) courts for these lifelong enemies of the Prophet. He said you may go now, you are free. So, 2,000 of these were in this force and among these 2,000 was Abi Sufyan and his two sons Muawiya and Yazid. When the time came to disperse the spoils of war- and the Prophet waited about two weeks, it wasn't like we would do it right now. He was hoping that many of these defeated occupants of At Taif would reconsider/think themselves through and say "we want to go back and claim what is ours. We will become Muslims." But they didn't do that. So after these two weeks of waiting with no response from the people of At Taif, the Prophet of Allah began to distribute whatever that was there i.e. camels, sheep, donkeys, silver and he gave Abu Sufyan 100 camels and (if we can recall correctly) 400 uqiya of silver. This was in the presence of all the other Muslims who were seeing this. Abu Sufyan did not participate in this battle. He was an observer. Neither did his children. And it doesn't stop here. The Prophet gave him this because of the channel of zakah called al muallafati qulubuhum to try to win over their hearts. Remember, these were people who had power and status and (when) Makkah was liberated they no longer had power and status. Allah's Prophet wanted them to become Muslims with dignity, so he dispensed this amount to them. Al Muhajirun did not complain but Al Ansar did. Why's this? This person was an enemy of Allah and His Prophet all of these years and he just, in the past few weeks, became a Muslim and the Prophet gives him this?! Maybe the Prophet is abandoning us and going back to his own people i.e. the people of Makkah. These are the type of internal thoughts that they had. They didn't feel good about this, so they told Saad ibn Ubada (radi Allahu anhum), one of their leaders, speak to the Prophet. Express to him how we feel. And he did. You see- they weren't hiding anything from themselves. There was no social courtesies, mujaamalat, ta'araf and all of these other things that we encounter in cultural Islamic life. So the Prophet, after listening to Saad ibn Ubada asked him how do you feel about this? He said I'm only one individual of Al Ansaar meaning I am one of them I basically understand what they are saying to you even though I am expressing it. He said OK- call them. And he called them and they had a meeting with Allah's Prophet and Allah's Prophet explained to them that the wealth and the spoils of war that were dispersed to al muallafati qulubuhum are the material things of this world. It has an impact on them- it can win them over, but you have me. Who do you prefer to have? Me or the material and physical things of life? They said no. We prefer to have you. And the Prophet of Allah said a du'a to bless the Ansaar, the children of Al Ansaar and the grand children. It was only a few decades after that and the sons and grandsons of Quraish were going to massacre and violate the honor of the children and grand children of Al Ansaar at a place called Al Hurra outside of Al Madinah when they rose up against Yazid whose uncle, father and grandfather were from al muallafati qulubuhum. There were others- plain Munafiqeen in the words of the Qur'an- who objected to the Prophet. A person by the name of Dhu Al Khuwaysira said this is not fair. When you think about it, your mind can understand what he is saying, not your heart. The heart and conscience remain with the Prophet and therefore the mind, but this person came and said you haven't done justice. He said Ya Muhammad- without any respect. He didn't say ya rasullula ya nabiAllah; he said Ya Muhammad you have not done justice. So what's his rationale. He says the people who were up there- in the hazards of the war, potentially going to die- deserve this booty, not the likes of Abu Sufyan, his sons and these. They were there physically, but they weren't fighting so why are they receiving some of the leftovers of this war? So, there was a campaign. It didn't succeed or go anywhere, but nevertheless it was there to try to erode the decision of the Prophet.

If Allah and His messenger decree a thing A committed Muslim or Muslimah have no choice but to except… (Surah Al Ahzaab verse 36)

So why these objections? But that's what we had. In the middle of this

… Allah will forgive whoever he wants to forgive, Allah is oft forgiving and He is merciful… (Surah At Tawbah verse 25)

This is who we are. This is part of our history. If it wasn't for the Muhajireen and Ansaar- those early committed, struggling and sacrificing Muslims- we wouldn't have known how the course of this encounter would have gone. You can't prove a negative. Who knows?! But they responded to the Messenger of Allah when he called on them to resume their military positions and responsibilities.

The Flawed 12r Shia Understanding of the Battle of Hunain

2011-10-09T11:27:00.000-07:00

[Shakir 9:25] Certainly Allah helped you in many battlefields and on the day of Hunain, when your great numbers made you vain, but they availed you nothing and the earth became strait to you notwithstanding its spaciousness, then you turned back retreating. (Online Quran)

From the above verse I will post the 12r exegesis.
The 12rs claim "Ali ibn abi Talib, Abbas ibn Abd al Muttalib, Abu Sufyan ibn Harith and Abdullah ibn Masud were the only four persons who stayed with the Holy Prophet. Some say there were ten persons who did not run away. Ali stood in front of the Holy Prophet and stopped every attack made by the enemy to slay him."

http://quran.al-islam.org/

So in their view only 4-10 people assisted RasoolAllah (sawas)
According to the 12rs the Shia among the sahaba were than 4-10. In the tradition below an evolved definition of the Shia among the sahaba is developed.

وَالْوَلايَةُ لامِيرِ الْمُؤْمِنِينَ وَالَّذِينَ مَضَوْا عَلَى مِنْهَاجِ نَبِيِّهِمْ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَلَمْ يُغَيِّرُوا وَلَمْ يُبَدِّلُوا مِثْلِ سَلْمَانَ الْفَارِسِيِّ وَأَبِي ذَرٍّ الْغِفَارِيِّ وَالْمِقْدَادِ بْنِ الأَسْوَدِ وَعَمَّارِ بْنِ يَاسِرٍ وَحُذَيْفَةَ بْنِ الَْيمَانِ وَأَبِي الْهَيْثَمِ بْنِ التَّيِّهَانِ وَسَهْلِ بْنِ حُنَيْفٍ وَعِبَادَةِ بْنِ الصَّامِتِ وَأَبِي أَيُّوبَ الأَنْصَارِيِّ وَخُزَيْمَةَ بْنِ ثَابِتٍ ذِي الشَّهَادَتَيْن ِ وَأَبِي سَعِيد الْخُدْرِيِّ وَأَمْثَالِهِمْ رَضِيَ اللَّهُ عَنْهُمْ وَالْوَلايَةُ لاتْبَاعِهِمْ وَأَشْيَاعِهِمْ وَالْمُهْتَدِين َ بِهُدَاهُمْ السَّالِكِينَ مِنْهَاجَهُمْ رِضْوَانُ اللَّهِ عَلَيْهِمْ وَرَحْمَتُهُ

Imaam al-Ridhaa said: And the friendship with the Commander of the Faithful (s) and with those who followed the way of their Prophet (s), and who did not change their way such as Salman al-Farsi, Abu Tharr al-Ghifari, al-Miqdad ibn al-Aswad, Ammar bin Yasir, Hothayfa al-Yamani, Abil Haytham ibn al-Tayyihan, Sahl ibn Honayf, Ubada ibn As-Samit, Abi Ayyoub Al-Ansari, Khozayma ibn Thabit Thull-Shahadatayn, Abi Sa’eed al-Khodri and the like - may God be pleased with and have Mercy upon them - is obligatory. And the friendship with their followers who have been guided along their path - may God be pleased with them - is obligatory

From the above tradition the number of people exceeds 4-10. Does this mean the shia among the sahba ran way ? If we stick with first tradition which says 4 people assisted the Prophet (sawas), does this mean Salman Farsi (ra), Abu Dharr (ra), Miqdad (ra) and Ammar Yassir (ra) ran away ? If we stick other numbers does this mean the other shia among the sahaba ran away ?

Since, Aql is the major component in 12r sect, I will use show you how it can use it expose the contradictions in the 12r aqeeda.

Why are 12rs so obsessed by accusing the Sahaba of running away ? The answer is simple. They believe Imam Ali (as) pointed this out in Najh Al Balagha in a letter exchange between himself and Muawaiyah.

While it was the practice of the Holy Prophet (s) that whenever a battle was raged and his companions behaved cowardly or ran away from the battlefield (as in Badr, Uhud and Hunayn) which was usually the case or started making the Muslims nervous (as in Khandaq), he sent members of his family (Bani Hashim) to fight out the battle to protect his companions. (Nahjul Balaagha - Letter 9)

Yet in the Sunni version of this letter which is presented in in the Ansab of al-Baladhuri and the Wa'qat Siffin by al-Minqari, Imam Ali (as) doesn't mention the sahaba running away.

With this in mind if the wars against the Ummavis and Kuffar, only needed a few people for its victory, why did Imam Ali (as) have to do taqiyyah against people who he supposedly claim were cowards in Saqifa ? Why did Imam Ali (as) have to back down in the arbitration after Siffin ? Why did Imam Hassan (as) have to make peace with Muawiyah, if only 4-10 are required to win a war. What happened in Karbala when 72 people were present which exceed the number 8-10, yet in the end Imam Hussain (as) was martyred. In your sect Imam Ali (as) couldn't even protect his wife from those people who you claim always ran away.
Its as if Imam Ali (as) shows Muawiyah that his supporters are not loyal, and then Muawiyah uses it against him and becomes the King.

The Sunni view does not accept that Umar (ra) ran away.

أَبَا قَتَادَةَ، قَالَ: لَمَّا كَانَيَوْمَ حُنَيْنٍ نَظَرْتُ إِلَى رَجُلٍ مِنَ المُسْلِمِينَ يُقَاتِلُ رَجُلًا مِنَالمُشْرِكِينَ، وَآخَرُ مِنَ المُشْرِكِينَ يَخْتِلُهُ مِنْ وَرَائِهِ لِيَقْتُلَهُ،فَأَسْرَعْتُ إِلَى الَّذِي يَخْتِلُهُ، فَرَفَعَ يَدَهُ لِيَضْرِبَنِي وَأَضْرِبُيَدَهُ فَقَطَعْتُهَا، ثُمَّ أَخَذَنِي فَضَمَّنِي ضَمًّا شَدِيدًا، حَتَّى تَخَوَّفْتُ،ثُمَّ تَرَكَ، فَتَحَلَّلَ، وَدَفَعْتُهُ ثُمَّ قَتَلْتُهُ، وَانْهَزَمَ المُسْلِمُونَوَانْهَزَمْتُ مَعَهُمْ، فَإِذَا بِعُمَرَ بْنِ الخَطَّابِ فِي النَّاسِ، فَقُلْتُلَهُ: مَا شَأْنُ النَّاسِ؟ قَالَ: أَمْرُ اللَّهِ
Narrated Abu Qatada: We set out in the company of Allah's Apostle on the day (of the battle) of Hunain. When we faced the enemy, the Muslims retreated and I saw a pagan throwing himself over a Muslim. I turned around and came upon him from behind and hit him on the shoulder with the sword He (i.e. the pagan) came towards me and seized me so violently that I felt as if it were death itself, but death overtook him and he released me. I followed 'Umar bin Al Khattab and asked (him), "What is wrong with the people(fleeing)?" He replied, "This is the Will of Allah," After the people returned, the Prophet sat and said, "Anyone who has killed an enemy and has a proof of that, will posses his spoils." [Sahih al-Bukhari, Book 53, Hadith 370]

The narration does not mention that 'Umar (ra) ran away. The reality of the matter is that 'Umar ibn al-Khattab and Abu Bakr (ra) and others from amongst the Mouhajirun and the Ansar have stood their ground and defended the prophet SAWS unlike what the lying Shi'ites claim!

We read the SAHIH Hadith in "Musnad Ahmad" volume 23 page 274 Hadith #14731:

حديث مرفوع حَدَّثَنَا يَعْقُوبُ , حَدَّثَنَا أَبِي , عَنِابْنِ إِسْحَاقَ , عَنْ عَاصِمِ بْنِ عُمَرَ بْنِ قَتَادَةَ , عَنْ عَبْدِ الرَّحْمَنِبْنِ جَابِرٍ , عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ
فَانْطَلَقَ النَّاسُ إِلَّا أَنَّ مَعَ رَسُولِ اللهِ صَلَّىاللهُ عَلَيْهِ وَسَلَّمَ رَهْطًا مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ، وَأَهْلِ بَيْتِهِغَيْرَ كَثِيرٍ، ثَبَتَ مَعَهُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَبُو بَكْرٍ وَعُمَرُ،وَمِنْ أَهْلِ بَيْتِهِ، عَلِيُّ بْنُ أَبِي طَالِبٍ، وَالْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ،وَابْنُهُ الْفَضْلُ بْنُ عَبَّاسٍ، وَأَبُو سُفْيَانَ بْنُ الْحَارِثِ، وَرَبِيعَةُبْنُ الْحَارِثِ، وَأَيْمَنُ بْنُ عُبَيْدٍ وَهُوَ ابْنُ أُمِّ أَيْمَنَ، وَأُسَامَةُبْنُ زَيْدٍ، قَالَ: وَرَجُلٌ مِنْ هَوَازِنَ عَلَى جَمَلٍ لَهُ أَحْمَرَ فِي يَدِهِرَايَةٌ لَهُ سَوْدَاءُ فِي رَأْسِ رُمْحٍ طَوِيلٍ لَهُ أَمَامَ النَّاسِ، وَهَوَازِنُخَلْفَهُ
Ya'qoub narrated from his Father from Ibn Ishaq from 'Assim ibn 'Umar bin Qatada from 'Abdul-Rahman ibn Jabir from Jabir ibn 'Abdullah:
The people retreated but the Prophet SAWS was accompanied by a group from the Mouhajirun and the Ansar and his Ahlul-Bayt, Those who held their ground and stayed with him were Abu Bakr an 'Umar and from his Ahlul-Bayt 'Ali ibn abi Talib and al-'Abbas bin 'Abdul-Mutallib and his son al-Fadl and Abu Suffiyan bin al-Harith and Raba'iyah bin al-Harith and Ayman bin 'Ubeid and he is ibn Umm-Ayman and Usamah ibn Zaid, he said: and a Man from Hawzan (until the end of the narration).

This is also mentioned in the book "Majma'a al-Zawaed" under "Kitab al-Maghazi wal Siyar" in the chapter "Ghazwat Hunein" Hadith # 10265:

وعن جابر بن عبد الله قال : لما استقبلنا وادي حنين قال : انحدرنا في واد من أودية تهامة أجوف حطوط إنما ننحدر فيه انحدارا ، قال : وفي عماية الصبح ، وقد كان القوم قد كمنوا لنا في شعابه ، وفي أجنابه ، ومضائقه ، قد أجمعوا وتهيئوا وأعدوا
قال : فوالله ما راعنا ونحن منحطون إلا الكتائب قد شدت علينا شدة رجل واحد ، وانهزم الناس راجعين فانشمروا لا يلوي أحد على أحد
وانحاز رسول الله - صلى الله عليه وسلم - ذات اليمين ، ثم قال : " إلي أيها الناس ، إلا أن مع رسول الله - صلى الله عليه وسلم - رهطا من المهاجرين والأنصار ، وأهل بيته غير كثير
وفي من ثبت معه أبو بكر وعمر ، عليهما السلام ، ومن أهل بيته علي بن أبي طالب ، والعباس بن عبد المطلب ، وابنه الفضل بن عباس ، وأبو سفيان بن الحارث ، وربيعة بن الحارث ، وأيمن بن عبيد وهو ابن أم أيمن ، وأسامة بن زيد ، عليهما السلام
قال : ورجل من هوازن على جمل له أحمر ، في يده راية له سوداء في رأس رمح له طويل أمام الناس وهوازن خلفه ، فإذا أدرك طعن برمحه ، فإذا فاته الناس رفع لمن وراءه فاتبعوه

So as we can clearly see from the authentic texts a group from the Mouhajirun and the Ansar remained with the prophet SAWS when the people retreated and amongst them were Abu Bakr and 'Umar may Allah be pleased with them, and not only did 'Umar (ra) fight but he also received two female captives as recorded in Bukhari:

Narrated Nafi: 'Umar binAl-Khattab said, "O Allah's Apostle! I vowed to observe Itikaf for one dayduring the Pre-lslamic period." The Prophet ordered him to fulfill his vow. 'Umar gained two lady captives from the war prisoners of hunain and he left them in some of the houses at Mecca. When Allah's Apostle freed the captives of hunain without ransom, they came out-walking in the streets. 'Umar said (to his son), "O Abdullah! See what is the matter." 'Abdullah replied, "Allah's Apostle has freed the captives without ransom." He said (to him), "Go and set free those two slave girls." [Sahih al-Bukhari Book 53 Hadith 372]

Also what is ironic is the Sahabi Abu Qatada (ra) who narrated the ahadith about Hunain and actually ran way, later fought under Imam Ali (as) in Siffin. On top of that Abu Saeed Khudri (ra) who the 12r later accepted as a shia did not even participate in the battles of Siffin or Jamal. On top of that Umar (ra) wanted to fight against the Romans and Persians and it was Imam Ali (as) who stopped him.

12r Shia Scholar Reading the Nikah of Ismaili Prince.

2011-10-09T11:02:00.000-07:00

The 12rs say the unity that Imam Ali's (as) had with the 3 Calipahs had expired after they departed from this world. Today this shia scholar below approaches the religious unity within a new direction. This time its with Agha Khani Ismailis.

Here is Musavi's fatwa on the issue.

The Greatest 12r Shia Generation

2011-10-09T10:59:00.000-07:00

They didn't exist at the time of the 11 imams.

Now I understand why 12rs get so angry when they are criticized. I mean don't we get angry when the 12rs criticize the sahaba ?
Likewise since the 12rs currently believe they are heavenly people so they do not want to hear anything on the contrary.

Refer to the 42:18 mark

Classical Rafidi/12r Shia View On the Sahaba

2011-10-09T10:56:00.000-07:00

Shaykh Mufid modifies it a bit, but it shows the Khwariji flavored Takiri view the 12r Shia had toward the sahaba.

Sheik Toosi's Taqiyyah Toward Ziarate Ashura

2011-10-09T10:50:00.000-07:00

The Sheik’s Debate in the Caliph’s Court:

In recognition of the erudition of Sheik Toosi, the Caliph of Banu Abbas had gifted him with an ornate chair. This created envy in the minds of the scholars of the other school at the court and they started fearing that the Shias of Ahl al Bayt (a.s) might thus dominate Baghdad and one day come into the power. The first step they took was to start a whispering campaign to turn the caliph against Sheik Toosi. They told him that the person who was enjoying his favor was against the companions of the Prophet (s.a) and that he spoke ill of them. He once asked them to give a proof of the Sheik’s actions. Therefore they presented to him a book written by Sheik Toosi titled, “Al Misbah”. This book contains prayers and supplications for the entire year. They opened the page on which the “Ziarate Ashura” was written. This Ziarat has reached us through the Sixth Imam (a.s) and is recited on the 10th of Maharrum to commemorate the martyrdom of Imam Hussain (a.s). At the beginning of the Ziarat it is said:

“Allahumma khus anta awwal zaalim btl-laan minni wa abdan behi awwalansumma al-Taani summa al-Taalit war Rabeh

“O Allah! My curse on the First, on the Second, on the Third and on the Fourth”

When the caliph saw the content of the Ziarat in Al Misbah, he called Sheik Toosi to his presence. He reached the court. The caliph of the time, Al Qaim Billah, pointed towards the first lines of the ziarat and asked him who were the four persons being cursed therein. Sheik Toosi asked him who had created a misapprehension in his mind? He further added that he had mentioned the truth through the writing of the Imam (a.s) that his curse on the First, the Second, the Third and the Fourth. He elaborated saying that the First cruel one was Qaabeel who killed his own brother Haabeel. The Second cruel one was the person who severed the rein of the she—camel of Hazrat Saleh (a.s) and earned the wrath of Allah. The Third cruel one was the assassin of Hazrat Yahya bin Zakariya(a.s), who, just to please a dancing girl, severed the head of Hazrat Yahya (a.s) and placed in a tray to present it to her.The Fourth cruel person was Abd ar Rehman ibne Muljim who was the assassin of Hazrat Amir al Momineen (a.s). The caliph was convinced with the argument of Sheik Toosi. He angrily asked the persons who brought the book to his presence. He ordered severe punishment for those persons. With his prudence and presence of mind, Sheik Toosi was able to ward off a calamity for himself and for his friends. His adversaries now started a propaganda campaign with the populace in Baghdad against Sheik Toosi.

http://www.islam-laws.com/marja/toosi.htm

Mushriks and Borderline Muslims have equal Status In the Eyes of the Extreme

2011-10-09T10:36:00.000-07:00

According to the fatwa of 12r Shia scholar al Khoei all non-12rs are Muslim in the duyna, and kaffir in the aqira. Below is the fatwa.

Next the 12r apply this verse toward Sunni and claim we cannot be momin but just borderline Muslims.
The dwellers of the desert say: We believe. Say: You do not believe but say, We submit; and faith has not yet entered into your hearts; and if you obey Allah and His Apostle, He will not diminish aught of your deeds; surely Allah is Forgiving, Merciful. [Quran [49.14]]

Now the 12rs say at least we call you Muslims. However, the 12rs still believe the Sunni madhab must be exposed. In another words they are saying when we call you Muslim, it mean we are providing you safety. However, they are adding that if you call your self momins then that when the opposition begins.

Therefore, in Iran's capital Tehran, Sunni are allowed to come to 12r Shia mosques, but they are limited to freedom of expression, since they are considered non-momins.

Now from the Salafi point of view Sufis and 12rs are mushriks. In fact, they are even worst than Abu Jahal. By the way if you follow Hassnaian Rajabali lectures he too compares the 2 calipahs to Abu Jahal.

Now in comparison 12rs might say our sect is more lenient because we are calling you Muslim and we assure you safety. However, the reality is the Mushrikhs also have the assurance of safety according to the Quran.

And if any one of the polytheists seeks your protection, then grant him protection so that he may hear the words of Allah . Then deliver him to his place of safety. That is because they are a people who do not know. [Quran 9:6]

There is even an example of history where the Mutazilla encountered the Khawarij and managed to get their safety.

In the end the fitna starts where Sunnis in 12r Shia majority call themselves momin and challenge the 12r Shia majority. It gets worst throw labels toward their opposition such as monafiqeen, murshireek are thrown.
Likewise in a Salafi majority the same occurs.
In the end there is guarantee for safety for both sides. However, both sides have to make a comprise where they are a minority.

Fragments of Shaykh Mufid's Life‏

2011-10-09T10:31:00.000-07:00

I'm going to quote this directly from the 12r Shia sites.
Here is proof that he had a Mutazilli teacher.

He was born in the year 338 A.H./949 and was brought up in a village. His father brought him to Baghdad for his education. There he studied under Shi'i and Mu'tazili scholars. He showed such promise that one of his teachers recommended that he study under one of the leading scholars of the period, 'Ali b. 'Isa al-Ramani. He also studied under the leading Shi'i traditionists of the time, al-Shaikh al-Saduq.

http://www.al-islam.org/al-serat/irshad-howard.htm

Note: Ali bin Isa Al-Ramani is Mutazilli scholar

Here is another shocking discovery, and it tell us why Shaykh Mufid went to the Mutazilla to learn ilm.

The Sheik went to two erudite scholars, Ibne Abd Allah and Ibne Abi Jafar, who were impressed with his knowledge that they sometimes felt that they themselves were unable to reply to the queries of the young student. It is narrated that once Ibne Jafar expressed his inability to reply to his queries and asked Sheik Mufeed to rather meet Ali ibne Eesa and seek his guidance. Ali ibne Eesa Rumani was the authority on Ilm e Kalam in Baghdad those days.
http://www.islam-laws.com/marja/mufeed.htm

Fiqhi 12r Debate Between Shaykh Mufid and Syed Murtaza. Its laughable....

There is a very interesting incident of a disciple giving an edict (Fatwa) contrary to that of his mentor! It is said that on the saddle of the steed of Sayed Murtada a dog had passed urine. Sheik Mufeed, who had witnessed the scene, informed Sayed Murtada that the saddle was rendered impure (Najis) with the dog’s urine. Sayed Murtada replied that whatever Sheik Murtada said must be true, but his own Fatwa (Verdict) was that there must be at least two witnesses giving evidence to agree about the event happening. Since the Sheik was the only witness, his evidence wasn’t sufficient. The argument prolonged and in the end it was decided to seek a solution to the problem from Hazrat Amir al Momineen (a.s). Hence both the persons proceeded to Najaf e Ashraf. There are three different narrations regarding this event. They wrote their problem on a piece of paper and left it in the Zarih (Sarcophagus) of Amir al Momineen (a.s). One narration is that when the mentor and the disciple reached the mausoleum next morning, they heard the voice of Hazrat Amir al Momineen (a.s) saying “Ya Sheik anta motamadi wal haq maa waladi ( O Sheik! You are the secretary, but the truth is with the son!). The second narration was that the paper was recovered on which was written the same verdict. The third narration was that both, the mentor and the disciple, dreamed in their sleep when Hazrat Ameer al Momineen (a.s) came and said that the truth was with his son and also that he (a.s) had total faith in his secretary (Sheik Mufeed).
http://www.islam-laws.com/marja/mufeed.htm

Note: If the 12th imam appeared that would have counted as the second witness.

Recall earlier an Imaginary Bibi Fatima (sa) appears and calls Shaykh Mufid her own Shaykh.

Ibn Abil Hadeed al-Mo'tazaly in his commentary on Nahjul Balaghah writes that once Sheikh Mufid saw Fatima al-Zahra, peace be upon her, in his dream. She was accompanied by her two young sons, al-Hasan and al-Husain, peace be upon them. Addressing him, she said: "O my Sheikh, teach Fiqh (Jurisprudence) to these two boys of mine." Next day, Fatimah, the mother of Seyyid Murtadha and Syed al-Radhi came to Sheikh, holding hands of her two young sons, and uttered the same words which Fatemah al-Zahra, peace be upon her, had uttered in his dream.

http://www.al-islam.org/amali/2.htm

Notice, how the pronoun 'my' is used before Shaykh.

The 12th Imam Saves Shaykh Mufid from an Invalid Fatwa.
The 12r character assassinate Umar (ra) for depending of Imam Ali (as) too much, but here they claim the 12th imam saved Shaykh Al Mufid from an invalid fatwa.
The greatness of the Sheik may well be gauged from this incident. In the same mosque at Baghdad, where he used to conduct his classes, he was seated when a villager arrived and posed a question to him. He said that a woman had, just then, died in the village and she had a live fetus in her stomach. There was a dispute amongst the villagers as to whether they should bury the fetus along with the dead mother or extricate the baby live and then intern the woman. Some people say that saving the life of the baby was important and others say that conducting any such operation would be disrespect to the dead person. The Sheik, of course, was a fallible being, and at that moment somehow it came to his mind, he told to the villager to go and bury the dead woman in the same condition that she was. The man immediately set forth for the village. When he reached near the village he heard someone calling him from a distance. He stopped. One person, riding on a horse, came near him and said that the Sheikh’s Fatwa was changed and he had asked to deliver the fetus live from the mother’s womb and then the dead body may be buried. He acted on the fresh edict. After some days the villager again visited Baghdad and called on the Sheik. He told him that they had acted according to the instruction conveyed through the rider and had delivered the baby live before interning the mother. Sheik Mufeed understood who it was who corrected his error! The Sheik told to himself, “O Sheik! Your mind has stopped functioning that you should stop giving Fatwa. Your error would have been the cause of the death of a Muslim” From that day he stopped giving Fatwa. After some time he received a letter from the Imam (a.s) asking him to continue giving Fatwa. He wrote that it was the Sheik’s duty to give Fatwa and if he made any errors, the Imam (a.s) would correct them. Such a great personality was the Sheik that he was guided from time to time by Janab e Syeda (a.s) and the Imams (a.s).
http://www.islam-laws.com/marja/mufeed.htm

Al Khoei Permits the Slandering of Sunnis and non-12r Shia

2011-10-09T10:23:00.000-07:00

أنه ثبت في الروايات والأدعية والزيارات جواز لعن المخالفين ، ووجوب البراءة منهم ، وإكثار السبّ عليهم ، واتّهامهم ، والوقيعة فيهم ـ أي غيبتهم ـ لأنّهم من أهل البدع والريب. بل لا شبهة في كفرهم ، لأنّ إنكار الولاية والأئمّة حتّى الواحد منهم ، والاعتقاد بخلافة غيرهم ، وبالعقائد الخرافية كالجبر ونحوه يوجب الكفر والزندقة ، وتدلّ عليه الأخبار المتواترة الظاهرة في كفر منكر الولاية ، وكفر المعتقد بالعقائد المذكورة وما يشبهها من الضلالات.

"The first aspect: Verily established in the riwayat, du`as, and ziyarat, is the permissibility of cursing (la`n) the opponents (al-mukhalifeen), and the obligation to do bara’at from them, to do much insulting against them, to accuse them, and to encounter (or, battle) them – that is to do gheebat against them – because they are the people of innovation and doubt (ahl al-bid` wa ‘r-rayb). Rather, there is no doubt in regards to their kufr, for verily the denial of walayat and the Imams, even a single one of them, and the belief in the khilafat of anyone other than them, and the belief in nonsense such as jabr and its like, necessitate kufr and heresy (az-zindaqa). And the apparent mutawatir Akhbar indicate upon the kufr of the denier of walaya, and the kufr of the one who believes in the aforementioned beliefs, and what is similar to it from the deviations."

الوجه الرابع : قيام السيرة المستمرّة بين عوام الشيعة وعلمائهم على غيبة المخالفين ، بل سبّهم ولعنهم في جميع الأعصار والأمصار ، بل في الجواهر أنّ جواز ذلك من الضروريات.

"The fourth aspect: The establishment of the continuous conduct amongst the common people of the Shi`a and their `ulama upon the gheeba against the opponents. Rather, their insulting and their cursing in every time and region. Rather, (it is said) in al-Jawahir that the permissibility of that is from the dururiyat (necessary tenets)."

"The fourth aspect: The establishment of the continuous conduct amongst the common people of the Shi`a and their `ulama upon the gheeba against the opponents. Rather, their insulting and their cursing in every time and region. Rather, (it is said) in al-Jawahir that the permissibility of that is from the dururiyat (necessary tenets)."

Incidentally he earlier defines the mu'min as this:

حرمة الغيبة مشروطة بالإيمان

قوله : ثم إنّ ظاهر الأخبار اختصاص حرمة الغيبة بالمؤمن .

أقول : المراد من المؤمن هنا من آمن بالله وبرسوله وبالمعاد وبالأئمّة الاثني عشر (عليهم السلام) أوّلهم علي بن أبي طالب (عليه السلام) وآخرهم القائم الحجّة المنتظر عجّل الله فرجه ، وجعلنا من أعوانه وأنصاره . ومن أنكر واحداً منهم جازت غيبته ، لوجوه :

The prohibition of gheeba (backbiting) is conditional to iman (faith, correct belief)

His saying: Then verily the exclusivity of the prohibition of gheeba to the mu’min is (what) is apparent from the Akhbar.

I say: The meaning of the mu’min here is whoever believes in Allah and His Messenger, in the resurrection, and in the twelve Imams عليهم السلام, the first of them being `Ali b. Abi Talib عليه السلام and the last of them being the Qa’im, the awaited Hujjat, may Allah hasten his relief and make us to be from his helpers and supporters. And whoever denies any of them, gheebat against him is permitted, due to a (number of) aspects

Al Khoei's Takfeer Against Non-12r Shias

2011-10-09T10:18:00.000-07:00

Is it True that Umar (ra) Demoted Khalid bin Waleed position ? ?

2011-08-17T16:56:00.000-07:00

This is true. Khalid bin Walid was rewarding the Muslims from his khumms which he got as a commander. The Muslims praised him for leading the conquest, and he paid them from his khumms. This got Umar (ra) to demote Khalid as a result.

Also, here are more texts to support Umar (ra) decision.

إني لم أعزل خالداً عن سخطة ولا خيانة ، ولكن الناس فُتنوا به فأحببت أن يعلموا أن الله هو الصانع

"I have not dismissed Khalid because of my anger or because of any dishonesty on his part, but because people glorified him and were misled. I feared that people would rely on him. I want them to know that it is Allah who give us victory; and there should be no mischief in the land".
source: al-Bidayah wal-Nihayah 7/81.
Here's a third Hadith which shows that 'Umar (ra) removed him for a specific reason in SIyar al-A'alam al-Nubalaa 1/378:

However, the problem is after he was replaced Khalid, the next commander who took his placed was not as competent of a warrior. So now the conquest missions began to slow down.

Khalid bin Walid was a strong warrior. On the contrary, he is not a high ranking sahabi. Refer to what the Sunni scholars have said.

Imam Bukhari said, which Imam Ibn Hajar mentioned in the Fat'h 3\7:

من صحب النبي صلى الله عليه وسلم أو رآه من المسلمين فهو من أصحابه

Now, there is really no difference between the Usuli's and the Muhadditheen definitions as far as the companioship is considered, except to further classify that the companionship as either general (aam) or close (khass). i.e. those who just saw him or met and sat with him briefly - sallallahu alayhi wa aalihi wa sallam- are sahaba in the (aam =general) meaning, and those who spent lots of time and inhereted his knowledge are sahaba in the (khass =close) meaning. This how we should interpret the differences in definitions betweem the Usuli and the Muhadditheen scholars, this way we accept both's efforts and not reject one or the other. From this view we can understand the Hadith in Sahih Muslim where the Prophet -sallallahu alayhi wa aalihi wa sallam, when he was angered by Khaled bin Walid for cussing at Abdurahman bin Awf, he looked at him and told him: (the famous Hadith)

لا تسبوا أصحابي

Which means: ( Do not cuss/curse my companions). Some people brought up this Sahih Hadith to prove that Khaled Bin Walid is not a Sahabi, because this Hadith the Prophet -sallallahu alayhi wa aalihi wa sallam, told him directly: do not cuss at MY COMPANIONS. But we all know that based on the definition of Sahaba (ra) according to Ahlus Sunnah Ulama is everyone who saw or was seen or was present with the Prophet, sallallahu alayhi wa aalihi wa sallam. So by that definition, khaled (ra) is also a Sahabi. So how come the Prophet -sallallahu alayhi wa aalihi wa sallam, tells him do not curse my companions. The Ulama said: it is an indication that the level of companionship of people like Abdurahman bin Awf is nothing similar to that of Khaled Bin Al Walid (ra), not that the Prophet -sallallahu alayhi wa aalihi wa sallam, is denying that the late people coming to Islam (like Khaled and Amru bin Al-Aas, etc..) are not Sahabi's. In fact, Ahlus Sunnah agree that the people who entered Islam during the Liberatin of Makkah, like Muawiyah and his father and his tribe and all the people who held out in Makkah till the last minute, etc.. are Sahaba. Though they came later than Khaled and Amru and the similars. There are simply different levels of Sahaba, and the Prophet's words by not calling Khaled a Sahabi though he's calling Abdurahman as one, is simply to show that Khaled is not at the same rank of companionship like Abdurahman, so much that if the people like Khaled spends like the mountain of Uhud worth God, they would not be able to attain even half of the rank of people in the rank of Abdurrahman bin Awf. But Ahlus Sunnah agree that at the end, both Abdurahman and Khaled are Sahaba.

With that in mind, Ahle Sunnah still consider Khalid bin Waleed to be superior in status than Muawiyah. In fact of his sons supported Imam Ali (as) in Siffin and the other one fought against Imam Ali (as).

Refer to the 8 min mark in the clip below.

12r Shia Lies Against Imam Abu Hanifa (ra)

2011-08-17T16:50:00.000-07:00

The 12rs Shia nowadays are using questionable non-Shia sources to advance their opposition against Imam Abu Hanifa (ra). However, when we look into their source we can discover the reason why they have to rely on another school.

Also, here is what brother Inshallah an Admin posted on shiachat.

Your argument is like that of Abu Hanifa, once upon a time. That is, if I beat the hell out of you, I can claim in an Islamic court that it is not my fault since it was pre-destined and the will of Allah. You are ignoring historical references and introducing "fate" as an argument to prove your point. Feel free to do so but it holds no ground in an intellectual argument.
http://www.shiachat.com/forum/index.php?/topic/234992853-was-imam-ali-ra-forced-to-give-bayah/

The above belief is not a belief of Abu Hanifa (ra), but a lie fabricated by the 12r Shia sect.

Here is Abu Hanifa's ra view on man's action.

Abu Hanifa used to deal with this question in a restrained way. He believed in the decree of good and evil and the comprehensiveness of Allah’s knowledge, will and power in created beings. None of aperson’s actions are independent of Allah’s will even though man’s acts of obedience and disobedience are ascribed to him and he has choice and will in respect of them. He will be questioned and accountable forthem. He will not be wronged the weight of an atom. This is the Qur’anic dogma which is derived from Book.He debated with the Qadarites to cut them off. (Abu Hanifa, Abu Zahara)

Reply by Brother Nader Zaveri on Blind Following of Ahadith.

2011-08-17T16:46:00.000-07:00

The 6th imam tells ` Yunus ibn Ammar: "Whatever Zararah has quoted through Imam Baqir [a], it is not lawful for us to refute it.`
http://www.al-islam.org/hesham/17.htm

Here is the hadeeth:
211 - حدثني حمدويه بن نصير قال حدثني محمد بن الحسين بن أبي الخطاب عن الحسن بن محبوب السراد عن العلاء بن رزين عن يونس بن عمار قال قلت لأبي عبد الله (ع) إن زرارة قد روى عن أبي جعفر (ع) أنه لا يرث مع الأم و الأب و الابن و البنت أحد من الناس شيئا إلا زوج أو زوجة فقال أبو عبد الله (ع) أما ما رواه زرارة عن أبي جعفر (ع) فلا يجوز لي رده
Source:

al-Kashi, Ikhtiyaar Ma`arifah al-Rijaal, pg. 133 - 134, statement # 211

The issue with the chain is Yoonus bin `Ammaar, who is majhool (unknown), therefore this hadeeth cannot be taken. Some people might take the tawtheeq of al-Najaashi of his son Ismaa`eel bin Yoonus.

However, in brother Nader Zaveri didn't reply to the first statement where it states.

Zararah b. Ayan Sheibani, was one of the chief companions of Imam Baqir [a] and Imam Al-Sadiq [a]. He was so respected and trustworthy that Imam Al-Sadiq [a] said: If this man, Zararah did not exist my traditions would have been lost. (Rejal-Kashi, Wasa'il Shiah v.18, Monlahal Amal, v.2. Pg. 871).

So the 12rs admit their religion is not fully codified by the Imams of Ahlul bayt (as).

12r Shia Required To Do Rely on Fallibles such as Zararah b Ayan Sheibani

2011-08-17T16:43:00.000-07:00

In many debates, the 12r point out areas where Sunni personalities have shown the Ahlul Bayt (as) to be the most superior leaders on earth. One example is where Umar (ra) says if it wasn`t for Ali I would have been ruined. Another areas is where Imam Abu Hanifa (ra) says `If it wasn`t for my two years with Jafar I would have been ruined. Now these saying are true, but the 12r use these quotation to prove the Sunni aqeeda wrong. They say this is proof that we shouldn`t depend on anyone but the imams to transmit knowledge of Islam. They further add these imams are infallible so it is wrong to follow anyone else.

On the contrary, when you dig up 12r Shia sources you realize that they don`t have any direct books from the imams themselves. Look at the Jafari fiqh itself it depends on various different books and hypothesis of the shia scholars to derive fiqhi ruling. Then from this ruling we have contradiction in areas such as Kalma, Khumms, Taqiyyah, Tabarra, Takfir, Jumah & Namaz Eid Namaz, Azaan, Mattam, Jihad etc. All these areas, have contradictions within one school of thought. Anyway, aside for these ruling, we discover from a 12r Shia perspective `the infallible` imams depended on fallible students to spread Islam. Among the famous traditions in the 12r shia sect, we encounter a strong praise of one of the chiefs of the 12rs Zararah bin Ayan Shebani. When we look into his status the 6th imam says without him Shia Islam would be perished. Below is an extract from the 12r Shia sources.

Zararah b. Ayan Sheibani, was one of the chief companions of Imam Baqir [a] and Imam Al-Sadiq [a]. He was so respected and trustworthy that Imam Al-Sadiq [a] said: If this man, Zararah did not exist my traditions would have been lost. (Rejal-Kashi, Wasa'il Shiah v.18, Monlahal Amal, v.2. Pg. 871).
http://www.al-islam.org/hesham/17.htm

I was always told that the number of imams in the 12r sect were 12. Yet here we see even after reaching half a dozen imams, the deen of Shia Islam had to spread by fallible. You would think the full responsibility would be left to the imams numbering 7-11. Yet the 6th imam supposedly predicts with his unseen knowledge that its not the case.

Next, the 12rs tell us we should only follow a dozen imams, and nobody else. Yet in another famous tradition the 6th imams supposedly says to do taqleed of Zurara bin Ayan. The 6th imam tells ` Yunus ibn Ammar: "Whatever Zararah has quoted through Imam Baqir [a], it is not lawful for us to refute it.`
http://www.al-islam.org/hesham/17.htm

With this tradition above saying it does not even leave room for a Muslim to apply aql toward the naql from Zararah.

After my experience with the 12rs, I have come to a conclusion that when a 12r tells us to accept Shia Islam and follow Ahlul Bayt (as), this is not the reality of the sect. In reality when one accept 12r Shia islam, they are following an Islam which is transmitted and interpreted most of the time by non-Ahlul Bayt members such as Al-Kulayni, ibn Babawaih, al-’Ukbari, Tusi, Hilli, Al-Majlisi, etc.. ( the four books). This projection presented by the 12rs is not definitive path of Islam, but an limited interpretation of who the Ahlul Bayt were from another perspective.

Why Did Shaykh Mufid have Mutazilli Teachers ?

2011-08-17T16:37:00.000-07:00

The 12rs say that the 12th imam is the imam of the time, but after reading the biography of Shaykh Mufid it states that he had Mutazilli teachers. I was refuted on shi'achat. However, at that time I was relying on a orientalist source. The other day I came across a mainstream Shia site which states that this Shaykh did study under the Mutazilli.

He was born in the year 338 A.H./949 and was brought up in a village. His father brought him to Baghdad for his education. There he studied under Shi'i and Mu'tazili scholars. He showed such promise that one of his teachers recommended that he study under one of the leading scholars of the period, 'Ali b. 'Isa al-Ramani. He also studied under the leading Shi'i traditionists of the time, al-Shaikh al-Saduq.
http://www.al-islam.org/al-serat/irshad-howard.htm

Ali Ibn-e-Isa ar-Ramani is a Mutazilli scholar.

Bibi Fatima (sa) Called Shaykh Mufid her Shaykh ?

2011-08-17T16:35:00.000-07:00

Ibn Abil Hadeed al-Mo'tazaly in his commentary on Nahjul Balaghah writes that once Sheikh Mufid saw Fatima al-Zahra, peace be upon her, in his dream. She was accompanied by her two young sons, al-Hasan and al-Husain, peace be upon them. Addressing him, she said: "O my Sheikh, teach Fiqh (Jurisprudence) to these two boys of mine." Next day, Fatimah, the mother of Seyyid Murtadha and Syed al-Radhi came to Sheikh, holding hands of her two young sons, and uttered the same words which Fatemah al-Zahra, peace be upon her, had uttered in his dream.

http://www.al-islam.org/amali/2.htm

Notice, how the pronoun 'my' is used before Shaykh. After seeing this I can immediately dismiss this dream.

Shaykh Al Mufid's Dream With Umar ibn Khattab

2011-08-17T16:27:00.000-07:00

If you ever read the biography of Shaykh Al Mufid, a giant in the 12r Shia school you will always stumble across this dream narration.

Al-Karajaki has reported that once Sheikh Mufid saw a dream, and then dictated it to his companions and disciples. He said: I dreamt that as I was passing through a street, I saw a large crowd gathered around someone. On enquiry, I was told that they had surrounded Umar b. al-Khattab, the second Caliph. I pushed myself forward, and when I came near him, I said: "O Sheikh, do you allow me to ask a question?" He said: "Ask." So I said: "Would you explain me how is the excellence of your friend Abu Bakr established by the Ayah in which Allah says: 'the second of the two, when they were in the cave'. Your friends are making too much out of it."
He said: "This Ayah proves Abu Bakr's excellence in six ways:
Allah mentions the Prophet, peace be upon him, and then mentions Abu Bakr with him, as his second of the two;
Allah mentions them as being together at one place; which is a sign of mutual affinity;
Allah adds further quality of being the Prophet's "SAHIB", the Companion;
Allah relates how kind and caring the Prophet was towards Abu Bakr when he told him, "Don't grieve";
Where the Prophet assured Abu Bakr that "Allah is with us" meaning that He will help both of them simultaneously;
Allah revealed that He will send down AS-SAKINAH (serenity) upon Abu Bakr because as far as the Prophet was concerned, AS SAKINAH never parted from him
These are six proofs of Abu Bakr's excellence from the mentioned Ayah."
Sheikh Mufid says: "I told him that he had indeed made a good effort to make his point, and had left no room for any other person to be a better advocate for his friend. But I was going to demolish the arguments, making it like ashes blown away by the fast wind."
Sheikh said:
"When you say that Allah has mentioned the Prophet, peace be upon him and his progeny, and then mentioned Abu Bakr as his second, I do not see anything extraordinary in that. For if you ponder over it, you will find that Allah was only revealing the number of persons present in the cave.

Mufid's Point 1

They were two; there could have been a Mo'min and a Kafir and they would still be two."

From Mufid’s first point, it demonstrates that even he understood that during the Meccan period till the beginning of the Madianian period there were only 2 groups of people. These groups were categories as Infidels (Kuffar) and committed Muslims(believers). The hypocrites and borderline Muslims did not exist. On the contrary, there are many 12rs who will waste your time trying to convince you that a third category existed during the revelation of this verse, and that Abi Bakr (ra) belong to that group of people. From Shaykh’s Mufid’s understanding we can skip that baseless understand and focus on the main verse of the Quran. The reality is Shaykh al Mufid’s first argument is based on pure speculation. If you observe the how the ayat begins it actually defines how the Kuffar are.
Allah (swt) tells us “If you do not aid the Prophet - Allah has already aided him when those who disbelieved had driven him out [of Makkah] (Quran 9:40)”
Abi Bakr (ra) did not drive the Prophet (pbuh) out of Mecca. Therefore, he doesn’t fall in the category of disbelievers.

Mufid's Point 2

"And when you talk of they being together at one place, it is again as simple as the first case. If there was one place only, it could have been occupied by a Mo'min and a disbeliever also. The Mosque of the Prophet is definitely a better place than the cave, and yet it was a gathering place for the believers and the hypocrites. The Ark of Prophet Noah carried the Prophet Noah, together with Satan and the animals. So being together at one place is no virtue."

It is ironic how Mufid makes this argument when his works indicate the virtues of ziyarath of the imams. Shaikh al-Mufid, in his book Masar al-Shi’a, discusses how commendable and rewardable it is to perform a visit to the Imam's grave on the 20th of Safar.
Refer to http://www.al-islam.org/maqtal/71.htm

Mufid's Point 3

And when you talk about the added quality of being 'SAHIB', the companion, this indeed is a weaker point than the first two, because a believer and a disbeliever can both be in the company of each other. Allah, Most High, used the word 'SAHIB' in the following Ayah: 'His "SAHIB" (companion) said to him while he was conversing with him: Have you disbelieved in the One Who created you from soil and then from a small quantity of sperm, then fashioned you harmoniously as a man?' (al-KAHF V. 37). Further, we find in Arabic literature that the word "SAHIB" is used for the accompanying donkey, and also for the sword. So, if the term can be used between a Momin and a Kafir, between a man and his animal, and between a living and an inanimate object, then what is so special in it about your friend?"

Allah (swt) tells us who the Kuffar are when he states “- Allah has already aided him when those who disbelieved had driven him out [of Makkah] (Quran 9:40)”
Abi Bakr (ra) did not drive the Prophet (pbuh) out of Mecca.
Also, the term Shia is used in a negative and a positive connotation.
For positive connotation refer to the Quran 28:15
For negative connotation refer to Quran, 28:4
During Imam Ali’s (as) Calipate the shia were those who accepted him as the 4th Calipah.
>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>
However, there was one group who was swearing allegiance to him as a religious obligation regarding his Caliphate as determined by Allah. Otherwise, the majority regarded him a ruler like the other Caliphs, and as regards precedence, on the fourth position, or at the level of the common men after the three caliphs.
http://www.al-islam.org/nahj/
<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<

Mufid's Point 4

"And the words 'Don't grieve' were not meant for any solace;. Because it was a statement forbidding an act. In Arabic, we have 'donts' and 'dos' as imperative verbs. Now, the grief expressed by Abu Bakr was either an act of obedience or disobedience. If it was obedience, the Prophet would not have forbidden it, therefore it is proved that it was an act of sin and disobedience."

If this was a forbidden act then Allah (swt) did Allah (swt) make a mistake appointing Prophet Musa (as) as a Prophet ?
"And throw down your stick!" But when he saw it moving as if it were a snake, he turned in flight, and did not look back. (It was said): "O Mûsa (Moses)! Fear not, verily! the Messengers fear not in front of Me. (Qur'an, 27: 10) Allâh said:"Grasp it, and fear not, We shall return it to its former state, (Qur'an, 20: 21)

In Surrat al Fussilat Allah (swt) says
Verily those who say our Sustainer is Allah and they proceed straight-forwardly their visitations will be with Angels who come to them and say "don't fear and don't grieve/feel sad, we are your supporters/allies/reinforcement in this worldly life…" (Surah Al Fussilat verse 30)

Here the momins are address in the same way Abi Bakr (ra) was addressed. Therefore, how can one conclude the fear cannot be attributed to a momin? If ‘fear is sign of kufr’ then what about the verses above ?
Mufid's Point 5

As for the assurance that 'Allah is with us', the pronoun 'us' was used by the Prophet for himself The use of plural pronoun for oneself is a sign of ones elevated status. Allah says: 'Indeed, We are the One who has revealed the Quran, and We will most surely preserve it.' (Al-Hijr V.9). And again: 'We are the One who gives life and ordains death, and We are the inheritor' (al-Hijr V.23). And the Shias have their own version, which does not seem far-fetched. They say that Abu Bakr told the Prophet that his grief was for Ali b. Abi Talib (who was left behind in Makkah), and the Prophet replied: 'Do not grieve, surely, Allah is with us' meaning; with me and my brother, Ali b. Abi Talib."

Who is they ? How can a belief be based on hearsay.

Mufid's Point 6

Your claim that AS-SAKINAH (serenity) was sent down to Abu Bakr is indeed outrageous. Because the verse clearly states that the serenity came unto him who was helped with the unseen army.
The Ayah says:
'... Then Allah sent down on him His serenity and strengthened him with unseen forces'
(al-Tawbah: 40).
So if AS-SAKINAH had descended upon Abu Bakr, he would have received the support of the unseen army. In fact, it would have been better if you had not attributed this to Abu Bakr. For according to Quran, this serenity was sent down on the Prophet twice:
'Then Allah sent down His serenity upon His messenger and the believers, and sent down forces which you did not see ...'.
(al Taubah:V.26).
'Then Allah sent down His serenity upon His Messenger and the believers, and adhered them to the word of pity.
In both places, the believers shared the serenity with the Prophet, but in this event of the cave, serenity was sent down to the Prophet alone, excluding Abu Bakr. This may be a pointer to the fact that Abu Bakr was not among the believers!"
Sheikh Mufid says that Umar made no reply to my arguments, and as people around him scattered, he woke up from his sleep.

I don’t see how Abi Bakr (ra) was harmed after this incident. In fact, when Haroon Rasheed opposed Hisham ibn Hakam the SAKINAH received his loyality of the 6 imam did not cure his heart problem.
For a more detailed article refer to this link.

http://www.schiiten.com/backup/AhlelBayt.com/www.ahlelbayt.com/articles/sahabah/abu-bakr.html

Anyway, the reason I am confused about this dream is how Umar (ra) is Shaykh Mufid’s dream was still able to defend himself for a few more centuries. Then all of sudden Shaykh Al Mufid comes in and refutes him. It doesn’t make any sense to me.
In the 12r Shia aqeeda Umar (ra) is supposed be in hell.

" Until, when death comes to one of them, he says: ‘O my Lord. Send me back to life (on earth) in order that I may do good deeds in the things that I neglected.’ By no means! It is only an utterance that he says. And before them is a barrier (preventing them from returning: the life of the grave) until the Day (of Resurrection) they are ressurected.” (Quran 23:99-100)

However, with Shaykh Mufid's dream Umar (ra) is still able to defend Sunni Islam. So another words, from Shaykh AL Mufid’s view, we will still not know his version of the truth in the grave until another shia scholar comes in a refutes us.

Also I like AhleBayt.com conclusion.

Congratulations, O great Shaikh Mufid! You have defeated Umar bin Khattab (رضّى الله عنه) in your imaginary dream, how brave you are. I will now go dream of Mike Tyson and in my dream I will knock him out. That will just prove how great I am and how weak Mike Tyson is.

http://www.schiiten.com/backup/AhlelBayt.com/www.ahlelbayt.com/articles/sahabah/abu-bakr.html

Abu Bakr's (ra) Company in the Cave

2011-08-17T16:23:00.000-07:00

In this article I will dismiss one the myth our opponents the Rafida have placed against the beloved Sahabi of Prophet (pbuh), Abu Bakr (ra). When presented with the incident of the cave which is in reference to Quran 9:40, the 12r Shia immediately character assassinate the sahabi, by saying it actually presents the sahabi in negative light.

If we refer to Surat At-Tawbah the verse states

If you do not aid the Prophet - Allah has already aided him when those who disbelieved had driven him out [of Makkah] as one of two, when they were in the cave and he said to his companion, "Do not grieve; indeed Allah is with us." And Allah sent down his tranquillity upon him and supported him with angels you did not see and made the word of those who disbelieved the lowest, while the word of Allah - that is the highest. And Allah is Exalted in Might and Wise (Quran 9:40)

When the 12r Shias refer to this verse they come to conclusion which is contrary to what the Ahle Sunnah conclude.
From 12r Shia prospective their conclusion toward Abu Bakr (ra) in reference to the Quran 9:40 is
a) Abi Bakr (ra) was with the Prophet (pbuh) he has no right to have any fear.
b) Fear cannot be an attribute of a momin
c) Fear is a sign limited to hypocrisy.
d) Since Abi Bakr (ra) was in the state of fear Allah did not sent down tranquility on him.
e) The verse of tranquility is singular and not plural.

Now with the points stated above I will provide counter arguments, and present why the 12r Shia interpretation is flawed.
The 12rs Shia state that ``fear cannot be an attributed to momin.`` To counter this argument the verses of Quran will be used to prove this is not the case. In the Quran, when Prophet Musa (as) saw his stick turn into a snake what was his immediate reaction? Let us refer to the Quran.

"And throw down your stick!" But when he saw it moving as if it were a snake, he turned in flight, and did not look back. (It was said): "O Mûsa (Moses)! Fear not, verily! the Messengers fear not in front of Me. (Qur'an, 27: 10) Allâh said:"Grasp it, and fear not, We shall return it to its former state, (Qur'an, 20: 21)

Here Allah (swt) tells an infallible Prophet (as) not to have fear.

Further Allah (swt) address the momin in Surrat al Fussiiat, not to have fear.

In Surrat al Fussilat Allah (swt) says

Verily those who say our Sustainer is Allah and they proceed straight-forwardly their visitations will be with Angels who come to them and say "don't fear and don't grieve/feel sad, we are your supporters/allies/reinforcement in this worldly life…" (Surah Al Fussilat verse 30)

Here the momins are address in the same way Abi Bakr (ra) was addressed. Therefore, how can one conclude the fear cannot be attributed to a momin? If ‘fear is sign of hypocrisy’ then what about the verses above ?

Next the 12rs claim that the “The verse of tranquility is in singular and not plural. This is actually a correct statement. However, it was Abi Bakr (ra) who was in fear and not the Prophet :[S.A.W.W]: . Therefore, tranquility descended upon Abi Bakr (ra). The Prophet (pbuh) was already in a tranquil state before the verse was revealed.

Now with all the conclusions pointed out by the 12r Shia, I will like to point out the double standards of the 12r Shia interpretations and conclusions. The major chief of the 12r sect is Hisham ibn Hakam. They consider to be the greatest sahabi of Imam Jafar as Sadiq (as). This man in his debates was the first man to attack Abi Bakr (ra) about the incident of the cave. Below I will site Hisham’s view which was later adopted by the 12rs.

Hesham: If you think, God was pleased about the sadness of Abu Bakr, then why did the Apostle of God tell him not to be sad. Did the Prophet [s] prohibit him from committing the acts to please God? If you deem, God was not pleased with the grief of Abu Bakr, then can you be proud of a thing which was contrary to that of God's pleasure. O' man you yourself know better what God has said in their respect: Thus the Creator sent His peace and tranquillity to His Prophet and believers"
http://www.imamreza.net/eng/imamreza.php?id=7766

Hisham attacks Abi Bakr (ra) however, later the tables turn on him. In the end of his life Hisham ibn Hakam himself was put in a state of fear which gave him heart problems and resulted to his death. If you refer to his biography by you will see that he feared the Abbasid rulers of the time. Here is his incident with Haroon Al Rasheed.

Haroon who was very much annoyed and alarmed by the matter considered the speeches of Hesham as the biggest danger to the caliphate, and had decided several times to kill Hesham. He had warned him of his death, especially on that very day when Yahya ibn Khaled had arranged the meeting by the order of Haroon and he had listened to the convincing speech of Hesham personally and had sworn to kill him. At last he called for Hesham and ordered to imprison and kill him. So, Hesham had to escape to Kufa and hid away for some time in the house of Bashir Nabbal where he was too ill. However much they asked him to see a doctor he would refuse saying: I shall die and shall not recover from this illness. Finally Bashir brought a few doctors. When they finished their examinations Hesham asked them about his illness. Some of them said: We do not know what the illness is, and others told him something else as a result of their examinations. Hesham said: You are telling a lie; my illness is due to my heart trouble which is affected by the fear I have. It cannot be treated. (ibid)

Lastly, the ibn Hakam’s life is concluded.

It was because of this obstinacy and intrepidity that the caliph had decided several times to kill him and at last due to anxiety, fear and serious heart trouble, Hesham sacrificed his life. (ibid)

Now we ask the 12r Shia if fear is only restricted to hypocrites then what was Hisham ibn Hakam's position ? If tranquility cures a momin then why didn’t it cure Hisham ibn Hakam’s heart problems ?

Why didn't Imam Ali (as) partake in any battles During the Calipate of First 3 Calipahs ?

2011-08-17T16:04:00.000-07:00

This is one of the questions which is asked by the 12r Shias umpteen times. They seem to think just because they ask something umpteen times or make a statement umpteen times, it become a valid argument against their opponents. Also, we must recall that their statement a level of truth to it. However, this historical fact about Imam Ali's (as) lack of participation of wars, is not indication that Imam Ali (as) believed that the calipate of the 3 calipahs was illegitimate. What the 12rs fail to initially realize is their definition of imamate is not the same as the Sunni definition of Calipate. In fact, their definition of imamate in reality is suspended till the reappearance of the 12th imam. Anyway, in this topic I will explain why Imam Ali (as) didn't partake in any battles during the calipate of the 3 calipahs, and also provide a rational to why the 12r Shia arguement is flawed.

Jihad is compulsory duty in Islam, so why did Imam Ali (as) decide to stay back after he eventually gave bayah to Abi Bakr (ra) after 6 months, gave bayah to Umar (ra) and Uthmaan (ra) ? To answer this question we must refer to the Quran, where an exception for exalted sahabi such as Imam Ali (as) is made.
In the Quran, Allah (swt) tells us
It is not for the believers to go forward in battle all at once. Rather, there should be a separate group from every division that [remains behind] to obtain understanding (fiqh) in the religion and warn their people towards cautiousness when they return} (Q. 9:122).

Now since, Imam Ali (as) believed he was the most knowledgeable in Islam, the imam extracted this ayah and decided to stay back and council the 3 Calipahs instead. If this is the case, how can we dismiss the 12rs statement ? In history, Ammar bin Yassir (ra) who the 12rs consider to be a Shia among the Sahabis did partake in the wars of calipahs. He fought in the wars of apostasy under the rule of Abi Bakr (ra).

In the meantime Musaylima and his followers who were lying in ambush attacked the Muslims. The Muslims were faced with great trouble and began running away like a scared flock of sheep.

Historians like Waqidi, Ibn Sa'd and others who have recorded the biography of Ammar have written that Abdullah bin Umar said: "I saw Ammar Yasir on a hillock while his detached ear, wounded by a sword, was bleeding, and he was going on fighting in the same condition, and was calling out the fleeing Muslims and saying “O' Muslims! Are you running away from Paradise! "Then again he raised his voice and said: "I am Ammar! I am Ammar! Come to me, and run towards me!"

"I (Abdullah) saw that the ear of Ammar was hanging and I also saw that in that very condition he was killing the enemies, reciting epic verses, shouting and encouraging others so that eventually the Muslims gathered round him. When the Muslims had gathered near him he attacked the enemies and came out victorious from the battlefield". We receive al-Hasan at the time of Uthman, while he was in the vigor and prime of youth. He was over twenty years old. This age allows one to plunge into the battle of life and give an opinion of the social side. During this age, Imam al-Hasan entered, as it was said, the field of jihad, which is one of the doors to the Garden. He joined the Mujahideen whose standards headed for Africa to conquer it in the year 26 A. H.[1] Through al-Hasan, the grandson of Allah’s Apostle (a.s), the Mujahideen remembered the personality of his grandfather. So they showed extreme courage and Allah made Africa be conquered at their hands. When the battle ended, al-Hasan (a.s) headed for the capital of his grandfather (a.s). He was victorious and happy at the expansion of Islam and spread of the religion of his grandfather. In the year 30 A. H. the Muslim armies carried the standards of victory and headed for Tabaristan. Al-Hasan joined them.
http://www.al-islam.org/ammaryasir/12.htm

On the contrary, for the 12rs the sahaba who rejected waliyah are bigger apostates since status of imamate is higher than Prophethood.

Next when Imam Hassan (as) reached at level of maturity, the imam fought under the rule of Hz Uthmaan (ra).

At the Time of Uthman

We receive al-Hasan at the time of Uthman, while he was in the vigor and prime of youth. He was over twenty years old. This age allows one to plunge into the battle of life and give an opinion of the social side. During this age, Imam al-Hasan entered, as it was said, the field of jihad, which is one of the doors to the Garden. He joined the Mujahideen whose standards headed for Africa to conquer it in the year 26 A. H.[1] Through al-Hasan, the grandson of Allah’s Apostle (a.s), the Mujahideen remembered the personality of his grandfather. So they showed extreme courage and Allah made Africa be conquered at their hands. When the battle ended, al-Hasan (a.s) headed for the capital of his grandfather (a.s). He was victorious and happy at the expansion of Islam and spread of the religion of his grandfather. In the year 30 A. H. the Muslim armies carried the standards of victory and headed for Tabaristan. Al-Hasan joined them.
http://www.maaref-foundation.com/english/library/pro_ahl/imam02_hasan/the_life_of_imam_hasan/10_1.htm

Also, what is interesting to note that Hz Umar (ra) himself wanted to partake in battles during his own calipate. Yet it was Imam Ali (as) who stopped him from going further. In fact, even the 12r Shia till this day cannot deny this. Also, let go a step further and see the 12rs themselves citing the words of Imam Ali (as).

Imam Ali (as) wanted Umar's (ra) to live.
Instead of following Imam Ali's (as) sunnah the 12rs praise the pioneer of Rafidism who is none other than Abu Lulu.

Also, another interesting fact to note down is Umar (ra) leaving Madina to go to Palestine.

In 636 CE, at the battle of Yarmuk, the Byzantines were defeated by the Muslim Army. Christian Patriarch Sophoronius offered to surrender the city if Caliph Umar (RA) himself would come in person to ratify the terms of surrender. Umar (RA) agreed to the suggestion. The encounter between these two men was very dramatic.

Umar (RA) took to the road immediately, accompanied by a guard, and leaving Ali ibn Talib (RA) as his deputy in Madinah. Traveling by camel is a slow process. Umar (RA) and his guard would alternate mounting on the camel. So, it took few weeks before Umar (RA) arrived in Jerusalem. The crowd had gathered, and the eyes were wide open with curiosity. The Patriarch had prepared himself to meet with the most powerful ruler of his time, Caliph Umar, who had just defeated the Byzantines. From where he was standing, he saw a tall man walking, dressed in ordinary clothes, while holding the rope of a camel, and surrounded by Muslim generals; another person was riding on the camel. For a moment, the high priest, used to the pompous way Heraclius had carried his affairs, was confused as to who the Caliph was. Was the Caliph the man riding on the camel or the one pulling the camel? Eventually, recognizing the Caliph, he surrendered the key of the city. In the words of a Christian historian, Anthony Nutting, “Umar taught the caparisoned throng of Christian commanders and bishops a lesson in humility by accepting their surrender in a patched and ragged robe and seated on a donkey.” [The Arabs, New American Library, N.Y. (1964)]

When he left Madina he left Imam Ali (as) in charge of Madina. In a non-war zone Imam Ali (as) doesn't stop Umar (ra). However, in a war zone he prevents Umar (ra) from dying.

Imam Ali (as) Says Be With The Great Majority

2011-08-17T15:56:00.000-07:00

"With regard to me, two categories of people will be ruined, namely he who loves me too much and the love takes him away from rightfulness, and he who hates me too much and the hatred takes him away from rightfulness. The best man with regard to me is he who is on the middle course. So be with him and be with the great majority (of Muslims) because Allah's hand (of protection) is on keeping unity. You should beware of division because the one isolated from the group is (a prey) to Satan just as the one isolated from the flock of sheep is (a prey) to the wolf. (Sermon 126 Nahjul Balaghah) "

The 12rs think the shias in time of Imam Ali (as) were shias like themselves. So they say that is the majority. As for placing Ahle sunnah in this ahadith the 12rs say we don't even fall under this ahadith. They believe this hadith applies to only those who surrounded Imam Ali (as) and supported him in the battles of Jamal and Siffin. Therefore, within that ahadith they say those who love the imam too much are those who say Ali was god, the haters they classify as Khawari, and the middle they call those shias who fought under Imam Ali (as) in the Jamal, Siffin and Narwaan.

However, I have trapped the 12r by posting another tafseer of a sermon where it proves their interpretation to be false.

Who was the majority in the time of the Imam ?

The 12r Shia tafseer of sermon 97 says the majority of Imam Ali (as) followers accepted him as the 4th calipah.

However, there was one group who was swearing allegiance to him as a religious obligation regarding his Caliphate as determined by Allah. Otherwise, the majority regarded him a ruler like the other Caliphs, and as regards precedence, on the fourth position, or at the level of the common men after the three caliphs.
http://www.al-islam.org/nahj/

Did Imam Ali (as) tell Muawiyah that the Sahaba Were Cowards ?

2011-08-14T17:06:00.000-07:00

There are many irrationalities presented by the 12r shia sect on Imam Ali’s (as) actions and decision. Here is list of some irrationalities which 12rs present
1) Unity with hypocrites for the sake of Islam
2) Allowing a command of Allah (ie divine appointment) to be pressured.
3) Imam Ali (as) allowing his wife to be killed
4) Imam Ali (as) and a few companion being the only results for victory of Islamic wars
5) Imam Ali (as) accepting Shura for his own Calipate
6) Imam Ali (as) failing to implement the divinely appointed belief of the shia/12rs during his rule
7) Prophet (pbuh) plus the 11 imams failing to establish justice, but the 12th imam will be able to fulfill it.
8) Rajah
9) Imam Ali (as) failing to convert his supporters from to today form of shiaism/12r Shiaism.
10) Imam Ali (as) not giving any takfiri fatwa against his supporters who opposed him in the arbitration
11) Imam Ali (as) saying that follow the majority ( the majority in his camp accepted him as the 4th calipah instead of the first)
12) Imam Ali (as) calling the companions as cowards in a letter to Muawiyah.

In this topic I will emphasize on point 12. In a letter to Muawiyah, Imam Ali (as) presents his merits and slanders the companions.

From amongst the Quraysh, the condition of those who had embraced Islam, was not as bad as ours. Either they had defensive alliance with the non-believers or some tribes decided to defend them despite their differences in religion. While it was the practice of the Holy Prophet (s) that whenever a battle was raged and his companions behaved cowardly or ran away from the battlefield (as in Badr, Uhud and Hunayn) which was usually the case or started making the Muslims nervous (as in Khandaq), he sent members of his family (Bani Hashim) to fight out the battle to protect his companions. These members of Bani Hashim often fought single handed and some even met martyrdom as for instance, Ubayda bin Haarith was killed in the Battle of Badr, Hamza bin Abdul Muttalib in Uhud and Ja'far bin Abu Taalib in the Battle of Mu'tah. Besides these three, there was another person (here Imam Ali (a) meant himself) who also tried his best to meet martyrdom. I could name him but the date of his death had not yet approached and he passed through these terrible ordeals alive. (Najh al Balagha, Letter 9)

Now compare this to the Sunni Version.

As for those from the Quraysh who embraced Islam afterwards, they were relieved from the trials that we went through. Because from among them were protected tribes and individuals that had protection from their clans so that no one [from the pagan Quraysh] would do to them what they did to us. They were in asylum and were saved from being killed. This was as Allah willed. Then He ordered His Messenger to emigrate and later allowed him to fight against the polytheists. Whenever matters got tough and the battles began, he sent the people of his family to the forefront in order to protect the Companions from the heat of the battle. Thus, Ubayda [bin Harith bin al-Muttalib] was sacrificed at Badr, Hamza at Uhud, and Ja'far and Zayd at Mu'ta. The one whose name I would mention [i.e. Ali himself], more than once, sought martyrdom for the sake of Allah similar to these, yet there time was expedited and his [mine] was prolonged. Allah now grants them provision and rewards them for that which they have done. Consequently, I have not heard of or seen anyone from the people who was more sincere to Allah through obedience to His Messenger or more submissive to the Messenger in obedience to his Lord, more steadfast during hardships and times of distress than those who I have just named! Although, there were good people amongst the Muhajirun as well, may Allah reward them. (al-Baladhuri and the Wa'qat Siffin by al-Minqari.)

So in the 12r Shia version it states that only the Hashimis sided with the Prophet :[S.A.W.W]: in the Islamic wars in opposition to the Kuffar.
From this view a question immediately arises. If the Hashimis are the only Sahabis then what about Pro Ali companions such as Abu Dharr (ra), Salman Farsi (ra) , Ammar Yassir (ra), Miqdad (ra) etc ? Did Imam Ali (as) forget to mention them ? After all they were companions too.
Now the 12rs might want to say the imam is only taking about the 3 calipahs or the Sunni definition of the sahaba. Even if this is the case are 12r Shia trying to say that all wars were won by a small minority which numbered from 5-14 ? If this is the supposed reality of Islam then we have problems. The reason behind that, since Imam Ali (as) insulted the majority of sahaba in front of his greatest enemy then couldn't I conclude the his opponent used this information against him and turned the tables on the Imam ?

If I had an enemy and that he insulted his own side then, can I not use that information against him to advance my agenda?

In the end look at the results of history. What happened in aftermath the arbitration between Imam Ali (as) and Muawiyah ? On contrary we find a sermon where Imam Ali 9as) praises the sahaba which contradicts his statement in Letter 9.

I have seen the companions of the Prophet but I do not find anyone resembling them. They began the day with dust on the hair and face (in hardship of life) and passed the night in prostration and standing in prayers. Sometimes they put down their foreheads and sometimes their cheeks. With the recollection of their resurrection it seemed as though they stood on live coal. It seemed that in between their eyes there were signs like knees of goats, resulting from long prostrations. When Allah was mentioned their eyes flowed freely till their shirt collars were drenched. They trembled for fear of punishment and hope of reward as the tree trembles on the day of stormy wind. ( Najh Al Balaghah, Sermon 97)

It was these sahaba who fought under the 3 calipahs and gained them victory in the Islamic conquest.

On the contrary, Imam Ali (as) praises the opposite side military commitment and becomes disappointed with his own side.

I called you for war but you did not come. I warned you but you did not listen. I called you secretly as well as openly, but you did not respond. I gave you sincere counsel, but you did not accept it. Are you present like the absent, and slaves like masters? I recite before you points of wisdom but you turn away from them, and I advise you with far reaching advice but you disperse away from it. I rouse you for jihad against the people of revolt but before I come to the end of my speech, I see you disperse like the sons of Saba.[2] You return to your places and deceive one another by your counsel. I straighten you in the morning but you are back to me in the evening as curved as the back of a bow. The straightener has become weary while those to be straightened have become incorrigible.
O' those whose bodies are present but wits are absent, and whose wishes are scattered. Their rulers are on trial. Your leader obeys Allah but you disobeyed him while the leader of the people of Syria (ash-Sham) disobeys Allah but they obey him. By Allah, I wish Mu`awiyah exchanges with me like Dinars with Dirhams, so that he takes from me ten of you and gives me one from them. ( Najh Al Balaghah, Sermon 97)

Now earlier in the 12r Shia view he was slandering the companions.
If the sahaba were so bad did the Prophet :[S.A.W.W]: ever wish to trade his companions for Abu Sufyan's supporters ?

Also, the question comes back to the 12rs. If is only a minority which caused victory in the Islamic wars where was this minority's power in the Battle of Siffin & Karbala ? Why did the 9 imams remaining have to go into taqiyyah ? Why does Hisham ibn Hakam claim the 6th imam suspended Jihad until the reappearance of the Mahdi ? Why did Shaykh Al Mufid compare 313 companions of Badr with the 313 shias of the Mahdi ?

In history, the 12 imams were under the radar of the Ummavi and Abbasid rulers. On the contrary 12rs Shia were pacifist. The Ummavis and Abbasids never harmed them since they restricted their activities to their culture centers. Unless of course the 12r Shia decided to challenge the ruler of the time. Then again many Sunni Scholars go in trouble when they questioned the rulers of their time.

Now when we go deeper into history even during the Mongal invasion the 12rs chose to work with an aggressive enemy instead of declaring jihad.

Imam Musa Al Kazim's (as) janazah had restriction due to the pressure. Refer to 40 second mark in the clip below.

Yet the 12rs still did noting when the Mongols destroyed Imam Al Kazim's (as) shrine.

Whereas the Muslims who support and love Muawiyah such as Shaykh ibn Taymiyah declared a war on the Mongols and prevented them from advancing into Egypt. Is it not ironic ?

Why do the 12r Shia Care About The Causalities of Jamal ?

2011-08-14T17:01:00.000-07:00

The 12rs claim they disassociate from Bibi Ayesha (ra) since her actions during Imam Ali’s (as) caliphate resulted to high number of Muslim casualties.

From my understanding of the 12r Shia theology, it is not battle of Jamal or her rejection of Shura that got Imam Ali (as) in power which causes the 12rs to make an initial tabarra against her. However, it is her rejection of Waliyah, which is main reason 12rs hate and curse her.
Bibi Ayesha (ra) actions during Imam Ali's (as) calipahate are presented by the 12rs for purpose of dawah. These events actually compliment their creed instead of proving Imam Ali’s (as) waliyah.

For example a 12r says the wahabis call us kaffir. Now a Sunni might ask don't the 12r shia do the same ?
Instead of answering that question, the 12r Shia say we refer to Sunnis as Muslims. What they hide from Sunnis is this term Muslim they are using in its context has no links to momins. In fact, the term Muslim aimed at Sunni Islam by the 12rs is indirectly linked with the term monafiq or hypocrite.
If we refer to the Quran, the hypocrites are actually considered worst than the Kuffar.
Anyway the 12rs go into historical events to try to justify their hatred toward the Sahaba. By just claiming those who reject the Waliyah of Ali are apostates, does not give them the ability to use an emotional card to antagonize their opponents. On the contrary, historical events is best emotional card is play against the Sunni who opposes the 12r and has no clue that such and such event occurred. In the end the Sunni is left at a confused state. At that state the Sunni challenger is helpless to defend Bibi Ayesha (ra).

Anyway, the main reason I started this topic is to ask 12rs why they really care about the causalities of Jamal. In the end, the number casualties which occurred only resulted in Sunni lives only. The reason for this is the majority of supporters of Imam Ali (as) were Sunni in reality.
According to the 12r Shia own sources the majority of accepted Imam Ali’s (as) caliphate accepted him as the 4th Calipah instead of the first. In Najh Al Balagha Sermon 97 the commentary of the sermon suggests that “the majority regarded him a ruler like the other Caliphs, and as regards precedence, on the fourth position, or at the level of the common men after the three caliphs.” (Nahj al-Balaghah Commentry Sermon 97)
Once again the causalities suffered in Jamal are those who were Sunnis. There is ahadith about Hz Ammar bin Yassir (as) being killed by rebellious group.

Sahih al-Bukhari - Volume 4, Book 52, Number 67
Narrated 'Ikrima: That Ibn 'Abbas told him and 'Ali bin 'Abdullah to go to Abu Said and listen to some of his narrations; So they both went (and saw) Abu Said and his brother irrigating a garden belonging to them. When he saw them, he came up to them and sat down with his legs drawn up and wrapped in his garment and said, "(During the construction of the mosque of the Prophet) we carried the adobe of the mosque, one brick at a time while 'Ammar used to carry two at a time. The Prophet passed by 'Ammar and removed the dust off his head and said, "May Allah be merciful to 'Ammar. He will be killed by a rebellious aggressive group. 'Ammar will invite them to (obey) Allah and they will invite him to the (Hell) fire."

Sahih Muslim - Book 41, Number 6968 - 6970
Umm Salama reported that Allah's Messenger (s) said to 'Ammar: A group of rebels would kill you.

However, once again the Shia sahabis such as Ammar ibn Yassir (ra) did not as kuffar.
Now if we look further into the 12r Shia theology they consider Sunnis calipahs to be same category of Muawiyah and Yazid.

Here is a 12r Shia Scholar who teach the 12r Dawah methods.

Also, they play the unity card with Sunnis, yet within the so called unity the 12r have their agenda to get rid of Sunni Islam.

Therefore, in the end the casualties killed in Jamal, were Yazidis from the 12r Shia prespective. It is not matter if they had side with Imam Ali (as) or not. The reason for that is the majority of the supporters of who rallied behind Imam Ali (as) accepted him as the 4th calipah instead of the first.

Did Monafiqeen Exist in the Meccan Period of Islam ?

2011-08-14T16:59:00.000-07:00

The 12rs say the sahaba became apostates after the demise of the Prophet :[S.A.W.W]:

However, my question to the 12rs is can you prove that the muhajireen among the sahaba who you consider as apostates or non-momin were non-Momin /borderline Muslims or monafiqeen during the Meccan period of Islam ?

As far as I know the term monafiqeen did not exist till migration to Madina took place.

So far I have ironically only seen the 12rs use Qiyas to justify their aqeeda, and their disassociation from the non-shias among the sahaba.

Dua From Imam Hassan Al Askari (as)

2011-07-24T18:51:00.000-07:00

This is the supplication of Imam al-Hasan al-Askari (alaihi salam) which must be read thrice every morning for protection. This dua was initially posted by brother Syed Ahmad Amiruddin.

Mullah Majalisi's View on Blacks in the Aqira.

2011-07-12T17:17:00.000-07:00

Here is a strange ahadith in Bihar al Anwar which in directly attacks black people.

It is a well-known fact that the Prophet had an admirable sense of humour - although even in witticism, he never spoke but truth. Once an old lady of Medina asked him to pray to Allah to give her a place in the Paradise. The Prophet said, "Old women would not enter the Paradise." She went out crying. Bilal saw her and asked her why she was crying. She narrated the whole episode. Bilal came with the lady to the Prophet, and said, "This woman is narrating such and such from you?" The Prophet said, "Even black men would not enter the Paradise." Now Bilal too started crying. Then 'Abbas, the uncle of the Prophet reached there and learning of the episode, tried to intercede with the Prophet, who told him that even old men would not enter the Paradise. When he too joined the crying group, the Prophet told them to be cheerful because Allah would create them young and with bright faces and then they would go into Paradise

al-Majlisi, Hayatu'l Qulub, pp. 129-130; Bihar, vol. 16, p. 295.
http://www.al-islam.org/slavery/4.htm

I'm guessing Mullah Majalisi forgot about Imam Musa al Kazim (as) when he added this ahadith in his ahadith collection.

From the above video, it is clear that the light of haqq (truth) is not blocked due to ones complexion.

Shia Scholar Warns Not To Curse \ Make Dua Against The Sahaba

2010-12-16T23:54:00.000-08:00

This lecture was recorded by in Pakistan in early 80s. This was the annual Sham-e-Ghariba from PTV. The Scholar from his views is a Tafzili Shia, and his name is Sayyid Naseer-ud-Deen sahab. After listening to this clip some 12rs might say that Sahaba are only those who reject the 3 calipahs, and accept Imam Ali (as) as the first calipah. However, to prove such narrow minded and taqiyyah abusing 12rs Shia wrong, I have added the clip where he praised Umar (ra) in the end.

Shia Scholar Praises Umar (ra) & Adds (ra) After His Name

2010-12-16T23:34:00.000-08:00

This lecture was recorded by in Pakistan in early 80s. This was the annual Sham-e-Ghariba from PTV. The Scholar from his views is a Tafzili Shia, and his name is Sayyid Naseer-ud-Deen sahab.

Why do some 12r Shia have to Pretend They are Sunnis When They Debate ? Taqiyah ?

2010-12-05T21:27:00.000-08:00

A lot of times I come across some 12rs who want to debate, and while debating they claim they are Sunnis. While claiming they are Sunnis they insult the Sahaba indirectly, and still say they are Sunnis. Today I was watching some clips on youtube, and I discovered that they have some stories and narrations in their books which encourage this degraded behavior.

Okay, fine Bibi Fatima (as) was correct, but Abi Bakr (ra) was wrong. However, why did the Shia shaykh lie in the first place that he was a Sunni ? From his deception the Sunni also discredited his views.

The Shia Mufti gives a narration where the Imam's sons said his older brother is shia, but he was Sunni so he can convert Abu Hanifa(ra) ? This is just ridiculous. Of course if Imam Ali (as) couldn't even protect his wife in the 12r Shia beliefs, how can I expect them to straight forward.

Imam Muhammad Al Asi on Saudi Arabia/Wahhabism

2010-10-22T12:31:00.000-07:00

What made the Mutazilla Unique

2010-08-29T12:28:00.000-07:00

A lot of narrow minded Muslims say the Mutazilla restricted themselves to Hellenism. However, what the fail to see is that the Mutazilla on the contrary, came out to defend Islam.
Shaykh Abu Zahra in the biography of Abu Hanifa (ra) writes

"Groups of Magians, Sabaeans, Jews and Christians and others entered Islam, their minds still full of the teachings of those religions, and their understanding of Islam necessarily being filtered through them. Some pretended to have faith out of fear of the ruler, concealing their old belief, and began to try to corrupt the Muslims’ deen, to make them doubt their own beliefs, and to introduce ideas and opinions for which Allah had given no authority. The fruits of their efforts appeared: there were anthropomorphists, zindiqs and many other groups. The Mu‘tazilites tried to defend Islam, and their Five Tenets were the result of their sharp debates with their opponents. The tenet of Tawhid was formulated to refute the anthropomorphists; Justice was to refute the Jahmites; the Promise and Threat was to refute the Murji’ites; and the Position between the Two Positions was to refute the Kharijites who said that anyone who commits a sin was unbeliever. "

(Abu Zahra, 46)

Also what really impressed me was there unique methodology which separates them from all the Islamic schools.

Shaykh Abu Zahra discusses the unique methods applied by the Mutazilla. He states

The methods of deduction employed by the Mu‘tazilites were different from those of others among the Islamic Community and their deductive premises also differed. There were several distinct characteristics in the way they debated.
Point 1

The Mu‘tazilites avoided imitation and were averse to following others without investigation, examination, comparison, proofs and proper criteria. Their respect was for opinions and not names, for the truth and not the speaker. Hence they did not imitate one another. The rule which they followed was that every responsible person is answerable for the principles of the deen to which his ijtihad has led him. Perhaps that is why they split into so many groups.

Point 2

Also They relied on the intellect to establish their articles of faith, finding support for their positions in the Qur’an. They did not have much knowledge of hadiths because they did not use them for doctrine or evidence.

Point 3
They took from classical scientific sources which were translated in their time. They borrowed from some of those sciences and used them to support their arguments in clashes with opponents in the field of kalam. They were joined by many Muslims educated in the foreign education and philosophical systems which were nurturing the Arab intellect in that time, which is why there were many distinguished writers and philosophers among them.

Point 4
They excelled in language, eloquence and clarity of exposition. Their men included eloquent orators and debaters who were skilled in debate, knew its rules and were experienced in its methods and how to defeat opponents. Their leading figure, Wasil ibn ‘Ata’, was a notable orator." (Abu Zahra, 46)

In comparison to uniqueness of the Mutazilla I give a preference to them on the 3 out of the 4 points above. I think all school today suffer from at least one of the above. When it comes to imitation, the Ahle Sunnah and 12rs are both proponents of it. Today both schools followers consist of followers who are blind followers of taqleed. On the contrary, the Zaydis, have not suffered from this problem, since their school of opinions is not restricted to one monolithic group or on the basis of taqleed.

When it comes to ahadith, I would have to speak against the Mutazilla for lacking education in the area of ilm-e-rijal. The 12rs try to substitute this area, by simply applying rational reasoning(aql) toward ahadith. On the contrary, if this is the case then there can always be opinions on the contrary. For example in Nahj al-Balagha the sermon of Shiqshiqiyya is widely quoted by the 12r to dismiss the legitimacy of rule held by Abu Bakr (ra), Umar (ra) and Uthmaan (ra). Since, Nahj al-Balagha, has no chain the only method they use to authenticate this sermon is through their rational reasoning. On the contrary, the Mutazillah have recognized this sermon through their rational reasoning came to another conclusion. Ibn Abi al-Hadid al Mutazilli (ra) recognized al-Khutbat al-Shiqshiqiyyah as genuinely attributed to al-'Imam
Ali (as), he, however, tried to interpret it in accordance with Sunni belief in the legitimacy of al-Khilafat al-Rashidah. The Zaydi in the area of ilm-e-rijal are still unknown to the majority of the Muslim world. On the issue of Imam Ali (as) caliphate not all of them say Imam Ali (as) position is was an explicit one. However, through his merits they point out that Imam Ali's (as) position of caliphate was implicit which is not disagreed by many of the Scholars of Ahle Sunnah. Both Shia sects Zaydi and 12rs invite the Sunni schools to recognize the Imam of the time. The 12th Imam of the 12rs has left the world for over 1000 years. Until he doesn’t appear people really have no “infallible imam” to rely on. This mean the 12rs expect Muslims to follow a system of imamate which is no longer functioning. Zaydis on the contrary also suffer from a high level weakness in this area. Their main weakness is that they have not established their schools in the Western nations. Their main imams of knowledge can only speak in Arabic and have sources which are also restricted in the Arabic language.

When it comes to scientific knowledge, once again I believe the Muslim world lack in this area. Today’s society of Islam is either filled with Muslims of worldly knowledge or Muslims of religious knowledge. There seems to be no balance between the two.
Shaykh Tahir Ul Qadri in the clip below identifies the roots of terrorism within Muslim lands.

Next Shaykh Hakim al Quick lists the weakness of the Muslim scholars.

Imam Al Asi points us that we have more fiqhi scholars in comparison to scholars who are scientist. He says the Quran has more hints toward science as comparison to fiqh.

As for the last point, I believe the early Mutazillah were closer to the school of Ahlul Bayt (as). However, the later Mutazilla started to deviate toward the wrong direction. Orators are needed the Muslim world, but if they lack scholarly knowledge then they are not different than the non-Muslim who present their ideas.

Iran Starts Loading Bushehr Plant With Nuclear Fuel

2010-08-21T04:52:00.000-07:00

Inshallah, Iran will be able to generate electricity from the Bushehr nuclear plant within 2-3 months. However, IMO this will give Israel a greater reason to attack it. If anyone has followed Norman Finkenstein's discussions on the 6 day war, he states that Israel attacked the Arabs because they didn't want the Arabs to modernize their nations. Today this is exactly what Iran is doing. It is modernizing its technology.

Imam Jafar as Sadiq (as) Maternal Linage

2010-06-04T15:48:00.000-07:00

Imam Jafar as Sadiq (as) grandfather was Hz Qasim ibn Muhammad bin Abi Bakr (ra). This tabeen was raised in the household of Bibi Ayesha (ra), just like how Muhammad bin Abi Bakr (ra) was raised in the household of Imam Ali (as)

Ahlul Bayt (as) view on Abu Bakr (ra) and Umar (ra) Part 1

2010-06-04T15:46:00.000-07:00

This clip covers the view which the Ahlul Bayt (as) had about Abi Bakr (ra) and Umar (ra)

Imam Muhammad Al Baqir (as) and Imam Abu Hanifah

2010-06-04T15:44:00.000-07:00

This clip is about the meeting which occurred between Imam Baqir (as) and Imam Abu Hanifah. The 12rs shia on the contrary, dismiss this incident, cut and paste half of this story and claim that Imam Baqir (as) dismissed the concept of Qiyas.

Here the hadith from the 12rs Imami books.

Al kafi: H 175, Ch. 19, h 20

Ali ibn Ibrahim has narrated from his father from Ahmad ibn ‘Abdallah al-‘Aqili from ‘Isa ibn ‘Abdallah al-Qurashi who has said the following.

"Once abu Hanifah came to see Imam abu ‘Abdallah (a.s.) who said to abu Hanifah, "O abu Hanifah, do you practice analogy as I hear you do?" Abu Hanifah replied, "Yes, I do practice analogy." The Imam then said to him, "Do not practice it because the first person who used analogy was Satan when he said, "Lord, you have created me from fire and created him from clay." He analogized fire with clay. If he would have analogized the light in the clay and fire he would have learned about the difference between the two lights and the excellence of one over the other."

On top of that the 12rs shias are so treacherous that they have taken the examples that Imam Abu Hanifah (ra) used to justify his teachings and claimed that it was Imam Baqir (as) who used examples to explain fiqh to Imam Abu Hanifah instead.

Anyway, we can't expect the Imami to give the sunni scholars any credits. After all most of them don't even believe that Sunni are Muslims in the aqira. If we read other books Qiyas such as Zaydia the concept of Qiyas is approved by Imam Zayd bin Ali (as) who was another teacher of Imam Abu Hanifah.

Here how the story goes.

Most of the people think Imam Abu Hanifa valued opinion to an extent that sometimes he neglected some hadeeth or didn't even make an effort to find a hadeeth on a specific matter. This was also the case when the Imam was alive and the fuqahaa of 'Iraq were known for their opinions among the Muslims.

"It appears that Abu Hanifa met Muhammad al-Baqir(great grandson of the grandson of Prophet Muhammad-PBUH, Al-Husayn) at the beginning of his development (as a faqih). He first met him in Madina when he was visiting it. It is reported that al-Baqir remarked to him, "Are you the one who changes the deen of my grandfather and his hadiths by analogy?" Abu Hanifa replied, " I seek refuge with Allah!" Muhammad said, "You have changed it." Abu Hanifa said, "Sit in your place as is your right until I sit by my right. I respect you as your grandfather, may Allah bless him and grant him peace, was respectred by his Companions when he was alive." He sat.

Then Abu Hanifa knelt before him and said, " I will present you with three things to answer. Who is weaker: a man or woman?" "A woman", he replied. Abu Hanifa asked, "What is the share of a woman?" "A man has two shares and a woman one," he replied. Abu Hanifa said, "This is the statement of your grandfather. If I had changed the deen of your grandfather, by analogy a man would have one share and a woman two because the woman is weaker than the man."

Then he asked, "Which is better: the prayer or fasting?" "The prayer," al-Baqir replied. He said, "This is the statement of your grandfather. If I had changed the deen of your grandfather, by ananlogy would be that, because the prayer is better, when a woman is free of menstruation she should be commanded to make up the prayer and not make up the fast."

Then he asked, "Which is more impure: urine or sperm?" "Urine is more impure," he replied. He said, "If I had changed the deen of your grandfather by analogy, I would have ordered a ghusl for urine and wudu' for sperm. I seek refuge with Allah from changing the deenof your grandfather by analogy." Muhammad rose and embraced him and kissed his face to honour him."

Note: Muhammad al-Baqir, the son of Zayn al-'Abidin, was the brother of Imam Zayd and died before him. He was called, "al-Baqir" (deep seeker of knowledge) because of the serious way he sought knowledge. Although he was one of the People of the House (Ahlul Bayt), he did not speak ill of the first three khalifs.

Reference:

Al-Makki mentions this conservation and it is taken from the book "The Four Imams" by Muhammad Abu Zahra. It can be found on page 169-170 in his book

Imam Jafar As Sadiq (as) Intro

2010-06-04T15:43:00.001-07:00

RATIONALISM VS. SECTARIANISM

2010-06-04T15:36:00.000-07:00

RATIONALISM VS. SECTARIANISM
by Imam Al Asi

There is no doubt that today's Muslims are more divided than they have ever been. The divisions are so prevalent that in the political and economic sense of the word the Muslims of the world have ceased to be the "ummah" spoken about in the Qur'an and the Sunnah. A closer look at the condition of today's Muslims and we realize that these divisions are related to disputes and disagreements that have become throughout the ages what appear to be irreconcilable differences. Historical arguments as well as contemporary opinions have consolidated themselves into a "self-righteousness" that elevates a personal belief or persuasion at the cost of denigrating the "other." This self-righteousness extends itself into fields of conception, doctrine, opinion, behavior, morality, lifestyles, inter-social relations, language, choice of words and vocabulary, attire, ambitions, etc... All these divisive trends are practiced to the exclusion of the other Muslim, or with friction towards the other Muslim, or even to clash and "kill" the other Muslim. All this divisive holier-than-thou manner of acting or conducting oneself or society runs contrary to the very essence and meanings of the Qur'an and the Sunnah. In the Qur'an and the Sunnah we have an obvious emphasis on the integrity, integration, and unity of the Muslims. We shall try to point out in this presentation the major reason for this dichotomy between a Qur'an and Sunnah that underscore the centrality of Islamic cohesiveness and togetherness on one hand, and the traditional or cultural divisions that characterize today's Muslims from neighborhood to neighborhood and from continent to continent.

All Muslims recite and repeat the ayah:

And, indeed, this is your ummah, [when it is], one ummah; and I am your Sustainer – and, thus, conform unto ME.(Surah Al Ambiya' verse 92)

Yet, it is all Muslims who live in exclusive cultural clusters, or individualized "independent" nation-states, or self-centered sectarian societies – all in inconsistency and incompatibility with the meanings of Scripture and Sunnah...

Why so?

To begin to answer this question we need to scan the general history that we all share, regardless of our backgrounds or priorities. This general history appears to have developed along three parallel courses, for the purposes of this paper. The first course is a doctrinaire course, the second course is a political course, and the third course is a fiqhi course. These three parallels have produced for us conceptual schools of thought, political schools of thought, as well as fiqhi schools of thought. The origins of all these schools of thought were in the first two or three centuries following the demise of our beloved Prophet. Some of these tendencies or trends have virtually withered away, while others are still alive and kicking. Without going into any detail we have schools of thought known as "al-Jabriyah", "al-Qadriyah", "al-Murji'ah", and "al-Mu`tazilah". These intellectual trends do not exist in today's world in a very substantial or in a very self-conscious way. We do not come across Muslims, who when asked to identify themselves, would say that they belong to any of the above intellectual trends. Therefore, for practical purposes we will not dwell on the historical differences that were very tense at the time between or among these bygone tendencies. We do acknowledge, though, that the potential for their "origins of thought" are still with us; because, after-all, these tendencies come from a human nature and a human mind that, in essence, are what they have always been and will express themselves with the same proclivities even though the "times" may have changed...

Another level of variation of thought is found in the fiqhi opinions of early and contemporary mujtahids. In this area we have towering fiqhi figures such as al-Imam al-Sadiq, Abu Hanifah, al-Shafi`i, Malik, Ibn Hanbal, and al-Imam Zayd just to mention a few. Their personal and scholarly opinions, interpretations, and rulings are to be found in their copious books of fiqh. And if anyone were to compare their valued works he would find that they all shared a common trait of "thinking through" the meanings of the Qur'an and the Sunnah – even though they did not share an identical analysis or one and the same conclusion on some or on many issues.

Unlike the broad conceptual and doctrinaire intellectual efforts that have withered away through the course of the past one thousand years, the fiqhi efforts are still strongly adhered to by the majority of contemporary Muslims. It is unfortunate to say that some of these Muslims who are characterized, by and large, by a primitive understanding of ijtihadi matters consider their school of thought preference to be superior to other schools of thought in a divisive and sometimes offensive manner. This subject itself may need a rigorous and scholarly diffusion of its "tension" issues... issues that cause some Muslims belonging to one school of thought to be dismissive of or defamatory towards other Muslims who do not belong to their school of thought.

Which brings us to the most important element of divisions and divisiveness among the Muslims today – and that is what may be called the "political schools of thought" or the ayaat and hadiths that are used by some to explain or rationalize the hatred of other Muslims or even hostilities and wars against other Muslims. We think that this is the most serious of all issues that has outlived the passage of time and that can be used by Imperialists and Zionists to keep the Muslims in a state of ideological tension, political divisions, and military aggression.

Before we give way to an outline of some of the dynamics involved in the "on-again, off-again" flare-up of strains and state of war we think it necessary to mention the ayaat in the Guiding Qur'an that, if understood conscientiously, would deter tension and tumult among Muslims.

… And do not be of the mushriks, of those who subdivided their deen and became zealots – each party [obsessively] prideful of what it has… (Surah Ar Rum verse 31-32)

Verily, those who subdivided their deen and became zealots, you [O Muhammad] have nothing to do with them… (Surah Al An'aam verse 159)

And those who have been vouchsafed Scripture did not provocatively and aggressively take issue with one another except after having received knowledge [from on high]… (Surah Aal Imran verse 19)

Sectarianism

Before we descend into the nitty-gritty of this issue we would like to state the following observations.

Differences of opinion are normal and natural within the given and consensual understanding of the impeccable Qur'an and the established Sunnah. The more variations of such ijtihad, the more effort invested in explaining their rich meanings. Differences of ijtihad within the combined understanding of the Qur'an and Sunnah are complimentary; whereas differences within a fragmented understanding of the Qur'an and Sunnah may become contradictory or even confrontational. Expressing such variations of opinions that are based on an integrated understanding of the Qur'an and Sunnah may take the form of accommodation which is the way it is supposed to be, or may take the form of discrimination which is the way it is not supposed to be. Therefore, whatever a Muslim's fiqhi preference or political persuasion may be within the overall consolidation of the Qur'an and Sunnah he/she is required to accept and admit another Muslim's preference and persuasion as long as it does not exclude Muslims from their professed commitment to Allah and HIS Prophet. It simply is not within the nature of things that all thinking human beings are going to be a carbon copy of each other. This applies to intra-Islamic ijtihad as it applies to cross-cultural and inter-human relationships and reasoning.

And had your Sustainer decreed it HE would have rendered [all people] as one ummah and they [still] would have had their differences except for he who is blessed by your Sustainer; and for that reason HE created them… (Surah Hud verse 118-119)

The issue to be noted is that when differences do occur, and they are inevitable, that there be no hostilities associated with such God-given differences. Differences of understanding and analyzing the aggregated meanings of the Qur'an and Sunnah will, in the long run, divulge some benefits. One such benefit is the fact that an ayah, a hadith, or a theme therein may indeed turn out to have a variety of mobile but not opposite meanings pertinent to time and place variations. Variations of analyses and analytical thinking are God-given freedoms that need to be juxtaposed and objectively evaluated, provided that there is no malice or ill-will in this regard.

With Qur'anic guidelines we may detect that "self-centeredness" or "the ego" or "covetousness" are feelings that act as catalyst for initiation of hostilities and fragmentation. Any "truth" when saddled with such individualistic compulsions turns into a causal factor for animosity and potential warfare. The following are some ayaat that shed light on the nature of ego-centric claims to the absolute truth.

Is it so, that every-time an Apostle comes to you with what your egos are not inclined to accept you become arrogant and in doing so you attribute lies to some [apostles] and other [apostles] you kill? (Surah Al Baqarah verse 87)

… do not trail your egos to do justice… (Surah An Nisa' verse 135)

Say [O Muhammad]: I will not follow your self-centered ways; for if I do, I will go astray and be not guided… (Surah Al An'aam verse 56)

… And do not tag to your ego; for it [your ego] will divert you from the course to Allah… (Surah Sawd verse 26)

And if the Haqq were to trace their self-love the heavens and the earth and everything therein would spoil… (Surah Al Mu'minun verse 71)

And many [people] do go astray because of their selfishness, void of knowledge… (Surah Al An'aam verse 116)

Many Muslims refer to the first generation of Muslims who were brought up, schooled, and tempered by none other than the Prophet himself, as a generation that is flawless or incapable of sin. We do not want to enter into any argument with such people who hold such perception. Our concern is to try to have them think through their convictions. In doing so we will sight some of the differences of opinions that were held by prominent personalities of that same generation. We will avoid names, as some Muslims are offended by the names of these Muslims in positions that need to be corrected.

The first issue that became a matter of dispute or differing opinions was concerning the death of the Prophet. One of the Sahabah (radi Allahu anhu) held that the Prophet did not die; and he considered any such statement tantamount to playing into the munafiqeen's hands...Of course the issue was later settled, and this prominent Sahabi came to his senses and was convinced that the Prophet (P) actually passed on to heavenly company... Another issue that had different opinions among that first generation of devout Muslims was: where should the Prophet's grave be? Is it to be where he died, or should he be buried where the other committed Sahabas were buried? Eventually, this issue was also resolved, and the Prophet was buried in the same place as he passed on. Another issue of differences of opinion pertains to "who should succeed the Prophet" as head of state? And here we have a difference of opinion that continues to live on to this very day. We also have a difference of opinion about what should be the punishment of "Muslims" who refused to pay their zakat to the Islamic State once the Prophet passed on. This deliberate policy by some people of withholding their due to the Islamic treasury had to be encountered. But how? Should they be disciplined by a military campaign? Or should there be other measures taken to see to it that they wind up paying their financial obligations to the state that offers them their rights and protects them from insecurity and aggression? Another issue of contention among those pioneering Muslims was: what shall be done with territories that are acquired by the Islamic State? Should these newly acquired territories become "private property"? Or should they be state owned? What we learn from this sequence of events is that these committed Muslims never adjudicated their differences by hatred towards each other or by waging war against each other. Differences of opinions, a variety of points of view, but never bloodshed and combat to reach a solution to these discrepancies.

All of these issues have been settled or marginalized throughout the course of time. There remains, though, the issue of succeeding the Prophet of Allah. This issue has been turned into a polarizing issue by ruling classes, religious classes, and ignorant classes of people. The resultant has become a matter of fanaticism or defamation of the other Muslim who does not agree with a particular point of view. And this has no basis in the Qur'an and no basis in the Sunnah. What follows is a list of accusations and counter-accusations that have been the material of feuding dynasties and religious bigotry throughout the years. These accusations and counter-accusations can be neutralized easily if Muslims agreed to refer these issues to Allah and HIS Prophet and to seek answers coming from sources and references that are reliable, trustworthy, and transparent. These are some of the issues that are turned into cannon fodder – used by some Muslims against other Muslims:

1- Some ignorant Muslims accuse other Muslims saying: they believe that the Quran is incomplete!! It just takes a little investigation to realize that both sides of this unsubstantiated accusation believe in the completeness and finality of the Qur'an.

2- Some less-than-informed Muslims attribute the weight of conviction - a Muslim's iman – to the presence of some unfounded hadiths that are found in all Books of Hadith. Just because these Books of Hadith have within them baseless hadiths should not reflect on the integrity and sincerity of Muslims who, if enlightened and advised, would dismiss such hadiths that are incompatible with the Qur'an and the rest of the well-established Sunnah.

3- Some Muslims who should conduct an inquiry before passing judgment on Muslims accuse other Muslims of placing Imam Ali (radi Allahu anhu wa alahi as salaam) on a pedestal above the Prophet (P) himself. There may have been individuals here and there who reacted to particular oppression by going to extremes and expressing such heresy; but this does not apply to the Shi`is who are the intended target of this malignment.

4- Another point of disagreement among today's Muslims is the definition and the status of "Imam". Without going into details about this matter, suffice it to say that, even though this issue may continue to be one of different definitions, it never should be one that pits one Muslim against another Muslim. And whatever definition is given to the word "Imam" that definition by whomever never violates the meanings of the Qur'an and Sunnah.

5- There is, from time to time, an accusation by some Muslims against other Muslims saying that they have been influenced, brainwashed, or infiltrated by Yahud. This also is one article of defamation that can be put to rest by some research and trans-denominational contact. Anyone who knows anything about the internal thoughts and experiences of all Muslims knows enough to rebut such slur and aspersion.

The above are in no way exhaustive of the misinformation that feeds into the policies of division and discrimination that have been activated from place to place to have the Muslim peoples remain divided and divisible. Our comment on this sad state of affairs is to point out the fact that almost all, if not all, the above mis-characterization of Muslims by other Muslims is attributable to the fact that Muslims no longer think for themselves. And when we no longer think for ourselves other people will begin thinking for us and thinking against us. Everyone here should be aware of the fact that there is an "intellectual world" that is at war with Islamic self-determination. The most advanced stage of this intellectual war is represented in the politics and policies against the Islamic State in Iran. To summon all their intellectual might against Islamic Iran, the Zionist and Imperialist powers of the world are resurrecting and feeding sectarian bigotry. The worst eras in our Islamic history are picked up by the common enemies of all Muslims to highlight what they consider to be an irreconcilable difference between Sunnis and Shi`is. This train of thought begins by tracing the Sunni-Shi'i schism to a "[sectarian] Umar" opposed by a "[sectarian] Ali". This misleading characterization extends into two classes of Sahabah: one of them deadly opposed to the other!! Buying into this scheme of things are governments and regimes that are tied into the Zionist-Imperialist nexus- regimes that thrive in the Islamic East, some of which claim they are the custodians of Islam and the guardians of Iman!!

In our humble calculation of things, we say quite honestly and objectively, that the Islamic led resistance to Zionism in and around the Holy Land is proof positive that sectarianism has no future. By any definition, it is [Shi`i] Hizbullah who are on the front line to liberate [Sunni] Palestine, aided and supported by the Islamic government in Iran. Palestine cannot be considered a "Shi'i" land however way you seek to define it. And Hizbullah cannot be considered to be a "Sunni" movement however way you seek to define it. The more the Islamic non-Sectarian struggle against Zionism increases the more the Zionist and Imperialist enemies of both Sunnis and Shi'is will begin to despair of their policies of "divide and conquer."

I know many people will hesitate to state it, but I will. So far, the leaders and the leadership of the Islamic State in Iran have shown an outstanding amount of understanding, resiliency, and maturity when it comes to the destiny of the Muslims and oppressed peoples of the world. It takes an Islamic State to carry the concerns and anguish of all the Muslims. It takes an Islamic State to extend beyond its geographical boundaries and cultural character to espouse and support the liberation forces in and around the Holy Land of Palestine. This is exactly the state of affairs of the Islamic Republic of Iran. Where else in the world do the Muslims have a free forum to approach the issue of Islamic solidarity and Islamic unity? Where else in the world do the Muslims or oppressed people have a leadership that can bridge the gap between Muslim victims of Zionism and non-Muslim victims of Imperialism? The Islamic leadership in Islamic Iran has had to balance the demands of its internal ebb and flow with the gravity of the external circumstances and conditions in the region- beginning with Lebanon and Palestine and extending all the way to the Indo-Pak subcontinent- through Iraq and Afghanistan... We can see a brighter tomorrow in light of some policies that stand a good chance of success among an Islamic government in Iran, a potential Islamic administration in Turkey, and well tested Islamic liberation force of Hizbullah, an up-and-coming Islamic coalition and liberation force in Palestine. US Imperialism is slowly bleeding and dying through a thousand cuts in Iraq and Afghanistan. The Zionist father of all political evils is in the throes of a growing Islamic reality and power in the region. The old political structure in Arabian lands is exactly that: an old, warn-out, dilapidated and expiring political (dis)order. We do not claim to know what will happen tomorrow; we are in no position to outline the details of the coming grand transformation that will usher in an awe-inspiring Islamic ummah as it is meant by the Almighty to be. But what we can see very vividly is the beginning of a formidable Islamic bloc that will deal the death blows to all invaders, occupiers, and plunderers. At the center of all this, undoubtedly, is the non-sectarian Islamic leadership, the struggling Islamic masses, and the freedom loving Islamic and oppressed peoples of the world. All this jargon about "takfir" and "bid'ah", rawafid and nawasib comes from those quarters who are not capable of coming to terms with a universal Islamic awakening that has already begun. These words are not the first words in a new front of enemies against Islamic self-determination, they are the last words of a perishing class of rulers and manipulators who have no thoughts to express, so they turn to foul language and empty threats. We realize that this task of breaking new grounds and remaking the political will of independent Muslims is not an easy task. It is not a task that will be accomplished in a short period of time. It will require determination and sacrifice. It will need adherents and forerunners. But time is on the side of those who pledge their life and their wherewithal to the Almighty and the Arbiter of all. As we write these words there are threats originating from the centers of Zionism and Imperialism against Islamic Iran. This has been going on for quite some time now. And only those who are set apart from Allah can be intimidated by such threats, vain, and empty boasting. Those who call themselves "Sunnis" and lavish all types of innuendo and indictments against Islamic Iran should be ashamed of themselves. A confident "Sunni" will never think twice about coming to the aid of his brother Muslim, especially if this brother Muslim happens to be in an Islamic State that is under constant threat from Zionist and Imperialist powers. It is because these types of "Sunnis" are not sure of their "Sunnism" that they behave in such a manner. Never to overestimate things, these mouthpieces are few and do not represent the grassroots of the Muslims throughout the world. They speak the language of their political masters and their financial paymasters.

Finally, we cannot forget those who have sacrificed their lives and their limbs in the decades and centuries that passed to defend and maintain Islamic self-determination. The All-Merciful shall provide them the bliss that they deserve. We all are looking and anticipating a world of justice, where poverty is out and plenty is in. A world that is finally free of tyranny and oppression. A world that knows no discrimination on the basis of denomination, color, or ethnicity. When the future looks back at the present, the Islamic Republic and its Islamic leadership will be honored with the distinction of being the first to pioneer the path of Islamic brotherhood and freedom and equality for all.

This discussion paper was presented by Imam Mohamed Asi on the occasion of the 23rd International Islamic Unity Conference on 3 March 2010. The Imam is based in Washington D.C. The Imam previously led the daily and Jum'ah prayers inside the Masjid. His speeches were revolutionary and thought provoking, and eventually irritated and threatened the Middle-East Ambassadors who control the Masjid. Finally, the Imam, his family, and other Muslims faithful to the course of Islam were forced out, into the streets. This khutbah originates from the sidewalk across the street from the Islamic Center, currently under seige

UNITY AND ISLAMIC SELF DETERMINATION‏ by Imam Al Asi

2010-06-04T15:34:00.000-07:00

UNITY AND ISLAMIC SELF DETERMINATION

There's an ayah in Surah Al Ankabut- the second ayah. OK- we are going to place our minds in this ayah. This ayah says

Do people think/reckon/figure that they are going to be left alone just to say "we are Mu'mineen without being subjected to the tests of the times/the pressures of the powers that be/without being placed in difficult position life? (Surah Al Ankabut verse 2)

This is a question. Do people think this is the case? The question infers that this is not the case. You're not expected by Allah to mumble the words of iman and then carry on without the challenges/difficulties that you will encounter in life. Before we jump to the conclusion, Muslims who commit themselves to Allah there-by becoming Mu'mineen do so with an air of innocence. No one becomes a Muslim with a hot head on the first day- that doesn't occur. When we become Muslims we do it with an open heart and a relaxed mind. There's no fanaticism/intimidation/hostility about Islam. We acquiesce to Allah. But when we do this according to its principles/meanings, we can't expect to be left alone. That is what this ayah is saying. In other words the meaning of the fitna that is located in this ayah is a substantiation/verification of your iman. So what happens if we encounter/meet/interact with those who put on a pictorial of iman? They have the imagery of committed Muslims- whether they are males/females- there's an image to a committed Muslim. So we have many people who have these images, but you should ask "are they under the pressure that comes with the responsibilities of committing your life/efforts to Allah?" Is that the case?

Certainly we have brought these challenging circumstances/details of life to peoples and societies a foretime… (Surah Al Ankabut verse 3)

This is nothing new. You/me/every other individual here-and-there think you are the first one who feels the pressure?! Allah is telling you no-no-no. Don't think that even for a moment.

There has been many/multitudes of others before you who have felt this pressure and more so that Allah may know those who are truthful to this iman/commitment and those who are false/liars. (Surah Al Ankabut verse 3)

Allah knows. Allah is the All Knowing, but it is the portion of our commitment to Allah that has to stand as a testimony in the presence of Allah on the Day of Judgement- that's what counts. We are who we are not by dreaming/intellectualizing. We are who we are by what we do. There's where the verification is. OK- that's the general meaning of this ayah.

We go from this ayah to some of the hadiths of His Prophet. One of these hadith says there will continue to be a segment of my Ummah steadfast on the haqq and it's not going to be harmed/damaged take by those who take issue with/oppose it. In another rendition of this same hadith: there will continue to be a group in my Ummah who are steadfast and who will take a public position pertaining to al haqq until the final hour arrives. Every generation has this element in it. Now this hadith is different from the other so-called hadiths. We don't consider this to be a hadith in which they say that the Prophet says Al Yahud were divided into seventy one-or-so sects/denominations/schisms and An Nasara are divided into seventy two-or-so sects/denominations/schisms and the Muslims/My Ummah, (according to their quote of the hadith) is going to be divided into seventy three sects/denominations/schisms and all of them are going to perish/suffer except for those who adhere to me and my sunnah- however the narrative of that hadith is. Because this hadith is quoted so much, it is timely to see and to say why this hadith may not be a hadith. We know that the Prophet compliments the Qur'an. The Prophet doesn't contradict the Qur'an. If we take the word Ummah which is used in this hadith… The Prophet says my Ummah is going to be divided/spilt into seventy three (whatever you want to call them), branches/denominations, etc. This is a negative description/piece of information about the Ummah of the Prophet. In the Qur'an, when the word Ummah refers to the Ummah of the Prophet (it) is always positive. The word Ummah occurs many times but when it refers to the Ummah of the Prophet it is positive. So we ask ourselves is it possible that Allah to refers to the Ummah of the Prophet in a positive way in the Qur'an and then the Prophet himself refers to his own Ummah in one of these hadiths in a negative way? We don't think so. Allah says concerning this Ummah that we are speaking about

You are the best Ummah to take an interactive position with other peoples of the world… (Surah Aal Imran verse 110)

The best Ummah.

Let there be from amongs you, the followers of Muhammad, an Ummah that calls to al khayr… (Surah Aal Imran verse 104)

That's a positive. We can go to the other ayaat in the Qur'an and see how the Qur'an speaks about the Ummah of Muhammad in a positive way. So how come here, Muhammad himself is speaking in a negative way? This is an indicator that this quote is questionable. Besides, if you take a look at the divisions that are in An Nasara. According to what they call a hadith here, there are going to be seventy two but when you look at their divisions, they're in the hundreds. This is another question mark pertaining to those who say that this is a hadith sahih. Verify that for us. Then, the other question mark about the attribution of this statement to the Prophet is that "is the Prophet pessimistic about his own Ummah?" You sense an air of pessimism that this Ummah of his is even worse then Al Yahud and An Nasara?! The Yahud are better- there's seventy one different segments. The Nasara are better- there are seventy two different segments. Here come the Muslims with seventy three different segments to them. They are worse than even Al Yahud and An Nasara. Does the Prophet speak in such away about his Ummah?! So there's a question mark about this. Back to the original quote from the Prophet in which he says there will remain a taifah of the Prophet's Ummah who will abide/defend/promote al haqq and they are not going to be damaged by those who take issue with them. Many times we find the courage to do this in those who dedicate their lives to Allah. Some of them may be people of knowledge and a scholarly status and others may just be the average person.

Let us quote a hadith Qudsi. It's a little long but it is alright if we learn. It says Allah is saying whoever becomes an enemy of the wali' of mine… Now of course you're going to ask what is meant by wali'? It is one of these words that is very hard to bring into a language that has broken from God a long time ago. A wali' has the meaning of a follower/confidant/premier. If you can put all those words together in one word, you will come out with the meaning of wali'. Allah has His awliya'. There is an ayah in the Qur'an that says

… for sure you don't have to fear for the awliya' of Allah. (Surah Yunus verse 62)

That's one of the meanings. The other one is that

… they themselves have no fear in their lives and they don't grieve. They commit themselves to Allah and within that light of al iman they have the quality of taqwah. (Surah Yunus verse 62)

Taqwah is always being conscious of Allah's power at work in your life here and now. So the Prophet of Allah says in the hadith Qudsi whoever becomes an enemy of a wali' of Mine then I put him on notice/I inform him of a war… You and me are in a creational mode, subjects of Allah- and Allah is saying the best/easiest way we can become close to Him/approach Him is to do His will... What is this fard upon us?

All of it is included in the Qur'an that has been revealed to us. (Surah Al Qassas verse 85)

So the best way to become close to Allah is to become the Qur'an in the flesh/behaviour/motion. … And My subject continues to approach Me and coming close to Me doing voluntary beyond the fard... In the spirit of the Qur'an there's extra things that you can do. … And you keep on doing those extra things until Allah loves you… So it's not only the fard that you are doing. Some of us have the technical mind and say "al fard is as salah." Yes, salah is a fard. Some of us say "Al fard is az zakah. Al fard is fasting." All of these are fard but a fard is one that is done with a spirit and a soul. Let us assume for a moment someone put together a robot and taught that robot all the motions that we go through. So when the robot listens to the adhan he goes to the Masjid and to the salaah. When the robot knows that Ramadhan is coming the robot doesn't eat/is not fuelled/charged anymore and (it) does the same mechanical things that everyone else does. (Do) you think that robot has a place in al jannah/paradise? How come you cannot admit a robot into paradise but you can think of human beings who have become robots who will go to al jannah? Allah says … if I like/adore this Abd I will become the ear by which he hears/listens... Now if we have some minds that are technical and that are just unbelievable types of minds, they take these things literally!? You can't take this literally! God becomes your ear!? That's not what He's saying. God becomes your eye in the physical sense?! No! These are cells and tissues that form our body. What happens is that you begin to hear what Allah wants you to hear. There's a lot of noise in this world. You can tune in to/out of many things. You can observe some things but not other things; but once Allah adores you then your hearing is tuned into what Allah wants you to hear, your eyes are tuned into what Allah wants you to observe, your hand begins to do what Allah wants it to do and your leg/foot become the instruments that walk in the path of Allah. We have some calcified minds that if they take this hadith literally they say "how can this be?" That's one of the problems that we Muslims are suffering from i.e. the literal understanding of some of the ayaat and some of the hadiths such as this hadiths. In other words, if we do what we do, (you can do whatever you do), if Allah dwells in your intention/in the core of your heart/mind, what you are doing i.e. every effort you do in life you do it with the will of Allah so Allah becomes part of you. We're not saying that Allah becomes a physical human being. The hadith is not saying that. No Muslim in his right mind says that. Then, at this time i.e. after you've done the fara'id/nawafil with a spirit/soul, not like a robot, then Allah becomes your senses, (in a sense). Some people say "I make du'a. I ask Allah. I do this and that and I don't hear any answer. I don't see any results." We're sure in your life you've come across some of these types. Well here is a partial answer to that type of question. Are they absorbed/assimilated to Allah? If they are, Allah says here, via His Prophet … at this point/time if My male/female subject asks Me, I will definitely give him... You see- (with) the construct in Arabic there is too much emphasises in this sentence: wa la in… la u'tiyanna … and if he seeks refuge with Me I will offer him shelter and refuge/protect him… And then listen to the last sentence of this hadith Qudsi. Allah says at this point when Allah becomes the embedded will in this human being who is the subject of Allah, (now please brothers and sisters- don't take this literally), I have never hesitated in doing anything I did as much as I hesitated to have my subject expire meaning die. In other words Allah hesitates to take his soul away from his body because he's committed to Allah. Why does He hesitate to do that? Because He says My subject dislikes the moment of death and I dislike disappointing him. If we absorb these meanings, we begin to understand that whatever may happen in life, (what is there that could happen? Think. Whatever it is. The worst case scenario that comes to your mind), it's trivial/meaningless when you are in the presence and company of Allah. Everything. As harsh/hard/tough/painful as it maybe, (whether it is a psychological/physical pain), it is not going to endure forever. It will pass and it will become part of your past and you will remain there in the presence of Allah. That is why He says you live your life in His presence and He did not want to take you away from His presence, so He hesitates at your moment of death because He doesn't want to disappoint you. If we had these meanings in our lives/everyday assignments/jobs/efforts/ endeavours/labour/work if we have this attitude, then we can understand Allah when He says

Oh but the awliya' of Allah don't experience any fear and grief. (Surah Yunus verse 62)

Whatever happens, happens with the grand calculations of the Almighty. Nothing happens just out of nowhere the way it does. On another occasion, when there's another type of pressure i.e. military/warfront pressure, the Munafiqeen in society look at the Muslims and say look they put themselves in trouble. Now look- the whole world's turning against them. We told them don't go that route/don't set yourself up with these enemies. This is what the Munafiqeen/image Muslims/kafirs who are camouflaged with Islam come to Muslims and say. When the Prophet himself was preparing his last military campaign in Tabuk- hundreds of miles away North of Al Madinah- these Munafiqeen came with their attitude. They were telling some people oh it's too hot. You are going to war? This is a long distance. Brothers and sisters- walking from Al Madinah to Syria is a long distance especially if you want to do that under the scorching sun of Arabia. So these Munafiqeen come to the Muslims who have commitment and have Allah with them/by them/for them and say where are you going? It's too hot.

Say to them: but the fire of jahannam has more heat to it. (Surah At Tawbah verse 81)

They come to the Muslims if the Muslims don't score a victory out-and-out and say you see, if you listened to us you wouldn't have suffered those consequences of reversal at the warfront. And the answer to that, (if we are looking at the larger picture), the world doesn't begin and end with one affair. We look at the larger picture (and) we repeat Allah's words

Say to them: nothing is going to happen to us except what Allah decrees to happen to us (Surah At Tawbah verse 51)

So whatever comes our way we take that knowing that our time is limited here. We are on our way to Allah in an eternally sense and we know here in the transient presence in this world we are keeping the company of Allah and when we do that things begin to happen

Shura Council of the Sahaba‏

2010-06-04T15:26:00.000-07:00

DIFFERENCES, NO DIVISIONS by Imam Al Asi

The description of those who are in a confident relationship with Allah is portrayed in the words of His Prophets when they face the doubts, uncertainties and the obscurities of the people around them. They would say qul inni ala baynaat mir Rabbi as Allah instructed them to say

Of course I am in a clear affair from my Sustainer

This bayyina that is the possession everyone who conforms or complies with Allah, (in our case, today as current unraveling events indicates), barely exists. In one of these areas where this is obvious is in what is becoming the Sunni/Shi'i division of peoples and opinions and therefore a lack of unity and common purpose. This is unknown to those who repeat

Of course I am in a clear affair from my Sustainer

In other words, is the Qur'an and the Prophet, both of them, our trust from Allah or are they less obvious then the petty issues that are dividing the Muslims? To gain this descriptive of

Of course I am in a clear affair from my Sustainer

we are trying, with Allah's help, to clarify these issues that have watered down or marginalized this bayinnah from Allah. We are thankful to Allah to be ahead of our brothers and sisters who are still smothered by inaccurate information that dilutes the brotherhood of the Muslims and their common destiny. We will, with our reliance on Allah, continue to open up some chapters of these critical first generation of Muslims and see whether understanding them increases the distance among us or lends itself to our consolidation. In the time of Uthmaan (radi Allahu anhu), the 3^rd successor to Allah's Prophet, there were five individuals who were left out of those 1^st generation of Muslims who had become very high profiled Muslims. In the words of some of the personalities of that generation, they said, (which means) the Prophet of Allah expired while he was satisfied with them. These individuals were the ones who were (more or else) contributors in one way or the other to Uthman's responsibility of governing the Muslims. That doesn't mean though the agreed with Uthman. Let us take a quick look at these high profile Islamic personalities who were the shura that was to decide 1^st of all the reign of Uthman or to give this responsibility to him and 2^nd of all to see where they stood after Uthman himself or the usbah around Uthman began to make decisions. Notice, after we consider these personalities there is no hard feelings.

Abdur Rahmaan ibn Awf (radi Allahu anhu)

The 1^st one is Abdur Rahmaan ibn Awf (radi Allahu anhu). This was a person who he himself excluded himself from being one of those several individuals who qualified to lead the Muslims. He was a relative of Allah's Prophet on his mother's side. His name before he became a Muslim was Abd Al-Ka'aba or Abd Al-Amr and the Prophet himself gave him the name Abdur Ar-Rahman. This person was known to be a very prosperous or wealthy man. When he was exiled or became a muhaajir to Al-Madinah, he became a brother of another ansaari (radi Allahu anhu) who was also a very prosperous man in Al-Madinah. The altruism between the muhaajirin and the ansaar was such that the ansaari who had everything would offer the muhaajir who had nothing the choicest of what he had. In this case, Abdur Rahman ibn Awf was offered all that he wanted and he declines. He would say just show me the market. As is the case with some people, wealth and money comes in their way naturally. So, he goes and begins his market activity and he becomes a very wealthy man. This wealth begins to multiply and increase by leaps and bounds. But he was also generous. He would give to the Muslims without question when they were in need. On one occasion, one of his caravans was coming to Al-Madinah and there was a rumble to it as if it were some military division and he gave off that to all who were in need. The Prophet of Allah said to him you are a very rich man, indeed, and I see you crawling meaning I see you moving on your arms and legs into al jannah meaning you are not walking like a normal man into Al-Jannah, you're barely making it into Al-Jannah therefore offer Allah a perfecting loan. These words lived with this man, even though Allah gave him all this wealth. He lived until the time of Uthman and he was almost the arbiter in the decision that was to be made among these six individuals of "who is going to become the next successor to Allah's Prophet." It was with his influence that the Uthman himself became the 3^rd successor to Allah's Prophet. At the beginning, the relationship between Abdur Rahmaan ibn Awf and Uthman ibn Affan was what we may call, very normal relationships. But then, after the family circle of Uthman began to move Islamic issues of policy and destiny in the wrong direction Abdur Rahmaan ibn Awf would no longer speak to Uthman or want to meet with Uthman. So- not all is like the information in the public wants to convey- not all these developments were some kind of conspiracy. Even though this person was not known to be a person of austerity- there was no austere aspect to his life. He was not a zaahid.. He wanted to partake of the abundance that was around him. He came to the Prophet, because of a skin condition, and asked permission to wear silk. Allah's Prophet made it an exception and gave him that permission, but then he wanted to extend this and he wanted his family to wear silk and Umar (radi Allahu anhu) rebuked him in more or less words, he said enough is enough- you don't carry this exception to make it the norm. So, Uthman was boycotted more or less by the same person who was instrumental in him becoming the 3^rd successor to Allah's Prophet.

Saad ibn Waqqas (radi Allahu anhu)

Another personality that figured pre-dominantly in those days was Saad ibn Waqqas (radi Allahu anhu). We covered a little territory in which there was a dispute between Saad and Uthman and that was as a result of Uthman relieving Saad of his position as governor of Al-Kufa. Once again, Saad was reported to have been, during those critical hours, in making the decision of who is going to lead the Muslims when it came down to two Uthman or Ali (radi Allahu anhuma). It was said that personally, Saad was in favor of Ali becoming the leader of the Muslims, but he didn't make much of this. He kept this personal feelings to himself. We don't know- we say this as a matter of honesty and trust- whether the family circle around Uthman sensed an independent character in Saad and therefore relieved him of his responsibility of being the governor of Al-Kufa. It's just one of those questions that presents itself in the coverage of this territory. When Uthman's family decision makers began to steer the Islamic decision in the wrong direction, Saad took a position of conscience. He said he was neutral to all of this he didn't want to be involved in what was beginning to become obvious- an Islamic government and an Islamic opposition. He felt in himself that he wasn't comfortable with all of this and he didn't want to be involved. He expressed some opinions in opposition to Uthman, but when opposition become more than just expressing yourself, meaning he saw people beginning to carry arms in this opposition, he excluded himself from it. So what do we have right now? Abdur Rahman ibn Awf and Saad, both of them, towards the end of the rule of Uthman as opponents to Uthman in their own way.

Az-Zubair ibn Al-Awwam (radi Allahu anhu)

Then, we have Az-Zubair ibn Al-Awwam (radi Allahu anhu), who is one of these outstanding personalities at that time- one of this shura counsel to decide on the future of the Muslims. To begin with, I think some of us should understand Az-Zubair is the Prophet's cousin. He is the son of Safiyyah; Saffiyah being the sister of Abdillah, the Prophet's father. That's in one direction. In another direction- because some of us look as family issues- with Islamic standards, family issues should not contribute to the worthiness or lack there-of of a committed Muslim, but because some of us have been programmed to factor in these issues it is only our right to look at these factors that are involved. Az-Zubair, the full name is Az-Zubair ibn Al-Awwam Al-Khuwailid. You know, from elementary Islamic history, Khadijah (radi Allahu anha) is the daughter of Khuwailid. So, Az-Zubair's father and Khadijah are a brother and a sister. This is another contributing factor. In other words, let's put it in the way you can understand it, Khadijah was Az-Zubair's paternal aunt- an aunt on his father's side. In another addition to this, Az-Zubair was married to Aisha (radi Allahu anha)'s sister, the daughter of Abi Bakr (radi Allahu anhu)- Asma' (radi Allahu anha), which means that Az-Zubair and the Prophet of Allah were Adis of each other (in Arabic or in farsi) baajnaak or in English) two men married to two sisters. We say "so what?" Our Islamic values don't look at blood relationships. This could be a positive and it can be a negative. Az-Zubair is also one of these people who became extremely rich. If we are talking about understanding the wealth of Abdur Rahman ibn Awf- let's just get a sense of how wealthy he was- when he died, one of these wives (depending on the book that you're reading he died while he had three or four wives) whose inheritance was one-four of one-eighth, which comes out (some what) percentage wise to 3,1 or 3,2% of his wealth went to her which translated into between 80,000 to 100,000 dhirhams or dinaars- it's not made specific. A little, a tad bit over 3% was between 80,000 and 100,000 of the currency of that time. It is said that when Az-Zubair passed away his wealth (here, we, once again run into different numbers) on the lower side it was 35,000,000 and on the higher side it was 52,000,000; the number in between was 45,000,000. Whatever it is, in the context of that time it was much beyond of what we call today's billionaires. How did he make this wealth? He made it in simply what we call today real estate. He asked where is the high value property? He was told in Al-Kufa, Al-Basra, Al-Fastaf, Al-Askandaria, Iraq and in Egypt and he bought and invested. When he died, he had 11 residences in Al-Madinah alone- 11 homes in Al-Madinah. Now, you can understand why there were some Muslims like Abu Dharr (radi Allahu anhu) who was very concerned "why are some people in possession of all of this wealth and other people barely in possession of survival?" So, we come to Az-Zubair himself and his position vis-à-vis Uthman. At the beginning, it was normal, but then, towards the end even though Uthman showed much favoritism to Az-Zubair's son Abdullah (radi Allahu anhu), Az-Zubair turned an opponent of Uthman, so we can't speak about a homogenized wealthy class of Muslims who did not have their differences- they did have their differences. It's not a simple as some people want to cast it a simple issue of polarization of wealth or a conflict between families. There was much more to it then that, even though these were some of the elements of it. This person also turns against Uthman and becomes one of the opponents of Uthman.

Talha ibn Ubaidillah

The other frontline personality in this shura council was Talha ibn Ubaidillah (radi Allahu anhu). Talha belonged to the family structure of Abi Bakr (radi Allahu anhu) called Taim. He also was a very prosperous or rich man. They say when he died he had 30,000,000 dirham or dinaar- we're not very clear on this one is a silver based currency and the other is a gold based currency. By profession, ever since before he became a Muslim, he was a merchant. He had ventures with Uthman- before and after Islam, they would go on commercial journeys to Ass-Shaam. Talha and Uthman became Muslims in the same year. Talha ran into the Prophet of Allah and Abi Bakr when they were on their way from Makkah to Al-Madinah, meaning, during their Hijra from Makkah to Al-Madinah. So, what was Talha's position? Talha, at the beginning, was upset why the decision was made to appoint Uthman to be the leader of the Muslims when he was absent. He was on one of his commercial journeys and he wasn't present in Al-Madinah when the decision was made to appoint Uthman as the ruler of the Muslims. When he came back to Al-Madinah it was a feat accompli. Uthman had already become the successor to the Prophet and the leader to the Muslims. He was very upset about this. In other words, how is a council of people making decisions while I am a member of that counsel and the decision was made and I wasn't consulted. Uthman realizes this was the case and he tried his best to diminish this feeling or this position of Talha. Let us remind ourselves that Talha was one of the persons who (as did all of these people that we are talking about) attended the wars of Allah's Prophet. Talha was distinguished by being one of those rare personalities who fought with Allah's Prophet in the crucial moments of Uhud when many people abandoned him. He was hit by an arrow in his hand while defending Allah's Prophet and one of his fingers was paralyzed. He was injured in all parts of his body in defending Allah's Prophet in Uhud. So, what was his position when the opposition though, when the opposition against Uthman amongst the Muslims increased? Even though- listen to this how sometimes the details that are very critical, we sort of by pass them and generalize- Talha was one of the persons who turned against Uthman with an opposition of arms. In other words, he joined the Muslim armed opposition when Uthman was besieged in his residence. We just mentioned that Az-Zubair was opposed to Uthman. Az-Zubair's son Abdullah (radi Allahu anhu) was in charge of security of Uthman's residence. Talha was one of the people who was in the crowd of opposition that came to unseat Uthman. When Uthman was killed and Ali showed discomfort with the killing of Uthman, Talha was one of the persons who was surprised- how could Ali feel uneasy or disturbed by the killing of Uthman. This could not make sense to him. We later know that even though Talha gave his bai'ah after Uthman to Ali, along with Az-Zubair, they were in almost a quick fashion to renege on that bai'ah and Marwan ibn Hakam was a person who was destined to kill Talha in the battle of Al-Jamal because he said this is for that- you, Talha, was instrumental in this revolt against Uthman and now I am getting equal with you.

Imam Ali (as)

The last outstanding personality in this counsel of shura was Ali, who, (save us from much of the details of what has become the tit for tat between Sunnis and Shi'is in their versions of history) we'll spare ourselves this and we will take what is known by every Muslim whatever their background is. Ali became a Muslim in the household of the Prophet of Allah when he was either 9 or 11 years old. He was the Prophet's cousin. Abu Talib took care of the Prophet when the Prophet needed help and the Prophet took care of Ali when Abu Talib's family needed help. Ali was married to the Prophet's daughter (radi Allahu anha). Ali was the trustee of the possessions that were in the Prophet's control when he was in Makkah the day or the night that he had to leave from Al-Makkah to Al-Madinah. The Prophet said to Ali, this was when the Prophet was going on a military mission to Tabuk and deputized Ali over Al-Madinah when he wanted to participate in this military mission of the Prophet. Ali was the one who would carry the banner of the Muslims in every military encounter. He was the one who gave his bai'ah with sincerity and honesty to Abi Bakr and Umar and he did not boycott them. He did not express any hostility towards them. When they needed advice he would give them advice. He did not say "I am going to isolate myself from political life because the affairs of the Ummah are going in the wrong direction"- none of that is reported in history, if we want to be fair to what we are reading. But, when things began to go wrong at the time of Uthman, even though, on a personal level, he was not an enemy of Uthman, he disagreed with the decisions that were being made out of the office of Uthman. When the opposition turned violent against Uthman Ali's sons were the ones who were entering and leaving the residence of Uthman. That being said, obviously Ali did not agree with many of the things that were done in the name of Uthman, either by his relatives or by him, himself, or by some ambiguous shouldering of the responsibility. Whatever the case was, this was the shura council that made the critical decisions in those times and days and we find out, at the end, that barely anyone- rather none of them none of them from this shura counsel- were satisfied with at least the latter second half of the rule of Uthman ibn Affan. Now, we ask you, if this is the information that is affordable or available to all Muslims, then why is everyone worked up with each other saying "I am a Sunni" or "I am a Shi'i?" Where did this come from? It wasn't there. We're looking at this information 1^st hand, without any interference and we don't find this type of tension among these sincere Muslims who sincerely disagreed amongst themselves. So, does recalling these events generate bad feelings? NO. Recalling these events lends itself to experience. We learn from this. If we cannot learn from this, maybe being six feet under is more honorable than shouldering the responsibilities of life. Let us ask ourselves also- we notice that the Muslims did not have, in this time period, a vice-president as it were, meaning the khalifah or the imam or the Ameer Al-mu'muneen, whatever you want to call the chief executive of the Muslims. The Muslims did not have a deputy. Are we missing something, can we not ask ourselves why was that not the case? Were they less then able to find someone who could fill in for the Muslim ruler if something happens to him? Are we allowed have someone in that position or not? Can we learn from this history, absorb its lessons or are we blinded by fanatical emotionalism?

History of Hassan ibn Sabah

2010-05-25T14:31:00.000-07:00

Due to the game the Assassin's Creed this videos is getting a lot of attention. When I did some research on this personality I was quiet impressed. There was a time when I used to believe that Sunnis are the only representatives of Deen. However, after years of research I believe all madhabs have their gifted personalities.

The Necessity of Unity Among Fiqhi Schools

2010-04-09T19:16:00.000-07:00

It seems like we all still need to grow up. We fight over minor issues. If I don't pray like you does my prayer become invalid ?

Quran's 150 Jurisprudential Verses & 750 Verses of Scientific Direction

2010-04-09T19:06:00.000-07:00

Out of 6000 verses in the Quran only 150 verses are in reference to Fiqh. Since the day I was born my focus was only toward those 150 verses. Not a lot of Muslims want to emphasize on the remaining verses.

A Background on the Exegesis (Tafseer) of the Quran

2010-04-09T19:00:00.000-07:00

Muslims today spend more time memorizing the Quran instead of understanding the Quran.

The Spiritual Return of the Prophet (sawas) by Shaykh Nazim Al Haqqani

2010-04-08T22:01:00.000-07:00

The Prophet (sal) is the one whose heart is clean from all things connected with this life of dunya.
Allah Almighty made his heart to be connected with the Divine
Pleasures and made it to swim in the oceans of Divine Wisdom, Divine
Knowledge and Divine Secrets. This was opened to Rasoolullah (sal)
and he opened it to Seyyadina Abu Bakr As Siddique (ral) and to
Seyyadina Ali (ral) and then from them to the Sahabas who received
this, each according to his own levels from the Divine Knowledge,
Divine Secrets and Divine Wisdoms from the Unity Oceans of Allah
Almighty.

Then from one heart to another this knowledge was transferred down to
us. This was given to those who liked to swim in these Oceans. Not
everybody is asking to swim in these Oceans. Most people are very
happy to memorize some religious knowledge from books or from the
Shariah. They are very happy with this. But there are another
category of people who are searching for the `Living Knowledge'. This
is Knowledge of life. This knowledge is full of life, full of
Spirituality and full of Reality. Allah Almighty opens this knowledge
in the hearts of those who have cut off all connections with this
material world and who have connected their hearts to Allah Almighty
and to the Prophet (sal).

As for these people Allah Almighty will make for them a special
`Mihraj.' This is a special opening which takes them from one Maqam
to another. Higher and higher from state to state till they reach to
the Highest Station and to the Highest Level. This is a station from
which they can receive from Seyyadina Mahdi (alai). They take this
knowledge from him and also reach to taking knowledge from the Prophet
(sal). Then they will be able to enter into and swim in these Oceans
of Knowledge.

The message that we have for the children of Adam (alai) is that this
life is not going to continue as it is now. It is going to end soon.
Very soon there is going to come a time when everything is going to
be changed. Everything is going to change for the better. It is
going to change into the time of Sahib uz Zaman Mahdi (alai).

We are now approaching to the time of Sahib uz Zaman, Seyyadina Mahdi
(alai). The Prophet (sal) gave us news of this. The Sahabas asked
the Holy Prophet (sal) as to when the Day of Judgment is. The Prophet
(sal) answered that, "it will be very close, so close more than you
can even tell." Then the Sahabas asked him whether it will be during
his time. The Prophet (sal) replied, "No, it will be after my time,
and after me there shall be the four `Rightly Guided Khaliphas' who
are Abu Bakr as Siddique, Omar, Usman and Ali. After them will come
the Princes and then the Kings". The Princes were the Ummayad and
Abassids and the Kings and the sultans were the Ottomans The Princes
or the Ummayads and Abassids ruled for two centuries and thereafter
the Kings ruled for seven hundred years. The Kings were the Ottoman
Khaliphas. The last of the Kings or the Sultans was Sultan Abdul
Hamid of the Ottoman Empire. After this during the next hundred
years will be the period of the tyrants. We are in this period now.
This period will be for 100 years or less and then Allah Almighty is
going to send the grandson of the Holy Prophet (sal) who will also be
called Muhammad. He will guide the Nation of the Prophet (sal) to
Islam and to Iman. He is going to lead the Nation of the Prophet
(sal) so that they will reach to the Divine Pleasures of Allah
Almighty and will be the real Ummah of the Holy Quran.

Seyyadina Mahdi (alai) will rule for 7 years. During this time this
World will be like Paradise. In the 7th year Seyyadina Esa (alai)
will take over from him and rule this World for a period of 40 years.
This period of time beginning from the rule of Mahdi (alai) will be
the time that the Holy Prophet (sal) will be sent back into this
World, spiritually and he will be planting the secret of the Quran in
the hearts of the people during this time. This is because Allah
Almighty had promised this in the Holy Quran. So Allah Almighty is
going to send the Holy Prophet (sal) not in his physical body but
spiritually in order to plant in the hearts of all Mankind the Secret
of the Quran.

It says in the Quran "The one who sends to you this Holy Quran is
going to send you back at an appointed time" In this time the Prophet
(sal) will be sent to plant the Secrets of the Holy Quran in the
hearts of the children of Adam (alai) and in the hearts of Mankind and
in the hearts of the Nation of Rasoolullah (sal). Allah Almighty is
going to send the Seal of Prophets, spiritually, not physically and
then he will order him to appear and already Rasoolullah (sal) has
appeared like the sun for his Ummath.

Rasoolullah (sal) was like the Sun for his Ummah and will never
disappear. Always if there is a Nation of Rasoolullah (sal), then
there has to be Rasoolullah (sal) with this Nation. There cannot be a
Nation without their respective Prophets and you will see that all
past Nations are now finished. Now the Nation of the Prophet is only
remaining. Allah Almighty will continue it till the Day of Judgment
and Allah Almighty shall make Rasoolulah (sal) to be forever with his
Nation and to plant the secret of the Holy Quran in the time of Mahdi
(alai) and Seyyadina Esa (alai). This is going to be in front of us.
We are now waiting for this event to happen. All awliya are waiting
for this time to come. This is the time when Rasoolulah (sal) is going
to make his Spirituality to appear and people are going to know about
the Spirituality of Rasoolullah (sal).

The Sahaba of Rasoolullah (sal) or the companions of Rasoolullah
(sal) was in the presence of the physical body of Rasoolullah (sal).
The last Nation of Rasoolullah (sal) is going to see his Spirituality.
They are going to see his reality and he is going to plant in their
hearts the Secrets of the Holy Quran. By the Holy Quran Allah
Almighty is changing the badness in this world into light . Then how
about when Rasoolullah (sal) receives the Secret of the Holy Quran?
What is going to happen and what is going to be the changes when these
Secrets are going to be opened for Mankind. The Heavens and the Earth
is going to be opened to Mankind. All stations and Godly Worlds are
going to be opened to Mankind and by using the Secrets of the Holy
Quran, Mankind will be able to enter into the Divine and Godly Worlds
of Allah Almighty by the permission of Allah Almighty.

Allah Almighty will at that time order the Spirituality of Rasoolullah
(sal) to give everyone a `Spiritual Being' so that they will be able
to enter into the Godly Worlds of Allah Almighty, and into the Godly
Kingdom of Allah Almighty. The Kingdom of Allah Almighty unlike this
world will never finish. It is from Pre-Eternity to Eternity. It is
forever. The Kingdom of Allah is not like this earth which is good
one day and bad on the next day. This World which is the Godly World
is so vast and so big containing the Earth and the Heavens and the
World of Command. Jabarut and all this is going to be opened up
during the time of Mahdi (alai) and all these will be by the blessings
of Rasoolullah (sal) who is going to open the doors of these Godly
Worlds of Allah Almighty.

Allah Almighty has even now given the people and the ulama the `Keys.'
Everyone who recites the Holy Quran can find these keys. But they do
not know how to use it. This is because they do not know how to use
it and because they do not know what the secret of these `Keys' are.
Allah Almighty has made plenty of these `Keys' and they are in the
hands of people even now but they do not know how to use it. Allah
Almighty has in some `Ayats' or verses given these secrets in letters
in the beginning. For example:-

Alif Lam Meem,
Kaf Ha Ya Ayn Saad,
Haa Meem Ya Seen khaff,
Haa Meem
Alif Laam Raa
Saad and so forth and regarding these letters even the Ulama do not
know the meaning. Everyone explains them according to the knowledge
that they have but they are really `Keys'. These are `Spiritual Keys'.
.
These are the Spiritual Keys to open the Holy Quran and by and through
them you will be able to enter the Holy Secret of the Holy Quran and
you will be able to open all the Divine Godly World of Allah Almighty
and you will be able to swim in the Oceans of Wisdom and of the Secret
of Divine Knowledge in the Divine Unity of Allah Almighty .
Therefore no one should think he is a big one and that his life is
going to continue like it has been upto now. No. It is not going to
continue like this. It is going to come to an end. Allah Almighty is
going to stop this kind of life which we are living in and to change
it into a new life. To change it to a life that is guided by Imam
Sahib uz Zaman Seyyadina Mahdi (alai) and by Seyyadina Esa (Sal).

It is going to be the Sultan ul Awliya of our time who will be
teaching even Mahdi (alai) to reach to Rasoolullah (sal). Without the
intermediary of this Sultan ul Awliya no one can reach to the reality
of Rasoolullah (sal). Even Seyyadina Mahdi (alai) who is going to be
the Sultan of the Earth has to be connected to Rasoolullah (sal) by
the Sultan ul Awliya of our time.

At this time every one like Seyyadina Moosa (alai) will be able to
hear the voice of Allah Almighty. In this manner Allah Almighty will
talk to mankind during the time of Mahdi (alai). Everybody is going
to hear the voice of Allah Almighty in the way that Seyyadina Moosa
(alai) heard the voice of Allah Almighty. Everyone is also going to
hear the voice of Rasoolullah (sal) and the sincere person will also
be able to see the Spirituality of Rasoolullah (Sal). Everyone will
not be able to see the Spirituality of Rasoollah (Sal), only the
sincere person will be able to see him, But everyone will be able to
hear the voice of Rasoolullah (sal). This is not limited to only
those who are alive at that time because those who are in their graves
and those who are in Barzaq will also be able to hear the voice of
Rasoolullah (sal) and all of them will be blest by the Secret of the
Holy Quran being put into their hearts. Those who are alive will be
dressed in this life physically and those who have already passed away
will also be dressed in this manner, spiritually, by the blessings of
the Secret of the Quran.

For this Allah Almighty is making a way and anyone who walks in this
way is going to reach to at the end, the Imam of this way and if you
can walk in the rays of the Sun you can reach the Sun, and the one who
can walk in the way of Lights can reach at the end to Divine Oceans
of Light. Here Allah Almighty is saying, "I am Allah Almighty, the
Light of Light. " Allahu Noor us samawathi wal Arl" Allah Almighty is
the Light of the Heavens and the Earth. Allah Almighty is saying in
the Holy Quran, "I am the Light, I am the Light of all the Heavens
and the Earth, I am the Light of your physical body, I am the Light of
your soul, I am the Light of your real body, I am the Light of all
creation", which means that everything is really created from the
Light of Allah Almighty. If you can make yourself to die before death
then you will enter into the Divine Ocean of the Light of Allah
Almighty and you will swim in this Ocean and then you will become
Light. Your shape will be like your physical body but the reality is
that you are a Light from the Light of Allah Almighty. Your physical
body will be in the shape as it is now, but in reality your Light will
be from the Light of Allah Almighty. Your eyes will be from the Light
of Allah Almighty and your ears will be from the Light of Allah
Almighty, your tongue shall be from the Light of Allah Almighty and
your hands and your feet will be from the Light of Allah Almighty and
your soul will be from the Light of Allah Almighty and you shall be
Light upon Light.

You will see with the eyes of Allah Almighty, you will hear with the
ears of Allah Almighty, you will talk with the tongue of Allah
Almighty, you will work with the hands of Allah Almighty and you will
walk with the feet of Allah Almighty. Allah Almighty shall then dress
you with a `Godly Body', a `Godly Light body'.

This is what all the Awliyas are preparing for now. Rasoolullah (sal)
predicted that until that time appears people will be facing so much
of misfortune and so many bad events are going to be faced by them.
Therefore you must try to tolerate as much as you can and ask for
protection from Allah Almighty by saying "|Asthagfirullah." Keep away
as much as you can from bad people and don't try to intervene between
people in their quarrels but keep yourself safe so that you will be
able to reach to the time of Seyyadina Mahdi (alai) where you are
going to have real life and you are going to be enjoying the real
spiritual life like the Sahaba during the time of Rasoolullah (sal).

The Sahaba were in Jennah or Paradise because they were with
Rasoolullah (sal). They were with him physically and they could see
and touch Rasoolullah (sal) and so it was like Paradise. This was
more than paradise for the Sahaba who were living with the Prophet
(sal) and praying behind him and was in his holy presence. In this
manner the Sahaba lived for 23 years with the Prophet (sal) and
because of this it was like living in paradise. Then when Rasoolullah
(sal) passed away they lost it and it was finished and it stopped.
>From the time that Rasooullah (sal) passed away we are in nought time.

This shall be so until the appearance of Imam Mahdi (alai).

Then they will send to us the reality of Rasoolullah (sal) again and
this time shall be much higher than even paradise. It will be "Makkah
ul Siddiq" "Madinatul Muktadir" because it is going to be in the
neighborhood of Allah Almighty and it is going to be in the
neighborhood of Rasoolullah (sal) because the reality or the
spirituality of Rasoolullah (sal) is going to be with us during this
time and the knowledge that is going to be opened by Rasoolullah (sal)
will be the opening of the Secret of the Quran. What is the meaning
of "Secret of the Quran." This is what Allah Almighty dresses the
Holy Prophet (sal) with, what He gave from His heart to the heart of
Rasoolullah (sal) during the Holy Seclusion during the night of
Mihraj. This is the night that we call "Lailathul Mihraj." In this
Night Journey at the time that Rasoolullah (sal) ascended to the
Divine Presence he made a special seclusion with Allah Almighty.
During this seclusion Allah Almighty dressed the heart of the Prophet
(sal) directly.

What was directly dressed into the heart of the Prophet (sal) will be
opened to the Nation of the Prophet (sal) during the time of Seyyadina
Mahdi (alai) and Seyyadina Esa (alai). It is because of this that
Moulana says that Allah Almighty is going to send again the reality of
Rasoolullah (sal) because no one can give this knowledge, or translate
this knowledge or open this knowledge or the secret of this knowledge
expect Rasoolullah (sal), because he was the one who was dressed with
the knowledge in the seclusion that we mentioned before with Allah
Almighty.

Allah Almighty, did not make a seclusion like this with any other
prophet except with the Seal of Prophets, Seyyadina Muhammad (sal).
Many were the times that Seyyadina Moosa (alai) asked Allah Almighty
to see Allah Almighty. He was a very powerful prophet in the Divine
Presence of Allah Almighty. He was saying "Oh! Allah Almighty let me
be able to see you just one time. Let me be able to meet you at least
once even. Let me be able to make a seclusion with you for at least
the blink of an eye." Allah Almighty replied, "No Moosa! This is not
for you! It is for My beloved Prophet Muhammad (sal)."

Moosa (alai) was surprised and he said, "What is the difference
between me and Muhammad (sal)? I am Your Khalif and I also talk
toYou. So why do you not treat me like you treat Muhammad (sal)?"
Allah Almighty admonished Moosa (alai) by saying, "Moosa be careful
with what you are saying! You are not allowed to talk like this about
Muhammad (sal). All prophets are trying their best to please me. As
regards to Muhammad (sal) it is I who is trying to please him. I am
Allah Almighty and I am trying my best to please My beloved Muhammad
(sal)."

May Allah Almighty forgive us, send us mercy , bless us by the mercy
of Rasoolullah (sal) and the good tidings and blessings of Rasoolullah
(sal) and Allah Almighty. May He make us sincere servants of Allah
Almighty and make us sincere Ummath of Rasoolullah (sal) and sincere
Mureeds of Moulana Sheik Nazim and of Grandsheik and of all the
Grandsheiks in our golden chain up to Seyyadina Abu Bakr (Ral).

Allah Allah Allah Allah Allah Allah Azeez Allah Allah Allah Allah
Allah Allah Allah Kareem Allah Allah Allah Allah Allah Allah Allah
Suban Allah
Allah Allah Allah Allah Allah Allah Sultan Allah.

You are the Sultan, Oh Allah, we are the weakest servants, Oh Allah
have mercy on us, we are repenting to you. Oh Allah we are saying,
Astafurullah, Astafurullah, Shafata Ya Rasoollah, Muhabatha Ya Allah,
Muhabatha Ya Rasoollah Ela Sharafi Nabiyina Seyadina Muhammad (sal)
(Presention) Al Fathiha

Someone in the audience says to Sheikh Adnan, "We are noting that a
lot of non muslims are becoming Moulana's mureeds after reading the
website (www.sheiknazim2.com). We find that they are more interested
in high knowledge than the Muslims."

Sheikh Adnan answers:

"Muslims will ask whether we could do this or that but non muslims
they will like spirituality they will come for spirituality. Muslims
will ask where in the Quran you find this and where in the Hadees you
find this. This is not the case with non Muslims. During Mahdi
(Alahi)'s time most of his followers will be non-muslims who will
convert to Islam. To Muslims when you say something, they will ask to
show them the Ayath in the Holy Quran. Due to this our Grandsheikh
said and Moulana said that when Imam Mahdi (alai) appears 70,000
Ulamas (Islamic Scholars) will reject him. They will say, "You are
not true. You are a false one. You are not Mahdi." They shall in this
manner reject Mahdi (alai) and then Allah Almighty will order them to
be slaughtered.

Prof Norman Finkelstein delivers check mate to a Zionist with Utmost Elegance and Tranquility

2010-04-04T23:00:00.000-07:00

Muhammad al-Asi in an interview with the Tehran Times

2010-04-04T22:51:00.000-07:00

Imam Al Asi with Iran's Supreme Leader Khamenei

Imam Al Asi in Iran

TEHRAN – Muhammad al-Asi, a prayer leader at the Islamic Center of Washington, says only governments are Iranophobic while nations “sympathize” with Iran.

Muhammad al-Asi was in Tehran to participate in the 23rd International Islamic Unity Conference from March 3 to 5.

In an interview with the Tehran Times, Al-Asi said he believes that lack of “rational thought” is the most important reason behind misunderstandings between Muslims.

Following is an excerpt of the interview:

Q: Why there is misunderstanding between Muslims?

A: I think the absence of rational thought has contributed significantly to misunderstandings among Muslims. Tensions, and even accusations and in some cases the bad blood, most of that is attributable to the fact that we have a general public Muslim that lacks a minimum standard of thinking. If Muslims could raise their level of thinking then they can tolerate differences and if they raise their level of thinking they can accept the other opinion that does not necessarily correspond with their own opinion. I think there is no avoiding the issue that Muslims need to think and if we continue along this traditional Islam that we have then we will go from one generation to next generation with more problem, misunderstanding, friction, accusation, one denomination against the other, and one school of thought against the other. The only way out of these is to raise our standards of thinking.

Q: How should we handle the problems Muslims face?

A: When you speak about the pluralism and sectarianism you are becoming more practical in dealing with real problems that Muslims face. You know some Muslims are dying because of sectarianism, some Muslims are becoming tools of foreign policies that are against the Islamic common good. So, when you begin to deal with the issue of sectarianism and you begin to deal with the issue of Muslims tolerating a plurality of legitimate opinions, you are being more practical. There should be some type of input as to how we can come to terms with real problems that have plagued us for centuries and centuries.

Q: What are your suggestions for promoting unity in the Islamic world?

A: I always say and I continue to repeat that the best way in overcoming the centuries-old problems that we inherited is to intensify the communication among Muslims. There has to be more contact. We live in a world that is called the global village. The world is shrinking but we Muslims are still. Just because of artificial and geographical and political borders we can’t understand the Muslims that are just twenty miles away or twenty kilometers away. And this is very bad. All of this has to come down. There has to be a world of Islam that has intensive communications. All of these barriers have to come down. Why should be visas between Muslim countries? One of the issues that can eliminate a lot of these problems is to drop out the visas requirements. Muslims should be allowed to go anywhere in the Muslim world they wish to go. And in particular Mecca and Medina should be an open city for all Muslims. In all of the Islamic history Mecca was a gravity city for all Muslims. Muslims used to gravitate towards Mecca. No one told them you can’t come to Mecca. You can’t settle in Mecca, you can’t speak your mind in Mecca; you can’t open up to your other brother Muslim in Mecca. But right now the fact on the ground is that we have obstacles, we have official, physical, and economic obstacles that have isolated Mecca and have choked the vitality that belongs there as the melting part of Muslims. These barriers should come down and we can all meet and travel to our common Gheblah, Harram, birthplace of Islam and the Prophet. When this happens, we begin to see that differences among Muslims.

We can communicate with each other and bypass these types of differences there by overcoming the prejudice and bigotry that comes from us not knowing each other.

Mecca is a melting part. It is where Muslims are supposed to come from all over the world to express their heartfelt condition, inner thoughts and their mind to each other. It is a place where the Muslim public mind is consolidated. We don’t have a public mind. By public mind we should be sharing common thoughts, and the reason why we don’t share common thoughts is because we have been divided into 57 nation states and within these 57 nation states there are also subdivisions. Within one nation state we will find a little minority here, a little ethnic group there, a little denomination here. So the division keeps on multiplying and multiplying. This has to cease, it has to end. And the only way this can end is for us, to breathe the freedom that Allah has given us in Mecca and Medina. This is my understanding of how we can truly have a consolidation of the Islamic rank and file of the different peoples, ethnic groups of Islam, different languages, cultures, and educational levels of Muslims.

Q: All participants in such meetings insist on Muslim unity but when they return home no tangible progress is seen and sectarian rifts still persist.

A: There are two elements here. There is an element that gives and an element that takes. Not all people who attend in this conference are at the same level. Some people are more knowledgeable, some people are more experienced, and some people have accurate information. Others are less knowledgeable, less experienced, and less informed. So the people here who come to this conference who have accurate information and who have enough experience should influence those who don’t have… and influence them because people who come to this conference are supposed to be leaders in their own countries or own communities. They are supposed to be intellectuals, professors, and clergyman. They are all in position to affect public opinion in their own environment. So in this conference there has to be those who have the experience, who have the knowledge, the sincerity, and the background to influence, to give. So the others will be the recipients, and then when they go back home are not empty headed and empty handed; they go back with something. And this is supposed to be accomplished.

Q: What do people think about Islam in the U.S.?

A: This is a very hard question to answer because feelings about Islam are very mixed. If you take an official position in Washington, in the United States, there is much animosity and much hostility towards Muslims. This is expressed in policies, occupation, invasion, and stealing the resources of the Muslims.

Then you have the average person in the U.S. who is confused. He listens, says, and hears Islam is this and Islam is that. He may know some Muslims. So you have a proportion of people who are looking and searching for the truth. What is Islam? They want to understand. That segment of people exists in the U.S.

There is another segment of people we are called minorities because of the racist nature of American society. …so if the government is speaking bad about Islam and Muslims, minorities are going to begin to think: wait a minute there might be something good about Islam and Muslims. If my enemy is saying Islam is bad there must be some merits to Islam.

Q: What is your opinion about Iranophobia in the region and in the U.S.?

A: In the region it is only the governments who are Iranophobic. People, they sympathize and they understand Iran. But in the United States, Iran is a peculiar case of Islam. Iran is a head of the rest of the Muslims. That is why we see it (the U.S.) is trying to get Europe, China, and Russia to sanction Iran, to put economic pressure on Iran and these types of things because Iran is ahead of the other Muslims developing in technology, scientific research, progress, and in all of these. It has become the target of the evil governments in the world particularly those that are classified under the replica of imperialism and Zionism.

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Muhammad al-Asi is the elected Imam (the only elected Imam) of the Islamic Center in Washington, DC. He leads the Friday prayers outside of the Masjid as he is barred from entering the mosque for over 27 years.

http://www.tehrantimes.com/index_View.asp?code=216001

Ignorant Muslim Scholars Leading the Ummah

2010-04-04T22:48:00.000-07:00

Again Tahir Ul Qadri quote can apply toward the scholars of today too. Majority of today's scholars are not technologists, engineers, scientists, professors, doctors etc..

Prof Muhammad Tahir-ul-Qadri on the roots of Terrorism.

2010-04-04T22:28:00.000-07:00

Here is a very crucial point in this video.

Tahir Ul Qadri says "As a result, those who were given weapons and were made mujahideens were left without any skill.They were neither technologists, engineers, scientists, professors nor theologians or religious scholars."

Its not wonder these terrorist loved war because they don't even live in reality.

Tahir ul Qadri on CNN regarding Fatwa on Terrorism

2010-04-04T22:25:00.000-07:00

Finally a Sunni Scholar who uses his intellect to defend the Muslims around the world. I am sick fanatics floating around the world and misrepresenting us worldwide. Now when the West says why don't you Muslims do anything ? We finally have an response for them.

Tafseer Launch by Imam Al Asi

2009-12-13T19:45:00.000-08:00

This is an excellent lecture on the tafseers of the Quran.

The Truth in the Matter of the Father of Jinn By Mawlana ‘Abd al-Rahman Jami an-Naqshbandi

2009-12-11T19:30:00.000-08:00

The author of Rashahat writes, “One day, the subject of the jinn was being discussed. The venerable Mawlana [Jami] quoted a saying of the venerable Shaykh Muhyi-d-Din ‘Arabi: “Is Satan the father of the jinn, or is he not? There is disagreement on this question.” Mawlana [Jami] also said:

“The truth of the matter is that the father of the jinn is other than Satan, although Satan does belong to the species of the jinn. The father of the jinn is a hermaphrodite [khuntha]…There is no benefit in spending time with them, and their company is positively harmful. Since they are created of fire and air, their principal attributes are pride and rebelliousness. Those who frequent them are thereby infected with arrogance and conceit…Warfare amongst them is not rare, since their essential attributes are boastfulness, asserting superiority over one another, arrogance and overbearing tyranny…On the Day of resurrection, those of them who deserve punishment are thrown in to the cold hell, since they are not affected by fire.”

The Existence of Spirits Created from Smokeless Fire (jinn)

2009-12-11T19:27:00.000-08:00

by Shaykh Muhyiddin Ibn al-'Arabi

The Existence of Spirits Created from Smokeless Fire (jinn)

He mixed fire and plants, so the form of the jinn was set up
as an interspace between two things

It is between a bodily spirit with a place in depth
and a spirit without "where".

That which accepts embodiment seeks for food for
nourishment without falsehood,

And that which accepts the angels, accepts the heart in
taking shape in the source.

For this reason, it obeys one moment and rebels the next.
He will repay those of them who disobey with two fires.

(Creation of the Jinn, angels and man)

Allah says, "He created jinn from a fusion of smokeless fire." (55:14) It is reported in sound hadith [saying of the Prophet], "Allah created the angels from light and Allah created the jinn from fire and He created man from what you were told." As for what the Prophet said about the creation of man "from what you were told", he was concise and did not specify it as he did in the case of the creation of the angels and the jinn. The Prophet "was given all the words". This is part of them. The basic creation of angels and jinn did not vary. The creation of man is varied as there are four categories of man's creation. The creation of Adam does not resemble the creation of Eve. The creation of Eve does not resemble the creation of the rest of the children of Adam. The creation of Jesus does not resemble the creation of the others. Here the Messenger of Allah was concise. He has transmitted to us the details of the creation of man. Adam was created from clay, Eve from a rib, 'Isa is from the blowing of a spirit, and the children of Adam from "a contemptible water". (77:20)

(The conceptual cohesion of heaven and earth)
When Allah set up the four basic elements and smoke rose to the bottom of the Sphere of Fixed Stars, the seven heavens unwound themselves in that smoke, each separate from each other. He "revealed, in every heaven, its ordinance" after "He established in it its nourishment" and all that was "in four days". Then he said "to the heavens and the earth: Come willingly or unwillingly." (41:9-11) i.e. they answer when they are called to produce what He wants them to produce. They said, "we come willingly."

Then Allah established a conceptual cohesion between heaven and earth and a direction by which He desires to bring into existence products in this earth in the form of minerals, plants and animals. He made the earth like the wife and the heaven like the husband. The heaven casts to earth the command of Allah in it as a man casts water into a woman in intercourse. In that casting, the earth brings forth the types of formations which Allah has hidden in its.

(The four elements and the formation of man and jinn)

When air is ignited and heated, it burns like the lamp. The burning of that fire is the flame which is the burning of the air and this is smokeless (marj, jumbled) because it is mixed with the air and is the burning air. Marj is mixture and from this the smokeless is marj since the plants are mixed in it.

The jinn are composed of the two elements of fire and air, as man is composed of the two elements of water and earth kneaded together which produced the name mud. Similarly the mixture of air and fire has the name 'smokeless fire'. Allah created the form of jinn in that smokeless fire. Because of the air which is in the jinn, they can assume whatever form they wish. Because of the fire which is in them, they are insubstanital and very subtle, and they seek dominance, pride and might since fire has the highest position of the elements and it has great power to change things as nature demands. That is reason why he [the jinn Iblis] was too proud to prostrate to Adam when Allah commanded him to do so, because of his own estimation of himself. He said, "I am better than Him" (7:12), i.e. meaning according to the basis by which Allah preferred fire among the four elements.

The jinn did not know that the power of water from which Adam was created was stronger than fire for it extinguishes it and earth is firmer than fire by cold and dryness. Adam has strength and constancy by the dominance of the two elements from which Allah derived him. Even though he also possesses the rest of the elements - air and fire, they do not have the authority in him. The jinn also have the rest of the elements...

Adam was given humility on account of the clayness of his nature. When he is proud, that is incidental (and not intrinsic to his nature). He accepts that because of the element of fire in him as his imagination and states accept different forms because of the element of air in him. The jinn are given pride by the nature of fire in them. If they are humble, that is something incidental which they accept because of the element of earth in them. They also accept fixation in enticement if they are devils and fixation in acts of obedience if they are not devils.

(The jinn when Surat ar-Rahman (Chapter 55 of the Qur'an) was recited

When the Prophet recited Surat ar-Rahman to his Companions, he said, "I was reciting it for the jinn. They listened to it better than you. When I said, 'So which of your Lord's blessings will you deny?' they stated, 'We do not deny any of the blessings of our Lord'. They affirmed them and did not quake when they were told, "So which of your Lord's blessings will you deny?" in his recitation. That is by is in the nature of the jinn of earth and of water which remove the fieriness of fire. Some of them are obedient to Allah and some are rebellious, like us; but they can take on forms as can the angels.

(Their basic form is spiritual)

Allah has made them invisible to us so we do not see them except when Allah wishes to lift the veil for certain individuals who then see them. Since the jinn are insubstantial and subtle, they can take form in whatever sensory form they wish. Their basic form is the spiritual one which was the first form the first jinn accepted when Allah brought him into existence. Then he took on various forms according to what Allah willed. If Allah had opened our eyes so that we could see what the forms conceived by the conceptual faculty through the imagination (khayal), then at different times you would have seen man in various forms which are unlike one another.

(Procreation in jinn and men)

Then Allah breathed the spirit into the flame which was full of turbulence because of its insubstantiality. The blowing increased the turbulence and air dominated it and it did not remain in the same condition. The world of the jinn appeared in that form. As intercourse occurred in mankind by the casting of water in the womb and progeny and birth occurs in this mortal Adamic species, so procreation occurs in the jinn by casting air into the womb of their female, and progeny and birth occurs in the jinn. They exist by Sagittarius and it is fiery. That was mentioned by the one who arived - may Allah preserve him!

(The years between the creation of jinn and men)

There were 60,000 years between the creation of Jann (the first jinn) and the creation of Adam. This is necessary according to the claim of some people that birth will cease among the jinn after 4000 years and that birth will end with man after 7000 years. However, things do not occur on that basis. Things will occur occuring to what Allah wills. The jinn still procreate and we still procreate. So when did man begin, how many years of progeny does he have left and how much time remains until the end of this world and the annihilation of mankind on the face of the earth and their transfer to the Next World? This is not the stance taken by those who are firmly rooted in knowledge. It is stated by a small group of people and will not be repeated.

(The Jinn are an interspace between angels and men)

The angels are spirits breathed into lights. The jinn are spirits breathed into winds. Men are spirits breathed into shapes. It is said that a female was not separated from the first existing jinn as Eve was separated from Adam. One of them said Allah created a vulva in the first existent jinn, so part of him mated with the other part and offspring like those of Adam were born to him: a male and female who married each other. So the jinn's nature was hermaphrodite. For that reason the jinn are part of the world of the interspace: they resemble men and resemble angels as the hermaphrodite resembles both the male and femaleÉ

(The food and marriage of the jinn)

The elements of air and fire dominate the jinn. For that reason, their food is what the air carried by of fat in bones. Allah made their provision in them. So we see that the bone and its flesh is not decreased at all and we know that Allah gave them their sustenance in the bones. This is why the Prophet said about bones, "They are sustenance for your brothers among the jinn." In a hadith, "Allah appoints their sustenance in them." Someone to whom this was unveiled reported to us that he saw the jinn come to some bones and sniff them like beasts of pray sniff. Then they went back having taken their sustenance. Their food was taken in that sniffing. Glory be to the Subtle, the All-Aware!

As their union with each other in marriage, it is in the form of twisting - like what you see of smoke issuing from a kiln or a pottery oven. The smoke intermingles and each of the two individuals enjoys that mutual entry. Their ejaculation resembles like the seed of the palm and is in the form of pure scent, just as is the case with their food.

(The tribes and clans of the jinn)

They have tribes and clans. It is said that they are contained in twelve tribes and then they branch into subtribes. There are great wars between them, and some whirlwinds are, in fact, the centre of their battles. The whirlwind is the mutual opposition of two opposing winds, each preventing its companion from passing through. So that barrier leads to the circle witnessed visually in the physical dust which is the effect of the mutual opposition of the two winds. Their battles are like that, but not every whirlwind is on of their battles. The story of 'Amr the jinn is famous. He was killed in a whirlwind which was seen. It dispersed from him while he was dying. It did not take long for him to die. He was a pious jinn. If the basis of this book had been to present traditions and tales, we would have mentioned some of them, but this is a book about the science of meanings. You can look for their stories elswhere in book of history and poems.

(The manner in which the spiritual world appears in forms)

When this spiritual world takes on shape and appears in a sensory form, the eyes confine it since it cannot abandon that form as long as the eye continues to look at it although that it is the human being which is looking. When human eye defines it and continues to look at it, the spiritual (ruhani) being does not have a place into which it can disappear, so this spiritual being manifests a form which it puts on itself like a veil. Then the spiritual being makes the person imagine that that form has left him in a particular direction, so his eye follows it. When his eye follows it, the spiritual being leaves its confinement and vanishes. When it disappears, that form vanishes from the sight of the one who is looking at it and following it with his eye. In relation to the spiritual being, that form is like light is in the case of a lamp whose light is diffused in the corners. When the body of the lamp is absent, the light is lost. It is thus with this form. If someone knows this and wants to confine that spiritual being, he should not follow the form with his eye. This is one of the divine secrets which are only known by the instruction of Allah. The form is not other than spirtual being. Indeed it is the same, even if it is in a thousand places, or in every place, with different shapes.

If it happens that one of those forms is slain and apparently dies, that spiritual being moves from the life of this world to the interspace just as we move when we die. No information about it remains in this world, just as is the case with us. Those sensory forms in which the spiritual beings appear are called 'bodies'. It is the words of Allah, "We cast a mere body on his throne" (38:34) and "We did not give them bodies which did not eat food." (21:8) The difference between jinn and angels, even though they share in spirituality, is that the food of the jinn consists of foods found in natural bodies. The angels are not like that. That is why Allah mentioned in the story of the guests of Abraham, "When he saw that their hands were not reaching for it, he was suspicious of them" (11:70) i.e. the angels did not reach for the roasted calf and they did not eat it which made him afraid.

(The formation of the world of the jinn)

When the time for the formation of the world of the jinn came, He directed three of the trusty angels in the first sphere who took their deputies which they needed for this formation from the second heaven. Then they descended to the heavens and took two deputies from the second and the sixth there. They descended to the elements and prepared the place. Three other guardians followed them, and they took whatever deputies they needed from the second heaven, and then descended to the third heaven, and to the fifth from there. They took two angels. They passed by the sixth heaven and took another deputy from the angels. Then they descended to the elements in order to complete the formation. The remaining six descended and took the remaining deputies in the second heaven and the heavens. All were gathered for the ordering of this formation by the permission of the All-Knowing, the All-Wise.

When the formation of the world of the jinn was complete, Allah directed the spirit from the World of Command and breathed a spirit into that form by which life flowed into it. It stood uttering the praise and glorification of the One Who brought it into existence: this is the natural disposition on which He fashioned it. Within it there was might and immensity whose cause is not recognised nor discovered since at that time there was no another creature in existence in the world of nature other than it. It remained worshipping its Lord, proclaiming His power, humble to the lordship of the One who brought it into existence by what was in its being until Adam was created. When the jinn saw his form, one of them, whose name was Harith, was overcome with hatred for that organism and he glowered at the sight of the form of Adam. The rest of his species saw that and they censured him for that since they saw that he had grief and sorrow because of it. When Adam's business was complete, al-Harith displayed what he felt in himself and refused to obey the command of his Creator to prostrate to Adam and became arrogant towards Adam because of his own constitution and he boasted of his origin [from fire which he said was better than earth]. He failed to see the secret of the power of that water from which Allah created every living thing, and from which comes the life of the jinn although they are not aware of it.

( The creation of Adam and the formation of man)

If you are among the people of unveiling, reflect on the words of Allah, "and His throne was upon the waters." (11:7) So the throne and the creatures around it were brought to life by water. "There is nothing which does not glorify His praise." (17:44) He used the negative. Only the living glorifies. In an excellent hadith from the Messenger of Allah said, "The angels said, 'O Lord (in a long hadith)! have You created anything stronger than fire?' He replied, 'Yes, water.'" So He made water stronger than fire. If the element of air in the structure of the jinn had not been ignited by fire, the jinn would have been stronger than the children of Adam, for air is stronger than water. In this hadith, the angels asked, "O Lord, have You created anything stronger than air?" He replied, "Yes, the children of Adam." Allah made the human organism stronger than air. Water is stronger than fire, and it is the main element in man as fire is the main element in the jinn. This why Allah said about Shaytan (Satan), "Surely the guile of Shaytan is ever feeble." (4:76) He did not ascribe any strength to him at all. He did not deny it to the Governor (of Egypt) when he said, "surely your guile is great" (12:27) ...

The reason for that is that the human organism accords deliberateness in matters, perseverance, meditation and reflection due to the predominance of the elements of earth and water in the human temperament. Thus the human being has ample intellect because earth holds him back and restrains him while water makes him supple and easy. The jinn are not like that. The jinn's intellect does not possess that which will enable him to hold to something as the human being does. This is why we say, "So-and-so is 'light' of intellect and dim-witted" when he is frivolous and foolish! This is the attribute of the jinn, and by it the jinn strays from the path of guidance due to the frivolous nature of his intellect and his lack of firmness in his thought. So he said, "I am better than him," (7:12) and combined ignorance and bad manners because of his frivolous nature.

(The first shaytan of the jinn)

So any jinn who rebels is shaytan, i.e. one who is far from the mercy of Allah. Al-Harith was the first jinn to be called shaytan. Allah drove him to despair, i.e. drove him out of His mercy and repelled mercy from him. From him all the shaytans branch out. Any jinn who believe, like Hama ibn Alham ibn Laqis ibn Iblis, join the believing jinn. Any who remains an unbeliever is a shaytan. It is a matter of some dispute among the scholars of the Shari'a). Some of them say that the shaytan never submits, deriving this from what the Prophet said about his shaytan who was the companion entrusted to him, "Allah gave me power over him and he submitted (aslama)." The one who interprets what he said as "aslamu" takes it to mean: "I am safe from him" and he has no way against me. Thus the interpretation varies. If it is interpreted as "aslama" is it submission. It means that he submitted although he was an enemy and so he only commands me to good, compelled to do so by Allah and as a protection for the Messenger of Allah. The opponent says that "aslama" means that he believed in Allah as the unbeliever becomes Muslim and thus becomes a believer. This is more appropriate and acceptable.

(Iblis was the first of the wretched jinn)

Most people claim that al-Harith was the first of the jinn, and that he was in the same position to the rest of the jinn as Adam is to mankind. We do not think that that is the case. Al-Harith was one of the jinn, but the first among them who is in the same position as Adam is to mankind was someone else. That is why Allah says, "Iblis was one of the jinn" (18:50) i.e. he was from this category of creation. Similarly Qabil (Cain) was one of mankind, but Allah wrote him down among the wretched. He was the first of the wretched among mankind, and Iblis was the first of the wretched among the jinn. The majority of the punishment of the shaytans of the jinn in Hellfire is by severe cold, not by heat, although they may be punished with fire. Most of the punishment of the descendants of Adam is through fire.

One day I came upon one of the saints whose intellect was deranged. He was weeping and saying to the people, "Do not stop with His words, 'I shall assuredly fill Hellfire with you' (38:85) and apply them to Iblis alone. Look how He alluded to you when He said, '...Hellfire with you'. Iblis was created from fire, so he returns to his source - may Allah curse him! If Iblis is punished with it, the punishment of pottery by fire is greater, so take heed!"

When Hellfire (Jahannam) was mentioned, this saint only thought of fire in particular, and was heedless of the fact that Jahannam is a name for both its intense heat and its intense cold. It is called Jahannam by its frowning (jahama. Jahuma means "to have an ugly face") because its appearance is hateful. Jaham is the word for clouds which have already poured out their water. Abundant rain is the mercy of Allah. When Allah has removed the rain from the clouds, then the name jaham is applied to them. since the mercy, which was abundant rain, has vanished. Similarly, Allah has removed mercy from Jahannam which is hateful in appearance and report. It is also called Jahannam because of its great depth. One says, "the depths of Jahannam" when something is very deep. We ask Allah Almighty, to give us and the believers security from it!

Prayer for Protection from H1N1 Flu Virus By Sayyid Ahmed Amiruddin

2009-11-24T18:07:00.000-08:00

How Khamenei was chosen as Iran Supreme

2009-11-15T19:25:00.000-08:00

The 12rs criticize Hz Abi Bakr (ra) for suggesting that Umar (ra) should be the next calipah of the Ummah. However, the Islamic state of Iran has followed the same method as well when it came to appointing the next ruler. Before Khomeini died he appointed Khamenei to be his successor as well.