There is always an Imam

By: Grand Ayatullahaser Makarem Shirazi
WE BELIEVE that as God has decreed to send His Apostles with divine Guidance, so also for any age or time, God Has appointed an Imam to look after the people, leading them to the righteous path, and to guard the divine Law against ay deviation. Imam has to know clearly, the necessities of the ages, and lead the people to the true path of God. He invites and teaches the people to obey the prophets and to follow the LAW. If not so, man will fail to obtain the goal for which he is created. i.e. prosperity and perfection. Then the LAW will be abandoned, and people have to wander!
This is why we believe that after our prophet, in any age or time there has always been, and there will
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be, an Imam to teach and to lead.
* (IMAM primarily means: `HE WHO IS FOREMOST' hence a religious leader, a MODEL, a PATTERN or one who leads the congregational prayer._ (the translator)
"O you who believe! Fear Allah and be with those who are truthful."
THE HOLY QURAN _ S9: 119
This verse of QURAN does not point a certain time or a distinct age. It rather unconditionally orders the people to be the followers of the truthful Imam.
All the famous commentators have taken the word:_ TRUTHFUL to mean an innocent Imam who is free of guilt and sin.
45_ THE REALITY OF IMAMAT
WE BELIEVE that Imamat is not only the apparent ruler ship or leadership of a caliph, but rather a high spiritual or religious position. Besides ruling and governing the Islamic society, an Imam has the overall leadership of this mortal life of people as well as that of Hereafter. He guides the Soul and Mind of people, and guards against any deviation to occur in the LAW; meanwhile he drives at the targets assigned by the prophet.
This is the same high rank that God gave to ABRAHAM after passing the stages of prophethood and the steps of apostleship and many other exams.
When ABRAHAM asked his Lord to assign the position of Imamat to some of his near kin, he was answered that this title or position will not be given to the oppressors or SINNER.
"And remember when ABRAHAM was tried by his Lord with certain commandments. which he fulfilled.
God said to him,"I will make you an Emam to the people." He said," What about making Imams out of my offspring?" God answered, "No! My covenant is not within the reach of the oppressors."
THE HOLY QURAN _ S2: 124
It is evident that such a high moral and religious position cannot be abridged or lowered to the apparent rulership or leadership, or else the verse will not hand over a reasonable meaning or sense.
WE BELIEVE that all the Arch prophets had the dignity and grade of Imamat through their prophethood. This is because whatever they decreed by their prophethood they put it to ACTION as an Imam. So was the great prophet of Islam, when at the beginning of his mission he conveyed the messages of God to His servants, and meanwhile he carried on his leadership teaching people and leading them to the path of truth.
WE BELIEVE that after the prophet Mohammad, his mission was continued by the innocent Imams who succeeded him from among his nearest kin and their offspring.
By the definitions given above, to reach the high rank of an Imam, very difficult and heavy conditions are to be observed, such as piety to the level of innocence, having the highest level of knowledge of religion and the LAW, and also full acquaintance with the human needs in any age or time.
46_ IMAM MUST BE INNOCENT
WE BELIEVE that an Imam should be free of guilt or SIN. As a matter of fact one who is not innocent, can not be trusted to teach the realities of the LAW and the tenets of a divine Religion. It is for his innocence that we hold an Imam's word or deed as a religious proof.
47_ IMAM IS THE GUARDIAN OF THE LAW
WE BELIEVE that an Imam has to know all about the roots and branches, and the commandments of Islam. He has to know the full meanings and the EXEGESIS of QURAN, and that he takes his knowledge from the prophet or the previous Imam; and it is such a knowledge which is trustworthy among our people.(THE SHIITE)
48_ IMAM MUST BE APPOINTED OPENLY AND CLEARLY BY THE PROPHET
WE BELIEVE that Imam who is the successor of the prophet must be clearly and openly appointed by the Messenger of God. Imam's appointment also is like that of the prophet and has to be decided by God Himself.
This is because the distinction of piety at the level of innocence, and such that high level of knowledge needed to make some one an Imam, is at the power of God and His Apostle, and no one else. We therefore know not our Imams to be elected by the vote or choice of people.
49_ THE SHIITE IMAMS ARE APPOINTED BY THE PROPHET HIMSELF
WE BELIEVE that the prophet of Islam appointed all the twelve Imams as his successor's one after the other.
In SAHIH MOSLIM, (A FAMOUS SONNI REFERENCE BOOK) We read:_
"In a place between Mecca and Medina which is named KHOMM GHADIR, the prophet made a speech for thousands of Muslim, through which he said,"I am near to leave you for good. I am leaving two heavy things among you after me:_ QURَAN is the first one in which you may find light and guidance; and my nearest kin are the second. I advice you all not to forget God in relation to my Kin.
The same tradition is also written in SAHIH TERMAZI, (ANOTHER FAMOUS SUNNI'S REFERENCE BOOK). The prophet added then:_ "If you grasp the two heavy thing that I leave among you; you will never go astray."
The above mentioned incident is brought and found in so many famous Islamic books such as:_
SAHIH MOSLIM_ VOL.2 _ P.1873
SAHIH TERMEZI_ VOL.5 _ P.662
SONAN DARMI_ VOL.2 _ P.432
KHASطES NESAIE P.20
MASNAD AHMAD _ VOL.5 _ P.182
Therefore, No Muslim can deny this tradition which is related by successive witnesses and important writers.
WE RELY also on another famous tradition which is narrated in the SAHIH MOSLIM and SAHIH TIRMAZI, SAHIH ABI DAWOOD and other famous books that our prophet has said,
"Islam will stand up to the resurrection day and until twelve Imams all of whom are from Qureish; rule over you as my successors."
WE BELIEVE that there is no acceptable commentaries for such traditions as mentioned above except that belief which is found among our sect; the SHIITE.
50_ IMAM ALI'S DESIGNATION BY THE PROPHET
WE BELIEVE that the prophet, in several occasions has introduced and designated Imam Ali as his successor by the decree of God, an instance of which was in the GHADIR KHOMM somewhere near JOHFEH.
When the prophet was returning from his last pilgrimage (HAJJ) he made a speech for a great gathering of his companions and followers, saying:_
"Do I not have priority over your souls?" "Yes, of course" they all answered. "Then all of you know that," continued the prophet. The MASTER of whoever I am, Ali shall be his master.(1)
Here we do not intend to go deep through reasoning to prove our ideas, We also do not intend to insist upon our assertion. We may only add here that such an important TRADITION is not something to be ignored easily, or changing what it means, as by taking the MASTER=MOWLA to mean a friend particularly when we see that the prophet has put so much stress and emphasis upon the word, so as to make it known to all!
Is this not the same case that; IBNI ASIR has brought in his important history book saying:_
"At the beginning of his prophetic mission, the prophet was ordered by God:(QURAN _ S26: 214) to admonish his nearest kindred. He invited some forty men of them to a dinner, and by a miracle, he fed all
.- This tradition is narrated by more than 110 companions of the prophet and by 84 men from their second generation, and it is written in 360 famous Islamic books.
Of them from a single portion of food! He then made a speech and finally said to them: `which of you is willing to give me a truthful hand in this Divine Mission of mine, and become my brother and successor among all?"(1)
No one answered him there, except Imam Ali, who said, I will be your companion and minister: and the prophet pointed at Imam Ali and said, He is my brother and my successor among you. Thus we see the prophet to designate his VICEGERENT and Imam, from the beginning of his mission.
The same case also happened at the end of his mission when the prophet was at his death bed. He asked those who were round him to get him a pen AND paper to write an order which would prevent them from going astray. One of them rejected and refused to provide pen and paper and even accused the prophet of uttering delirious speech!
To repeat again, we hereby only declare our belief in brief and a little reasoning.(2)
.- KAAMIL IBNE ASIR VOL.2 _ P.63
.- SAHIH BOKHطRI_PAR5_P.11 AND SAHIHMOSLIM_VOL.3_ P.125q
51 _ EACH IMAM EMPHASIZES HIS SUCCSSOR
WE BELIEVE that each one of the twelve Imams are introduced and emphasized by the previous ones. The first of them was Imam Ali the son of ABUTALIB, who was succeeded by Imam Hassan his first son, and Imam Hussain the MASTER OF THE MARTYRS his second son. The third Imam was Ali the son of Imam Hussain then it came to his son Mohammad Al-Bagher. He appointed his son Jaafar, who was succeeded By MUSA Then his son Ali IBN MOOSA ALREZA. The ninth of them was Mohammad Al-Taghi_ then his son Ali Al_Naghi.
After him was his son Imam HASSAN ASKARI who was the father of Al-Mahdi the twelfth and the last of all whom we believe to be already living.
The idea of a SAVIOUR who has to come to fill the world with justice, when it has been full of oppressions is accepted almost by all the Muslims of different sects, and many of the SONNI scholars and men of knowledge have CITED that in their books.
A few years ago, in answer to A question about the existence of ALMAHDI, the Islamic World Relations Society, issued a pamphlet to emphasize that of a surety he will come, and in that pamphlet many evidences and documents were presented to prove that. Many of the Muslims believe that Al-Mahdi will be born in future, but the SHIITES believe that he has already been born, and so far he has lived a long life, and by the decree of God, he shall appear one day to fill the world with justice.
52_ NONE OF THE PROPHET'S COMPANION COULD EXCEL IMAM ALI
WE BELIEVE that none of the prophet's companions did, or could excel Imam Ali in any respect; and that Imam was at the highest religious position other than that of the prophet's.
Of course we know it unlawful to presenting the Imam by overstating him and by exaggerations. Those who prove for him the position of deity or something like that, are all heretics in our sight, as are those who undervalue him, and we are absolutely disgusted with their belief, although they might call themselves the SHIITE of Imam Ali and mingle their names with ours.
The leading SHIITES and the orthodox have always rejected the two groups who overvalue or undervalue the Imam, and have called them, and taken them as heretics, FOR GOING TO EXTREMES
53_ THE PROPHET'S COMPANIONS AT THE COURT OF WISDOM AND HISTORY
WE BELIEVE that there were many great men of devotion and chastity among the companions of the prophet; but all of them were not so, because the HOLY QURAN declares many among them as being hypocrites!(1)
There were also men who broke their allegiance with the VICEGERENT OF GOD, after the prophet, and made wars and shed the blood of thousands of Muslims upon the soil.
.- (THE VERSES IN: Sq _ S29 and S63 WHICH IS CALLED THE HYPOCRITES)
In other word, how can we judge that both of the two parties who made the battles of Siffin and Jamal were rightful and, on the righteous path? How can both of the two group of combatants be honest and truthful?
Some bring forth the foot of religious researches and self exegesis on the ground by saying that:_ `Surely one of the two parties was wrong and oppressive, but as they were taking their decisions by their EXEGESIS, both parties were on righteousness in the sight of God! This, we cannot accept easily.
How could one with his own exegesis and self comprehensions break his allegiance and loyalty to the VICEGERENT OF GOD, who is entitled to obedience, and create such fearful wars between Muslims, grouping them and shedding streams of their blood. With the justification that his exegesis and self researches have decreed him to do so!? What else then can not be justified by such personal comprehensions and self commentaries?
Let us be more frank, that every one, even the nearest companions of the prophet are held in pledge of their deeds and are responsible for what they have done and have to answer for it:_
"The most honored of you in Allah's sight, is he who is the most virtuous (CHASTE) of you."
THE HOLY QURAN _ S49: 13
The above holy verse is true for all even for the nearest companions of the prophet.
We therefore have to judge them by their deeds, and we should have a reasonable definition for them all. Those who were truthful at the presence of the Apostle, at his absence too, did their best to guard the religion and to observe his commandments. They remained faithful to their covenant and respected their promises.
On the other hand, those among his companions who were hypocrites and vexed him, did the same after him.
Whatever they did, was against Islam and Muslims.
"You shall find no believer in Allah and the last judgment to love those who oppose Allah and His Apostle, even though they be their father, their sons, their brothers, or their nearest kindred. Allah has inscribed the faith in their hearts and Has strengthened them with a SPIRIT OF HIS, God will admit them to the GARDENS OF BLISS, beneath which streams flow, wherein they shall live for ever. They are the PARTY OF ALLAH, and Allah's party shall achieve felicity."
THE HOLY QURAN _ S58: 22
We believe that those who harmed the prophet in his presence or absence do not worth an admire.
Of course we must not forget that some of the companions of the prophet showed the utmost truthfulness and sincerity with the greatest self-sacrifices and have been admired by God Himself and so were a group who followed them later:_
"The vanguard of Islam; the first of those who forsook their homes, and of those who gave them aid; and also those who followed them in good deeds:_ Well pleased is Allah with them and they with Allah. For them is prepared GARDENS OF BLISS, under which streams flow. They dwell therein for ever. That's the Supreme Felicity
THE HOLY QURAN _ S9: 100
This was our belief in brief about the companions of our prophet.
54_ IMAM TAKES HIS KNOWLEDGE FROM THE PROPHET
According to the order of our prophet:_ `To observe QURAN and HIS NEAREST KINS': and also to the innocence of the Imams, our jurisprudence of divine Law, is also based upon the words, deeds and consents; (doing something in front of them without having their objection) of the innocent Imams. The three factors, i.e. words, deeds, and consent of our Imams are accepted proofs for us. We have to note also that whatever an Imam says; it is a narration of the prophet through his fathers. This is to say what ever an Imam says it has been said by the prophet.
Imam BAGHER told one of his students named JAABIR:_ "That which we convey to you is what we have taken out of a treasure that belongs to our Prophet Mohammad."(1)
Through another tradition from Imam JAAFAR SADَIQ we read:_ "Some one asked him a question and the Imam answered him. The man began to dispute about the answer. Imam told him: `The answer I gave you was that of the prophet and you have no right to dispute."
Another remarkable point to note is about the important books on collected traditions such as; KAAFI _ TAHZIB ESTEBSAR_ and MAN LA YAHZAROHOL FAGHIH, that we have and we use. Although these books are much trusted in our sight, but still it doesn't mean to us that whatever is written in them is true and acceptable by us.
Besides the above mentioned tradition books we also have the books of WHO IS WHO About personalities, (ALREJAL=THE MEN) through such books we investigate about the personalities of the narrators of the tradition and also about their chains of
.- JAAME _ OL _ AHAADIS _ VOL.1 _ P.18
documents and references so as to make sure if a tradition is true and correct. Therefore, however important and trustworthy a book might be, to accept a tradition from it has to convince us that it reads and is compatible with our standard, or else we shall reject it.
Some Islamic sects have their own collection of traditions (HADIS) which they know them to be correct. (SAHIH) The authors have named their book, `THE CORRECT=SAHIH and some men of importance might have admitted that these are CORRECT, but in our sight, that tradition is correct which is reasonably proved to have been said by the prophet.
Reference: ImamReza.net

The Vicegerents of Allah

Kumaly ibn Ziyad said: Ali ibn Abi Talib (A.S.) held my hand and took me to the desert, when we reached the outskirts he sighed and said: ... O Allah! Ye, certainly the earth will not remain empty of the ones who, by authority and guidance, establish Allah's Religion; the ones who are either visible or fearing and hidden so that Allah's clear authorities and guidance are not demolished. How many and where are they? By Allah, they are few in number and they are so honored by Allah in value and status. Allah preserves His clear authorities and guidance by them to be delivered to their peers for being cultured in the latter's hearts. Scholarship and knowledge come to them at once and insightfully which they apply with ease and certitude and optimism; they find the hardships and difficulties suffered by the pampered people as easy and convenient; they feel intimate with what the ignorant are away from; and they live in the world with the bodies whose souls are settled on lofty heights. They are Allah's vicegerents and representatives on the earth who call to His religion; Oh! Oh! So eager and wishful am I to meet them.
Al-Imam al-Sajjad (A.S.) - in his supplication on the day of Arafah: "Allah! Send greetings to the purest of his Ahl al-Bayt whom You chose for your cause and selected them as treasures of your knowledge, guardians of your faith, your vicegerents on the earth and authorities for your servants; you made them spotless and thoroughly clean off all abomination and made them means toward Yourself and toward Your Paradise."
Imam al-Reza (A.S.) said: The Imams are Allah the Almighty's vicegerents on the earth.
Imam Al-Hadi(A.S.) in the Ziyarat al-Jamiah by reading which we pay homage to the Imams' holy
shrines:
I bear witness that you are achieved and guided Imams...He has approved of you with His soul and selected you as His vicegerents on the earth.
Successors to the Holy Prophet (S.A.W.)
The Messenger of Allah (S.A.W.) said: My successors and legatees and Allah's authorities to the people after me are twelve in number; the first one is my brother and the last one will be my son. He was asked: O Rasul Allah! Who is your brother? He replied: Ali ibn Abi Talib(A.S.). They asked: Who is your Son? He said: Mahdi who will spread justice in the world as it will have been filled with tyranny and injustice.
Imam al-Sadiq(A.S.) said: The Imams are like the messenger of Allah(S.A.W.) except that they are not prophets, and regarding women what is lawful for the Holy Prophet(S.A.W.) is not lawful for them; except that, they are considered as ranked with the Messenger of Allah(S.A.W.)
The Holy Prophet's (S.A.W.) Successors
The Messenger of Allah (S.A.W.) I am the chief of the prophets and Ali ibn Abi Talib(A.S.) is the chief of the successors (wasis). My successors after me are twelve in number whose first is Ali ibn Abi Talib(A.S.) and the last one is the Qa'im.
Salman: I said: O Rasul Allah! Every Prophet has a successor; who is your successor? The Holy Prophet (S.A.W.) kept silent. Later on when he visited me he said: O Salman! And I hastily said: Yes. He continued: Do you know who the successor of Moses was? I said yes it was Joshua son of Nun. He asked: Why? I said: Because he was the wisest of all. He confirmed: My successor and confidant, and the best one whom I will leave behind after me who will actualize my promise and will pay back my debt is Ali ibn Abi Talib (A.S.).
The Messenger of Allah (S.A.W.) - in the hadith of Miraj (Ascension) -: O Allah! Who are my successors? There came a voice saying" "O Muhammad (S.A.W.)! The names of your successors are written on the base of My Throne".
While standing before the Almighty Allah, I looked at the base of the Throne and saw twelve lights in each one there was a green line bearing the name of one of my successors. The First of them was Ali ibn Abi Talib (A.S.) and the last one was Mahdi of my Ummah. I asked: O Allah! Are they the successors after me? The voice said: O Muhammad (S.A.W.)! These are my friends, chosen ones, and Hujjahs to the people after you, and they are your legatees and successors and the best of my servants after you.
Imam al-Hadi(A.S.) - In the Ziyarat al-Jamiah with which we pay homage to the Imams' Holy Shrines-: May Allah's greetings, mercy, and blessings be upon the stations of Divine Knowledge and positions of Allah's blessings and Allah's mines of wisdom, and the confidants of Allah's secrets, and bearers , and bearers of the Book of Allah and the successors of the Messenger of Allah (S.A.W.) and the generation of Rasul Allah.
Explanation:
The hadiths implying that the Imams from Ahl al-Bayt are the successors to the Holy Prophet (S.A.W.), are plentiful in number. Abu Jafar Muhammad ibn Ali ibn al-Husayn ibn Babawaih Qummi says: The sound traditions with inviolable references suggest that the Messenger of Allah(S.A.W.) chose Ali ibn Abi Talib(A.S.) as his successor by Allah's command, and Ali ibn Abi Talib(A.S.) chose al-Hasan(A.S.), and al-Hasan(A.S.)chose al-Husayn(A.S.), and al-Husayn(A.S.) chose Ali ibn al-Husayn(A.S.), and he chose Muhammad ibn Ali al-Baqir(A.S.), and he chose Jafar ibn Muhammad al-Sadiq(A.S.), and he chose Musa ibn Ja'far(A.S.) and he chose his son Ali ibn Musa al-Reza (A.S.), and he chose his son Muhammad ibn Ali(A.S.), and he chose his son Ali ibn Muhammad(A.S.), and he chose his son al-Hasan ibnAli(A.S.), and he chose his son Hujjat Allah al-Qa'im(A.S.) who if only one day is left of world's life Allah will extend it so long as he will rise and fill the earth with justice as it has been filled with tyranny and oppression. May Allah's greetings be upon him and his pure ancestors.
Source: The Image of Ahl al-Bayt (A.S.) in The Qur'an and Hadith
By: Muhammadi Rayshahri

The Number of Holy Imams Among Ahl al-Bayt (A.S.)

The Number of Holy Imams Among Ahl al-Bayt (A.S.)
Jabir ibn Samura: At the twilight of the Friday when Aslami was stoned, I heard the Messenger of God (S.A.W.) say: This religion will perpetuate until either the Resurrection comes about or twelve caliphs who are all from the Quraysh rule over you.
I heard the Holy Prophet (S.A.W.) said: People's affairs will move on as long as twelve men have Walaya (mastership) over them. Then the Holy Prophet (S.A.W.) said something which was unclear to me. I asked my father what the Holy Prophet (S.A.W.) said. My father said that the Prophet said: They are all from Quraysh.
Al-Imam al-Baqir (A.S.): The Holy Prophet (S.A.W.) has said: Of my children, twelve will be pioneers who are highborn, Muhaddath, (the divine personalities connected to the angels and the angels speak with him) and discerning.
The last one of them is the rightful Qa'im (the one who will rise) who will prevail justice all over the world after it had been filled up with oppression.
Al-Imam al-Baqir (A.S.): Quoting his father who quoted from al-Husayn(A.S.): I and my brother went to see my grandfather the Apostle of Allah (S.A.W.). The Holy Prophet (S.A.W.) seated me on one side of his lap and al-Hasan on the other. Then kissed us and said: May my father be sacrificed to you two benevolent Imams. Allah has selected you through me and your parents and has chosen through your progeny O Husayn the nine Imams whose last one will be their Qa'im and you are all considered equal in virtues and status by Allah.
Imam Baqir (A.S.): The twelve Imams who are from among the progeny of Muhammad(S.A.W.) are all Muhaddath. They are the children of the Apostle of Allah (S.A.W.) and the children of Ali (A.S.); the Prophet (S.A.W.) and Ali (A.S.) being considered as fathers.
A Research on Traditions Regarding the Number of Imams
The content of this chapter's traditions is repeated with different wordings in many Sunni sources as well as in some Shi'i hadith sources. The textual difference in these hadiths denotes some serious political considerations in relating them. Thus in some, the word "next" is omitted and "caliph" is replaced with "Amir" and is some instances "caliph" is replaced with "qayyim (custodian)" or "malak (king)". Still in some, the quintessence of Islam is associated till Resurrection with the Holy Prophet's (S.A.W.) twelve Caliphs, but in others there is no sign of this relation. In some hadiths, the Islamic community's expediencies are intertwined to their Walaya (mastership) and in some they are not; as it is also true with the natural current affairs.
The significant and noteworthy point is that these traditions are common in two basic issues, in spite of their inconsistencies:
1. The Prophet of Islam (S.A.W.) has introduced to people the best ones who could head the Islamic community for long years after him.
2. The number of Imams whose leadership has been confirmed by the Holy Prophet (S.A.W.) is twelve. This fact is further elucidated when we refer to the traditions narrated by the advocates of Ahl al-Bayt. Thereby, we can see that besides confirming the above mentioned content, these traditions elaborate more exactly on the names and specifications of the prophet's (S.A.W.) caliphs. It will also become clear that whenever the narrator did not hear the prophet's (S.A.W.) voice. His Holiness (S.A.W.) had said "All of them are from Bani Hashim" as is pointed out in some traditions; or he had said something implying the above. Similarly, Ali (A.S.) is quoted as saying: "Verily the Imams and religious leaders are from the Quraysh which came into existence from Hashim (and emerged through Fatima's (A.S.) progeny); Imamate and caliphate is not valid except for them and caliphs other than them are not qualified."
Undoubtedly, political considerations have caused elimination of the detailed specifications of the Holy Prophet's (S.A.W.) twelve caliphs, but so much of what has remained intact suffices to bring light to the reality, for according to some researchers who say: "Hadiths implying that the number of caliphs after the Holy Prophet(S.A.W.) are twelve, have become famous in many ways", and by explaining the time and defining the status quo and geographical situation, it is understood that the Holy Prophet's (S.A.W.) intention of this hadith is twelve Imams from his Ahl al-Bayt and Itrat and it can not be applied to caliphs from the Sahabah (the companions) since their number is lesser than twelve. Of these traditions are considered along with the widely transmitted Hadith of Thaqalayn and other traditions presented in this book introducing the Ahl al-Bayt and the necessity of appealing to them, it will be clear that the Holy Prophet of Islam(S.A.W.) above all, had exactly and clearly talked about the future leadership of Islam and the Imam after him.
Source: The Image of Ahl al-Bayt (A.S.) in The Qur'an and Hadith
By: Muhammadi Rayshahri

The Hadith Thaqalayn

The Hadith Thaqalayn
Zayd ibn Arqam said: One day the Messenger of Allah (S.A.W.) rose to preach among us near a ditch called Khum in midway between Makkah and Madinah. He praised and adored Allah gave admonitions, preached, and then said: O people! I am a man too; to whom will soon come a herald from my Lord and I too will have to follow. I leave among you two "Weights": The first is the Book of Allah in which lies guidance and light, so take hold of the Book of Allah and cling to it firmly. Then having recommended and encouraged the Book of Allah, The Holy Prophet (S.A.W.) said: And my Ahl al-Bayt, I remind you of Allah for my Ahl al-Bayt, I remind you of Allah for my Ahl al-Bayt, I remind you of Allah for my Ahl al-Bayt.
The messenger of Allah (S.A.W.): I have left among you something to which as long as you cling, you will never be astrayed after me: one is greater than the other: The Book of Allah which is a string hung from the heaven to the earth, and my Itrat, my Ahl al-Bayt.
These two will never separate from each other until they join me at the pond of Kawthar: so be careful as to how you behave toward them in my absence.
Al-Imam Ali (A.S.) said: Verily the Exalted Allah made us pure and infallible, held us witness to his creatures, assigned us as his authority on the earth, placed us next to the Holy Qur'an and the Holy Qur'an next to us, neither do we separate from it, nor it will separate from us.
Zayd ibn Ali quoting al-Imam Ali (A.S.) on the authority of his ancestors: As the Holy Prophet's (S.A.W.) illness became more serious and the house was crowded with people, he said: Bring al-Hasan (A.S.) and al-Husayn (A.S.) to me. I called them in. The Holy Prophet (S.A.W.) kissed them so much that he fell unconscious. Zayd ibn Ali says: Al-Imam Ali (A.S.) took the two off the Holy Prophet's (S.A.W.) face. He adds: The Holy Prophet (S.A.W.) opened his eyes and said: Let these two take benefit from me and I from them; after my demise these two will receive atrocities. Then he said: O people! I leave among you the Book of Allah, my tradition, my Itrat and my Ahl al-Bayt [as reminders],whoever ruins the Book of Allah, has actually ruined my tradition and whoever ruins my tradition has ruined my Itrat, take heed that these never separate from each other until join me at the pond of Kawthar.
Hisham ibn Hassan: I heard al-Hasan Mujtaba(A.S.) recite a sermon(khutbah) after his allegiance for caliphate and said: We are the dominant party of Allah and the close household to the Holy Prophet(S.A.W.) and his pure and spotless Ahl al-Bayt and one of the two weights which the Messenger of Allah (S.A.W.) has left among his Ummah, the second being the Book of Allah in which details of everything are brought up and no falsity has way into it at all. In its interpretation, certainty is with us, and in its tawil we are in no doubt, rather certain about its facts.
A. The Document of Hadith Thaqalayn:
The Hadith Thaqalayn by which the Holy Prophet of Islam (S.A.W.) introduced his Ahl al-Bayt as a peer and equal to the Holy Qur'an, encouraging the Ummah emphatically to cling to them, is widely transmitted and unanimously agreed upon by narrators and Muhaddiths throughout the world of Islam. Based on studies made so far, this hadith has been narrated from the Messenger of Allah (S.A.W.) by thirty three of his companions whose names are respectively as follows: Abu Ayyub Ansari, Abu Dharr al-Ghaffari, Abu Rafi retainer of the Holy Prophet(S.A.W.), Abu Said Khudri, Abu Shurayh Khuzai, Abu Qudamah Ansari, Abu Layla Ansari, Abu al-Haytham ibn al-Tayyahan, Abu Hurayra, Umm Salama, Umm Hani, Anas ibn Malik, Bra' ibn Azib, Jabir ibn Abd Allah Ansari, Jabir ibn Mutam, Hudhayfat ibn Usayd Ghaffari, Hudhayfat ibn al-Yaman, Khuzaymat ibn Thabit Dhul Shahadatayn, Zaid ibn Arqam, Zaid ibnThabit, Sad ibn Abi Waqqas, Salman Farsi, Sahl ibn Sad Damrat al-Aslami,Talhat ibn Ubayd Allah Tamimi Amir ibn Layla Abd al-Rahman ibn Awf, AbdAllah ibn Hantab, Abd Allah ibn Abbas, Udayy ibn Hatam, Aqabat ibn Amir,Umar ibn Khattab, Amr ibn al-As. These Hadiths are additional to the Hadiths quoted from the Holy Prophet (S.A.W.) by al-Imam Ali(A.S.) and other members of Ahl al-Bayt.
Similarly, the author of Abaqat al-Anwar has mentioned the names of nineteen of the followers (Tabiun) and over three hundred scholars and renowned memorizers of Hadith from among the Sunnis from second to fourteenth centuries respectively and according to their collection of biographies who have all narrated this hadith.
B. the Date and the Occasion on Which the Hadith was stated:
Research on the date of stating and the occasion on which the Holy Prophet of Islam(S.A.W.) stated this hadith indicated the Holy Prophet of Islam(S.A.W.)had on various occasions emphasized on this important socio-political issue to which the of the Islamic community is related. These occasions are as follows:
First: on the Hajj al-Wida (Farewell Pilgrimage) on the Day of Arafah.
Second: In the Mosque of Kheef.
Third: On the Hajj al-Wida in Ghadir Khumm.
Fourth: In a sermon his holiness delivered on the Minbar (pulpit)
Fifth: At his [the Holy Prophet's (S.A.W.)] ailment while the room was packed with people.
Ibn Hajar says: Be informed that the hadith of Tamassuk [Thaqalayn] has been quoted from over twenty companions in numerous ways which have formerly been discussed in details; some having reported that it was stated on the Hajjal-Wida and on the Day of Arafah, and others contending it was expressed on his sickbed in Madinah while his room was packed with his companions; still others believe that the hadith was told in Ghadir-i Khumm, but some others assert that it was related in a sermon upon his return from Ta'if. As it was said, none of the above refutes the others, because there is no objection to it that the Holy Messenger (S.A.W.) had reiterated the hadith on these occasions to highlight the dignity of the noble Book and the pure Itrat.
Source: The Image of Ahl al-Bayt (A.S.) in The Qur'an and Hadith
By: Muhammadi Rayshahri

Names of Holy Imams Among the Ahl al-Bayt (A.S.)

Names of Holy Imams Among the Ahl al-Bayt (A.S.)
Jabir ibn Abd Allah al-Ansari: When I entered upon Fatima (A.S.), there was a tablet before her containing the name of guardians (Wasis) from among her progeny. I counted them to be twelve, one of whom being the Qa'im, three of them Muhammad and four of them Ali.
Jabir ibn Abd Allah al-Ansari: When Almighty God revealed the ayah, "O ye who believe! Obey God, and obey the Apostle, and those charged with authority among you", to His prophet, Muhammad (S.A.W.), I told him: O Rasul Allah! We have come to know God and the Apostle, but who are Ulul Amr (those charged with authority) whose obedience is enjoined by God besides obeying you? The Holy Prophet (S.A.W.) replied: O Jabir! They are my successors and the Muslims' leaders [Imams] after me. The first of them is Ali ibn Abi Talib (A.S.) and then al-Hasan (A.S.) and al-Husayn (A.S.) followed by Ali ibn al-Husayn (A.S.) and after him Muhammad ibn Ali (A.S.) who is known in Torah as Baqir: O Jabir! you will meet him, whenever you see him give my regards to him; next is Sadiq Jafar ibn Muhammad (A.S.); then Musa ibn Jafar (A.S.), Ali ibn Musa (A.S.), Muhammad ibn Ali (A.S.), Ali ibn Muhammad(A.S.), al-Hasan ibn Ali (A.S.), and finally the one having the same name and patronymic as mine, Hujjah of Allah on earth and His Remainder among His servants, will be al- Hasan ibn Ali's son. The one in whose capable hands the Almighty Allah will open up the east and west of the globe; the one who will be concealed from his Shi'as and lovers and in that time nobody will remain consistent in believing in his Imamate except those whose hearts have been faithfully purified by Allah.
Al-Nadr ibn Suwayd: Quoting Amr ibn al-Miqdam as saying: On the day of Arafah I saw al-Imam al-Sadiq (A.S.) shouting most clearly in the plain of Arafat: O people! The Apostle of Allah (S.A.W.) was an Imam and after him was Ali ibn Abi Talib (A.S.), and then al-Hasan (A.S.), al-Husayn (A.S.), Ali ibn al-Husayn (A.S.), Muhammad ibn Ali(A.S.), and then "hah", repeating it three times to his right, left and back in twelve tones.
Amr said: Upon arriving in Mina, I inquired Arabic language experts about the meaning of "hah". They said: Hah is the dialect of such and such a clan (Bani Hashim) meaning I, so ask me.
Amr further said: I asked other Arabic language experts, they replied the same.
The hadiths that have directly and indirectly stated what Ahl al-Bayt meant by ayah of Tathir
The hadiths that have directly and indirectly stated what Ahl al-Bayt meant by ayah of Tathir are divided into five categories:
First group:
Hadiths narrated on the revelation occasion of the ayah tathir. These traditions distinctly and clearly introduce a particular group of the Holy Prophet's near of kin, i.e., Ali (A.S.), Fatima (A.S.), al-Hasan (A.S.) and al-Husain(A.S.) as proof of "Ahl al-Bayt", disclaiming all his other relatives of this title.
The Sunni traditionists have narrated this group of traditions from four of the Holy Prophet's (S.A.W.) relations, i.e., Ali ibn Abi Talib(A.S.), al-Hasan ibn Ali(A.S.), al-Husayn ibn Ali(A.S.), and Ali ibn al-Husayn(A.S.) two of his spouses, Umm Salama and A'ishah as well as seven of his companions: Abu Said al-Khudri, Bara ibn Azib, Jabir ibn Abd Allah Ansari, Zinat daughter of Abu Salama, Sad ibn Abi Waqqas, Subayh a retainer to Umm Salama and Abd Allah ibn Jafar.
The Shia traditionists, however, relate these traditions from seven of Ahl al-Bayt of Rasul Allah(S.A.W.): Imam Ali(A.S.), al-Imam al-Hasan ibn Ali(A.S.),al-Imam al-Husayn ibn Ali(A.S.), al-Imam Ali ibn Al-Husayn(A.S.), Imam Muhammad ibn Ali al-Baqir(A.S.) Imam Jafar ibn Muhammad al-Sadiq(A.S.),and Ali ibn Musa al-Reza(A.S.) as well as two of the Holy Prophet's(S.A.W.) spouses, Umm Salama and A'ishah and two of his companions, i.e., Jabir ibn AbdAllah and Sad ibn Abi Waqqas.
Second group:
Traditions related as about scholarly interpretation of the ayah of Tathir by the Holy Prophet (S.A.W.) among which are hadiths asserting that after the revelation of this ayah the Holy Prophet would stop at Ali(A.S.) and Fatima's(A.S.) house every day at morning prayer time for months to recite the ayah of Tathir upon sending salutations and calling them to prayers.
Great traditionists from both sects have narrated this event from some well-known companions and Ahl al-Bayt of the prophet (S.A.W.).
Third group:
Traditions mentioning proofs for Ahl al-Bayt in accord with what was said in the first and second groups, without referring to the ayah of Tathir. The number of this group of traditions is much greater than that of the first and the second groups.
Fourth group:
Traditions which bring up virtues or rights for the title "Ahl al-Bayt" without giving any proofs on the title; and other hadiths which make no reference to this title but bring up the same virtues and rights as proofs of Ahl al-Bayt(A.S.)
For instance, the Holy Prophet (S.A.W.) says: "whoever loves us the Ahl al-Bayt for the sake of Allah, they will be roused with us and we will take them to paradise with us". In another hadith his holiness took his grandsons al-Hasan(A.S.) and al-Husayn(A.S.) and said: "whoever loves me and these two and their parents, they will be ranked equally with me on the Day of Resurrection". Still in another tradition he said: "I swear you by God into observing the Ahl al-Bayt's rights".
The number of this category of traditions exceeds the three groups stated before.
Fifth group:
Traditions which when compared they will clarify that al-Husayn's(A.S.)descendants up to Imam al-Mahdi(A.S.) are all regarded as the People of Kisa and are included in ayah of Tathir.
Source: The Image of Ahl al-Bayt (A.S.) in The Qur'an and Hadith
By: Muhammadi Rayshahri

The Event of Cloak (Hadith al-Kisa)

The Event of Cloak (Hadith al-Kisa)
A famous event known as the "Event of the Cloak" was reported in the Shiite books regarding "the verse of purification." The context of the event is as follows:
Jabir Ibn Abdullah Ansari (Allah be pleased with him) narrates from the authority of Lady Fatima, the beloved daughter of the Holy Prophet (peace be on her) that she said:
“One day when my beloved father, the Holy Prophet (S), visited me in my house,
he (S) said: `O Fatima! Peace be on you.'
I replied: `O father! Peace be on you too.'
He then said: `I am feeling some weakness within me.'
I said: ‘Allah forbid that you may be sick.'
Then he said: 'Fatima! Fetch me a Yemenite cloak and wrap it round me.' I brought the Yemenite cloak and covered my dear father with it. I then noticed that his face was glowing like a full moon.
A moment later, my beloved son, Hassan came and said: ‘O my dear mother! Peace of Allah be on you.’
1 replied: ‘O my loving son, the apple of my eyes, the delight of my heart! Peace be on you too.’
He then said: ‘O my dear mother! I am smelling the fragrance of my loving grandfather!'
I said:`Yes, your beloved grandfather is here under the cloak.'
Hassan then went forwards his grandfather and said: `O my grandfather! Peace be on you. May I enter the cloak.'
My loving father replied: `O my son, the owner of my fountain (of Kauthar)! Peace be on you too. Yes; you may enter.'
Thus Hassan entered the cloak. Soon after, my loving son, Hussain came and said: `O my dear mother! Peace be on you.'
1 replied: `O my loving son, the apple of my eyes, the delight of my heart! peace be on you too.'
He then said: `O my dear mother! I am smelling the fragrance of my affectionate grandfather!' I replied: ‘Yes, your loving grandfather and your elder brother Hassan, are inside the cloak.'
Hussain then went near the cloak and said: `O my dear grandfather, the chosen Prophet of Allah! peace be on you. May I also come inside the cloak to be with both of you.'
My loving father replied: `O my son, the interceder of my Ummah! peace be on you too. Yes you may enter.'
Thus Hussain too entered the cloak.
Then Ali?Ibn Abu Talib came and said: `O beloved daughter of the Holy Prophet! peace be on you.'
1 replied: `O Abul?Hassan, Commander of the Faithful! peace be on you too.'
He then said: 'Fatima! I am smelling the fragrance of my brother, the son of my Uncle.'
I replied: ‘Yes! He along with your two sons is inside the cloak'
Ali then proceeded towards the cloak and said: `O Prophet of Allah! peace be on you. May I also come to you inside the cloak!'
My beloved father replied: 'Peace be on you also my brother, my vicegerent, my successor, my standard bearer! You may also come inside.'
Thus Ali also went inside the cloak
Then I went near the cloak and said: `Peace be on you, O my loving father! O Prophet of Allah! May I also come to you inside the cloak.'
My loving father replied: 'Peace of Allah be on you also, my beloved daughter! All
dear heart! You too have my permission.'
Thus, I also went inside the cloak. Now when all of us got assembled inside the Cloak,
my affectionate father held the two corners of the cloak and raising his right hand towards the sky said:
'O Allah! These are my Ahlul?Bayt.
They are my confidants and my supporters.
Their flesh is my flesh and their blood is my blood.
Whoever hurts them, hurts me.
Whoever displeases them, displeases me.
Whoever makes peace with them, will make peace with me.
Whoever has enmity against them, will have enmity against me.
Whoever is a friend to them, is a friend of mine. It is because they belong to me and I belong to them.
O Allah! Bestow Your peace, Benevolence, Mercy, forgiveness and Your Pleasures on me and on them.
And keep them aloof from uncleanliness and keep them pure and thoroughly purified.'
Then the Lord, Almighty Allah said:
`O my Angels! O inmates of the heavens!
I created this solid firmament, well?stretched earth,
well?lighted moon, shinning sun, rotating planets, rippling oceans, floating boats,
and all other things for the sake and love of these five persons who are inside the cloak.'
At this, the Archangel Gabriel asked:
`O Lord! Who are they inside the cloak?'
The Lord said:
`They are Ahlul?Bayt of the Prophet and the assets of the Prophethood. They are Fatima, her father, her husband and her two sons.'
Gabriel said:
`O Lord! permit me also to descend to earth and join them as the sixth inside the cloak.'
The Lord said: ‘You are permitted.'
Thus Gabriel, the Archangel came down to earth and said:
`O Prophet of Allah! peace be on you. The Gracious Lord, the Almighty Allah sends His Greetings to you to bestow on you His Grace and Mercy and says:
"By My Grace and Grandeur! I have created this solid
firmament, well?stretched earth, well?lighted moon,
shining sun, rotating planets, rippling oceans, floating boats and
all other things for the sake and love of you and
your chosen people."
And the Lord, Almighty has given me the permission to join you inside the cloak
O Prophet of Allah!
May I come in and be with you?'
The Holy Prophet replied:
'O Bearer of the Divine revelations! Peace be on you also. Yes, you may come in.'
Then Gabriel too came inside the cloak
Thereafter, he spoke to my affectionate father:
‘Allah sends His revelation to you people and says:
“Surely, Allah has decided that He should keep you and your Ahlul?Bayt clean of all pollution and purify you people with a thorough purification."'
Then Ali said to my loving father:
'Tell me! What merit the coming under this cloak has before Allah ?'
The Holy Prophet replied:
`By that Being, Who made me His Prophet and Who, for the salvation of mankind appointed me to prophethood! When any of our Shiites and supporters will assemble in a
gathering of the inmates of this earth and narrate this Hadith, Allah will bestow on them His Blessings and Mercy; angels will encircle them and as long as they do not disperse,
the angels will pray for the forgiveness of their sins.'
At this, Ali said:
`By Allah! We and our Shiites have now become triumphant.'
Then the Holy Prophet said:
‘O Ali! By that Being, Who made me the righteous prophet and appointed me to the prophet?hood for the sake of people's salvation, whenever in the gathering of the inmates of this earth our Shiites and friends will assemble and narrate this Hadith of ours, and if some?one amongst them will be in agony, Allah will remove his trouble; and if someone was sorrowful, Allah will relieve him of his sorrows; will answer his needs.'
Then Ali said:
`By Allah! At this moment we have been crowned with success and Blessings; and by the Lord of Kaabah, in the same way our Shiites too have become triumphant and blessed in this world and the Hereafter.'
Source: Fatima (A.S.) The Gracious
Abu Muhammad Ordoni

Imam Ali (A.S.) and the Imams of the Ahle Bait (A.S.) are the Uli'l-Amr

Imam Ali (A.S.) and the Imams of the Ahle Bait (A.S.) are the Uli'l-Amr
Sheikh Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, ch.77, p.445 and Hamwaini in Fara'idu's-Simtain report that Ibn Abbas said: "I heard the Holy Prophet saying: ' I and Ali, Hasan, Husain and nine of the descendants of Husain are completely pure and infallible.'"
Salman Farsi says that the Holy Prophet, putting his hand on the shoulder of Husain, said: "He is the Imam and the son of the Imam, and of his descendants there will be nine Imams who will all be virtuous trustees of Allah."
Zaid Ibn Thabit reports that the Holy Prophet said: "Verily, of Husain's descendants will be born Imams who will be virtuous trustees, infallible judges."
Imran Ibn Hasin reports that the Holy Prophet said to Ali: "You are heir to my knowledge. You are the Imam and Caliph after me. You will tell the people what they do not know. You are the father of my grandson and husband of my daughter. Of your descendants there will be infallible Imams."
KNOWLEDGE OF THE AHLE BAIT
Abu Ishaq Hamwaini in Fara'idu's-Simtain, Hafiz Abu Nu'aim Ispahani in Hilyatu'l-Auliya, and Ibn Abi'l-Hadid in Sharh-e-Nahju'l-Balagha report from Ibn Abbas that the Holy Prophet said: "My progeny have been created from the same seed from which I have been created. Allah Almighty has bestowed upon them knowledge and wisdom. Woe be to him who rejects them."
Ibn Abi'l-Hadid in Sharh-e-Nahju'l-Balagha, and the author of Siratu's-Sahaba, report from Hudhaifa Bin Asaid that the Holy Prophet said: "I leave behind for you two weighty things: the book of Allah and my 'Ahle Bait.' If you attach yourselves to these two you will be rescued." Tabrani reports an addition: "Do not reject their authority; otherwise you shall be ruined. Do not show any disrespect toward them or ignore them, or else you shall be destroyed. Do not try to teach them because verily they know better than you do."
In other reports Hudhaifa Bin Asaid quotes the Holy Prophet as saying: "After me there will be Imams from my progeny. Their number will be equal to the number of Bani Isra'il's heralds, that is, twelve, of whom nine will be Husain's descendants. Allah has bestowed upon all of them my knowledge and wisdom. So do not teach them because surely they know better than you do. Follow them since they are definitely with truth, and truth is with them."
WHY THE NAMES OF THE IMAMS DO
NOT APPEAR IN THE HOLY QUR'AN
First, this divine book is concise. It contains many general principles but few details, which have been left for the chief commentator, the Holy Prophet, to explain. Allah says: "And whatever the Apostle gives you, accept it; and from whatever he forbids you, keep back." (59:7)
Because the names and numbers of the twelve Imams are not mentioned in the Holy Qur'an, some people do not accept them. But on that basis they should reject their own caliphs since no verse of the Holy Qur'an makes any mention of their caliphs, except Ali Bin Abi Talib, or of the Umayyad or Abbasid caliphs, or of the authority vested in the Community to elect a caliph by consensus.
Second, if it is necessary to reject anything which is not clearly stated in the Holy Qur'an, then you should reject many of the methods of our worship since there is no mention of their details in the Holy Qur'an.
THERE IS NO MENTION OF UNITS (RAK'ATS)
OF PRAYERS IN THE HOLY QUR'AN
The ritual prayer is perhaps the central act of worship in a Muslim's life. The Holy Prophet emphasized its performance. He said: "The ritual prayer is the pillar and protector of religion. If the ritual prayer is accepted, all other religious performances will be accepted. If it is rejected, all other religious performances will also be rejected."
Of course, there is no mention in the Holy Qur'an of the number of units (rak'ats) to be performed for each prayer or any of the other specific details regarding how the prayers are to be performed. Does this mean that we should abandon the prayers? The Holy Qur'an simply says: "Establish salat (prayer). There are no details distinguishing required from optional acts. These were explained by the Holy Prophet.
In the same way other commands have been stated in the Holy Qur'an in principle only. Their details, conditions and relevant instructions were explained by the Holy Prophet. Similarly, concerning the Imamate and caliphate, the Holy Qur'an says only: "Obey Allah and obey the Prophet and those in authority among you." And we are bound to follow the Holy Prophet's order in this regard in the same way we follow his instructions with regard to the details of the ritual prayers.
Muslim commentators, whether Sunni or Shia, cannot make their own interpretations of the Holy Qur'an. The Holy Prophet said: "If someone gives his own interpretation of the Holy Qur'an, his place is Hell."
Accordingly, every sensible Muslim turns to the real interpreter of the Holy Qur'an, the Holy Prophet. For many years I have studied both Sunni and Shia Qur'anic commentary and hadith but have never come across a single hadith in which the Holy Prophet said that 'uli'l-amr' refers to political rulers. On the other hand, the books of both the Sunnis and Shias contain numerous reports that the Holy Prophet was asked to indicate the meaning of 'uli'l-amr' and he replied that 'uli'l-amr' referred to Ali and his eleven descendants. I will present only a few of these numerous hadith which have been narrated through sources accepted by Sunnis.
ULI'L-AMR REFERS TO ALI AND
THE IMAMS OF THE AHLE BAIT
(1) Abu Ishaq Sheikhu'l-Islam Hamwaini Ibrahim Bin Muhammad writes in his Fara'idu's-Simtain: "The Prophet told us that 'uli'l-amr' refers to Ali Bin Abi Talib and the Ahle Bait of the Holy Prophet."
(2) 'Isa Bin Yusuf Hamadani reports from Abu'l-Hasan and Salim Bin Qais, who report from Amiru'l-Mu'minin Ali that the Holy Prophet said: "My associates are those whose obedience has been linked by Almighty Allah with His own obedience. It is they to whom He refers when He says 'Those in authority from among you.' It is necessary that you not oppose what they say. You should obey them and follow their orders." Amiru'l-Mu'minin goes on to say, "When I heard this, I said: "O Prophet, let me know who the 'uli'l-amr' are." The Prophet said: "O Ali! You are the first of them."
(3) Muhammad Bin Mu'min Shirazi, one of the most eminent Sunni religious scholars, writes in his Risala-e-I'tiqadat that when the Holy Prophet appointed Amiru'l-Mu'minin his representative in Medina, the verse "uli'l-amr-e-Minkum" (And those in authority from among you) was revealed in reference to Ali Bin Abi Talib.
(4) Sheikh Sulayman Balkhi Hanafi in his Yanabiu'l-Mawadda, Ch.38, reports from Manaqib that it is stated in Tafsir-e-Mujahid that this verse was revealed in reference to Amiru'l-Mu'minin when the Prophet appointed him as his representative in Medina. The Holy Imam said: "O Holy Prophet of Allah! Have you appointed me Caliph over women and children?" Then the Holy Prophet said: "Are you not content that you have the same relation to me as Aaron had to Moses?"
(5) Sheikhu'l-Islam Hamwaini reports Salim Bin Qais Hilali as saying the following: During Uthman's caliphate, I saw some Muhajirs and Ansars sitting together praising themselves. Ali was silent among them. The people asked Ali to speak. He said: "Do you not know that the Holy Prophet said: 'I and my Ahle Bait were one light, which existed in His creation 14,000 years before the creation of Adam? When He created Adam, He placed that light in his spine when he came down to the earth. Then He placed it in Noah in his ark; then in Abraham's spine while he was in the fire; similarly in the pure spines of fathers and in the pure wombs of mothers, none of whom were born unlawfully." Those in the group who were foremost in the battles of Badr and Hunain said: "Yes, we have heard these words." Then Ali said, "Tell me on oath whether you know that in the Holy Qur'an Allah has given preference to the foremost ones,
and that in Islam no one equals me in merit." They said, "Yes, we acknowledge this."
Then Ali recited from the Holy Qur'an: "And the foremost are the foremost; these are they who are drawn nigh (to Allah)." (56:10-11) He said: "When this verse was revealed, the people asked the Holy Prophet who were the foremost ones, and about whom the verse was revealed. Now tell me on oath if you know that the Holy Prophet told them that Allah Almighty revealed this verse about the prophets and their vicegerents. I am foremost among all the prophets and Ali, my wasi (vicegerent) is foremost among all the vicegerents?"
Then Ali said: "The Holy Qur'an tells us, 'Obey Allah and obey the Prophet and those vested with authority from among you' (4:59) and the verse 'Verily, verily your guardian is (none else but) Allah and His Prophet (Muhammad) and those who believe, those who establish prayer and pay the poor-rate, while bowing down (in prayer).' (5:55) and the verse 'have not taken anyone as an adherent besides Allah and His Apostle and the believers.' (9:16) Allah subsequently ordered His Holy Prophet to identify who was meant by the words 'uli'l-amr' (those vested with authority) in the same way as the ritual prayer, fasting and the Hajj had been clarified. Accordingly, at Ghadir-e-Khum the Holy Prophet appointed me over the people and declared: 'O people when Almighty Allah commissioned me to prophethood I felt apprehension that people would oppose me.'
Then the Holy Prophet continued: 'O people, do you know that Allah Most High is my Master? I enjoy more mastery over the selves of the believers than they have over themselves?'
When all confirmed that it was so, the Holy Prophet announced: 'Of whomsoever I am the master, Ali is his master; O Allah be a friend of him who is a friend of Ali and be an enemy of him who is an enemy of Ali.'
Then Salman stood up and asked: 'O Holy Prophet what is the significance of Ali's mastery?' The Holy Prophet replied: 'Ali's mastery is like my own mastery. Of whomsoever I am the master Ali is also his master.'
Then the verse was revealed: 'This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion.' (5:3) Thereupon the Holy Prophet said: 'Allah is Great, Who has perfected the religion, completed His favor upon me, and is satisfied with my prophethood and is satisfied with Ali being the vicegerent after me.'"
This hadith confirms those hadith which I related during past nights to show that 'master' connotes complete mastery over more than one's own.
"The people then said: 'O Holy Prophet tell us the names of your vicegerents.' The Holy Prophet said: 'They are Ali, who is my brother, my successor, and my vicegerent and the master of every believer after me; then his son, Hasan, then Husain, then nine successive sons of Husain. The Holy Qur'an is with them and they are with the Holy Qur'an. They will not separate from it, and it will not separate from them until they reach me at the Pool of Kauthar.'"
After recording the full report, he has recorded three other reports from Manaqib narrated by Salim Bin Qais, Isa Bin Sirri, and Ibn Mu'awiya showing that the words 'uli'l-amr' refer to the twelve Imams of the 'Ahle Bait.'
I believe that the above reports are enough to clarify the real meaning of 'uli'l-amr.' As for the number and names of the Holy Imams, I will relate hadith narrated by eminent Sunni scholars, without referring, as has been my practice, to the many reports by Shia scholars.
NAMES OF THE TWELVE IMAMS AND THEIR NUMBER
(1) Sheikh Sulayman Balkhi Hanafi in his Yanabiu'l-Mawadda, ch.76, reports from Fara'idu's-Simtain of Hamwaini, who reports from Mujahid, who reports from Ibn Abbas, that a Jew named Na'thal came to the Holy Prophet and asked him questions about Tawhid (Unity of Allah). The Holy Prophet answered his questions and the Jew embraced Islam. Then he said: "O Holy Prophet, every prophet had a wasi (vicegerent). Our Prophet, Moses Bin Imran, made a will for Yusha Bin Nun. Please tell me who is your wasi?" The Holy Prophet said: "My vicegerent is Ali Bin Abi Talib; after him are Hasan, and Husain and after them are nine Imams, who are the successive descendants of Husain."
Na'thal asked the Holy Prophet the names of those Imams. The Holy Prophet said: "After Husain, his son, Ali, will be the Imam; after him his son, Muhammad; after him his son, Ja'far; after him his son Musa; after him his son, Ali; after him his son, Muhammad; after him his son, Hasan; after him his son, Muhammad Mahdi will be the last Imam. There will be twelve Imams."
In addition to the names of the nine Imams, this hadith further states that each would succeed as Imam after his father. Na'thal made further inquiries, and the Holy Prophet described the manner of death of each Imam.
Then Na'thal said, "I bear witness that there is no god but Allah and that you are His Holy Prophet. I bear witness that these twelve holy Imams are your vicegerents after you. What you have said is exactly what is recorded in our books and in the will of Moses."
Then the Holy Prophet said: "Paradise is for him who loves them and obeys them, and Hell is for him who is hostile to them and opposes them."
Na'thal then recited some couplets to the effect that "May Allah, the Exalted, shower His blessings upon you, chosen Prophet and pride of the Bani Hashim. Allah has guided us by means of you and the twelve holy men whom you have named. Certainly Allah has purified them and preserved them from impurity. He who loves them is successful. He who hates them is the loser. The last of the Imams will quench the thirst of the thirsty. He is the one the people will wait for. Prophet of Allah, your progeny is a blessing for me and for all the believers. Those who turn away from them will soon be thrown into Hell."
(2) The great scholar, Sheikh Sulayman Balkhi, in his Yanabiu'l-Mawadda, ch. 76 reports from Manaqib of Khawarizmi, who reports from Wathila Bin Asqa' Bin Qarkhab, who reports Jabir Bin Abdullah Ansari; and also Abu'l-Fazl Shaibani and he from Muhammad Bin Abdullah Bin Ibrahim Shafi'i, who reports Jabir Ansari (one of the chief companions of the Prophet) as saying: "Jundal Bin Junadab Bin Jubair, a Jew, came to the Holy Prophet and asked him about Tawhid. After hearing his reply, the man became a Muslim. He said that on the previous night he had seen Moses in a dream telling him: 'Embrace Islam at the hands of the last of the prophets, Muhammad, and attach yourself to the vicegerents after him.' He thanked Allah for the blessing of Islam. He then asked the Holy Prophet to tell him the names of his vicegerents. The Holy Prophet began by saying: 'My vicegerents are twelve in number.'
The man said that he had seen this fact in the Torah. He asked the Prophet to tell him their names, and the Prophet said: 'The first of them is the chief of the vicegerents, the father of the Imams, Ali. Then follow his two sons - Hasan and Husain. You shall see these three. When you reach the last stage of your life, Imam Zainu'l-Abidin will be born, and the last thing that you have of this world shall be milk. So cling to them so that ignorance may not mislead you.'
The man said that he had seen in the Torah and in other scriptures the names of Ali, Hasan, and Husain as Elias, Shabbar, and Shabbir. He asked the Holy Prophet to tell him the names of the other Imams.
Then the Holy Prophet named the remaining nine Imams with their epithets and added: 'The last of them, Muhammad Mahdi, will live, but disappear. He will appear later and will fill the world with justice and equity, since it will have degenerated into injustice and tyranny. Verily, Paradise is for those who show patience during the time of his occultation. Paradise is for those who are firm in their love for him. These are they whom Allah Almighty has praised in the Holy Qur'an and for whom the Holy Qur'an is a 'guide for those who guard (against evil). Those who believe in the unseen.' Also He says 'These are Allah's party: now surely the party of Allah are the successful ones.'" (58:22)
THE NUMBER OF CALIPHS AFTER
THE HOLY PROPHET IS TWELVE
Mir Seyyed Ali Shafi'i Hamadani in his Mawaddatu'l Qurba, (Mawadda XIII), reports that Umar Bin Qais said: "We were sitting in a group in which Abdullah Bin Mas'ud was also present. Suddenly an Arab came and said: "Who among you is Abdullah? Abdullah said: "I am." He said: "Abdullah! Did the Holy Prophet tell you about the caliphs after him?"
Abdullah Bin Mas'ud said, "Yes, the Prophet said: 'After me there will be twelve caliphs, corresponding to the number of the Imams of the Bani Isra'il.'"
The same hadith has also been reported from Sha'bi, who reported it from Masruq, who reported it from Abdullah Shiba.
Also Jurair, Ash'ath, Abdullah Bin Mas'ud, Abdullah Bin Umar, and Jubair Bin Samra all report the Holy Prophet as saying: "There will be twelve caliphs after me. Their number will correspond to the number of the caliphs of the Bani Isra'il." According to Abdu'l-Malik's report, the Holy Prophet added: "And all of them will be from the Bani Hashim."
Most Sunni ulema, including Tirmidhi, Abu Dawud, Muslim, Sha'bi have reported the same thing.
Yahya Bin Hasan, a great scholar of jurisprudence, has reported in his Kitab-e-Umda from twenty different sources, that "Verily, there are twelve caliphs after the Holy Prophet, and all of them belong to the Quraish." Bukhari has reported from three sources, Muslim from nine sources, Ali Dawud from three sources, Tirmidhi from one source, and Hamid from three sources that the Holy Prophet said: "The caliphs and Imams after me are twelve, and all of them are from the Quraish." According to some reports, the Holy Prophet said: "All of them are from the Bani Hashim."
On page 446 Yahya Bin Hasan says: "Some of the scholars have said that hadith in support of the view that the number of the caliphs and Imams after the Holy Prophet is twelve are commonly known. Everyone knows that when the Holy Prophet specified the number of his caliphs to be twelve, he meant that they would belong to his 'Ahle Bait,' To say that he meant the caliphs who were his companions would be incompatible with the facts (since there were only four).
Nor can it be said that he meant the Umayyad kings, of whom there were thirteen. Moreover, they were all tyrants except Umar Bin Abdu'l-Aziz, (although even he usurped the caliphate and forced the Imam of the time to remain confined in his house). Since the Holy Prophet had said: "They are all from the Bani Hashim," the Bani Umayyads are not to be included.
So it is clear that the rightful caliphs of the Holy Prophet were the twelve Imams who were descendants of the Holy Prophet and who excelled all others in knowledge and piety. This fact is confirmed by this consecutively narrated hadith of the Holy Prophet. "I leave behind me two great things, the Holy Book of Allah (the Holy Qur'an) and my 'Ahle Bait.' If you are attached to these two, never, never, shall you go astray after me. Verily, these two shall never be separated from one another until they meet me at the Pool of Kauthar. If you are attached to these two, you will never be misled."
The Holy Prophet said: "Seek knowledge even in China." We have spent ten long nights discussing issues concerning a precious knowledge - the way of Islam. We have seen many differences between the Sunni and Shia sects, and we hope that historical fact and reason have clarified the nature of the differences. If Allah wills, these discussions will convince sincere seekers of knowledge that "Whom Allah guides, no one can lead astray."
Source: Peshawar Nights
By Allama Sultanu'l-Wa'izin

Islam is Completed by the Appointment of Successor

Islam is Completed by the Appointment of Successor
From the viewpoint of Shi'ah scholars khilafat (caliphate) is a Divine office which is entrusted to the most distinguished, the most appropriate and the wisest pers on of the ummah (nation). The most clear line of demarcation between a Prophet and an Imam (Prophet's successor) is that the Prophet lays the foundation of a religion, receives revelation and possesses a Book. However, as regards the Imam, though he does not possess any of these positions, yet, besides possessing the position of a ruler he is one, who explains and conveys that part of the Divine religion which could not be publicly narrated by the Prophet on account of lack of opportunity or because of the circumstances being unfavourable and, therefore, left it to his successors to tell them.
Hence from the Shi'ah point of view the caliph is not only a ruler of the time, a leader of Islam, the executive authority, the protector of the rights and the defender of the forts and frontiers of the country, but he is also one, who explains the knotty problems of the religion and completes that portion of the orders and laws which could not, for some reasons, be narrated by the founder of the religion.
According to the scholars of Ahl Sunnat, however, caliphate is a customary and secular office and the object of its creation is only to protect the worldly affairs and the material interests of the Muslims. According to them the caliph is selected, by making a reference to the public opinion, for the administration of political, judicial and economic matters. As regards disposal of religious matters including interpretation of laws, which were enacted during the time of the Prophet but could not be promulgated on account of various reasons, it is the concern of the scholars of Islam and it is for them to solve such difficult and knotty problems by means of Ijtihad.
On account of this difference in the views of the Muslims about the reality of caliphate two different wings appeared in them divided them into two groups This difference continues even at present.
According to the first view an Imam shares some attributes with the Prophet and is at par with him in that regard and the conditions, the fulfillment of which is considered necessary for the Prophet, are also necessary for the Imam. Here are the conditions which must be fulfilled by the Prophet as well as by the Imam:
1. The Prophet must be infallible viz. he should not commit any sin throughout his life and should not make any mistake while narrating the orders and realities of the religion or replying to the religious queries of the people. The Imam should also be like-wise and the argument in both the cases is the same.
2. The Prophet should be the wisest person in the matter of religious law and none of the points relating to religion should be hidden from him. And as the Imam is one who completes or narrates that portion of the religious law which was not narrated during the time of the Prophet of Allah, he (i.e. the Imam) too should be the most knowledgeable person with regard to the commands, and rules and regulations of religion.
3. Prophethood is a status which comes through nomination by Allah and not through selection by the people. A Prophet is introduced by Allah and is appointed to the office of prophethood by Him, because it is only He who can distinguish between an infallible and a fallible person and only He can understand as to who has attained such a position under the auspices of His blessing that he should be aware of all the details of the religion.
However, according to the second point of view (i.e. of the Sunnis), it is not necessary that any of the conditions for prophethood should be found in the Imam. It is not necessary that he should possess infallibility, righteousness, knowledge or conversance with religious law or should be nominated or should have relationship with the occult world.
It is sufficient that he should protect the glory and worldly interests of Islam by making use of his own intelligence as well as by consulting the Muslims and should ensure the security, of the area by enforcing penal laws and should endeavour to extend the territories of Islam under the call for jihad.
Prophethood and Imamate are Inter-Related
Besides the logical and philosophical arguments which finally prove the correctness of the first viewpoint the hadiths and the narrations which have come down from the Prophet of Islam also confirm the view of Shi'ah Ulema. During the period of his prophethood the Prophet specified his successor time and again and excluded the subject of Imamate (successorship) from the purview of selection or reference to the popular vote. He not only specified his successor during the last days of his life, but, even at the outset of his prophethood, when not more than two persons had embraced his religion, he introduced his successor to the people.
One day he was ordered by Allah to warn his near ones of Divine torture and to invite them to Islam before extending an invitation to the public. In a meeting in which forty-five elders of the family of Bani Hashim were present he said: "The first person amongst you who assists me will be my brother and successor". When Ali stood up and acknowledged his prophethood he turned to those present and said: "This young man is my brother and successor." This hadith is very well known amongst the exegetes and the traditionalists with the name of hadith Yaumud Dar and hadith Bid'ul Da'wah.
Not only at the commencement of his prophethood but on various other occasions also the Prophet made declarations about the mastership and the succession of Ali. However, none of these declarations equals the hadith of Ghadir in its greatness, clarity decisiveness and universality.
The ceremonies of Haj were over and the Muslims directly learnt the religious acts connected with Haj from the Prophet. The Prophet decided to leave Makkah for Madina. Orders for departure were given. When the caravan reached the region of Rabigh, which is situated at a distance of three miles from Juhfah, the Archangel Jibreel descended at a place called Ghadir Khum and communicated the following verse to the Prophet:
O Messenger! Convey what is revealed to you from your Lord, for if you do it not, it would be as though you have not conveyed His message. Allah will protect you from the people. (Surah al-Ma'ida, 5:67).
The tone of the verse shows that the Almighty Allah entrusted a very important task to the Prophet. And what task could be more important than that he should appoint Ali as his caliph and successor before the very eyes of hundreds of thousands of people. Hence orders were given to all the persons to halt. People who had gone forward ceased to move further and those who were left behind joined them. It was the noon time and the weather was very hot. The people covered their heads with a part of their cloaks and placed the other part under their feet. A shade was arranged for the Prophet by means of a cloak which was thrown on a tree. He offered the noon prayers in congregation. Thereafter, while the people were encircling him, he took his place on a platform which had been prepared with the saddles of the camels, and delivered the following sermon in a loud voice.
Sermon of the Holy Prophet(S.A.W.) at Ghadir Khumm
All glory is specially for Allah. We seek His help and have faith in Him and rely upon Him. We seek refuge in Him from our evil doings and indecent deeds. He is the Lord besides whom there is no guide. There will be none to mislead one whom He guides. I testify that there is no god but Allah and Muhammad is His servant and His Messenger. Yes, O people! I may soon accept the Divine invitation and may depart from amongst you. I am responsible and you too are responsible. What is your opinion about me?"
At this stage those present said loudly: "We testify that you have carried out your mission and made efforts in this behalf. My Allah reward you for this!"
The Holy Prophet said: "Do you testify that the Lord of the World is one and Muhammad is His servant and His Messenger and that there is no doubt about life in the other world?" AII of them said: "lt's correct and we testify it".
Then the Holy Prophet said: "O my followers! I am leaving behind two valuable assets as legacies to you and it is to be seen as to how you behave with these two legacies of mine".
At this moment a person stood up and said with a loud voice: "What do you mean by the two exquisite things? To this the Prophet replied; "One of them is the Book of Allah, one side of which is related to Allah and the other side is in your hands. And the other thing is my progeny and my Ahl al-Bayt. Allah has informed me that these too memorable things will not act separated from each other".
Yes, O people, Don't seek precedence over the Qur'an and over my progeny and do not be negligent in your behaviour towards them, lest you should be annihilated. At this moment he held the hand of Ali and raised it so high that the whiteness of the armpits of both of them became visible to the people. He introduced him (i.e. Ali) to all the people and then said: "Who enjoys more rights over the believers than themselves?" All of them said, "Allah and His Prophet know better". Then the Prophet said: "Allah is my maula (master) and I am the maula of the believers and I am more deserving and enjoy more rights over them than they themselves.
Yes, O people! Of whomsoever I am the maula this Ali is also his maula.
"O Allah! Love those, who love Ali and be inimical to those who are inimical towards Ali. O Allah! help Ali's friends; humiliate his enemies and make him the pivot of truth".
In the meanwhile the Archangel Jibreel came and brought this verse: This day I have perfected your religion for you and completed My favours to you, and have chosen for you the religion Islam (Surah al-Ma'idah, 5:3)
At this moment the Prophet pronounced Takbir loudly and then added: "I thank Allah for His having perfected His religion and for having completed His favour and for His having been pleased with the mastership and succession of Ali after me". Then the Prophet stepped down from the platform and said to Ali: "Sit in a tent so that the chiefs and distinguished personalities of Islam may shake hands with you and congratulate you".
The two shaykhs (Abu Bakr and Umar) congratulated Ali before all others and called him their maula.
Hassan bin Thabit, the renowned poet, after obtaining the Prophet's permission recited the following verses:
"He said to Ali: Stand up for I have selected you to succeed me and to guide the people after me".
"Of whomsoever I am the maula Ali is his maula. You love him sincerely and follow him".
The Authentic Sources of the Hadith Ghadir
Amongst all the traditions and Islamic narrations no other hadith (tradition) has been published and quoted as much as Hadith Ghadir. From out of the Ulema of Ahl Sunnat alone 353 have quoted it in their books and the number of authorities they rely upon reaches up to 110 companions. 26 great scholars of Islam have written independent books about the authorities and channels of this hadith. The famous historian of Islam, Abu Ja'far Tabari, has collected the authorities and channels of this hadith in two big volumes.
Throughout the passage of history this hadith has been the greatest authority about the precedence of Imam Ali over all other companions of the Prophet and Imam Ali, the Commander of the Faithful, himself argued on its basis in the consultative meeting which was held after the death of the Second Caliph as well as during the Caliphate of Uthman and his own Caliphate. Besides the Commander of the Faithful many other distinguished personalities amongst the Muslims have always relied on this hadith in reply to the opponents and deniers of the rights of Ali.
The event of Ghadir enjoys so much importance that, as quoted by numerous exegetes and traditionalists, verses of the Holy Qur'an have been revealed in connection with the event of that day.
Reference: ImamReza.net

Do the Imams Have Any Authority on the Universe?

Do the Imams Have Any Authority on the Universe?
By
Ayatullah Muhammad Jawad Chirri
Late Director of the Islamic Center of America
The mercenary writers have tried more than one way to insult the followers of the Members of the House of the Prophet Muhammad. Among these shameful ways is the allegation that the Shi'ite Muslims believe that the Imams from the Members of the House of the Prophet Muhammad control the atoms of the universe.
These writers declare that such a belief is a belief in the divinity of the Imams. They tried to prove this accusation by another allegation. They accused the revolutionary Islamic leader, Imam Khumayni, of saying in one of his books or lectures that the Imams from the Members of the House of the Prophet Muhammad control the atoms of the universe.
I have never read such a statement in the books or lectures of Imam Khumayni. However, let us assume that he indeed said this. But let us try to understand his words instead of deliberately trying to misunderstand them. Did the revolutionary leader mean that the Imams have an independent authority over the atoms of nature separate from the authority of God Almighty? Did he mean that the Imams are able, by their own power, to change the course of nature?
Could he not have meant that the Imams are so absolutely obedient to God, and that because of their purity and obedience to Him, He responds to their prayers? Therefore, if they ask Him to change a natural course, their prayers are answered. There is no doubt that Imam Khumayni does not think that the Imams have power independent from the Almighty. He is too pure and righteous to voice such a thing, write it, or think it. He is one of the most righteous, pure, and obedient to the Almighty.
If Imam Khumayni had said that the Imams can control the atoms of the universe, he undoubtedly meant that the Imams of the House of the Prophet Muhammad had ascended in their obedience and worship to God to such a high degree that they could have asked the Almighty to transform the atoms of one object into the atoms of another, and He would have granted their request.
Furthermore, if they had asked Him to revive a dead person, God would have brought him back to life. Is this a belief in the divinity of the Imams? Those who attribute such a statement to Imam Khumayni and consider it a deviation from the Islamic course should give the matter serious thought. They should test such a statement with the contents of the Holy Qur'an.
The Great Book informs us of the miracles of the Prophets of God. And what is that in thy right hand, O Moses? He said: This is my staff. On it, I lean, and with it, I beat branches for my sheep, and in it I find other uses. "God said: Cast it down, O Moses! He cast it down, and behold! It became a snake, slithering. God said: Grasp it and fear not. We shall return it to its former state. "And draw thy hand to your side, it will come forth white without harm. That will be another miracle." (ch. 20. vs. 17-22).
This means that the dead cells which composed the rod of Moses were transformed into living cells. Then those living cells miraculously went back to dead cells.
In chapter Al-Shu'ara, we read the following words of the Almighty: "We revealed to Moses: Strike the sea with thy staff. It parted, and each part was like a huge mountain." (ch. 26, v.64)
Does this not mean that God made the sea obedient to Moses to such a degree that Moses was able to divide the water of the sea into two solid parts, each of them as huge as a mountain in height and size?
The Qur'an informs us of Jesus
In Al- 'Imran, we read that the Almighty informed us about Jesus: "And we will make him a messenger to the children of Israel (with this message): I come to you with a sign from your Lord. Lo! I fashion for you out of clay the likeness of a bird, and breathe into it, and it becomes a bird, by Allah's leave. I heal those born blind, and the lepers, and I raise the dead by Allah's leave . . ." (ch. 3, v.49)
Here we see that the Almighty enabled Jesus to transform a piece of clay into a living bird that could fly like other birds. Is this the work of Moses or Jesus? Would the Qur'an invite us to deify someone other than God?
The Qur'an Informs us of Muhammad
In regard to the Prophet Muhammad, we read God's word in the chapter of The Moon: "The hour (of judgement) is near, and the moon has been split. But if they see a sign, they turn away and say: This is prolonged magic." (ch. 54, vs. 1-2)
This verse informs us that Allah split the moon in response to His Messenger Muhammad's prayer, and this never happened before the time of Muhammad.
A Tree Walked In Response To The Order Of Muhammad
We find in Nahj al-Balaghah that Imam Ali reported that he was with the Prophet when the chieftains of Quraysh challenged him and asked him to order a nearby tree to uproot and walk to him. They said that this would be visible evidence of his prophethood. The Messenger of God spoke to the tree saying:
"Tree, if you believe in Allah and the Hereafter and know that I am a Messenger of God, uproot and walk until you stand in front of me, with permission of God."
The tree, obeying the Prophet, uprooted and walked to him while making a loud noise like the wings of a flying bird. When the chiefs saw the tree standing in front of the prophet, they asked him to make half the tree come forward and keep the other half in its original place. When he did that, they said: "Let the half that came to you go back to the other half. He did." (Nahj al-Balaghah, part 2, pp.158-9)
Ibn Hisham reported similar to this: "Rukanah Al-Muttalibi was the strongest man in Mecca. He met the Messenger outside Mecca and the Messenger invited him to Islam. Rukanah said:
"If you can prove that you are a true messenger, I will follow you."
The Messenger said:
"What do you say if I wrestle you down? Will that make you believe that I am a true prophet?"
Rukanah said:
"Yes."
The Prophet wrestled him down twice.
Rukanah said:
"Muhammad, this is really amazing. Did you really wrestle me?"
The Prophet said:
"I will show you more amazing things than this if you obey God and follow my way."
Rukanah said: What is it?
The Prophet said: "I will call this tree which you are looking at, and it will come to me."
Rukanah said: Call it, and the Prophet called it. The tree came until it stood in front of him.
The Prophet said to it: "Go back to your place," and it went to its original place. (Ibn Hisham, AI-Seerah al-Nabawiyyah, part 1, page 391)
These miracles which occurred in response to prayers of the Messenger of God testify, as documented in the Qur'an, that Allah empowers His great servants to perform miracles by His permission.
In other words, He responds to the prayers of His Messengers by creating miracles. What happened through the prophets does not indicate that they had any touch of divinity. On the contrary, it testifies that those prophets were true servants of God. They ascended to the highest degree of servitude to Him, and that their obedience to Him was absolute. Had they been otherwise, they would not have been able to perform any miracles, and no prayer by them would have been answered. They obeyed God completely and He responded to their prayers.
Reference: ImamReza.net

The Twelve Imams (Part II)

There is an interesting tradition in Sahih al-Bukhari as well as Sahih Muslim, in which the Prophet (PBUH&HF) said the following:

Sahih al-Bukhari Hadith: 9. 422

Narrated Abu Sa'id al-Khudri:

The Prophet said, "You will follow the ways of those nations who were before you, span by span and cubit by cubit (i. e. , inch by inch) so much so that even if they entered a hole of a mastigure (lizard), you would follow them.

" We said, "O Allah's Apostle! (Do you mean) the Jews and the Christians?" He said, "Whom else?"

As the above tradition in Sahih al-Bukhari confirms, the Prophet stated that the history of the Children of Israel will be repeated for Muslims.

In fact, Quran has mentioned the stories of the Children of Israel to give us a way to understand the true history of Islam itself.

There are many striking similarities in this regard written in Quran including the similarities of the leaders and the similarities of the people.0

I just mention few of them here.

Allah, to whom belong Might and Majesty, said:

"Surely Allah aforetime took a covenant from the Children of Israel and We appointed twelve leaders among them" (Quran 5:12)

Who are those twelve leaders among the Children of Muhammad (PBUH&HF)?

Allah, Exalted, also said:

"And when Moses prayed for water for his (thirsty) people; We said: 'Strike the rock with your staff.

' Then from there surged forth twelve springs so that each group knew its own place to drink.

" (Quran 2:60).

Who are those twelve springs (streams) of knowledge who quench the thirst of Muslims to the end of the world so that each generation is utilized with one of them? He, Exalted He is, also said:

"We divided them into twelve nations.

We directed Moses by revelation when his (thirsty) people asked him for water: 'Strike the rock with your staff;' out of it there gushed forth twelve springs so that each group knew its own place for water.

We gave them the shade of clouds and sent down to them manna and quails (saying): 'Eat of the good things We have provided for you,' (but they rebelled. ) To Us they did no harm but they harmed their own souls. " (Quran 7:160).

Verily those who did not follow those twelve leaders, harmed non but themselves.

The above verse suggests that the nation of the Prophet Muhammad (PBUH&HF) in the span of history (after his demise till the day of judgment) are divided into 12 intervals of time which coincides with one Imam who is assigned as leader for them.

In the next verse Allah said:

"And when it was said unto them: 'Dwell in this Town and eat therein as you wish, and say Repentance, and enter the Gate (of the city) in a posture of humility, in order that We forgive you your sins and increase (the portion of) those who do good. ' (Quran 7:161)

or:

"And when We said: 'Enter this Town and eat of the plenty therein as you wish; but enter the Gate (of the City) with humility in posture and in words so that We forgive you your sins and increase (the portion of) those who do good. '(Quran 2:58).

The Gate in the above verses has a striking similarity with one of the attributes of Imam Ali (AS) mentioned by our Prophet (PBUH&HF) that is: "The Gate of the City of Knowledge. "

The Messenger of Allah said: "I am the City of Knowledge, and Ali is its Gate.

So whoever intends to enter the City and the Wisdom, he should enter from its Gate. "

Sunni references:

- Sahih al-Tirmidhi, v5, pp 201,637

- al-Mustadrak, by al-Hakim, v3, pp 126-127,226

- Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p635, Tradition #1081

and many more.

Furthermore the following Prophetic tradition gives the utmost similarity with the above two verses:

The Messenger of Allah said: "My Ahlul-Bait are like the Gate of Repentance of the Children of Israel; whoever entered therein was forgiven. "

Sunni References:

- Majma' al-Zawa'id, by al-Haithami, v9, p168.

- al-Awsat, by al-Tabarani, Tradition #18

- Arba'in, by al-Nabahani, p216

- A fairly similar tradition reported by al-Darqunti and by Ibn Hajar al-Haithami in al-Sawa'iq al-Muhriqa, Ch. 9, section 2, p193, in which the Prophet (PBUH&HF) said: "Ali is the Gate of Repentance, whoever entered therein was a believer and whoever went out was an unbeliever. "

Also Allah (SWT) stated in Quran:

Lo! The number of the months with Allah is twelve which is Allah's ordinance when He created the heavens and the earth.

Four of them are sacred.

That is the firm religion.

So wrong not your souls in them.

(Quran 9:36)

In connection with the above verse of Quran, it would be nice to look at the following tradition in Sahih al-Bukhari:

Sahih al-Bukhari Hadith: 5. 688

Narrated Abu Bakra:

The Prophet said, "Time has taken its original shape which it had when Allah created the Heavens and the Earth.

The year is of twelve months, four of which are sacred.

Surely, you will meet your Lord, and He will ask you about your deeds.

Beware! Do not become infidels after me, cutting the throats of one another.

It is incumbent on those who are present to convey this message (of mine) to those who are absent.

May be that some of those to whom it will be conveyed will understand it better than those who have actually heard it.

" He (i. e. Prophet) then added twice, "No doubt! Haven't I conveyed (Allah's Message) to you?"

Now one may ask that what was in the above message that could not be understood by the companions who were listening to the speech of the Prophet during his last pilgrimage in Mecca? (For timing see also Sahih al-Bukhari Hadith: 2. 798).

The Message of the Prophet (PBUH&HF) had twofold meaning.

The obvious meaning is that the number of months are twelve and four months, namely Dhul-Qa'da, Dhul-Hajja, Muharram, and Rajab are sacred months.

In fact, these months were believed to be sacred even before Islam.

So there was nothing in this message that the audience could not comprehend.

Moreover, the fact the above mentioned sacred months of the year were accepted by the Jews and Christians, makes it clear that these months can not be "the firm religion" as mentioned in the verse.

So one should look for a more delicate meaning.

The other meaning (as interpreted by Ahlul-Bait) is that the Prophet in his last pilgrimage (less than three month before his demise) wanted to convey that he will be followed by twelve Imams and people should not wrong their souls by disobeying them in their leadership periods.

Among these twelve Imams, four have a sacred name, i. e. , "Ali", which is derived from the name of Allah.

In fact, four Imams of Ahlul-Bait (peace be upon them all) have been named "Ali".

In the Sira of Ibn Hisham, there is an extra sentence of the Messenger of Allah which is, in fact, the verse of Quran.

The Messenger of Allah (PBUH&HF) said:

"'Postponement of a sacred month is only an excess of disbelief whereby those who disbelieve are misled; they allow it one year and forbid it another year that they may make up the number of months which God has hallowed so that they permit what God has forbidden (Quran 9:37), and forbid what God has allowed.

Time has completed its cycle and is as it was on the day that God created the heavens and the earth.

The number of months with God is twelve.

Four of them are sacred. "

Sunni references:

- Sira, by Ibn Hisham at the end of Chapter of "Farewell Pilgrimage", p968

- The Life of Muhammad (English translation of Sira Ibn Hisham), Translated into English by A. Guillaume, 1955 Edition, London, p651

Postponement of the sacred month is delay in accepting their leadership and as the messenger of Allah said, those who disbelieve in their leadership will be misled.

They permit what God has forbidden, and forbid what God has allowed.

They try to make up the twelve Imams by that which Allah has not honored.

The fact that some sects departed from the main body of the Shi'a in the history was because they only accepted first few Imams and rejected the rest.

It is interesting to know that he who acknowledged all four "Ali" among the Imams, he has acknowledged all the twelve Imams, since there did not remain any sect believing in these four Imams and rejecting others.

In a tradition on the authority of Jabir (RA), Imam Muhammad al-Baqir, the fifth Imam of Ahlul-Bait, interprets the above verse which is as follows:

Jabir said: I asked Imam Muhammad al-Baqir about the meaning of the verse: "Verily the number of the months (9:36).

" He (AS) breathed long (out of sorrow) and said: "O Jabir, The 'year' is my grandfather, the messenger of Allah (PBUH&HF), and his family are its 'months' who are the twelve Imams, and are (naming the Imams one by one).

They are the Proofs of Allah on His creation, and Trusties of His revelations and His knowledge.

And Those of 'four sacred who are the firm religion' are those four who have the same name, and are Ali, the Commander of Faithful (AS), and my father Ali Ibn al-Husain (AS), and later Ali Ibn Musa (AS), and Ali Ibn Muhammad (AS).

Thus acknowledging these four is 'the firm religion, so wrong not your souls in them' and believe in all of them to be guided. "

Shi'i reference:

Kitab al-Ghaiba, by Shaikh Tusi.

Side Comments

A Sunni brother mentioned that there is a tradition which states "The Caliphate will last 30 years after me then there will be kings.

" These 30 years covered the Caliphate of Abu Bakr, Umar, Uthman, and Ali Ibn Abi Talib, as well as the 6 month rule of al-Hasan Ibn Ali.

After these 30 years, the leadership went to Mu'awiya.

As for the 5th Caliph through the 11th Allah knows best, and the 12th will be al-Mahdi al-Muntadhar.

The above alleged tradition seems to be very odd, because Caliph means successor/deputy.

The successor of the Prophet (or the preceding Caliph) should come right after the demise of the Prophet (or the preceding Caliph) without any gap so that the word "successor" or "deputy" make any sense.

Also as narrated in Sahih Muslim, The Prophet (PBUH&HF) suggested those twelve Caliphs cover till the day of resurrection.

See Quran 13:7 in which Allah states that Prophet Muhammad is a warner, and for every community (generation) there exists a Guide (Imam).

Who was the Guide after the fifth Caliph? Who is the Guide today? Who is the Ulul-Amr whose obedience is as much obligatory as the Prophet? Who is the one spared by Allah (Baqiyyatullah) about whom Allah said:

That who is spared by Allah (on the earth) is better for you if you are believers.

(Quran 11:86)

The above verse is another proof for the fact that there exists one individual at each era whom Allah has spared on the earth to maintain the cause of faith and he is the Imam of that age.

Thus the position of God-assigned leadership is never vacated so long as the earth carries even one human being.

(Please see the article titled: "Necessity of the Existence of Imam al-Mahdi (AS)" for more detailed discussion of this subject).

Moreover, You still did not answer who the rest of those twelve Imams are? You claimed that Abu Bakr, Umar, Uthman, Ali, al-Hasan are the first five Caliphs, but you did not mention the rest.

There is no doubt that the Caliph should be known to his followers, otherwise an imaginary Caliph can not be followed while the Prophet had asked us to closely follow them.

If you don't know your leaders, how can you obey them? It is very important to know that the saying of whom should be followed (Which Caliph or Imam) since Allah unequivocally ordered us in Quran to follow them as Ulul-Amr, and moreover, the Prophet ordered us to follow them as one of the two weighty things.

Obeying them is the only way of salvation as the Prophet testified (Please see the article titled: "Quran and Ahlul-Bait").

Now tell me my brother, what happened that after 30 years the kings were going to come? Do you agree that misconduct of some people like Mu'awiya caused such scandal for the Muslim nation? What went wrong? You claim that these people were the best generation.

Then how could they allow themselves to convert the caliphate into a hereditary monarchy? It is quite probable that the very same kings fabricated the tradition of "Thirty Years" in order to dissuade people from the issue of twelve Imams and to justify their usurping the rule.

Another Sunni brother commented that out of the twelve Shi'a Imams, only Imam Ali and his son Imam al-Hasan physically governed, and as such, how do the Shi'a assert that the Prophet was referring to these individuals when he mentioned the twelve Caliphs?

The answer is: Allah by His Grace, has assigned Prophets and their successors to warn us and to guide us to the Right Path.

It is upon our decision whether we use our wisdom and accept their instructions or not.

We are not compelled to follow a divinely appointed Imam, though we will be held responsible for that.

It is our choice to go right or wrong.

Leadership has two parts.

The first part is the leader.

We believe that since Allah knows who is the best for such position, He assigns the leader for mankind, as indicated in Quran (see Quran 2:124, 21:73, 32:24, etc. ).

The appointment of Imam may be known through the declaration of the Prophet or the preceding Imam.

In order that the leadership manifests itself in rulership, there is a second part necessary, that is the followers.

There should be some followers for that leader to lead them and eventually be able establish his government.

Allah has completed His bounty upon us by assigning leadership.

It is upon us to do the other part, that is to follow the leadership of the Prophet and his Ahlul-Bait.

If we do so, the leader will come automatically into power in this worldly life.

However, if we disobey them, the leader seemingly has no power in appearance and he will remain as the spiritual leader for his few loyal followers (Imam al-Muttaqin/ leader of god-fearing people).

Muslims can not deny that prophets (some of whom were Imams of their time as well) were assigned by God.

Now, if we study their lives, some of which have been explained in Quran, we see that the majority of them were oppressed in their communities.

Let us look at the life of Prophet John (Yahya).

He was a prophet assigned by Allah, and people were supposed to obey him, but they did not support him.

Instead, they slaughtered him and chopped his head off.

Now, one may ask: Was not he an Imam? Did Allah fail to support his Prophet? The answer is that Allah has given people some free will to either accept or reject the leadership He assigns.

In the case of Prophet John, people rejected him, and obviously they will go to Hell for their disobedience.

The same goes for the Prophet Abraham (AS) who was also Imam.

Quran states:

"And when Abraham was tested by his Lord with certain commands and he fulfilled them.

Then He said: Lo! I appoint you an Imam for mankind. " (Quran 2:124).

People were supposed to follow such divinely appointed who was assigned by Allah, but they stood against him.

They even went as much as throwing him into fire.

Thus the above verse clearly shows that the Imam who is assigned by Allah may not physically govern in appearance.

Therefore leadership has two parts.

Allah does His part out of His Grace.

It is our choice if we fulfill the other part by adhering to such leader in order to attain the prosperity of this world and of the hereafter.

In the case of our Imams, though they were the best qualified people for leadership and though they were assigned by Allah and His Prophet, the majority of people disobeyed them.

This is not surprising since the history of mankind repeats itself.

As such, Imam Ali (AS) was Imam during the time of the first three rulers after the demise of the Prophet (PBUH&HF), and what these rulers could take from him was the rulership and not the position of Imamat.

In other words, a divinely appointed Imam is the most the qualified individual to be the ruler, but concept of Imamat has much more than just rulership.

Imam is the Guide for the God-fearing people, and possesses the full knowledge of Quran and the Sunna of the Prophet, and is the protected place of refuge for the disagreements in the matter of religion.

A remark, however, is that the case for Imam al-Mahdi (AS) would be different.

He is the one who will ENFORCE his rule with the help of Allah when Allah let him appear.

That is why he has been given the title of al-Qa'im (the one who shall stand).

A Sunni brother replied that according to Quran Abraham (AS) said: And make me for the God fearing an Imam.

Imam you translate it as leader, but with political connotation; however, it is clear here that the meaning is leader in the sense of first.

You make it seem as if he is seeking to campaign for the position of Namrud or govern Iraq, or something like that when the message of Abraham was to lay out the road for the people to know Allah and worship him which is the main thing prophets were sent for.

My response was: As to whether the Prophet Abraham was supposed to be merely a spiritual Imam for the believers or an Imam who rules on the earth, my argument was clear, and apparently this brother did not comprehend it.

I mentioned that a divinely appointed Imam such as Abraham, is an Imam whether people follow him or not.

If (say the majority of) people follow him, he will automatically come into power, and if they disobey him, he will still possess his spiritual leadership for his few faithful followers (the God fearing people).

Brother, do you claim that Allah ordered only Muttaqin (the God fearing people) to follow Abraham, and other people were not ordered to follow him?! Every body at that time was supposed to obey Abraham, and those who did not are doomed to Hell.

Also the verse 2:124 of Quran clearly sates Allah assigned him Imam for "mankind", not a specific group.

Moreover, your above comment that the prophets did not have any political agenda is not correct.

By the above statement you are unintentionally opposing Prophet Muhammad who campaigned against the unbelievers of the Arabian Peninsula like Abu Sufyan, and made the first Islamic government.

It is true that all the prophets were sent to educate people and make them mindful of Allah.

But this can not be FULLY achieved without any political power.

Also I NEVER mentioned that governing the state is the first goal of a divinely appointed leader.

Rather, I said that such leader is the most qualified person for such position.

People should realize this fact and submit to his command, and if they do that he will be automatically on the head of community without a need for "agenda".

A Sunni brother mentioned that even some individuals who disliked Shi'a very much such as Ibn Kathir in his book "al-Bidaya wa al-Nihaya" has mentioned that al-Husain (RA) is considered to be one of the twelve Caliphs.

About this, I would like to comment that if these Sunnis really believe that Imam al-Husain (AS) was one of the Caliphs, then they have already acknowledged what the Shi'a say! That is, the position of deputy/successor of the Prophet is not identified with the one who gains the control of power, otherwise Imam al-Husain who did not physically govern, could not have been counted among the twelve Caliphs.

Also I agree that Ibn Kathir along with Ibn Qayyim al-Jawziyya hated the Shi'a, and most probably they learnt their hatred from their teacher Ibn Taimiyya.

None of these personalities are admired by the Sunnis even though the Wahhabis have filled the libraries with the books of these individuals.

End of Part 2 of 2

The Ahulbayt in Quran
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