📰Articles: Shiatology📰

🍃Hadith al-Manzilah in the Musnad of Ibn Hanbal🍃

Ibn Hanbal has recorded it in the Musnad twenty times through different chains of isnad on the authority of several companions of the Prophet (sawa).

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📰Articles: Shiatology📰

🍃Abu Bakr's Dismissal from leading the Hajj and the Entrustment to Imam Ali (a)🍃

After a while, he told (Imam) ‘Ali [(‘a)], may Allah be pleased with him:
Overtake Abi Bakr and send him back to me and you proclaim (the Surah to the Meccans).

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📰Articles: Shiatology📰

🍃Were the killers of Imam Hussain (as) the Shias?🍃

A true and real Shiah sacrifices his life and soul for his imam, in the same way that many real Shi‘ahs sacrificed their lives on the day of ‘Ashura in order to assist Imam al-Husayn (as). The real Shi‘ahs reached out to their Imam lovingly, and sincerely gave their lives up in his way as martyrs.

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📰Articles: Shiatology📰

🍃On the passing of the last prophet of God – Unity in Islam🍃

If the last prophet of Islam: Muhammad ibn Abdullah managed through his lifetime to overcome great many enemies and pitfalls … many were those who wished to silence his voice and disappear his message, it is towards the end that his greatest battle would be fought.

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📰Articles: Shiatology📰

🍃The position and responsibilities of the Prophet’s successor🍃

During his lifetime, the Prophet fulfilled a number of key roles and responsibilities that could only be accomplished by a divinely-inspired person such as himself, and not just any ordinary man, no matter how intelligent they might be.
One of these duties was to explain the Qur’an, its implicit and hidden meanings; another was making decisions about legal issues for which laws had not already been laid down in the Qur’an. A third responsibility was to prevent any conflict between the Muslims and prevent any intellectual or religious deviations in the Muslims’ minds. This is why the Prophet’s sunna (meaning his words, deeds and approval) represents a perfect exemplar of conduct for Muslims.
Although prophethood (nubuwwa) and divine revelation (waḥī) ended with the death of the Prophet, the aforementioned roles still needed someone to carry them out in Muslim society; they had to be fulfilled, whether by an individual or a group of people who enjoyed the same spiritual qualities as the Prophet and shared his God-given knowledge, because no amount of ordinary education would be sufficient for them to carry out such important tasks.

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📖Articles: Shiatology📖

🍃Love for the Ahlul Bayt and its Outcomes🍃

Jabir ibn Yazid al-Ju'fi narrates that one day Imam Baqir asked him, 'Is it enough for a person who claims to be a Shi'a to only love us?' Then the Imam added, "Only the person who is God-wary and obeys Him is our Shi'a. Our Shi'as are only known by humbleness, trustworthiness, abundantly remembering God, fasting, prayer, goodness towards the parents, attending poor neighbors, taking care of the unfortunate and the orphans, honesty, reciting the Qur'an, and refraining from backbiting."

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📖Articles: Islamic Unity and Solidarity📖

✅ Islamic Unity – “The Main Responsibility of Muslims”, Ayatollah Sayyid Ali Khamenei (Part 1)

Unity, which is among the greatest and the most important duties of all Muslims, is one of the issues that I will stress today. The week leading to Rabi al-Awwal 17 was named as Unity Week at the beginning of the Revolution. That was because according to famous traditions narrated by our Sunni brothers, Rabi al-Awwal 12 marks the birth anniversary of the Holy Prophet (S). But according to famous traditions narrated by the Shia, the Holy Prophet’s (S) birth anniversary falls on Rabi al-Awwal 17.

At the beginning of the Islamic Revolution, the Iranian nation and government officials named the period between these two dates as Unity Week. They wanted Unity Week to be a symbolic representation of unity among Muslims. But it is not enough to choose names and talk about things. We must engage in action. We must move towards unity. The world of Islam is in need of unity today. There will be obstacles and sources of discord, but we must overcome these obstacles.

All great aspirations require serious efforts. No great aspiration can be achieved in the absence of serious efforts. Unity among Muslims is not an exception: It requires efforts. It is our duty to make efforts to create unity in the world of Islam. This unity can solve many problems. It can bring about glory for Muslim nations and communities.

Consider the current situation of the Muslim countries in the world. Look at the situation of Muslims, who currently make up one fourth of the entire world population. However, their role in world politics, even in their internal affairs, is far less important than the role of foreign governments and superpowers with evil intentions. The fact that I constantly advise our people and my audience against foreigners is not just because superpowers are foreigners. Rather that is because they have evil intentions. They seek to dominate us. They seek to humiliate Muslim nations and force them into complete conformity.

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📖Articles: Islamic Unity and Solidarity📖

✅ Islamic Unity – “The Main Responsibility of Muslims”, Ayatollah Sayyid Ali Khamenei (Part 2)

There are over fifty Muslim countries in the world. How can these Muslim countries stand up to these gross and evil intentions of domination? Is there any way other than unity? We must get closer. There are two major obstacles to unity and we must think of a way to remove them.

🍃Internal and external obstacles to Muslim unity🍃

There is the internal obstacle that is the result of denominational bias. This bias affects all groups of people. We must overcome this bias. Having faith in one’s creeds is laudable. It is also good to insist on these creeds. But this faith must not cross the line between logical argumentation and aggressive rejection of others’ beliefs. Our brothers who are part of the Muslim Ummah must treat each other with respect. They have a right to adhere to their own beliefs, but they must respect others, their rights, and their beliefs.

Muslims must leave ideological debates to scholarly meetings. Ulama and scholars may engage in religious debates. But there is a difference between religious debates at scholarly meetings and an exchange of insults in public and in front of an audience who are not capable of scholarly analysis. Ulama and government officials must keep this under control. That is a duty that lies on the shoulders of all groups of Muslims, both Shia and Sunni.

Muslims must move towards unity. This ideological bias is an internal obstacle to unity. One external obstacle to unity is the efforts on the part of the enemies of Islam to foment discord. We must be totally vigilant against such efforts. These efforts are not a recent issue. They came into being the day the dominant political powers in the world realized that they could influence other nations.

But these goals are being currently pursued more vigorously than ever before. The modern means of communication have helped further their goals. These people try to foment discord. They coin incendiary slogans to create discord. We must be vigilant. Unfortunately, some people in Muslim countries act as a tool in the hands of the spiteful enemies who seek to harm us.

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📖Articles: Shiatology📖

🍃Who are the Shia?🍃

The fifth imam of the school of ahl al-bayt, Imam Muhammad al-Baqir (pbuh) once told one of his students by the name of Jabir: "Is it enough for a person to embellish himself as our shi'a (follower) by professing love for us, the ahl al-bayt? Nay! By Allah, a person is not our follower unless he fears Allah and obeys Him. Our followers are only recognized, O Jabir, by their humility; submission; honesty; abundant praise of Allah, fasting and prayers; goodness to their parents; attention to the poor, needy, debtors, and orphans living nearby; speaking of the truth; recitation of the Qur'an; holding their tongues except for good words; and trustworthiness towards relatives in all affairs.

"Shi'a" means "a group of followers" and occurs in the Qur'an many times in reference to the followers of the previous prophets, such as Prophet Abraham and Moses (pbuh).[2] Shi'a today refers to the followers of a particular school of Islamic thought which is based on the teachings of the Holy Prophet (pbuh&hf) and his family and is also sometimes referred to as the school of ahl al-bayt (the family of the Holy Prophet). While no schools of thought existed at the time of the Holy Prophet Muhammad (pbuh&hf), the Prophet (pbuh&hf) still used to refer to a certain group of people as the shi'a of 'Ali.

Some of the narrations in which the Holy Prophet Muhammad (pbuh&hf) used the term "shi'a 'Ali":

"The parable of 'Ali is like a tree, of which I am the root, 'Ali is the branch, Hasan and Husayn are the fruits, and the shi'a are the leaves."[3] (Ibn Hajar)

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📖Articles: Shiatology📖

🍃The Five Schools of Islamic Thought🍃

Schools of thought (madhahib) are the paths people follow to the Holy Qur'an and Holy Prophet Muhammad (pbuh&hf). Obviously, these schools of thought were founded considerably after the death of the Prophet (pbuh&hf) and, in fact, never took shape until the time of the Umayyid Caliphate. The common phrase ahl al-sunnah wal-jama'ah, for example, became prevalent during the third century hijri. By the year 250 h., the four Sunni schools of thought were being popularized and patronized during the 'Abbasid Caliphate. The Shi'a school of thought, on the other hand, continued its growth and progress after Imam 'Ali (pbuh) through his descendants who were connected to each other through a chain of narration and knowledge.

Today, the five schools of Islamic thought accepted by all Muslims are the Ja'fari, comprising 23% of the Muslims; the Hanafi, comprising 31% of the Muslims; the Maliki, comprising 25% of the Muslims; the Shafi'i, comprising 16% of the Muslims; and the Hanbali, comprising 4% of the Muslims. The remaining small percentage follows minority schools such as the Zaydi and the Isma'ili.

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📖Articles: Shiatology📖

🍃What the Qur’an and the Prophet’s tradition say about succession🍃

The Ḥadīth of Badʾ al-Daʿwa
The ḥadīth of Badʾ al-Daʿwa (lit. ‘Beginning of the Preaching’), which is related to the beginning of the Prophet’s mission, is well-known to traditionists, historians and Qur’anic commentators. When God ordered the Prophet to call his close relatives to Islam – ‘Warn the nearest of your kinsfolk’ (Q26:214) – he told ʿAlī to prepare some food for the guests. After the leaders of the Banū ʿAbd al-MutTālib tribe had finished eating, the Prophet began to address them. He said, ‘The guide never lies. I swear by God, who is one and only, that I am His Prophet to you and all people. You will die just as you sleep and you will be resurrected just as you wake up, and you will be judged for all you do. Then there will be everlasting paradise and eternal damnation. O Sons of ʿAbd al-MutTālib! By God, I know of no youth amongst Arabs who can offer something more valuable to people than what I offer to you. I advise you to believe in God, and whoever helps me in this will be my brother, my legatee and my successor amongst you.’ The Prophet repeated his call to Islam three times, and it was ʿAlī who answered every time, ‘God’s Prophet, I am ready to help you in your mission.’ No one else responded. At this point, the Prophet said, ‘I hereby declare that ʿAlī is my brother, my legatee my and successor amongst you. So harken to him and obey!’ (Ibn Ḥanbal 1/111; Ṭabarī, 2/62; Ibn Athīr, 2/40). In this way, the Prophet declared ʿAlī his successor on the very day he declared his mission to his people.

The ḥadīth of Manzila
Scholars of ḥadīth and sīra relate that when the Prophet was setting out on the campaign of Tābūk amongst some thirty thousand men, ʿAlī asked him: ‘Shall I come with you?’ He replied: ‘no. ’ This distressed ʿAlī greatly, so God’s Messenger told him: ‘Are you not pleased to be with me in the same station (manzila) as Aaron was to Moses, except that there will be no prophet after me?’ (Bukhārī, tradition nos. 4706 and 4416). We know that Aaron, according to the Qur’an, was a prophet and, at the same time, Moses’s assistant and successor. Thus, ʿAlī was the Prophet’s assistant and his successor. According to Muslim, the famous Sunnī traditionist, when Muʿāwiya ordered people to insult ʿAlī he saw that Saʿd b. Abī Waqqāṣ did not do so. When he questioned him about the reason for this, Saʿd replied: ‘I do not insult ʿAlī because I remember three things the Prophet told him even one of which would be a great honour to me.’ And then Saʿd reported the above Prophet’s words to ʿAlī at the time of the campaign to Tābūk (Muslim 6/120).

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📖Articles: Shiatology📖

🍃What the Qur’an and the Sunna say about leadership of Amirul Mumineen (AS) 🍃

The intellectual centrality of the Prophet’s Household
If the ḥadīth of Manzila, ḥadīth of Ghadīr and ḥadīth of Badʾ al-Daʿwa point to the political centrality of the Prophet’s Family, there are other traditions which demonstrate their centrality to Islamic thought after the Prophet. In fact, ʿAlī and some of his descendants (who constitute the major part of the Prophet’s family) enjoyed the same kind of centrality as the Prophet himself did, except for receiving revelation and establishing the religion. What follows is aimed at support the centrality of the Prophet’s family to Islam.

The ḥadīth of Thaqalayn
The first supporting ḥadīth is that of thaqalayn (‘the two weighty things’), which contains some of the Prophet’s important words in the last days of his life:
Oh, people! I am soon to be summoned and I must respond. I have left amongst you two weighty things, one of which is greater than the other; the Book of God and my progeny, so pay attention to how you treat these two after me. They will not part from one another until they return to me at the Pool.’ (Nīsābūrī, 3/103)
The authenticity of this ḥadīth has been so heavily supported that Mīr Hāmid Ḥusayn has compiled a six-volume book, entitled ʿAqabāt al-Anwār, containing the supporting references.

The ḥadīth of the Ark
The second supporting ḥadīth is known as the ḥadīth of the Ark (safīna). In this tradition, the Prophet has compared his family, in terms of their intellectual centrality, to Noah’s ark and has added that whoever travels on board it will be saved and whoever does not will perish: ‘Lo! Verily the likeness of my Household amongst you is that of Noah’s ark; whoever boards it will be saved and whoever holds back from it will drown’ (Nīsābūrī, 3/151). Based on this, Ibn Ḥajar al-Haythamī argues in his Sawa‘iq that whoever loves the Prophet’s Family out of gratitude to God for sending the Prophet to the people and follows their teachings will be saved from darkness, and whoever does not follow them will be drowned in the sea of ingratitude and failure.

The ḥadīth of the Twelve Leaders
Bukhārī’s and Muslim’s ḥadīth collections, which are among the best and most reliable ḥadīth collections of Sunnī Muslims, include a tradition that refers to the rule of twelve leaders (amīr). Bukhārī writes that Jābir b. Samra said: ‘I hear the Prophet say, “There will be twelve leaders.” Then he said something I didn’t hear. I asked my father what he had said and he told me: “They will all be from the Quraysh.”’ (Bukhārī, 9/101, tradition nos. 7222 and 7223).
Meanwhile, Muslim relates from the Prophet: ‘This (Islam) will not be finished until twelve successors come and go after me… they will all be from the Quraysh’ (Muslim 6/3).
Aḥmad b. Ḥanbal narrates that Masrūq, a Successor, said: ‘I was sitting near ʿAbd Allāh b. Masʿūd as he recited the Qur’an, when a man asked him: “Did you ask the Prophet the number of his successors?” ʿAbd Allāh answered: “Nobody has ever asked me this since I entered Iraq. Yes, I asked the Prophet and he replied: ‘They will be twelve, as the leaders of the Israelites were.’”’
Other traditions tell us that the Prophet prefixed his description of the twelve successors with one of the following clauses: ‘Islam will always be mighty so long as…’ ‘Islam will always be victorious so long as…,’ ‘Islam will always be firm so long as…’, and ‘Islam will always be true so long as…’ Thus, the Prophet has connected the greatness, victory, firmness and truth of Islam to the leadership of the Twelve Imams and compared them with the Prophets of the Israelites.

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📖Articles: Shiatology📖

🍃What Prominent Non-Muslims Say About Amirul Mumineen (AS)🍃

Those who have learned about Amirul Mumineen, Ali ibn Abi Talib (AS), cannot but appreciate and love him.

God thus makes clear his signs to you that you may understand (Qur’an 2:242)

THE FIRST SUCCESSOR OF PROPHET MUHAMMAD (Peace and Blessings be Upon Them Both)

Imam ‘Ali bin Abi Talib was the successor to Prophet Muhammad, peace be upon them both. This is a collection of short quotations about him from a wide variety of notables belonging to other faiths, including academics, writers, philosophers, poets, politicians, and activists.

Thomas Carlyle
(1795-1881) Scottish historian, critic, and sociological writer.
“As for this young Ali, one cannot but like him. A noble-minded creature, as he shows himself, now and always afterwards; full of affection, of fiery daring. Something chivalrous in him; brave as a lion; yet with a grace, a truth and affection worthy of Christian knighthood.”
[On Heroes, Hero-Worship, And The Heroic In History, 1841, Lecture 2: The Hero as Prophet. Mahomet: Islam., May 8, 1840)]

Edward Gibbon
(1737-1794) Considered the greatest British historian of his time.
“The zeal and virtue of Ali were never outstripped by any recent proselyte. He united the qualifications of a poet, a soldier, and a saint; his wisdom still breathes in a collection of moral and religious sayings; and every antagonist, in the combats of the tongue or of the sword, was subdued by his eloquence and valour. From the first hour of his mission to the last rites of his funeral, the apostle was never forsaken by a generous friend, whom he delighted to name his brother, his vicegerent, and the faithful Aaron of a second Moses.”
[The Decline and Fall of the Roman Empire, London, 1911, volume 5, pp. 381-2]

Philip Khuri Hitti
(1886-1978) Professor of Semitic Languages at Princeton University
“Valiant in battle, wise in counsel, eloquent in speech, true to his friends, magnanimous to his foes, he became both the paragon of Muslim nobility and chivalry (futuwah) and the Solomon of Arabic tradition, around whose name poems, proverbs, sermonettes and anecdotes innumerable have clustered.”
[History of the Arabs, London, 1964, p. 183]

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📖Articles: Shiatology📖

🍃An Exclusive interview with Patriza (Tehran) Tamborini from Italy, By Asad-Shah Zafar🍃

Please give us a short biography of yourself.

I am Patriza (Tehran) Tamborini. I am Italian. I used to stay in Italy with my parents and when I was 24 my parents went to abroad. I graduated from educational department in Italy. At the age of 24 my parents went to Germany and I started working in a kitchen in a disco from 9 p.m. to 2 a.m. Whole the night I wasn’t sleeping due to my night job. I belonged to a Catholic Christian family but I wasn’t practical or religious. I used to go to church with candle and liked that environment.

What specifically attracted you to Islam?

When I was 23/24, one day I heard some talking bout God. How God deals all systems alone?!

I was greatly shocked of those views. So I bought the Quran in Italian language because I wasn’t fully satisfied with Christianity. Reading some pages of the Quran, I was greatly impressed; it was so logical that made me astonished. After that, I accepted Prophet Muhammad (PBUH) as the last prophet of Allah and Hazrat Esa (Jesus Christ) (AS) as a prophet of God, not his son. I didn’t have any Muslim by my side but when I read and touched Quran, I was amazed.



How did you become shia?

I met a Muslim and he told me to choose a sect, Sunni or Shia. I said I am Muslim and I didn’t have any debate with him.

In Italy there is a mosque that belongs to Whabbism. Their teachings are so strict and the way they talk is so rude. I didn’t like them and I became frustrated. During five years of being taught by Wahhabis, I did not understand the greatness of Islam. Because their teachings made me confined.

Concerning Sunni Islam, I received a lot of information. On 2nd August 1989, I became Sunni Muslim according to my primary information.

Shortly after Christmas, I got 21 Islamic books in which Shia Islam, philosophy of Karbala and Ahlulbayt (AS) were explained with details. By reading the books I judged Shia and Sunni political differences.

One day I met two Iranian shias. I was shocked because I hadn’t heard good things about shias from Wahhabis. As soon as I understood they were shias, I avoided them!

After two months those boys invited me to their house in order to have a discussion about Islam with me. On a specific day, I went to their house because they called me sister and I felt comfortable. They asked me, “which book is authentic after Quran?” I said Sahih al_Bukhari.

They left me alone for 6/7 months but I still felt their good faith. Then they attributed to some hadiths in Bukhari. I read them clearly and judged the reality myself. And In 20 to 30 minutes, I became Shia Muslim as the the most famous Hadith of Prophet Muhammad (PBUH) says, I send you the Quran and Ahlulbayt (AS).

Iranian boys said this Hadith is acceptable in both Sunni and Shia Islam. So I was greatly excited and got education of Ahlulbayt (AS). I also made my husband convert to Shiism after providing him information about Islam gradually. My two daughters are Shia Muslim too.

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Disobedience in the battle of Uhud
In the year 3/624, Abū Sufyān was preparing to attack Medina and encamped his forces at mount Uhud. The Prophet assembled an army to fight them and ordered fifty troops, led by ʿAbd Allāh b. Jubayr, to take up positions at a place called Jabal ʿAynayn to protect the Muslim army rear from attack. The Prophet insisted that they stay there no matter whether the Muslims were defeated or victorious. Notwithstanding the Prophet’s insistence, forty of the archers decided that their presence in that location was unnecessary and, seeing that the Muslims were about to defeat the enemy, abandoned their positions, against their commander’s advice, to collect booty. As a result, Khālid b. Walīd, leading the enemy cavalry, took the opportunity to attack the unprotected location and kill the remaining ten soldiers before attacking the Muslims’ army from behind and turning their victory into a defeat (Ibn Hishām, Sīra 3/83).

Objections to the Treaty of Ḥudaybiyya
In the year 6/627, the Prophet set out for Mecca to perform the rites of Ḥajj along with some of his Companions, but they were not equipped for warfare. When they reached a place called Ḥudaybiyya, which was on the edge of Mecca at that time, the disbelievers did not allow them to pass. For this reason, both sides agreed that no Ḥajj should be carried out that year but that the following year the Muslims would be allowed to perform their rituals. ʿUmar b. Khaṭṭāb was displeased with the agreement and furiously asked, ‘Will not this agreement be a disgrace to us in our religion?’ (Ibn Hishām, Sīra 2: 317). ʿUmar and his like-minded friends were persuaded after talking to the Prophet, and the future events revealed that the agreement produced many benefits to the Muslims and Islam. Only two years after the agreement, Mecca was captured by the Muslims and Kaʿba was cleared of idols.

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📖Articles: Shiatology📖

🍃My conversion story – There was only ever Shia Islam🍃

All roads lead to Rome they say … I would add that all roads lead to ShiA Islam if in fact one is to really embrace the tradition of the Prophet Muhammad.

I was asked many times by my contemporaries what it is about Shia Islam that I found compelling enough I would walk away from “mainstream” also known as Sunni Islam to become the minority of the minority?

I did not choose! Shia Islam chose me and my only choice in the matter was to follow. Actually let me rephrase that: being a Shia of Ali, being a servant of Ahlulbayt and stand true to the Message God imparted His last prophet: the Prophet Muhammad (PBUH) was never an issue to be debated. It was really the case of me knowing what was true and feeling compelled to act in accordance to this truth.

As for being the minority of the minority, God did warn that for every truth He would allow us to see, a test would follow. Speaking truth in the face of falsehood has never been an easy task and I long made peace with that.

The Quran does not promise to shield believers from hardship it only offers the strength to carry whatever burden God will chose to make us bear as we walk on His path.

Once upon a time a friend of mine taught me that rather that pray for a trouble free life one should instead call for strength and patience in bearing hardship.

But back to my conversion story … I came to Islam organically. There was no real struggle, no agonising debate over my challenging of my forefathers’ traditions and all the rest of it. I was raised a catholic but never really connected with the Bible and my parents did not exactly push me.

Where the Bible read like a far-fetch fairytale, the Quran appealed to my sense of logic. In all fairness it is difficult to rationalise truth … it just added up for me.

I read the Quran, asked a zillion questions, read many books and naturally came to the conclusion that I was a Shia.

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📖Articles: Shiatology📖

🍃Baseless theories about the origins of the Shīʿa - Part 1🍃

For a long time, theories have been developed to explain the appearance of the Shīʿa. Many of the theories were devised by non-Shīʿa scholars, or even anti-Shīʿa polemicists, and as a result are largely baseless. As documented history reveals, the Shīʿa are nothing more or less than Islam as taught by the Prophet and his Household. The Shīʿa, in this sense, have their roots in the Prophet’s lifetime, when he called those who supported ʿAlī his ‘shīʿa’ (lit. ‘followers’). These people, who believed that ʿAlī was the true successor of the Prophet, were some of his Companions. This Chapter is intended to clarify the truth about the appearance of Shīʿa.
There are many theories about the appearance of Shīʿa that are completely baseless. Some believe, for instance, that Shīʿa appeared as a result of political conflicts in the first century hijrī. Others have concluded that Shīʿa appeared as a result of theological debates, as did some other Islamic sects. These claims are made because they believe that Shi’ism is something other than Islam itself that only appeared after the Prophet’s demise. Therefore, they look for its root causes and attempt to devise theories to explain its appearance.
All of these theorists, however, ignore the fact that Shi’ism is nothing other than Islam as taught by the Prophet’s Household and that, in this sense, it appeared during the Prophet’s own lifetime. Even at that time, ʿAlī had some supporters and followers who were called his shīʿa and who followed ʿAlī as a result of the Prophet’s praise of him. Thus, these people loved ʿAlī and took him as their leader and model of good conduct after the Prophet. That is why we may claim that the Prophet was the first person to sow the seeds of Shi’ism, to ask people to follow ʿAlī and to call his followers Shīʿa.
There are forty aḥādīth bearing witness to the fact that the followers of ʿAlī are called his shīʿa. We will consider some of these traditions, which are all taken from Sunnī sources. Jābir b. ʿAbd Allāh reports that once ʿAlī came when Jābir was with the Prophet. On seeing ʿAlī, the Prophet said, pointing to ʿAlī, ‘By Him in whose hand is my soul, this man and his shīʿa will be saved on the Day of Judgment!’ Then he recited the verse: ‘Indeed those who have faith and do righteous deeds – it is they who are the best of creatures.’ (Q98:7). For this reason, whenever ʿAlī came to the Prophet’s Companions, they would say to one another, ‘there comes the best of creatures’ (al-Durr al-Manthūr 6/589). Ibn ʿAbbās reports that when the above verse was revealed to the Prophet, he said to ʿAlī, ‘this verse refers to you and your followers who will be pleased with God and God will be please with you on the Day of Judgment’ (al-Durr al-Manthūr 6/589). Ibn Ḥajar al-Haythamī reports in al-Ṣawāʿiq that Umm Salama said, ‘One night when the Prophet was at my home, his daughter suddenly entered, followed by ʿAlī. The Prophet said: ‘ʿAlī, you and your followers will be in paradise. You and your shīʿa will be in paradise’ (161).

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📖Articles: Shiatology📖

🍃Is Arbaeen walk to Karbala an INNOVATION?🍃

Question

By the Grace of God I have been going for the Arbaeen walk in the last few years but recently a very disturbing and confusing video has been forwarded to me showing a public speaker who calls the walk a carnival and an innovation similar to Salat-al- Tarawih. He said this is an innovation which has shackled us. He also says ‘the walk was supposed to be a private practice for every individual to do it in their own good time’. He also said the Hadith says ‘walk from Euphrates to the Haram of Imam Hussein (as)’.

Please shed some light on the significance of the walk on Arbaeen. Is this really an innovation?!

Answer:

This is not the first time or the first person who has attempted to extinguish the ‘Light of God’:

“They wish to extinguish God’s Light with their mouths, but Allah will not allow except that His Light should be perfected.” (Chapter 9, Ayah 32)

Although one of my colleagues has answered the above misgiving in a very academic manner, I will Inshallah shed some more light on this issue for your further information.

1. The abundant merits of visiting the holy grave of Imam Husain (as) is promised in numerous words of the Imams of AhlulBayt (as). One of the best and the most authentic primary sources on the merits of visiting the holy graves of AhlulBayt (as) is the book of ‘Kaamelu-Ziyaraat’ written by ‘Ibn Qulawayh’ who was one of the main students of Sheikh Al-Kulayni and the teacher of Sheikh Al-Mufid. The author has compiled over 500 narrations on the merits of visiting the holy grave of Imam Husain (as). The followings are only a few examples:

1.1: Mo’awiyah Ibn Wahb (a very prominent narrator) narrated from Imam Sadiq (as):

“Do not abandon the ziyarat (visitation) of al-Husain (as). Do you not like to be among those for whom the angels pray?!” (Kamelu-Ziyaraat, P. 119)

1.2: Mo’awiyah Ibn Wahb also said:

“I entered the house of Imam Sadiq (as) and I found the Imam on his prayer mat. I waited until he finished his salat (prayer). Then I heard the Imam saying in his supplication: “O Allah!… forgive me and my brethren and the visitors of the grave of my father al-Husain; those who spend their wealth and return (to his grave) in person (frequently)…” (Ibid, p.117)

1.3: Imam Sadiq (as) said:

“Verily, Fatima; the daughter of Muhammad (P) attends the visitors of her son al-Husain (as) and seeks God’s forgiveness for their sins.” (Ibid, P. 118)

1.4: Visiting the holy grave of Imam Husain (as) is equally recommended for both men and women. Um Saeed al-Ahmasiyah; a very learned female companion of Imam Sadiq (as) narrated:

“Imam Sadiq (as) said to me: O Um Saeed! Do you visit the grave of al-Husain (a.s)? I said: Yes. She further added: Imam then said to me: “Do visit him, for surely his visitation is a covenant on men and women.” (Ibid, P.122)

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📖Shiatology📖

Do Shias worship Ali ibn Abu Talib (as)?

Shias do not worship Imam Ali (as). Shias worship Allah (SwT). How can anyone believe that Shias worship Imam Ali (as) when he himself tells us to worship Allah (SwT)?

Nahjul Balagha
In the famous book, Nahjul Balagha, a compilation of the sermons and sayings of Imam Ali (as), the first recorded sermon begins with:

“Praise is due to Allah whose worth cannot be described by speakers, whose bounties cannot be counted by calculators and whose claim (to obedience) cannot be satisfied by those who attempt to do so, whom the height of intellectual courage cannot appreciate, and the divings of understanding cannot reach; He for whose description no limit has been laid down, no eulogy exists, no time is ordained and no duration is fixed. He brought forth creation through His Omnipotence, dispersed winds through His Compassion, and made firm the shaking earth with rocks.”

Imam Ali (as) continues: “The foremost in religion is the acknowledgement of Him, the perfection of acknowledging Him is to testify Him, the perfection of testifying Him is to believe in His Oneness, the perfection of believing in His Oneness is to regard Him Pure, and the perfection of His purity is to deny Him attributes, because every attribute is a proof that it is different from that to which it is attributed and everything to which something is attributed is different from the attribute.

Thus whoever attaches attributes to Allah recognises His like, and who recognises His like regards Him two; and who regards Him two recognises parts for Him; and who recognises parts for Him mistook Him; and he who mistook Him, pointed at Him; and he who pointed at Him, admitted limitations for Him; and he who admitted limitations for Him, numbered Him.”

This sermon, and others in Nahjul Balagha show that Imam Ali (as) is the most eloquent exponent of Allah’s existence, His unity (Tawhid).

Other followers
There are other groups, chief among them the Nuzayris, the various groups of the Ghuluww, the extremists, who have worshipped Ali, but not the Shias.

Shias take pride that Ali (as) was not Allah but was the first male to worship Allah, with the Prophet (S); the first to bow down behind Muhammad (S), in prayer (salah), in worship of the one true Lord, Allah (SwT).

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Shiatology

Do Shias believe that Ali ibn Abu Talib (as) is superior to the Prophet (S)?

Some enemies of the Shias claim that, we believe, Imam Ali (as) was better or superior to Muhammad (S); some have suggested that we believe that the revelation of the Holy Qur’an was intended for him but mistakenly given to his cousin Muhammad (S). This is nonsense.

Common sense
Ali ibn Abu Talib (as) was either 10 or 12 years of age when the Prophet (S) received his first revelation, (wahi), from the archangel Jibraeel (Gabriel) in a cave. Does it make sense to believe that Shias would claim Jibraeel, an infallible angel, mistook a 12-year-old boy for a 40-year-old man?

Shias do not believe this but rather take pleasure in pointing out how Imam Ali (as) slept in the bed of the Prophet (S) to protect the Prophet’s life. Ali (as) slept in the Prophet’s bed on the night of Hijra so that the Prophet (S) could migrate to Madinah safely. How could we then believe he is superior to the Prophet (S)?

References from books of Ahlul Sunnah
In fact, the Prophet (S) famously predicted, in a tradition (hadith) narrated by very famous Ahlul Sunnah scholars like Imam Ahmed ibn Hanbal in his Musnad and Imam Hakim in his Mustadrak: “In truth there will be, among you, one who shall fight over the ta’wil of the Qur’an, the interpretation of the Qur’an, just as I fought over its tanzil, its revelation.” Abu Bakr and Umar asked: “Am I he?” The Prophet said: “No, it is the one who is mending the shoes.” The companions turned to the side to see Imam Ali (as) mending the Prophet’s shoes.

This hadith shows that:

• Imam Ali (as) was the one the Prophet (S) singled out to his companions as the protector of Qura’nic interpretation;

• Imam Ali ibn Abu Talib (as) used to mend the Prophet’s shoes and take pride in it.

After the Prophet (S), Ali (as) is the most superior and the greatest being created by Allah (SwT) – but the key point to note here is “after” the Prophet.
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