Pondering on the Signs of God

By: Harun Yahya
In the Qur'an, it is stated that the unbeliever is one who neither recognizes nor appreciates the signs of God. The distinguishing mark of a believer is his ability to see those signs and proofs. He knows that these are not created in vain, and can realize the power and great art of God everywhere and find ways to revere Him. He is one of those men of sense, who "celebrate the praises of God, standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (and say): 'Our Lord! not for naught have You created (all) this! Glory be to You! Give us salvation from the penalty of the Fire.' " (Surat Al'Imran 3:191)
At various points in the Qur'an, expressions like, "will you not take heed?", "...there is a sign for thinking men," lay stress on the importance of pondering upon the signs of God. God has created an endless list of subjects for reflection. Everything we see and sense in the heavens and on the earth and in between is indeed a manifestation of God's creativity and, as such should be food for thought. One of the verses gives the example of these divine blessing of God:
"With it He produces for you corn, olives, date palms, grapes and every kind of fruit: verily, in this is a sign for those who give thought." (Surat an-Nahl, 16:11)
Let us think for a moment of one of the above mentioned items: the date palm. The tree, as is well known, grows up from a seed out of the earth. From this tiny seed (a seed is not even 1 cubic centimetre in size), arises an enormous wooden mass of 4-5 metres long and hundreds of kilograms in weight. The only thing that the seed can use while constituting this great mass is the earth in which it is buried.
How can a seed know how to form a tree? How can it "reason" to decompose the necessary substances in the soil to create wood? How can it predict the required shape and structure? This last question is especially important, because it is not an ordinary wooden piece that emerges from the seed. It is a complex living organism with roots for assimilating substances from the earth, with veins and with branches that are perfectly organized. A human being has difficulty in drawing even a picture of a tree, while on the contrary a simple seed can produce such an extremely complex object by merely using the substances in the soil.
This observation concludes that a seed is extremely intelligent and wise, even more so than we are. Or to be more precise, there is an amazing intelligence in what a seed does. But what is the source of that intelligence? How can it be possible for a seed to have such intelligence and memory?
No doubt, this question has a single answer: the seed is created by being endowed with the ability to form a tree, that is, it is programmed so in advance. Every seed on earth is encompassed by God and grows within His knowledge. In one of the verses it is stated:
"With Him are the keys of the unseen, the treasures that none knows but He. He knows whatever there is on the earth and in the sea. Not a leaf falls but with His knowledge: there is not a grain in the darkness (or depths) of the earth, nor anything fresh or dry (green or withered), but is (inscribed) in a record clear." (Surat al-An'am, 6:59)
It is God who creates the seed and causes it to spring forth as a new plant. In another verse it is said:
"It is God Who causes the seed-grain and the date-stone to split and sprout. He causes the living to issue from the dead, and He is the one to cause the dead to issue from the living. That is God: then how are you deluded away from the truth?" (Surat al-An'am, 6:95)
The seed is merely one of the numerous signs that God has created in the universe. If men begin to think not only with their minds but also with their hearts, and ask of themselves, the questions "why" and "how", they will be able to understand that entire universe is the proof of the existence and power of God.
Reference: ImamReza.net

Meditation

Meditation
Adopted from Adabus Salat (The Disciplines of the Prayer )
by Imam Khomeini
One of the disciplines of reciting the Qur'an is the presence of heart, to which we have already referred in this book, when we discussed the general disciplines of the acts of worship; so, there is no need to repeat it.
Another one of its disciplines is meditation, by which we mean that the reciter of the noble ayahs should look for the destination and the objective. Now as the objective of the Qur'an, as the very luminous Book says, is guiding the people to the ways of safety, bringing them out of the stages of darkness into the world of light, and leading them to the straight path, one must, by way of meditating on the noble ayahs, attain to the stages of safety, from its lowest stage, which belongs to worldly dominion, up to its final stage, which is the realization of a sound heart [qalb-i salim], according to the explanation received from Ahlul Bayt (AS) saying that a sound heart meets Allah when it is occupied by none other than Him. [1]
The soundness of the worldly and heavenly powers should be the quest of the reciter of the Qur'an, as he will certainly find it in this heavenly Book if he meditates on it. When the human powers become safe from Satan's intrusion, and when the way to safety is found and followed, man, in each stage of safety, will be saved from a degree of darkness, and the bright light of Allah will inevitably shine in him. If he gets rid of all sorts of darkness, the first one of which is the darkness of the world of nature, with all its affairs, and the last of which is the darkness of being inclined to multiplicity with all its affairs, the absolute light will shine in his heart, leading him to the straight path of humanity, which is, in this instance, the path of the Lord: "Surely my Lord is on a straight path." [2]
Contemplation is very much invited to, praised and applauded in the Glorious Qur'an. Allah, the Exalted, says : "And We have revealed to you the Remembrance that you may explain to mankind what has been sent down to them and that haply they may reflect." [3] In this noble ayah reflection is strongly applauded, because the aim of sending down this great heavenly Book, the great luminous paper, is that "haply they may reflect". This is quite significant that the mere possibility of reflection causes the revelation of this great generosity [karamat]. In another ayah He says: " Therefore, narrate the narratives [qasas] that they may reflect. " [4]
There are so many ayahs of this like or almost the like, as well as narratives [riwayat] which invite to reflection. The Messenger of Allah (SA) is quoted to have said, on the revelation of the ayah "Surely in the creation of the heavens and the earth and the alternation of the night and the day there are signs for men of understanding," [5]: "Woe to the one who reads it and does not reflect upon it" [6] An important point in this respect is that one should know what the commended reflection is, as there is no doubt in the fact that it is praiseworthy to think about the Qur'an and the hadiths.
The best expression for it is that of the Khajah `Abdullah al-Ansari [ may Allah sanctify his soul]. He says: "Do know that reflection is the insight's attempt to understand the purpose." [7] That is, reflection is a seeking by the "insight" [basirat], which is the eye of the heart, wanting to attain to the aim and the result, which are the utmost perfection. It is quite clear that the destination [maqsad] and the aim [maqsud] are the absolute happiness, attainable through theoretical and practical perfection.
Therefore, it is man's duty to obtain the humane objective and result, being happiness, from the noble ayahs of the divine Book and from its stories and tales. And, since happiness is to attain to absolute safety, the world of light and the straight path, man should find through the honoured Qur'an the ways to safety, the source of the absolute light and the straight path, as was stated in the previously mentioned noble ayah. When the reciter gets the aim, he becomes clear-sighted in getting to it, and the door of being benefited by the Qur'an opens to him, and with it the doors of the mercy of Allah open, too. He, then, would not spend his dear and short years and his capital for obtaining happiness on matters which are not intended by the Message, preventing himself from indulging in useless discussion and talk about such an important subject.
Having directed his heart's eye for some time to this purpose, neglecting other matters, the eye of the heart gets sharp in observing, and meditating on the Qur'an becomes common to him, and the ways of utilization open to him, and there open to him such doors that had not already been open to him, and he obtains from the Qur'an such matters and knowledge that he had never obtained before. At that time he can understand the meaning of the Qur'an being a cure for the spiritual ailment, as is confirmed by the noble ayah: "And We reveal from the Qur'an that which is a healing and a mercy to the believers, and it adds only to the perdition of the wrongdoers," [8] and the meaning of the saying of Imam `Ale (AS): "Learn the Qur'an, for it is the spring [rabi`] of the hearts; and seek cure with its light, since it is the cure for the hearts." [9]
He does not seek from the Qur'an the cure of only the physical ailments, but regards the main aim to be the cure of the spiritual ailments, which is the very objective: of the Qur'an. The Qur'an has not been sent down to cure the physical ailments, although such ailments do get cured by it. The prophets (AS), too, did not come to cure physical ailments, although they did cure them. As a matter of fact, they were the doctors for the souls, and the curers of the hearts and the spirits.
Notes:
[1]. Usulul Kafi, vol. 3, p.26, "The Book of Faith and Disbelief", ch. On "Sincerity", hadith 5.
[2]. Surah Had: 56.
[3]. Surah an-Nahl: 44.
[4]. Surah al-A'raf: 176.
[5]. Surah Al-i'Imran: 190.
[6]. Nuruth-Thaqalayn, vol.l, p.350 (with a slight literal difference).
[7]. Manazilus-Sa'irin, section "The Beginnings", ch. on "Reflection".
[8]. Surah al-Isra': 82.
[9]. Nahjul Balaghah, sermon No. 109 (with some change in the wording).
Reference: ImamReza.net

The Shi‘ah among the Companions (sahabah)

By: Ghulam-Husayn Muharrami
We said earlier that the first person to call the followers of ‘Ali (‘a) as “Shi‘ah” was the receiver of the divine revelation, Muhammad al-Mustafa (S). During the time of the Holy Prophet (S) a number of his Companions were known as “Shi‘ah of ‘Ali”. In Khatat ash-Sham, Muhammad Kird ‘Ali thus writes: During the period of the Holy Prophet (S), a number of the great Companions was known for their fellowship and friendship with ‘Ali such as Salman al-Farsi who used to say: “We pledged allegiance to the Messenger of Allah (S) that we would be the well-wishers of Muslims and that we follow and befriend ‘Ali ibn Abi Talib”; and Abu Sa‘id al-Khudri who used to say: “We were ordered five things, of which the people acted upon the four but have abandoned one of them.”
He was asked: “What are the four?” He replied: “Prayer, zakat, fasting in the month of Ramadan, and Hajj” He was again asked: “What is the thing that the people abandoned?” He replied: “The wilayah {mastership} of ‘Ali ibn Abi Talib.”
The person asked: “Is this also obligatory like the others?” {Among the Shi‘ah were} also Abu Dharr al-Ghiffari, ‘Ammar ibn Yasir, Khadiqah ibn Yaman, Khuzaymah ibn Thabit Dhu’sh-Shahadatayn, Abu Ayyub al-Ansari, Khalid ibn Sa‘id, and Qays ibn Sa‘d.[20][192]
Regarding the pioneering Shi‘ah, Ibn Abi’l-Hadid also says, thus: The talk on the superiority of ‘Ali is an old subject in which a great number of the Companions and Followers {tabi‘un} believed. Among the Companions were ‘Ammar; Miqdad; Abu Dharr; Salman; Jabir; Ubayy ibn Ka‘b; Hudhayfah; Buraydah; Abu Ayyub; Sahl ibn Hunayf; ‘Uthman ibn Hunayf; Abu’l-Haytham ibn Tayyihan; Khuzaymah ibn Thabit; Abu’t-Tufayl ‘Amir ibn Wathilah; ‘Abbas ibn ‘Abd al-Muttalib; and all members of the Banu Hashim and Banu Muttalib. At the beginning, Zubayr also believed in ‘Ali’s superiority. They were a few from among the Banu Umayyah such as Khalid ibn Sa‘id and later on, ‘Umar ibn ‘Abd al-‘Aziz.[21][193]
In Ad-Darajat ar-Rafi‘ah fi Tabaqat ash-Shi‘ah, Sayyid ‘Ali Khan ash-Shirazi has allotted a certain part to the Shi‘ah among the Companions. He has first mentioned the members of the Banu Hashim and then the other Shi‘ah among the Companions. In the first section which is related to the Shi‘ah Companions among the members of the Banu Hashim, it is thus stated: Abu Talib; ‘Abbas ibn ‘Abd al-Muttalib; ‘Abd Allah ibn al-‘Abbas; Fadhl ibn al-‘Abbas; ‘Ubayd Allah ibn al-‘Abbas; Qithm ibn al-‘Abbas; ‘Abd ar-Rahman ibn al-‘Abbas; Tamam ibn al-‘Abbas; ‘Aqil ibn Abi Talib; Abu Sufyan ibn Harith ibn ‘Abd al-Muttalib; Nawfal ibn Harith ibn ‘Abd al-Muttalib; ‘Abd Allah ibn Zubayr ibn ‘Abd al-Muttalib; ‘Abd Allah ibn Ja‘far; ‘Awn ibn Ja‘far; Muhammad ibn Ja‘far; Rabi‘ah ibn Harith ibn ‘Abd al-Muttalib; Tufayl ibn Harith ibn ‘Abd al-Muttalib; Mughayrah ibn Nawfal ibn Harith ibn ‘Abd al-Muttalib; ‘Abbas ibn ‘Utbah ibn Abi Lahab; ‘Abd al-Muttalib ibn Rabi‘ah ibn Harith ibn ‘Abd al-Muttalib; and Ja‘far ibn Abi Sufyan ibn Harith ibn ‘Abd al-Muttalib.[22][194]
In the second section (the non-Banu Hashim Shi‘ah among the Companions), Sayyid ‘Ali Khan has thus recorded: ‘Amr ibn Abi Salmah; Salman al-Farsi; Miqdad ibn Aswad; Abu Dharr al-Ghiffari; ‘Ammar ibn Yasir; Hudhayfah ibn Yaman; Khuzaymah ibn Thabit; Abu Ayyub al-Ansari; Abu’l-Haytham Malik ibn Tayyihan; Ubayy ibn Ka‘b; Sa‘d ibn ‘Ubadah; Qays ibn Sa‘d; Sa‘d ibn Sa‘d ibn ‘Ubadah; Abu Qutadah al-Ansari; ‘Udayy ibn Hatam; ‘Ubadah ibn Samit; Bilal ibn Rubah; Abu’l-Humara’; Abu Rafi‘; Hashim ibn ‘Utbah ibn Abi Waqqas; ‘Uthman ibn Hunayf; Sahl ibn Hunayf; Hakim ibn Jablah al-‘Adwi; Khalid ibn Sa‘id ibn al-‘As; Walid ibn Jabir ibn Talim at-Ta’i; Sa‘d ibn Malik ibn Sinan; Bara’ ibn Malik al-Ansari; Ibn Hasib Aslami; Ka‘b ibn ‘Amru al-Ansari; Rafa‘ah ibn Rafi‘ al-Ansari; Malik ibn Rabi‘ah Sa‘idi; ‘Uqbah ibn ‘Umar ibn Tha‘labah al-Ansari; Hind ibn Abi Halah at-Tamimi; Ju‘dah ibn Hubayrah; Abu ‘Umrah al-Ansari; Mas‘ud ibn al-Aws; Nadhlah ibn ‘Ubayd; Abu Burzah Aslami; Mardas ibn Malik Aslami; Musur ibn Shidad Fahri; ‘Abd Allah ibn Budayl al-Khaza‘i; Hujr ibn ‘Adi al-Kindi; ‘Amru ibn al-Humq al-Khaza‘i; Usamah ibn Zayd; Abu Layla al-Ansari; Zayd ibn al-Arqam; and Bara ibn ‘Azib Awsi.[23][195]
The author of Rijal al-Burqa has also mentioned the Shi‘ah and supporters of ‘Ali (‘a) among the Companions of the Prophet (S) in a certain part of his book, thus: Salman, Miqdad, Abu Dharr, and ‘Ammar, and after these four persons, Abu Layla, Shabir, Abu ‘Umrah al-Ansari, and Abu Sinan al-Ansari, and after these four persons, Jabir ibn ‘Abd Allah al-Ansari; Abu Sa‘id al-Ansari whose name is Sa‘d ibn Malik al-Khazraji; Abu Ayyub al-Ansari al-Khazraji; Ubayy ibn Ka‘b al-Ansari; Abu Burzah Aslami al-Khaza‘i whose name is Nadhlah ibn ‘Ubayd Allah; Zayd ibn al-Arqam al-Ansari; Buraydah ibn Hasib Aslami; ‘Abd ar-Rahman ibn Qays whose epithet Safinah Rakib Asad; ‘Abd Allah ibn Salam; ‘Abbas ibn ‘Abd al-Muttalib; ‘Abd Allah ibn al-‘Abbas; ‘Abd Allah ibn Ja‘far; Mughayrah ibn Nawfal ibn Harith ibn ‘Abd al-Muttalib; Hudhayfah al-Yaman who is included among the Ansar; Usamah ibn Zayd; Anas ibn Malik; Abu’l-Humra’; Bara’ ibn ‘Azib al-Ansari; and ‘Arafah Azdi.[24][196]
A number of the Shi‘ah ‘ulama’ and rijali scholars believes that the Shi‘ah among the Companions were more than this number. For example, Shaykh al-Mufid regards all the Companions who have pledged allegiance to ‘Ali (‘a) in Medina especially those Companions who accompanied him in the battles as among the Shi‘ah and those who believed in his Imamate {imamah}. In the Battle of Jamal (Camel), one thousand five hundred Companions were present.[25][197]
It is thus recorded in Rijal Kashi: Among the pioneering Companions who traversed the path of truth and believed in the Imamate of the Commander of the Faithful ‘Ali (‘a) are the following: Abu’l-Haytham ibn Tayyihan; Abu Ayyub; Khuzaymah ibn Thabit; Jabir ibn ‘Abd Allah; Zayd ibn al-Arqam; Abu Sa‘id Sahl ibn Hunayf; Bara’ ibn Malik; ‘Uthman ibn Hunayf; ‘Ubadah ibn Samit, and after them are Qays ibn Sa‘d; ‘Udayy ibn Hatam; ‘Amru ibn Hamq; ‘Umran ibn Hasin; Buraydah Aslami; and others who are described as “basharun kathir” {many people}.[26][198]
In the marginal note of Rijal Kashi on the definition and explanation of the term “basarun kathir”, the late Mirdamad says: “It means many people from among the prominent Companions and leading Followers {tabi‘un}.”[27][199]
Sayyid Muhsin Amin has also said: Be aware that many of the Companions believed in the Imamate of the Commander of the Faithful (‘a) to count them is not possible for us to do and the narrators of traditions have consensus of opinion that most of the Companions accompanied and sided with the Commander of the Faithful (‘a) in the battles.[28][200]
In one of his letters to Mu‘awiyah, Muhammad ibn Abubakr identifies the presence of the Companions of the Prophet (S) at the side of ‘Ali (‘a) as one of the signs of his rightfulness.[29][201]
Muhammad ibn Abi Hudhayfah, a loyal supporter of ‘Ali (‘a) who was a maternal cousin of Mu‘awiyah, and owing to his friendship with ‘Ali (‘a), languished in the prison cell of Mu‘awiyah and finally died there, thus addressed Mu‘awiyah in one of their conversation: From the moment I have known you, whether during the pre-Islamic period of ignorance {yawm al-jahiliyyah} or during the advent of Islam, you have never changed and Islam has not been added to you. And one of the manifestations of this fact is that you are condemning me for loving ‘Ali notwithstanding the fact that all the ascetics and devoted worshippers of the Muhajirun and Ansar are in his company while in your company are perverts and hypocrites.[30][202]
Of course, not all of those who were enlisted in the army of the Commander of the Faithful (‘a) can be considered Shi‘ah. But since he (‘a) was the official caliph, they accompanied him (‘a). This statement can be said to be correct with respect to the other people, for the Companions who accompanied him (‘a) were always assisting the Imam (‘a) in proving his rightfulness. As Salim ibn al-Qays has narrated,
The Commander of the Faithful mounted the pulpit in Siffin and everyone including the Muhajirun and Ansar enlisted in the army gathered around the pulpit. The Imam praised and glorified Allah and then said: “O people! My virtues and merits are more than that which can be counted. It is enough to say that when the Messenger of Allah (S) was asked about the verse, “And the Foremost Ones are the foremost ones: they are the ones brought near {to Allah},”[31][203] he (S) said: ‘God has revealed this verse about the prophets and their successors {awsiya’}.
I am superior to all prophets and messengers and my successor {wasi} ‘Ali ibn Abi Talib is the foremost among the successors’.” At that moment, seventy persons from among the Companions who participated in the Battled of Badr, most of whom were from the Ansar, stood up and testified that they have heard the same thing from the Messenger of Allah (S).[32][204]
Summary
The pioneering Shi‘ah were prominent Companions of the Prophet (S). Muhammad Kird-‘Ali in Khatat ash-Sham has recorded that a number of the Companions were known as the “Shi‘ah of ‘Ali” during the lifetime of the Prophet (S).
Sayyid ‘Ali Khan ash-Shirazi in Ad-Darajat ar-Rafi‘ah fi Tabaqat ash-Shi‘ah has examined the Shi‘ah among the Companions in two sections: the Shi‘ah Companions from among the Banu Hashim, and the Shi‘ah Companions who were not members of the Banu Hashim.
The writer of Rijal al-Burqa has also allotted a certain part of his book to the supporters of ‘Ali (‘a) from among the Companions of the Prophet (S).
In Al-Jamal, Shaykh al-Mufid regards all the Companions who accompanied and sided with ‘Ali (‘a) in the battles as Shi‘ah.
In Rijal Kashi, after enumerating the Shi‘ah from among the Companions, Shaykh at-Tusi thus says: “A large number believed in the Imamate of ‘Ali (‘a).”
The supporters of the Commander of the Faithful (‘a) also used to point out to Mu‘awiyah the presence of the Companions of the Prophet (‘a) on the side of ‘Ali (‘a) as one of the indications of his righteousness.
Ref: Imam Reza Network

A Brief History of Shiite

By: Grand Ayatullah Naser Makarem Shirazi
WE BELIEVE that the SHIITE SECT was founded in the lifetime of our prophet, and its name was taken out of HIS words and we have many clear reasons to prove that.
As many commentators of QURAN believe the following verse refers to Imam Ali and his sectarians. (SHIITE)
"Those who have faith and do righteous deeds, are the best of creatures."
THE HOLY QURََAN _ S98: 7
Suyuti, the famous commentator has narrated in his Dorrol Mansoor that Jabir Ibn Abdullah Al- Ansari said,
"We were in presence of the prophet, when Imam Ali arrived there. As soon as the prophet saw him he said,
`UPON HIM, TO WHOSE HANDS LAYS MY LIFE, ALI AND HIS SHIITE (SECTARIANS) WILL HAVE SALVATION IN DOOMSDAY'
Then the prophet; `added the narrator, `recited the above mentioned verse. After that, whenever Imam Ali came to a gathering of prophet, we used to say: `The best of God's creatures is come."
The above tradition with a little difference is also narrated by: IBN _ ABBASS. ABUBARZEH. IBNE _ MARDOOYED and also ATTIYEH _ OOFI. Therefore the name SHIITE was given to the lovers and followers of Imam Ali by the prophet himself and not by the SAFAVIES DYNASTY as some with very low knowledge have said'
We respect and esteem all the other Islamic sects, and stay in one line of prayer with them, and perform the rites of pilgrimage as they do, and cooperate with them in all common Islamic goals and fields. Yet as a SHIITE we do have some particularities which were noted by our prophet; and this is why we have chosen this school.
Some of our enemies insist to connect SHIITE, some how to ABDULLAH IBN SABA, as the founder of the sect.
IBN _ SABA is said to have been a Jew convert in the life of Imam Ali. This claim or suggestion seems very strange to us! If you study all the SHIITE'S BOOKS you find in them no least interest to have been shown to the said man; and rather in contrast, all have declared him a misled heretic, and in some traditions we read that Imam Ali himself has condemned the man to death! After all IBN SABA'S very existence is under question, and some of the scholars doubt if such a man did ever exist! Even if we don't take him as a fictitious and imaginary man, he is of sure misled and astray in religion and far out of the path of truth.
THE SHIITE'S GEOGRAPHY
Important to say that IRAN has not always been a central group of the SHIITE SECT. In the first century of Islam. they had different centers in KUFEH, YEMAN and even in Medina.
Contrary to the poisonous propagandas of the Ommayids and BANI ABBASS dynasties; SHIITE had several centers in Syria too, though not as extensive as that which was in IRAQ.
In Egypt too, there has always been a big group of SHIITE, and for a relatively long period, the FATEME SHIITE ruled the country. At present big groups of SHIITE live throughout the Islamic world. A great many of them live in eastern area of Saudi Arabia with nice harmony and good relations with the other Islamic groups.
Islam's enemies have always agitated and tried to stir the good relations the groups have had, in order to turn their friendship and brotherhood into enmity and ill will, thus weakening both parties.
Now that MAN is wearied of; and eludes the material civilization, and finds Islam to have come on the carpet as a great international moral and spiritual power, our enemies do their best to destroy our unity and brotherhood, they create controversies and diversities of opinions in order to make the Muslims busy with each other.
Such a danger should have a sobering effect upon us all so as to make us cautious enough to frustrate our enemy's intentions and endeavors.
If is remarkable to note that the SHIITE like the SONNIES are divided in different groups; but the main and majority consists of the sect of SHIITE who believe in 12 Imams.
Although not exact, the number of Shiite through out the world counts from two to three HUNDRED millions, making a quarter of the whole lot of Muslims.
THE LEGACY OF THE PROPHET'S HOUSEHOLD
The followers of this school (SHIITE) have so many traditions from the prophet which are conveyed through Imam Ali or other Imams. These have all been collected and classified, and make the main source of SHIITE'S religious jurisprudence. The most important books among the collections are four, and are known as KOTOBE ARBA_EH (THE FOUR BOOKS). These are as follows:
1 _ KAFI.
2 _ MAN LA YAHZARAOL FAGHIH,
3 _ TAHZIB.
4 _ ESTEBSAR.
Not that, all the traditions found in these four books, or elsewhere are indisputably correct or acceptable.
Each tradition as we said it, has a series of documents and narrators that are to be checked out and confirmed. If all the documents and narrators prove to be right and trustworthy, then the tradition may be considered true and accepted. Such investigations about the traditions are the task of religious experts and scholars. Therefore the SHIITE'S collected works in the field of tradition differs with that of the Sonnies. The way Bukhari and other Sunni scholars such as Muslim took in their collected works differ from that of our authors. Their criterion of right and wrong is only the author's distinction. So to understand the belief of a Sunni, it is enough to get access to their important tradition books, called SAHIH. Contrary to that, SHIITE has collected all the traditions that they could; narrated by the Imams just to be investigated, judged, approved, and then be accepted for action. And that is to be done by learned and trusted authorities and religious specialists.
THE TWO IMPORTANT BOOKS
Among the important sources of Shiite, there are two very important books: The first one is known as NAHJUL BALAGHA, a collected work of SHARIF RAZI, a thousand years past, consisting of the speeches, the letters, and some quotations of Imam Ali.
The eloquence in the verses is so high, and the meanings so deep, that makes the work so strangely attractive to all sorts of minds! We wish not only the Muslims, but the non-Muslims too, could be acquainted with this amazing book, in order to know what is to be known in the fields of Monotheism, Resurrection, Ethics, Social and Political affairs.
The second important book is called SAHIFEH SAJJADIEH A collection of the bests and the most beautiful verses on prayers having the deepest meaning. It may teach us how to pray to the Lord and to purify our soul by that prayer. The whole book is the collection of many fervent prayers in the form of hymns, and narrated by our fourth Imam, Ali IBN Hussain, who is famed as SAJJAD (ONE WHO OFTEN PROSTRATE)
Most of the SHIITE traditions are narrated by the fifth and the sixth Imam, and these traditions we have received through Ali IBN MOOSA, ALREZA the eighth Imam of the SHIITHE.
Those three Imams were under fewer pressures of the dynasties of Ommayids and Abbassids, and had a better opportunity of teaching the doctrine of the prophet as they had received it through their fathers. So they succeeded to convey to people a great deal of the knowledge they had obtained. This is why the sect of SHIITE is known also as the JAAFARI SECT of Islam. Imam JAAFAR SADIQ the sixth Imam, lived in a period of the history in which the Ommayids were getting weaker and weaker, and the ABBASSIDS were gaining power. The Imam is said to have trained more than four thousands of students in his school.
ABUHANIFEH the famous Sunni religious leader and scholar who was contemporary to Imam Sadiq has said, "I haven't seen any one deeper in religious knowledge than Imam Sadiq. (JAAFAR IBN MOHAMMAD)(1)
MALIK IBN ANAS, another leading man has said,
"I used to go to JAAFAR IBN MUHAMMAD for some times. I always found him in one of the three conditions: He was either in prayer, fasting or reciting QURطN. `I am of opinion, added ANAS, 'that no one can excel him in knowledge or worship of God.'(2)
for brevity we leave aside the great many complements of the SONNI'S leading Men about Imam Sadiq.
THE ROLE OF SHIITE IN ISLAMIC KNOWLEDGE
WE BELIEVE that SHIITE has played a vital role in the Islamic knowledge, and some scholars are of opinion that Islamic knowledge is founded by SHIITE.
.- TAZKARATOL HEFAZ ZAHABI vol.1 _ p.166
.- ALTAHZIB VOL.2 _ P.104
This idea can easily be proved by the so many important books that Shiite scholars have written, in various subjects; such as jurisprudence, commentaries on QURAN, tenets, and commandments, all of which are references of our studies today. These books can be found in all the important libraries and book sellers through out the world.
One of the famous SHIITE scholars has indexed the names of the books made in 26 big volumes. This book is named, ALZARI-EH and the author's name is SHEIKH AGHA BOZORG TEHRANI.
This book contains the names of the books that are written more than half a century past, and since then thousands of more books have been published which are not in the collection.
WE BELIEVE that honesty and truth are among the most important Islamic principles:_
"Allah will say: `This is the day which the truthful will profit from their truth. they shall forever live in Gardens with streams flowing beneath. Allah is pleased with them and they with Allah, That is the greatest salvation.
THE HOLY QURAN _ S5: 122
Some of the verses in QURطN show that in Doomsday Men will get the reward for his honesty and truth.
"..... That Allah may reward man of truth for their truth and punish the hypocrites if he wills, or turn to them in MERCY.
for Allah is Forgiving, Merciful.|"
THE HOLY QURAN _ S33: 24
And as we have already mentioned, Muslims are ordered to be always with those who are innocent and truthful.
"O,Believers! Fear Allah and be with those who are truthful (in words and deeds)
THE HOLY QURAN _ S9: 119
The commandment is so important that God orders his prophet to pray God for that:_
"Say: O,Lord! Let me enter the Gate of truth and let my exit be from the gate of truth."
THE HOLY QURAN _ S17: 80
All the prophets have enjoined honesty and truthfulness. we read in a tradition:_ "No prophet was ever sent by God unless he was ordered to e truthful and to give back the trusts to its owners."(1)
So did we, in this concise, our best, not to leave the least amount of truth, and we hope that we have done so with the speed of God.
THE LAST WORD
Whatever we wrote in this collection is a summary of the opinion and belief of the followers of our prophet's household; i.e. the SHIITE SECT OF ISLAM. This is without any change or deviation, confirmed by QURAN and to a less extent by traditions.
We aimed to write the subjects in brief and this, we did. It may be concluded here that this work:_
1_ Is a trustworthy reference that clearly presents the SHIITE belief and ideas. Here by all the other Muslims and non Muslims many have access to first hand information about the SHIITE.
2_ This work can be reasoning for God, to those who judge us with inadequate information, or take their information about us, from doubtful persons or our enemies; or from books of no importance.
3_ To study this work will show the reader that the difference between SHIITE and other Islamic sects is not that much to prevent us a peaceful living together, and having cooperation in important fields and affairs. Common aspects of our belief are many; our common enemies are many too.
4_ We believe that some mysterious hands are working hard to separate us, and to create disputes and hatred among Muslims, to kindle the fire of enmities!
These mysterious hands do not want, Islam to play his vital role after the smash of communism, and to fill the vacancies of materialism.
Muslims should not leave their enemies unattended and to have success in their goals.
There now exists a good opportunity for us to present Islam to the world, as it really is.
5_ WE BELIEVE that if all the scholars and the leading men of all sects sit round a table to discuss the problems sincerely, with pure heart, and far from fanaticism, and obstinacy; they would of surety solve all the problems they have, and the differences would be reduced if not entirely erased.
Such a meeting was recently held in ZAHIDAN. SHIITE, and SONNIES sat round a table. They had several sincere meeting and as a result gave an end to most of their differences. To end, I pray to our Lord and say:_
"OUR LORD! FORGIVE US AND OUR BROTHERS WHO EMBRACED THE FAITH BEFORE US, AND
LEAVE NOT IN OUR HEARTS ANY MALICE (HATERED) TOWARDS THE FAITHFUL. YOU ARE COMPASSIONATE AND MERCIFUL."
THE HOLY QURAN_ S59: 10
Reference: ImamReza.net

The Holy Prophet (S.A.W.) Seeks Forgiveness for all Shias

He said: Abu Nasr Muhammad b. al-Husain al-Basir al-Muqri informed me from Abu Abdillah al-Asadi, who reported from Ja'far b. Abdullah b. Ja'far al-Alawi al-Muhammadi, who reported from Yahya b. Hashim al-Ghassani, who reported from Ghayath b. Ibrahim, who reported from Ja'far b. Muhammad, from his father, from his forefathers that:
The Prophet, peace be upon him and his progeny, said: "I have been taught (by Allah) the seven verses (i.e. Surah al-Fateha) of two recitations. And the whole Ummah of mine was presented to me (while in the clay form), till I was able to see its small and its big; and I looked at the entire heavens. And when I saw you, O Ali, I sought forgiveness for you and your followers till the Day of Judgement."
The first to enter Paradise
He said: Abul Qasim Ja'far b. Muhammad, may Allah have mercy on him, reported to me from his father, from Sa'd b. Abdillah from Ahmad b. Muhammad b. Isa, from Saeed b. Janah, from Abdullah b. Muhammad, from Jabir b. Yazid, who reported from Abu Ja'far Muhammad b. Ali al-Baqir through his forefathers that:
The Prophet, peace be upon him and his progeny said: "Paradise remains forbidden for the Prophets till I have entered in it, and remains forbidden for all the peoples till the Shias of us, Ahlul Bait have entered."
Virtues of a Shiah
And with the first chain of narrations, from Ali b. Mahzyar from Ja'far b. Muhammad, from Ismail b. Abbad, from (Abdullah) b. Bikair, from:
Abu Abdillah Ja'far b. Muhammad, peace be upon both of them, who said: "Surely, we love from amongst our Shias, one who is wise, understanding, well-versed in religion, tolerant, obliging, patient, truthful and faithful." Then he said: "Surely, Allah has specially blessed His Prophets with the noble virtues of good behaviour. So, whoever has those qualities, should praise and thank Allah for it, and whoever does not have them, should earnestly entreat and seek from Allah."
He said: "I asked: May I be your ransom, what are the virtues?" He said: "Piety, contentment, patience, being grateful, tolerant, modesty, generosity, jealously, guarding ones honour, beneficence, truthful in speech and honesty about anything held on trust."
Only one sect on the right path
He said: Abul Hasan Ali b. Khalid al-Maraghi reported to me from Abu Talib Muhammad b. Ahmad b. al-Bahlool, who reported from Abul Abbas Ahmed b. al-Hasan al-Dhareer, who reported from Ahmed b. Muhammad, who reported from Ahmed b. Yahya, who reported from Abu Harun al-Abdi, from Abi Aqeel, who said:
Once we were with Amirul Mo'mineen, Ali b. Abi Talib, peace be upon him, when he said: "This Ummah will definitely be thrown asunder into seventy-three factions. And by He who controls my Soul, all the factions will have gone astray, except the one which followed me and were among my Shias
Shiahs of Ali are saved
He said: Abul Qasim Ja'far b. Muhammad b. Qawlawayh, may Allah bless him with mercy, reported to me from Al-Husain b. Muhammad b. Amir, from Mualla b. Muhamamd al-Basri, from Muhammad b. Jamhur al-Ammi, who reported from Abu Ali al-Hasan b. Mahbub, who heard from Abu Muhammad al-Wabishi, reporting from Abu al-Ward who said:
I heard Abu Ja'far Muhammad b. Ali al-Baqir, peace be upon him, say: "When the Day of Resurrection will dawn, Allah will gather all people together on one plane, naked and barefooted, and they will be ranged on the road to the gathering place, till they will sweat profusely and their breathing will become difficult. They will be there for as long as Allah wills, and that is what Allah says in Qur'an: '... and you shall hear nothing but whispers.' (20:108)"
He said: Then an announcer will announce from the Throne: "Where is the Makkan Prophet?" (He said), the people will say: "You have caused all to hear, now name him." It will be announced: "Where is the Prophet of mercy, Muhammad, son of Abdullah?" Then the messenger of Allah, peace be upon him and his progeny, will rise and proceed before the people till he reaches the Pool, its length equal to the distance between Ayla and Sana; and then your master (i.e. Ali) will be called and he will proceed in front of the people and stand with him (i.e the Prophet). Then people will be summoned to pass by.
Abu Ja'far, peace be upon him said: "Among them on that Day, some will arrive (to stay) and some will be driven away. When the Prophet, peace be upon him and his progeny, will see that those sent away are from those who love us the Ahlul Bait, he will weep and say: "O Lord, these are partisans of Ali, O Lord, these are partisans of Ali!" He said: Allah will send an angel who will say: "O Muhammad! What makes you weep?" He will say: "Why should I not weep for the fate of those who followed my brother Ali b. Abi Talib. I see they are being sent off with the inmates of hell, and are prevented form being at my Pool?" He said: Then Allah will say: "O Muhammad, I give them away to you, and pardon them their sins for your sake, and I will unite them with those who loved your progeny; I will keep them in your group, and station them at your Pool, and accept your intercession for them. This is how I have honoured you."
Then Abu Ja'far Muhammad b. Ali b. al-Husain said: There will be several men and women weeping on that Day, when they witness this, exclaiming: "O Muhammad, (help us). So no one who is our partisan and loves us will remain except that he will be in our party and with us, and will arrive at our Pool."
Shiahs, the foremost to enter Heavens
He said: Abu Nasr Muhammad b. al-Husain al-Muqri reported to me from Umar b. Muhammad al-Warraq, who reported from Ali b. al-Abbas al-Bijilli, who reported from Hameed b. Ziyad, who reported from Abu Nuaim al-Fadhl b. Dakin, who reported from Muqatil b. Sulaiman, from al-Dhahhak b. Mazahim, from Ibn Abbas, who said:
I asked the Prophet. Peace be upon him and his progeny, about the verse of the Quran: 'And those foremost in faith, are the foremost, those are the ones brought near, in the garden of bliss...' (56:10,11,12). He said: Jibraeel told me: "That refers to Ali and his Shias. They are the foremost towards Paradise, brought closer to Allah, Most High, by the special honour bestowed upon them."
Trials begin with Imams and then with Shiahs
He said: Abu Bakr, Muhammad b. Umar al-Je'abi reported to me from Abu Al-Abbas Ahmad b. Muhammad b. Saeed b. Ibn Uqdah, who reported from Ja'far b. Abdullah, who reported form Sa'daan b. Saeed, who reported from Sufyan b. Ibrahim al-Ghamidy al-Qadhi, who said:
I heard Ja'far b. Muhammad, peace be upon him say: "Tests and trials begin with us and then with you, and the times of ease begin with us and then with you. And by the oath of Him where oath is usually taken, Allah will triumph through you the way He triumphed through the stones (of clay)." (Refer to Surah al-Fil).
The Chosen ones
He said: Abu Bakr Muhammad b. Umar al-Je'abi reported to me from Ja'far b. Muhammad b. Sulaiman Abul Fadhl, who reported from Dawood b. Rushaid, who reported from Muhammad b. Ishaq al-Tha'labi al-Mosili Abu Nawfil, who said:
I heard Ja'far b. Muhammad, peace be upon him, say: "We are the Chosen ones by Allah among His creation, and our Shias are His Chosen ones from the Ummah of Muhammad, peace be upon him and his progeny."
People will be called by their mother's names
He said: Abu Bakr Muhammad b. Umar al-Je'abi, reported to me from Abu Abdillah Ja'far b. Muhammad al-Hasani, who reported from Ahmad b. Abd al-Mon'em, who reported from Abdullah Ibn Muhammad al-Fazari, from Ja'far b. Muhammad, from his father, peace be upon them all. And he said that Ja'far b. Muhammad al-Hasani reported from Ahmad b. Abd al-Mon'em, who reported from Amru b. Shimr, from Jabir al-Jofi, from Abu Ja'far Muhammad b. Ali, peace be upon him, from Jabir b. Abdillah al-Ansari, who said:
The Prophet, peace be upon him and his progeny, said to Ali b. Abi Talib, peace be upon him: "May I not give you glad news? May I not award you?" He said: "Yes, O messenger of Allah." He (i.e. the Prophet) said: "Surely, I and you are created from one clay, and from what remained, our Shias were created. When the Day of Reckoning will dawn, all people will be called by their mother's names, except your Shias, who will be called by the names of their fathers, confirming their legitimacy."
The virtues of Shiahs
He said: Abul Hasan Ali b. Khalid al-Maraghi, may Allah bless him with mercy, reported to me from al-Qasim b. Muhammad al-Dallal, who reported from Ismail b. Muhammad al-Muzni, who reported from Uthman b. Saeed, who reported from Abul Hasan al-Tameemi, from Sabrah b. Ziyad, from al-Hakam b. Utaibah, from Hanash b. al-Mo'tamar, who said:
I once called upon Amirul Mo'mineen, Ali b. Abi Talib, peace be upon him, and said: "Salaam upon you, O Amirul Mo'mineen and His mercy and blessing, how are you? He said: "I am in a state of loving those who love us, and hatred for those who hate us. And our friends are in a state of rejoicing in the mercy of Allah which they were expecting and our enemies are in a state of founding their edifice on the crumbling brink and that brink will fall down with him into the fire of hell. The gates of Paradise are opened for those who belong to it. So happiness and delight for the people who have earned their mercy of Allah, and ruination be for those who are in hell.
O Hanash, whoever wishes to know whether he is our lover or not, he should search his own heart. If he loves our friend and partisans, then he is not our enemy, but if he hates our friends and partisans, then he is not our lover. Allah has a covenant with our lovers for our friendship, and has written the names of our adversaries in the record. We are the ones of noble descent, and our ancestors are the ancestors of the Prophets."
Source: Al-Amali: The Dictations of Sheikh al-Mufid

Characteristics of Those who are Like the Members of Ahl al-Bayt (A.S.)

Anas: Rasul Allah (S.A.W.) was asked: Who are the household (Al) of Muhammad (S.A.W.)? Any righteous one. Replied the Holy Prophet (S.A.W.), and then recited the ayah: "...no men can be its [the holy Mosque's] guardians except the righteous..." (8:34).
Imam al-Sadiq (A.S.): Those who are pious and righteous are indeed of us among the Ahl al-Bayt. He was asked by the narrator: O son of Rasul Allah! Are they of you? The Holy Imam (A.S.) answered: Have you not heard the words of Allah the Almighty who says: "And he amongst you that turns to them (for friendship) is of them' (5:51), and the words of Ibrahim who said: 'So everyone who follows me is of me?!
Hasan ibn Musa al-Washsha' al-Baghdadi: In Khorasan, I was in a session with Ali ibn Musa al-Reza (A.S.) where Zayd ibn Musa (the Imam's brother) was also present and was addressing the audience with pomposity and pride, saying: We are so and so. Talking to another group of people, Imam Reza (A.S.) heard him what he said, so he turned to him and said: O Zayd! Have the words uttered by Kufan grocers deluded you , when he said: Fatima was chaste and pure, and thus Allah safeguarded her progeny from the [Hell] Fire?! I swear by Allah this is true only for al-Hasan (A.S.), al-Husayn(A.S.) and the child born from her. But if Musa ibn Jafar (A.S.) obeys Allah, fasting in day time and spending nights in worshipping, and you disobey Allah and then be treated the same as him on the Resurrection Day, in this case you will be more dearer to the Exalted Allah than him, Ali ibn al-Husayn(A.S.) used to say: For the righteous among us there will be double reward and for the wrongdoer double chastisement.
Al-Hasan al-Washsha' says: Then the Imam(A.S.) faced me and said: O Hasan how do you read the ayah: "He said: O Noah! He is not of thy family, for his conduct is unrighteous" (11:46). I said some interpret it as:" For his conduct is unrighteous", and some others mean it as: "For he is [born] of unrighteous act". So those who read it as by the latter phrasing, they deny he was Noah's son. The Imam (A.S.) said: "Never it is so. He was Noah's son, but since he disobeyed Allah, the Almighty, He denied him of his father. Similarly, any one of us [the Ahl al-Bayt] who disobeys the Exalted Allah is not of us; and if anyone obeys Allah's commands he is of us.
Characteristics of Those who are not Like the Members of Ahl al-Bayt (A.S.)
The Messenger of Allah (S.A.W.): Whoever willingly surrenders to abjectness, is not of us.
The Messenger of Allah (S.A.W.): He is not of us who does not respect our elderly and is not tender to our young children and does not recognize our eminence and superiority.
The Messenger of Allah (S.A.W.): O People! Allah has made us Ahl al-Bayt, immune from getting deceived or deceiving others, of committing intrigues, of telling lies, of rendering predictions, of witchcraft , of thwarting, of being treacherous, of fortune telling with birds, of innovation, of being doubtful, of withdrawing from people, or of being hypocrites; therefore, whoever possesses any of these traits is not of us and I am not of him, and Allah is disgusted with him and we also are disgusted with him, and whoever is disgusted by Allah, will be cast into the Hell; and Lo! What terrible place it is.
The Messenger of Allah (S.A.W.): Is not of us the one whose neighbor is not secure of his evils.
The Messenger of Allah (S.A.W.): Is not of us the one who treats us with cheating and treachery.
The Messenger of Allah (S.A.W.): Is not of us the one who treats a Muslim with fraudulence and cheating.
The Messenger of Allah (S.A.W.): Is not of us who commits dishonesty in people's deposits.
Imam al-Sadiq (A.S.): He who is not good to his neighbor is not of us.
Imam al-Sadiq (A.S.): He who does not perform supererogatory prayer is not of us.
Imam al-Sadiq (A.S.): He who lives in a city with a hundred thousand populations where there exist people more pious than him, is not of us and has no merit.
Imam al-Sadiq (A.S.): He, who abandons his world for his Hereafter or abandons his Hereafter for his world, is not of us.
Imam al-Sadiq (A.S.): He is not counted as our Shi'a who gives us lip service, and acts contrary to our conduct.
Abu Rabi al-Shami: I entered upon Imam al-Sadiq (A.S.) in a room crammed with people from Khorasan and Sham (Syria) and other parts of the world and I could not find any place to sit. His Holiness (A.S.), who was leaning back, straightened up and said: O Shi'as of Muhammad's (S.A.W.) household! Know that he is not of us who does not restrain himself when stirred to anger, and does not get along well with his companions, and is not good-tempered with those who are good-tempered with him, and does not treat his friend with good will, and is not a good neighbor for his neighbors, and does not appreciate his host's hospitality; O Shi'as of Muhammad's (S.A.W.) household! Be pious as much as you can! And there is neither power nor strength but from Allah.
Imam al-Sadiq (A.S.): The Exalted and the Almighty Allah have made love and Wilayah of us incumbent upon you and obeying us an obligation. So be aware that whoever is of us must follow u. Our traits include: piety; endeavor; returning what is entrusted to them to both the benevolent and the malevolent; regard for kinship; hospitality; and forgiving those who have done evil (to us. Whoever does not follow us is not of us.
Imam al-Kazim (A.S.): He who does not survey his actions daily to see if he has done good he asks Allah for more good deeds and if he has done evil acts he asks Allah's forgiveness and returns to Him with repentance, is not of us.
Imam al-Reza (A.S.): He is not of us and we are not of him who makes a relation with someone who has broken it off with us, or who breaks it off with someone who has a relation with us, or who adores those who reproach us, or who honors those who oppose us.
Source: Ahl al-Bayt (A.S.) in The Qur'an and Hadith
By: Muhammadi Rayshahri

Shi'ite Books On Prayers and Ziyarat

Shi'ite Books On Prayers and Ziyarat
The foremost among such writings is Sahifah al-'Alawiyyah which contains different prayers said by Amir-al-Mu'minin Imam Ali(A.S.). Similarly, there is Sahifah al-Husainiyyah belonging to Imam Husain (A.S.).
Another collection is called Sahifah al-Kamilah which contains the prayers of Imam Zainul Abidin (A.S.), and is usually known as Zubur Aal-i-Muhammad. There is another collection of the prayers of Imam Zainul Abidin(A.S.) which is called Sahifah Sajjadiyah which was compiled and collected by Shaikh Muhammad bin al-Hasan bin al-Hurr al-Aamili. A third collection of the prayers of Imam Zainul Abidin(A.S.) was compiled by Mirza Abdullah Isfahani alias Al-Affandi, while a fourth collection was prepared by Mirza Husain Nuri who is a contemporary. The author of the present work has also collected and compiled a fifth collection of the prayers of Imam Zainul Abidin (A.S.).
Other writers in this field are:
1. Ma'wiyah bin 'Ammar Diahani wrote Kitab-u-Yawmin Wa Lailah. He died in 175 A.H.
2. Yunis bin Abdur Rahman prepared a book Kitab-u-'Amal-i-Yawmin Wa Lailah and presented it to Imam Hasan Askari (A.S.) who said, «May God give him Light on the Day of Judgment for every word he has written! Yunis died during the third century.
3. Muhammad bin Khalid Barqui wrote Kitab-u-'Amal-i-Yawmin Wa Lailah. He also belonged to the third century.
4. Ahmad bin Muhammad bin Khalid Barqui wrote Kitab-ud-Du'a which has been mentioned by Shaikh in Al-Fahrist as well as Najashi through the agency of Ibn Battah.
He died in 274 A.H.
5. Muhammad bin Mas'ud al-'Ayyahi wrote Kitab-u-Yawmin Wa Lailah and its abridgement. He also wrote Kitab-ud-Du'a and al-Mazar.
He died during the theird century.
6. Abdul Aziz bin Yahya al-Jaludi wrote (i) Kitab-ud-Dua reported from Imam Ali bin Abi Talib (A.S.), (ii) Kitab-ud-Du'a wal 'Awdh reported from Ibn Abbas and (iii) Kitab-ur Riqa. An-Najashi has mentioned all these books. He died after 330 A.H.
7. Ja'far bin Muhammad bin Quluyah wrote Kitab-ul-Mazar (or-Jami'uz Ziyarat) and Kitab-u-Yawmin Wa Lailah. He died in 360 A.H.
8. Shaikh Mufid wrote Manasik-ul-Mashahid. He died in 413 A.H.
9.Shaikh Tusi wrote Misbah-ul-Mutahajjid and its summary. He died in 460 A.H.
10. Muhammad bin Ali Ya'qub al-Katib Al-Qinani wrote Kitab-u-'Amal-i-Yawm-il-Jum'ah and Kitab-u-'Amal-i-Shuhur.
He died during the fifth century.
11. Muhammad bin Al-Mashhadi wrote Kitab-ul-Mazar. He died during the sixth century.
12. Sayyid Ali bin al-Husain bin Baqqui al-Qarashi.
He wrote Kitab-u-Ikhtiyar-il-Misbah. He died during the seventh century.
13.Sayyid Ali bin Musa bin Ja'far bin Tawus al-Hasani.
He wrote Al-Iqbal, Jamal-ul-Isbu'i, Muhiji-ud-Da'wat, Ab-Duru'ul-Waqiyah, Rabi-ul-Asabi'i etc.
He died in 664 A.H.
14. Sayyid Ahmad bin Musa bin Ja'far bin Tawus al-Hasani. He wrote Kitab-u-'Amal-il-Yawm-i-Wal Lailah and Kitab-ul-Akhbar Fi Ad'iyat-il-Lail-i-Wan Nahar.
He died in 673 A.H.
15. Shahid Muhammad bin Makki al-'Aamili al-Jizzini wrote Kitab-ul-Mazar. He was martyred in 786 A.H.
16. Shaikh Ibrahim bin Ali al-Aamili al-Kaf'ami wrote Al-Balad-ul-Amin and Al-Jannat-ul-Waqiyah (known as Al-Misbah). He died in 905 A.H.
17. Al-Mawla Muhammad bin Muhammad Tabib was one of the scholars during the Safavid period. He wrote Anis-ul-Abidin.
18. Shaikh Baha-ul-Din Muhammad bin al-Husain al-'Aamili wrote Miftah-ud-Din Muhammad bin al-Husain al-'Aamili wrote Miftah-ul-Falah Fi 'Amal-il-Yawm-i-Wal Lailah.
He died in 1031 A.H.
19. Muhammad Baqir al-Isfahani al-Majlisi.
He wrote Zad-ul-Maad and Tuhfatuz Za'ir in addition to one volume of Bihar-ul-Anwar dealing with prayers. He died in 1110 A.H.
20. Mulla Muhsin al-Kashi wrote Khullasatul Azkar. He died in 1019 A.H.
21. Sayyid Muhammad al-Isfahani wrote Amal-ul-Yawm-i-Wal Lailah-i-Wal Isbu'i Wash Shahr-i-Wash Sinah. He died in 1290 A.H.
22 The author of the present book also compiled Miftah-ul-Jannat in three volumes which has been printed and published. There are many more which cannot be described on account of our limitations of space.
Source: Hasan al-Amin,Shorter Shi'ite Encyclopaedia

Al-Azhar's Verdict Regarding the Shias

Al-Azhar's Verdict Regarding the Shias
What follows is the Fatwa (religious verdict/ruling) of one of the Sunni world's most revered scholars, Shaikh Mahmood Shaltoot with regard to the Shia. Shaikh Shaltoot was the head of the renowned al-Azhar Theological school in Egypt, one of the main centers of Sunni scholarship in the world. It should be of interest to know that a few decades ago, a group of Sunni and Shia scholars formed a center at al-Azhar by the name of "Dar al-Taqreeb al-Madhahib al-Islamiyyah" which translates into "Center for bringing together the various Islamic schools of thought".
The aim of the effort, as the name of the center indicates, was to bridge the gap between the various schools of thought, and bring about a mutual respect, understanding and appreciation of each school's contributions to the development of Islamic Jurisprudence, among the scholars of the different schools, so that they may in turn guide their followers toward the ultimate goal of unity, and of clinging to one rope, as the well-known Quranic verse, "Hold fast to the Rope of Allah and do not diverge" clearly demands of Muslims.
This massive effort finally bore its major fruit when Shaikh Shaltoot made the declaration whose translation is appended below. It should be made unequivocally clear as well, that al-Azhar's official position, vis a vis the propriety of following any of the Madhaahib, including the Shi'ite Imami school, has remained unchanged since Shaikh Shaltoot's declaration.
Some people who follow pseudo-scholars in Hijaz may beg to differ; that notwithstanding, what you see below is the view held by the overwhelming majority of Sunni scholars, and not just those at al-Azhar. Let it be known to those who strive to divide us, that their efforts are but in vain.
For the readership's reference the phrase "al-Shia al-Imamiyyah al-Ithna 'Ashariyyah" means the Twelver Imami Shi'ite School of thought which comprises the overwhelming majority of Shi'ites today. The phrase "Twelver Shi'ites" is used interchangeably with "Ja'fari Shi'ites" and "Imami Shi'ites" in various literature. They are merely different names for the same school of thought.
"al-Shia al-Zaidiyyah" are a minority among the Shi'ites, concentrated mainly in Yemen located in the Eastern part of Arabian peninsula. For a more detailed description of the Zaidis vs. the Twelver Shi'ites, please refer to the book, "Shi'ite Islam" written by the great Shi'ite scholar, Allamah Tabataba'i, and translated by Seyyed Hossein Nasr, and published by the State University of New York Press (SUNY).
And as for Shaikh Shaltoot's declaration ...
Head Office of al-Azhar University:
IN THE NAME OF ALLAH, THE BENEFICENT, THE MERCIFUL
Text of the Verdict (Fatwa) Issued by His Excellency Shaikh al-Akbar Mahmood Shaltoot, Head of the al-Azhar University, on Permissibility of Following "al-Shia al-Imamiyyah" School of Thought
His Excellency was asked:
Some believe that, for a Muslim to have religiously correct worship and dealing, it is necessary to follow one of the four known schools of thought, whereas, "al-Shia al-Imamiyyah" school of thought is not one of them nor "al-Shia al-Zaidiyyah." Do your Excellency agree with this opinion, and prohibit following "al-Shia al-Imamiyyah al-Ithna Ashariyyah" school of thought, for example?
His Excellency replied:
1) Islam does not require a Muslim to follow a particular Madh'hab (school of thought). Rather, we say: every Muslim has the right to follow one of the schools of thought which has been correctly narrated and its verdicts have been compiled in its books. And, everyone who is following such Madhahib [schools of thought] can transfer to another school, and there shall be no crime on him for doing so.
2) The Ja'fari school of thought, which is also known as "al-Shia al- Imamiyyah al-Ithna Ashariyyah" (i.e., The Twelver Imami Shi'ites) is a school of thought that is religiously correct to follow in worship as are other Sunni schools of thought.
Muslims must know this, and ought to refrain from unjust prejudice to any particular school of thought, since the religion of Allah and His Divine Law (Shari'ah) was never restricted to a particular school of thought. Their jurists (Mujtahidoon) are accepted by Almighty Allah, and it is permissible to the "non-Mujtahid" to follow them and to accord with their teaching whether in worship (Ibadaat) or transactions (Mu'amilaat).
Mahmood Shaltoot.
The above Fatwa was announced on July 6, 1959 from the Head of al-Azhar University, and was subsequently published in many publications in the middle east which include, but are not limited to:
al-Sha'ab newspaper (Egypt), issue of July 7, 1959.
al-Kifah newspaper (Lebanon), issue of July 8, 1959.
The above segment can also be found in the book "Inquiries about Islam", by Muhammad Jawad Chirri, Director of the Islamic Center of America, 1986 Detroit, Michigan.
Reference: ImamReza.net

Shi'ite Scholars in the Field of Applied Sciences

Shi'ite Scholars in the Field of Applied Sciences
Among such Shi'ite authors, the first one is Qudamah bin Ja'far. Yaqut has said about him that he excelled in Arithmetics, while Al-Matrizi tells that he was said to be the first one to work on Arithmetic. He died in 337 A.H.
Other writers in this field are:
1. Abu Nasr al-Farabi Muhammad bin Ahmad al-Mu'alim-uth-Thani who died in 339 A.H.
2. Ahmad bin Maskwaih wrote books on logic and many valuable articles on Metaphysics and Mathematics. He died in 421 A.H.
3. Ar-Ra'is Ibn Sina al-Mu'allim-uth-Thalith.
According to the author Majalis-ul-Mu'minin (Qadi Nurullah Shustari) he was an Imamite. He died in 428 A.H.
4. Nasir-ud-Din Muhammad bin Muhammad bin al-Hasan Tusi.
He is said to be Imam-u-Ahl-il-Ma'qul. He wrote Tajrid-ul-I'tiqad, At-Tadhkirah Fil Hai'ah, Ar-Risalah Al-Mu'iniyyah (dealing with Astronomy) and its explanation, Tahrir-u-Uqlidas, Tahrir-ul-Majisti, Sharh-ul-Irshadat, Al-Fusul-un-Nasiriyyah, Risalat-ul-Istarlab, Risalat-ul-Jawahir etc. He was the person who prepared Astronomical Observatory and its tables for Hulaku Khan. He died in 672 A.H.
5. Al-Hasan bin Dawud al-Hilli wrote a book on Rijal as well as others on Logic. He died during the seventh or eighth century.
6. Al-Hasan bin Yusuf bin al-Mutahhar al-Hilli, known as Al-Allamah wrote explanations and commentaries to Tajrid and Al-Fusul-un-Nasiriyyah and also wrote Asrar-ul-Malakut Fi Sharh-i-Yaqut etc. He died in 726 A.H.
7. Qutub-ud-Din Muhammad ar-Razi al-Buwaihi ad-Dimashqui.
He wrote a commentary on Ash-Shamsiyyah and Al-Mutali'a Fil Mantiq. Besides, he wrote Al-Muhakamat. He died in Salihiyyah in Damascus in the year 766 A.H.
8. Jalal-ud-Din Muhammad bin As'ad ad-Dawwani wrote books on logic and rational studies. He died in 908 A.H.
9. Dawud bin 'Umar al-Antaki al-Basir got setted in Jabal 'Aamil and was a scholar of philosophy and psychology. He died in 1008 A.H.
10. Ash-Shaikh Baha-ud-Din Muhammad bin al-Husain al-'Aamili.
He wrote Al-Khullasah Fil Hisab which has been translated into many foreign languages. Many commentaries and explanations too have been written about it. He also wrote Tashrih-ul-Aflak and had great mastery in geometry and other branches of mathematics. He died in 1031 A.H.
11. Ash-Shaikh Jawwad bin Sa'dullah al-Kazimi was a pupil of Shaikh Baha-ud-Din. He wrote a commentary on his teacher's book Al-Khullasah. He died during the eleventh century.
12. As-Sayyid Ne'matullah bin Nur-ud-Din bin Ne'matullah Al-Jazairi was a great master of geometry and mathematical studies. He alone made the Zij (Astronomical Table) of Muhammad Shah. He died in 1151 A.H.
13. Sadr-ud-Din Shirazi known as Mulla Sadra.
He was a great master of metaphysics and philosophy. He wrote philosophical poetry. He was the author of Al-Asfar which is quite a famous book on metaphysics.
He died in 1060 A.H.
14. Mulla Hadi Sabzwari al-Hakim is the composer of a famous poem on philosophy. He died in 1289 A.H.
Reference: ImamReza.net

Arabic Language and Shi'ites

Arabic Language and Shi'ites
The first one to fourmulate the principles of syntax in Arabic, according to concurrence of opinions of scholars, was Amir-ul-Mu'minin Imam Ali ibn Abu Talib(A.S.). He gave the basic idea to Abul Aswad Ad-Du'ili, (Zalim Bin 'Amr) who was one of the prominent. Tabi'ites and who added to those basic ideas and expanded them at the instance and under the insturctions of Amir-ul-Mu'minin Imam Ali ibn Abu Talib(A.S.).
From Abul Aswad, the science of An-Nahw was learnt by his son 'Ata' who further taught it to Yahya bin Ya'mar al-'Adawani, about whom Ibn Khallakan says that he was a Shi'ite and a scholar of An-Nahw and various dialects of Arabic which he learnt from Abul Aswad.
Another scholar of An-Nahw was abn Bin Taghlab. An-Najashi says about him that he was well-versed in every branch of knowledge including literature, language and syntax (An-Nahw). Ash-Shaikh says in his Al-Fahrist that he was profound linguist who has heard the Arabs and had talked about them. He died in 141A.H.
Similarly, Hamran bin A'yun was among such scholars. Writing the life account his brother Zararah bin A'yun, Ash-Shaikh says in his Al-Fahrist that Hamran was a grammarian. He died during the second century.
Those who were the pioneers in the field of An-Nahw and simplified as well as developad it in Basra and Kufa were the Shi'ite scholars. They were:
1. Al-Khalil bin Ahmad al-Farahidi al-Basri was the teacher of Sibwaih and the Shaikh of the grammarians of Basra. He was the person who first polished up this branch of studies, expanded it and outlined the reasons for such a study. He taught it to Sabiuyah who wrote a book which has none to compare with.
According to Ibn-un-Nadim Saibuyah learnt An-Nahw from Al-Khalil who was his teacher and who prepared a book which had none to compare with which already existed or written afterwards. Ibn Nadim says that he read that book copied by Abil Abbas Ath-Tha'lab.
The note on the life of Amr bin Uthman Sibwaih in Bughyat ul-Wi'at tells us that Sibwaih compiled a book of about 1000 sheets which was based upon the information received from Al-Khalil.
Ibn-un-Anbari has said, «Al-Khalil is the master of the letters, firm in his learning and piety and very precise in his inference and deduction grammatical principles. His way of argument was taken by Sibwaih.
According to the statement in 'Aamatul Hikayat about the book of Sibwaih reported from al-Khalil, al-Khalil was the first one to systematize the language and based it upon the poetry of the Arabs. As-Sairafi has said, "Al-Khalil was too much devoted to the deduction of grammatical principles and arriving at correct inferences and prepared for the first time Kitab-ul-'Ain which is quite well known. Through this book he systematized the language. He was the teacher of Sibwaih whose method was based upon Al-Khalil's information and data.
Whenever Sibwaih says, "I asked him" or tells something without mentioning the name of the person who said, you should take him to be Al-Khalil."
Ibn-un- Nadim says in his Al-Fahrist," Al-Khalil was very much devoted to the deduction of grammatical principles and arriving at the correct inferences,"
Ibn Khallakan declares him to the Imam of An-Nahw. In Khallakan then talks about Hamze bin al-Hasan al-Asbahani who said that al-Khalil created what no one had since the creation of the universe. He laid the foundations of grammar in his book Kitab-ul-'Ain which save the language of the community from the influences of other communities. Then he helped Sibwaith learn An-Nahw wrote later on a book which is an ornament of the Islamic State. Similarly, As-Suyuti sates in his book Al-Awa'il that Al-Khalil was the first one to base the language upon words.
Among his writings on An-Nahw is Al-'Awamil which has been mentioned by Ibn Khallikan, Al-Jumul which has been referred to by As-Suyuti and Ash-Shawahi which has been mentioned by both as well as Ibn-un-Nadim.
He died in 175 A.H.
2. Abu Ja'far Muhammad bin al-Hasan bin Abi Sarah Ruwasi al-Kufi. He was an inhabitant of Kufa and according to An-Najashi, reported the traditions from Imam Muhammad al-Baqir(A.S.) and Imam Ja'far Sadiq(A.S.). He was a cousin of Ma'adh bin Muslim bin Abi Sarah. It was due Ma'adh and Muhammad that Al-Kisa'i organized the Arabic studies. Both Al-Kisa'i and Al-Fira' often write in their books," Abu Ja'far Ar-Ruwasi Muhammad bin al-Hasan said". Similarly Al-Anbari has reported a statement of Tha'lab that Ar-Ruwasi was the teacher of both Al-Kisa'i and Al-Fira'.
But according to Nazhat-ul-Alba' and Bughyat-ul-Wu'at, Ar-Ruwasi was a nephew of Ma'adh. If this is correct then his name should be read as Muhammad bin al-Hasan ibn Muslim bin Abi Sarah, and Abu Sarah was therefore, his great-grand-father, not his grand-father as reported earlier. The referece to the grand-father is not very much desired in such statements and this is why An-Najashi thought him to be a cousin of Ma'adh. Ibn-un-Nadim has stated in the Al-Fahrist that Ar-Ruwasi was the first among the Kufites to write a book on An-Nahw. This has also been supported by Ibn-ul-Anbari through Tha'lab and Al-Muzahhir. As-Suyuti states the name of his book as Al-Faisal. He died during the second century.
3. Abul Hasan Ali bin Hamza al-Kisa'i.
He was the leader of the Kufite in syntax and linguistics. He was considered to be the most well-informed of all the people on these subjects and unique among them. According Bughyat-ul-Wu'at, "Ibn-ul-'A'rabi has said that al-Kisa'i was the most scholarly of all in respect to the Arabic language, and Al-Khatib says that he learnt syntax when he was quite grown up. He came to a group of people when he was tired. He said to them,'I am without power'. They said, «You sit among us and speak incorrect Arabic. If you have lost all your power, say "Giyat"and if you are tired then say
'Agiyat'.
He got up from there and went straight to Ma'adh. When he had received all what Ma'adh could teach him, he went to join the company of al-Khalil and asked him as to the source of all his knowledge, al-Khalil told that he had learnt all his grammatical knowledge from the valley of Al-Hijaz, Najd and Tihamah. He left (for those areas) and came back. During that period, he emptied fifteen bottles of ink in writing the idioms of the Bedouins in addition to what he had committed to his memory. He went to Basra and found that al-Khalil had died and in his place was Yunis. A discussion on different problems ensued between them.
On some issues he agreed what Yunis said and in some others Yunis submitted to him. Al-Farra' was asked once as to why he was against Al-Kisa'i although both were equal in the knowledge of grammar. He replied,"I took pride in myself and entered into a discussion with him during which I was just like a bird who takes a drop of water in its beak from an ocean."
Al-Kisa'i and Muhammad bin al-Hasan (Ar-Ruwasi) died on the same day. Ar-Rashid said, "Jurisprudence and An-Nahw were buried on the same day."
He is the author of Al-Mukhtasar Fin Nahw and Masadir-ul-Huruf. His death occurred in 182 A.H.
4. Ma'adh Bin Muslim al-Hira' al-Kufi an-Nahwi.
He was a famous grammarian. Bughyat-ul-Wu'at records that he was one of the oldest grammarians and had written books on An-Nahw. The same books further reports that he used to report the traditions from Imam Ja'far Sadiq(A.S.) and was a Shi'ite.
Ibn-un-Najjar has written in the Appendix of Tarikh-e-Baghdad that he was a leading grammarain and many persons learnt An-Nahw from him including Al-Kisa'i. Ibn-un-Nadim has said that none of his books is known, as if he never read about his books mentioned in Bughyat-ul-Wu'at.
He died in 187 A.H.
5. Muhammad bin al-Mustanir bin Ahmad who is known as Qutrab-un-Nahwi (Grammatical genius), has been mentioned by Sayyid Mahdi Bahr-ul-'Ulum in his Rijal that he was Shi'ite.
He is the author of Al-'Ilal Fin Nahw, Al-Ad-dad, Al-Humuz, Al-Muthallath, and Al-Musannaf-ul-Gharib Fil Lughah.
He died in 206 A.H.
6. Al-Farra', Yahya bin Ziyad al-Aqta' al-Kufi.
He is called Al-Farra' because he used to play with the words. He was a pupil of Al-Kasa'i. As-Sam'ani says that al-Farra' was called as Amir-ul-Mu'minin of An-Nahw. He has also quoted Tha'lab having said that there would have been no Arabic but for Al-Farra' because he polished it and got it rid of foreing elements. Has he not been alive Arabic would have got corrupted.
According to Bughyat-ul-Wu'at, he was the Imam of An-Nahw among the Kufites, after al-Kisa'i. Similarly, As-Sayyid Mahdi Bahr-ul-'Ulum Tabataba'i has mentioned him in his Rijal, while the author of Riyad-ul-'Ulama' has testified his being a Shi'ite.
Bughyat-ul-Wu'at states that he liked al-Kalam and was inclined to the Mu'tazilite creed. But this statement is based upon a confusion between the Shi'ite doctrines and those of the Mu'tazilites, as the author of Riyad-ul-'Ulama' has pointed out.
This confusion is so usually found that even Adh-Dhahabi declared Al-Murtada to be a Mu'tazilite in his Mizan, despite the fact that Al-Murtada many a time gave refutations to the Mu'tazilite doctrines. Many Shi'ites have been treated as Mu'tazilites on account of this confusion.
Al-Farra' died in 209 A.H.
7. Ahmad bin Ibrahim bin Isma'il bin Hamdun.
He was a grammarian and a coutier of Al-Mutawakkil. Ash-Shaikh (in Al-Fahrist) and An-Najashi have said about him that he was the Shaikh of Linguistics and the teacher of Abil Abbas Tha'lab. He died during the third century.
8. Ibn-us-Sukait, Ya'qub Bin Ishaq.
He is the author of many books including Islah-ul-Mantiq. According to the statement of Al-Mubarrad, no book has crossed the bridge of Baghdad which could be compared with it in respect to linguistics. Tha'lab has said that after Ibn-A'rabi, no one has accomplished such a mastery of language as Ibn-us-Sukait has. He was beheaded by Mutawakkil for being a Shi'ite. This happenened in 244 A.H.
9. Abu Uthman al-Mazini Bakar bin Muhammad bin Habib.
According to the statement of Bughyat-ul-Wu'at he was leading figure in respect to Arabic language. According to Al-Mubarrad, no one knew An-Nahw more than Abu Uthman except Sibwaih. Ibn-un-Nadim and As-Suyuti have mentioned a number of books written by him on grammar (An-Nahaw).
Similarly, Ibn Khallakan declares him to ne the Master of An-Nahw and Literature in his period. An-Najashi too calls him in the same way and that he was in the front ranks of the scholars in Basra. An-Najashi has also quoted a statement of Al-Mubarrad telling that he was one of the Imamite scholars, his name being Abu Uthman Bakr bin Muhammad, and one of the servants of Isma'il bin Maitham. He has also mentioned his books. His death occurred in 248 A.H.
10.Ahmad bin Muhammad bin Khalid al-Barqui wrote a book on An-Nahw.
11. Abul Abbas Muhammad bin Yazid al-Mubarrad.
According to Bughyat-ul-Wu'at? He was the Imam of Arabic in Baghdad during his age. His books are (i) Al-Maqsur Wal Mamdud, (ii) Ar-Radd-u-'Alas-Sibwaih, (iii) Sharh-u-Shawahid-il-Kitab, and (iv) Ma Ittafaqa Lafzahu Wa Ikhtalaf Ma'nahu.
According to the statement of Riyad-ul-'Ulama', he was a leading figure, grammarian, linguist, scholar, Imamite, masterly and author of Al-Kamil. There are reports about him and Imams from the Ahlul Bayt(A.S.) which testify his being a Shi'ite.One of such reports has been quoted from Tarikhul Baladhari in Lawa'ij-ul-Ashjan and is about the virtues of Imam Husain (A.S.)
He died in 285 A.H.
12. Muhammad bin Ahamd bin Ibrahim al-Kufi.
He was called as As-Sabuni. He was one of the companions of Imam Ali al-Hadi (A.S.) and the author of Al-Fakhir Fil Lughat. He died in 300 A.H.
Source: Hasan al-Amin,Shorter Shi'ite Encyclopaedia

Reference: ImamReza.net