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

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

12r Shia Scholar Reading the Nikah of Ismaili Prince.

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

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

Sheik Toosi's Taqiyyah Toward Ziarate Ashura

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

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

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

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

Abu Bakr's (ra) Company in the Cave

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 ?

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

"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/

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

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 ?

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.

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

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.

UNITY AND ISLAMIC SELF DETERMINATION‏ by Imam Al Asi

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

If you see Muawiyah On My Mimbar Kill Him!

I asked about this hadith and Syed Ninowy's student gave a reply. He said it is doubted most people in the chain because of the mix or shias, khwarijis and other sects within the chains. Anyway, overall this ahadith in my view is authentic.


إذا رأيتم معاوية على منبري فاقتلوه

(IF YOU SEE MUAWIYA ON MY MIMBAR, KILL HIM)


This Hadith has a few narration:
1-

a- from Abu Sai'd Al Khudri, through Ali bin Zaid bin jud'an, through Abi Nudra to Abu Sai'd.

Answer: this narration has a problem with Ali bin Zaid bin Jad'an. I struggled with this because he is among the narrators of Imam Muslim, which would have made this narration authentic, fullfilling the conditions of Imam Muslim. But my Shaykh (DBA) told me that though Ali bin Zaid bin Jud'an is among Muslim narrators, but he pointed to me to Ibn Hajar's Taqrib, where he points that he is "daeef"= weak, despite the fact that he is among Muslim's narrators. Therefore, this is a weak narration due to Ali bin Zaid bin Jud'an. This narration to Abu Sai'd Khudri, has a "Mutaba'a"= follow up, in which the narration goes from Uthman Bin Jabla through Abdul Malek through bin Abi Nudra through his father, to Abu Sai'd. yet this is also problomatic, and Shaykh Muhammad (dba) said that this narration (the 2nd one) is very weak, not only weak. (Daeef Jiddan). Because Ibn Hibban who narrated this Hadith pointed out that among the first narrator is Ahmad bin Muhammad Al Faqih, who is accused of forging Hadith and altering asaneed. So therefore , the Shaykh DBA said that any attempt to use this narration (the Muaba'a = 2nd one) is a flawed attempt due to the presence of a forgery-accused narrator.

b- Another way, this Hadith was narrated to Abu Said Al Khudri through many people through Mujaled through Abi Al-Waddak, to Abu Sai'd Al Khudri.

But the Shaykh (dba) said that all the narrtors here narrate through Mujaled. That is the problem, making this narration VERY WEAK again, because of Mujaled. Ibn Hajar said about him: (laysa bil Qawi= he is not strong), and Tha-habi was hesitant in him. Yet, for those who know the Hadith sciences, the Shaykh said don't be fooled by the soft discarding term of Imam Ibn Hajar and Tha-habi about Mujaled. i.e. through they weakened him, but my Shaykh doesn't believe it is weak enough, and pointed out to follow his case and narrations and you will realize that he is at borderline faking things almost, so he is extremely weak to say the least.

2- Other ways is the narration to Sayyidina Abdullah bin Mas'ud through Asem bin Abi Nujud through Zur bin Hubaysh to Abdullah bin Mas'ud. It was narrated through Asem through four different ways.

a- Ibn Hibban narrated it through Tabari through Muhammad bin Saleh through Abbad Yaqub Al-Rawajini, through Shuraik through Asem to Abdullah bin Masud.

The problem with this narration is: Abbad bin Yaqub. Though he is among the narrators of Imam Bukhari in his Saheeh, so he is a Thiqah (trsutworthy trufthful) but he is a Shi'i. keep that in mind. Also Shuraikh and Asem are both Saduq (below the level of trufthful trustworthy which is necessary to make a hadith reach the level of Authentic). Zar is Thiqah (trustworthy truthful). So the problem is in Abbad, Shuraik and Asem's.

b- the other narrations to Ibn Mas'ud have the following Isnaad: it was narrated through Al-Hakam bin Zahair through Asem bin Abi An-Nujud, through Zar bin Hubaysh through Abdullah bin Mas'ud.

The Shaykh (dba) said this is a very weak because Al Hakam bin Zahair is ( Matrook and accused of Raf'dh = discarded and accused of being a Rafidhi). So this is VERY WEAK isnaad. I have heard a claim that there is a (Muta'ba'a = another supporting way) to this narration, but I haven't seen it. Regardless it makes the case less than authentic in any way, even if there is a Mut'aba'a.

3- Other ways of this Hadith is through Jaber bin Abdillah (ra).

it was narrated through Sufyan bin Muhammad Al Fazzari, through Mansur bin Salamah through Sulayman bin Bilal, through Imam Sadeq, through his father Imam Baqer to Jaber bin Abdillah Al Ansari.

The problem with this narration, though all are Thiqat, except Sufyan who is VERY WEAK, and Mansur is okay (la Ba'sa bihi), which is a soft term for a narrator indicating he is less than an Authentic or Hasan level.



4- Other way this Hadith was narrated is to Sah'l bin Hunayf (ra).

Ibn Udai narrated: Ali bin Said through Husayn bin Isa Ar-Razi through Salamah bin Al-Fadl through Muhammad bin Is'haaq, through Muhammad bin Ibrahim At-Taymi through Abi Umamah bin Sah'l bin Hunayf through is father.

The Problem in this narration is Ibn Is'haaq. despite his fame as being am Imam of Seerah and narrating battles, etc.. but Ibn Is'haaq remains Saduq, not Thiqah. Thiqah status is required for the Hadith to be authentic. Furthermore Ibn Is'haaq did not disclose that he actually heard it with his ears, which leaves it vague and is (an'anah= attaching the narration to the above narrator without specifiying the way of recieving it). Also Husayn bin Isa is also Saduq, not Thiqah. Another problem with this narration is Ali bin Sai'd, the Shaykh of Ibn Udai. if he is Ali bin Sa'id Al Askari then he is Thiqah, but if he is in fact Ali bin Sai'd Ar-Ramli, then he has some weakness. We don't know which one.

So from an Hadithi Isnaad point of view, you see that every single way this Hadith ( if you see Muawiyah on my Minbar, then Kill him) has problems and weaknesses.

Bibi Zaineb bintu Ali (sa) Revealing the Engraved Silence

Imami Shia Scholar Says 75-80% Of Imam Jafar's (as) Student were Sunni

Whenever I ask a 12r Shia to give me an estimate of how many shias existed during the time of the 11 imams, they are unable to give an answer. The above clip says majority of Imam Jafar's (as) students were Sunni. Now for the remaning percentage I am are not sure what type of shias were the Imam's students. For example Abbad bin Yaqub ar-Rawajini was a shia of Imam Jafar as Sadiq (as) but we can't say he was an Imami shia. This shia had a narration through Imam Jafar as Sadiq (as) which declared Muta to be haraam. Jabir bin Hayan (ra) is another student, but both sunnis and shias claim that he belonged to their school. Then again there are some shias who you can say are Imami shias. These shias would be Zurara bin Ayan and Hisham ibn Hakam. As for the rest, I am not who are actually 12r Shias or who are not. Below is another clip where a 12r Shia Scholar states that Imam Jafar (as) was not even able to find 17 Shias who would support his Imamate.



Again, when I write my blog many shias get offended, and tell me to remove a lot of material which they believe is untrue. The purpose of a blog is to be able to express my views freely. If any shia objects my blog then feel free to comment on them. This way you can let the public decide who is correct and who is spreading false information.


As for the Imam Jafar as Sadiq's (as) Imamate there was a population in Iraq who wanted him to become the calipah of the Ummah. However, Imam Jafar as Sadiq (as) saw how these people of Kufa betrayed so many Aalids in the past, so he never made any claims for Imamate.

They Are Shia And Nasabi Among Animals, Plants and Fruits too

Also, from Shaykh Mufid book ""Kitab al Irshad: The Book of Guidance" where it is report:

The waters of the Euphrates overflowed and grew so big that the people of Kufa became anxious about drowning. They resorted to the Commander of the Faithful (peace be upon him). He rode out on the mule of the Apostle of God (may God bless him and his family), and the people went with him until he reached the banks of the Euphrates. He, peace be upon him, dismounted and performed the ritual ablution and prayed alone, by himself while the people watched him. Then he called on God with prayers which most of them heard. He went toward the Euphrates, leaning on a stick which was in his hand. He struck the surface of the water with it and said: "Abate, with God's permission and His will".

The waters sank so that the fish at the bottom (of the flood) appeared. Many of them greeted him with the title of the Commander of the Faithful. However, some kinds of fish did not speak. They were eels, a scaleless fish (marmaliq) and mudfish (zumar). The people were amazed at that and they asked for the reason that the ones that spoke spoke and the ones who were silent were silent. He said: "God made those fish which were ritually pure speak to me and he kept those silent towards me which were forbidden, impure and worse." (p263)

Imam Musa al-Kazim (as) and Haroon Rasheed

Are Sunnis Following the Enemies of the Ahlul Bayt ?

A 12rs told me that I was the following of the enemies of the Ahlul Bayt, since I was a non-shia. Then I told him to watch his mouth. Then the 12r replied by telling me that I should get offended because there is a possibility that even he can be following the enemies of Ahlul bayt. He added that I should research and discover the truth, and find out who stands where.

Here is his exact quote. He edited the first reply, but I still manged to store his second reply.

bro i have told u before and i will say again please please please follow The Holy Quran and dont assume bad things about your fellow brothers or sisters.
firstly i will not be the one debating bcz its been a long time since my research and ive gotten rusty takes a few months to get back all that information and i found someone more capable also bro i did see more than one lecture however i refused to look into the details and review it.
secondly what i said goes both ways we could be the ones following the enemies of Allah (AW) there is no "agenda" what u see is what u get with me.

However, what the 12r shia failed to reliaze, just like any other average 12rs is that I have been around shia for a long time. Therefore, the material the 12rs present me from answering ansaar, al-islam.org, pesharwar nights and Tijani's books will not shock me. It might world for a laymen sunni, but these sources fail on sunnis who are educated about the shia sect. After the shia posted the line where he stated "what i said goes both ways we could be the ones following the enemies of Allah," I told him that he may have a point.


After doing a little research I managed to find a clip where a shia scholar admits that a group of Shia will prepare for the Mahdi like how the Jews prepared for RasoolAllah (sawas). The Jews when the time came they themselves became the enemies of RasoolAllah(sawas). Likewise the shia scholar says a group of shias too will become the enemies of Imam Mahdi (as) as well.





Translation:
Inshallah ! The Imam will come with the most advanced technology. According to a narration, at the time of his appearance knowledge will be leveled at 23 different stages. The Imam (as) will have knowledge of all 23 stages and the enemy will have the knowledge of only two stages out of the 23 stages of knowledge. Therefore, with all this knowledge that the Imam has he will eliminate all his enemies. For us shias instead of looking toward at military power and weapon technology, there is another aspect that we have to focus on. That aspect is our to duty to increase our level of imaan, our belief in the imam, our aqeeda, and the most important one to focus on is how we are going to guard ourselves from sinning. These are the requirement that will make us the true shia/soldiers of Imam Mahdi (as). Our weapons and technology power will not impress the imam to believe that we are his supporters, but what is important for our imam to see is that we have purified souls. If your soul is purified then you will be able to get close to the Imam (as). Today, our souls have been polluted, so we have opened up ports to our spirituality which allow Shayataan to whisper his evil messages toward our hearts and minds. Therefore, with this negative status we will only end up going against the imam. For example the Jews, they made preparations for RasoolAllah (sawas) for centuries and millenniums, and when the Prophet (sawas) appeared they instead started opposing him. The Jews of Khaybar originally settled there and made bases to prepare for the coming of the Prophet (sawas). On the contrary, those preparations ended working against RasoolAllah (sawas). The reason for that is the Jews did not purify their souls, and they didn't prepare their children to become faithful believers. The result of their preparation became inevitable, and the Jews began to oppose the Prophet (sawas). The same downfall will occur during the time of the Imam (as). Shia will present themselves as shias but they will lack imaan, not follow what is binding on them, not have purified souls, and as a result shias themselves will end up becoming the Imaam's enemies. So the real preparation is to strengthen your imaan, and not worry about which weapon's technology which will exist at the time. The military power and weapon's technology is the secondary stage and not the primary preparation for the imam.




My advise to the sunnis is not to waste time with such closed minded shias. They are only online to insult you and your madhab. As for shias, if you think by using this type of lip service is contribution to Islam, then you are wrong. Please review the aklaaq of Ahlul Bayt (as).