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
Sunday, October 9, 2011
Classical Rafidi/12r Shia View On the Sahaba
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
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
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.
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
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
"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
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