Author name: Kiran

Can an Imam experience forgetfulness or inattentiveness?

Shias /

Often at times, we see those who are opposing the call saying that an infallible is 100 percent in everything, almost as if they are not humans and would justify that they don’t forget at all. This hadeeth shows us that an infallible can forget as it is normal, for even the Quran pointed out that Joshua a.s. forgot the fish and Moses a.s. and also Adam a.s. Them being infallibles is not harmed or let down from them forgetting because they are ultimately humans. Allah SWT is the one who is 100 percent perfect who doesn’t forget and doesn’t sleep. There was even a case where Imam Ritha pbuh cursed those from the people of Kufa who believed that the Prophet s.a.w.w doesn’t become inattentive and replied that only Allah SWT doesn’t become inattentive. So now according to the scholar followers are they going to nullify Imam Saadiq’s infallibility? Imam Jafar pbuh said: “So the Messenger pbuhap commanded Ali pbuh and Salman and Aba Thar and I FORGOT THE REST I THINK ITS MIQDAD..to call in the mosque with the highest of their voices that there is no faith to who does not secure his neighbor from the evil things. So they called three times and then he[Prophet] pointed to every 40 houses, in front of him and behind him, at his right and at his left. Kafi v.3 قال: فأمر رسول الله صلى اللهعليه وآله علياا عليه السلام وسلمان وأباذر ونسيت آخر وأظنه المقداد أن ينادوا في المسجد بأعلى أصواتهم بأنه لا إيمان لمن لم يأمن جاره بوائقه ; فنادوا بها ثلاثا ثم أو مأبيده إلى كل أربعين دارا من بين يديه ومن خلفه وعن يمينه وعن شماله. From Muhammad son of Muslim saying: I heard Abu Abdullah (as): Sufyani will rule over, after appearing for 5 places (Damascus, Homs, Palestine, Jordan, Qunsoreen) after the duration of a woman’s pregnancy. Then he said: “Istagforalla! A camel’s pregnancy, and it’s a guaranteed matter, it must occur”(Camel’s duration of pregnancy is 13 months) Gaibat AlToosi p.449

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Arabic Grammar, Infallibility, and Quran

Shias /

The opposers of the call often bring the misconception related to the Quranic recitation of Ahmed Al-Hasan and raise misconceptions around it on grammar or the recitation itself. Does the Quran go against the grammar? Is grammar something to judge the verses in the Quran or words of the Prophets and Vicegerents? What about the evolution of languages? Questions to opposers of the Yamani on his recitation:Explain to us what Fus’ha, Balagha means according to Ahlulbayt (as) and what did Imam Jafar (as) and Ahlulbayt (as) say about Naho? What do you think of the Pharoah accusing Moses pbuh being unclear when the Quran describes that the Messenger comes with clear speech Balag Mubeen? And what is the approach of Imam Al-Sadiq (as) to Naho and why did he (as) correct himself in describing the Sufyani in a hadeeth by changing 9 months to 13 months and said to Muhammad son of Muslim “Daani min Sahkikom” when Muhammad witnessed that Imam Jaafar a.s. opposed the Naho rules. (Reference given below).Another list of questions: What style of writing did Imam Ali (as) write the Quran with and why are there Shias sharing copies of the Quran of Imam Ali (as) without diacritical marks like in the Othmani scripture and prove to us scientifically, historically, the full correct recitation of Ahlulbayt (as) since the 7 recitations differ with each other in certain places [backed with references]. And why did the Prophet (s) tell us to read the Quran of Abdullah son of Masood and not Uthman Ibn Affan? Why did the Quran mention at one occasion Sabi’eeen and at another occasion Sabioon and prove to us how there is no Mukhalafa, i.e. violation in the Arabic grammar. All these questions should be sufficient for a reasonable person to contemplate such misconceptions. Statement from Imam Ahmed Al-Hasan (Q236, Enlightening Answer through the Internet) “I have never denied or prevented anyone from studying the Arabic language, and there are Ansar who are university professors and teach the Arabic language. Rather what I said was that the Inductive Grammar can bear error sometimes, so people can not consider it to be a law by which they judge the Qur’an and the words of the Prophets and Vicegerents, otherwise they would be admitting to Christians their criticism of the Qur’an by the grammar of the Arabic language which has been placed [by a human being].And if you are aware of the Arabic language, you shall find more than one school of Grammar, and for every school there is its own Grammar which differs from the other school. So which of them is true and which of them is illusion and false? [So much so] that even some of the scholars of Shia considered that it is more probable that the Qur’an has been distorted because of its violation to some of the Grammatical and Rhetorical rules which have bee placed [by human beings]. And you can look at Kifayat Al-Usul by Al-Ikhwand Al-Khorasani and the commentary of Al-Mishkeeny on it, where Al-Mishkeeny commented on Al-Ikhwand’s [view that] it is more probable that the Qur’an has been distorted, he said that which means: (As Al’itibar (analogy/comparison) and a lot of news indicate towards it), and by Al-itibar (analogy/comparison) he means the fact that the Qur’an which is between the hands of people violates Grammatical and Rhetorical rules. And the talk about the rules/grammar of the Arabic language is long. And know that the Arabs used to speak more than one [version of] Fus-ha (Classical) language, one of them is the language of [the different conditions of] “the five verbs” [according to where the verbs fall in the sentence], completely unlike how the rules of the language are.” From the Facebook Post Imam Ahmed Al-Hasan: “We don’t believe in the sacredness of the language, and we believe that it was subject to the law of general, universal evolution. The authenticity of this belief concurs with the authenticity of proving the theory of evolution. I have clarified its authenticity in detail, in the book ‘The Atheism Delusion’, as well as the absurdity of the ignorant ones’ responses to the theory of evolution. This makes it foolish to believe that there are infallible and fixed rules of the language that must be followed. These words of mine are not particular to the Arabic language but rather to any human or animal language in general. If this matter has been scientifically proven today, with authentic evidence, then Al-Sadiq pbuh clarified over a thousand years ago the absurdity of believing that there are fixed or infallible rules of the Arabic language or any other language: Muhammad bin Muslim said, “Imam Abu Abdullah pbuh read: And Noah called upon us.I said, ‘May my soul be sacrificed for you. If only you would look into this; I mean the Arabic language.’ So he said, ‘Remove me from this stench of yours.’” Mustadrak al-Wasa’il Volume 4, p. 278.” Response of Ahlulbayt pbut for grammar in the recitation Mirza AlNoori trasmits the letter from Imam Al Mahdi (as): Ithbaat AlWasya Imam Ali son of Abi Taleb pbuh – AlMasoodi AlHathani From AlKalabi from Abi AlHussain son of Ali son of Bilal and Abu Yahya AlNumani said a book from Abi Muhammad came to us while we were present at Abi Taher Bilal. So we looked at it and AlNumani said that it has mistakes or the grammar is false and this was in Samara. While we were in this situation until his [Imam Al Mahdi’s] signature came: “What is wrong with the folk Yalhanoona (saying that we make mistakes in grammar), for the word that we speak of escapes to 70 faces, all of it has an exit through it and an aim” p.270 AlSaadeq a.s said:”Whoever feels despaired from wanting the grammar shall have his preparedness of faith pulled away” Mustadrak Al-Wasa’ek v.4 p.278عن محمد بن مسلم قال: قرأ أبو عبد الله (عليه السلام): ولقد نادينا، نوحاً قلت: نوح! ثم قلت: جعلت فداك لو نظرت

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Ali never pledged allegiance to Abu Bakr

Sunnis /

When they took out Ali pbuh they carried him to Abu Bakr and presented him for allegiance, so he answered them with all firmness and persistence:”I am more worthy for this affair than you. I will not pledge allegiance to you and you are the first to pay allegiance to me.” So they said: “We will strike your neck!” So he said pbuh:”So then you will kill a servant of Allah and a brother of His Messenger.” So Omar said:”As for being a servant of Allah yes, as for a brother of His Messenger no! And Abu Bakr is quiet! And then Omar said to Abi Bakr: Don’t you want to command him by your command? So the Khaleefa said: I don’t force him into a thing, as long as Fatima is near him! So Ali went to the grave of the Messenger of Allah s.a.w, shouting and crying” O son of my mother, the folk have made me vulnerable and they almost killed me” Sharh Manhaj v.2:56,6:11, Imama and Syaasa:12-12. Tareekh AlYaqoobi-Mukhtasaran-2:126, AlFitooh Ibn Aatham 1:13, Dar AlKutob AlIlmya print 1 1406 A.H حَدَّثَنَا عَبْدُ الرَّزَّاقِ , عَنْ مَعْمَرٍ , قَالَ : قَالَ الزُّهْرِيُّ ، وَأَخْبَرَنِي عُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ عُتْبَةَ , أَنَّ عَائِشَةَ أَخْبَرَتْهُ , قَالَتْ : ” أَوَّلُ مَا اشْتَكَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي بَيْتِ مَيْمُونَةَ , فَاسْتَأْذَنَ أَزْوَاجَهُ أَنْ يُمَرَّضَ فِي بَيْتِهَا , فَأَذِنَّ لَهُ , قالت : فَخَرَجَ وَيَدٌ لَهُ عَلَى الْفَضْلِ بْنِ عَبَّاسٍ , وَيَدٌ لَهُ عَلَى رَجُلٍ آخَرَ , وَهُوَ يَخُطُّ بِرِجْلَيْهِ فِي الْأَرْضِ , قَالَ عُبَيْدُ اللَّهِ فَحَدَّثْتُ بِهِ ابْنَ عَبَّاسٍ , فَقَالَ : أَتَدْرُونَ مَنْ الرَّجُلُ الْآخَرُ الَّذِي لَمْ تُسَمِّ عَائِشَةُ ؟ هُوَ عَلِيٌّ , وَلَكِنَّ عَائِشَةَ لَا تَطِيبُ لَهُ نَفْسًا روى الامام احمد في مسنده الجزء 6 صفحة 228

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Sheikh Korani defends the Imamate of the Mahdis

Shias /

Sheikh Korani in his commentary will prove that the narration of the Mahdis is not khabar ahaad(this means reports which don’t give certainty)solitary reports:Sheikh AlKorani points out the Tawaator of the narrations of the Mahdis in discussing the words of AlBayathi AlAmeli the author of the book Sirat AlMustaqeem who said that the narration of the will is khabar ahaad :And the meaning from his words may Allah have mercy on him[AlBayathi]:” Is that Shareef AlMurthatha may Allah have mercy on him defended about the narrations on the continuation of Takleef(religious accountability)and the general Imamate after Imam AlMahdi pbuh with his sons the Mahdyeen(Mahdis). And he said that this doesn’t conflict with that the Imams pbut are 12 and not more because they are the origin and the ones who remain from their branches and their continuation. And he does not reject the words of AlMurthatha but excluding and taking responsibility at interpreting the hadeeth of the 12 Mahdis.As for his saying that its khabar ahaad/solitary reports, the reason is that he did not look at the multiple reports that we have mentioned and I have seen some of them mentioned in the sources of other than ours also! And he imagined may Allah have mercy on him that the Qyama is close to the nation of Imam AlMahdi pbuh, he didn’t come with hadeeths from Ahlulbayt pbut and also his wrong interpretation from the non existence of the nation after their nation. So we do not agree that this is evidence of the short period of their nation pbut.”Mujam Mawthoo’i liHadeeth Imam AlMahdi pbuh p.305 أشار الكوراني الى تواتر روايات المهديين (ع) في مناقشته لقول البياضي العاملي صاحب كتاب الصراط المستقيم بأن رواية الوصية آحاد، قائلاً:[ومعنى كلامه « رحمه الله » : أن الشريف المرتضى « رحمه الله » دافع عن روايات استمرار التكليف والإمامة العامة بعد الإمام المهدي « عليه السلام » بأولاده المهديين ، وقال إن ذلك لا ينافي أن الأئمة « عليهم السلام » اثنا عشر لا أكثر ، لأنهم الأصل والباقون من فروعهم وامتدادهم . ولم يردَّ هو كلام المرتضى « عليهم السلام » بأكثر من الاستبعاد والتكلف في تأويل حديث الاثني عشر مهدياً ! أما قوله إنه خبر آحاد ، فسببه أنه لم يطلع على الأخبار العديدة التي أوردناها وقد رأيت طرفاً منها في مصادر غيرنا أيضاً ! وتصوره « رحمه الله » أن القيامة قريبة من دولة الإمام المهدي « عليه السلام » لم يأته من أحاديث أهل البيت « عليهم السلام » ، وكذا تفسيره الخاطئ لعدم وجود دولة بعد دولتهم ، فلا نوافقه على أن ذلك يدل على قصر مدة دولتهم « عليهم السلام »] المعجم الموضوعي لأحاديث الإمام المهدي (ع) ص305

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Successors after the Qaim and his Gaiba (Mafateeh Jinan)

Shias /

Mafateeh AlJinaan p.235 dua on the third day of Shaban speaking about Hussain a.s. it says: …”And the successors from his[Hussain a.s.] offspring after the Qaim(Riser) and his Gaiba..”so who are the successors after the Qaim’s Gaiba? None other than the Mahdis mentioned in the Prophet’s will starting from Ahmed and ending with the last Mahdi a.s.

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All the names of the Imams in the hadeeths (not Mutawaator)

Shias /

The disputant would often argue and say we have 10000 hadeeths that mention the Imam’s names and its enough for us to consider the Prophet’s will weak. Our answer is: Whoever said that there are 1000 hadeeths that mention the Imam’s names is wrong. Look at what Sayed AlKhoei said and you will know why the will of the Prophet Muhammad s.a.w.w is a powerful evidence to prove the creed of the 12 Imams and their names. Sayed AlKhoei:The narrations that are Mutawaater that reached us from the way of the Aama(Sunnis) and the Khaasa(Shia) have specified that the Imams are 12 from the way of the number but they were not specified BY NAME pbut… Sirat AlNajat Fi Ajwibat AlIstifta’aat-Sayed AlKhoei commentary by Mirza Jawad AlTabreezi v.2 p.452 So the hadeeths about mentioning the names of the Imams according to Sayed Khoei are not Mutawaater. Does that benefit doubt or certainty according to the Shia Aqeeda if a hadeeth is not Mutawaater?Any person can ask someone who studied in the Hawza about a hadeeth which is not Mutawaater, he will say it benefits “than” which means doubt because it didn’t reach the level of certainty. So if the names of the Imams in the hadeeths are not Mutawaater would you reject them?This is a question to a cleric follower who is disputing with the Ansars.So why do you reject a hadeeth of the will, when it can be proven that its Mutawaater Manawee, frequently reported in meaning?الخوئي : الروايات المتواترة الواصلة الينا من طريق العامة والخاصة قد حددت الائمة عليهم السلام بإثني عشر من ناحية العدد ولم تحددهم بأسمائهم عليهم السلام واحدا بعد واحدصراط النجاة -في اجوبة الاستفتاءات تاليف السيد الخوئي وتعليق الميرزا جواد التبريزي ج 2 ص 452 : سؤال 1422

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Imam Ali pbuh: “His descent is hidden”

Shias /

The victory of Allah is with a man whose descent is hidden in the end times? Is Imam AlMahdi’s descent hidden? Who is he other than the man of black banners, the Yamani Ahmed AlHasan a.s.? AlZubaidi said in Taj AlAroos:”Khamel”: Khamel in his mention and voice”Khamoolan”:[meaning] hidden.Taj AlAroos v.14 p.212-Arabic dictionary Imam Ali a.s on the pulpit of Kufa said”There has to be a mill that crushes and when its axle begins to start it,Allah will send a harsh servant(slave of His) whose LINEAGE IS HIDDEN[Khamelan Aslaho] VICTORY will be with HIM,his companions will have long hair people of Sibal,clothes are black,people with black banners.”Gaibat AlNumani p.265 Aslaho means Sheikh Nathem Uqaily: And its known among the people and acknowledged that when its said “Asel of so and so” it means descent. One can go to Lisaan AlArab and see it for himself v.1 p.310728]

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Companion of an Imam leaves the Waqifi sect from a vision

Shias /

From AlHasan son of Ali AlWasha(companion of Imam Ritha pbuh)and he has left from being a Waqifi(believing that Musa AlKathem a.s. is the Qaim and no Imam after him)from unseen news that Imam Ritha pbuh showed him.He said:(We were with a man in Maro and there was with us a man who was a Waqifi so I said to him: Fear Allah, I used to be like you so Allah illuminated my heart. So fast Wednesday, Thursday and Friday and make Gusel and pray 2 rakaat and ask Allah so that he can show you in your sleep of what can be evidence to this matter. So I returned to the house and a book from Abi AlHasan already reached me and he was ordering me to make dua about this matter for that man. So I went to him and reported him. And I said: Praise Allah and >>make Istikhara 100 times<<. And I said to him: I found the book of Abi AlHasan which reached me to the house to say to you about what we were in. And I hope that Allah will illuminate your heart. So do what I told you from fasting and dua, so he came to me on the day of Saturday at night. So he said to him: I bear witness that he is the Imam who is obligatory to obey. So I said: How? So he said: Abu AlHasan pbuh came to me in sleep and said: O Ibraheem by Allah you will return to the truth, and he claimed that no one showed him except Allah.)AlKhara’ej Wal Jara’eh v.1 p.366 h.23Bihar AlAnwar v.49 p.53 h.6Awaalem v.22 p.104 h.78

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Law of recognizing the Khalifa

Sunnis /

1. Allah has textualized about Adam and that he is a successor on his earth in front of the angels pbut and Iblees l.a. 2. After when Allah created Adam pbuh He taught him all the names 3. And then Allah commanded those who worshiped him during that time, the angels and Iblees to prostrate to Adam. “And when the Lord said to the angels that I am placing on this earth a successor. So they said:’Would you place therein who corrupts within it and sheds blood, while we glorify by your praise and sanctify you. So he said:’I know that which you know not’ “2:30“So he taught Adam all the names and then he presented them to the angels so he said: Tell me the names of those if you were truthful?” 2:31“And when I made him and blew my Spirit into him, they fell prostrating to him” 15:29“So We said to the angels prostrate to Adam, so they fell prostrating except Iblees, he was from the jin but has disobeyed the command of his Lord. So will ye take him and his offspring preferred ones without Me, while they are enemies? Wretched it is for the wrongdoers as an exchange” 18:50 These three matters constitutes the law of Allah the Exalted and Most High to know the Hujja (proof) upon the people and the Khalifa Allah (Vicegerent of God) on his earth and these three matters is the law of the tradition (Sunna) of Allah the Exalted and Most High to know the Khalifa ever since the first day, and this Divine tradition (Sunna) will continue until the end of the Dunya (World) and the rise of the Hour. “The Sunna of Allah in those who have passed from before and you will not find a Sunna of Allah in exchange” Ahzab 33:62 “The Sunna of Allah which has passed from before and you will not find a Sunna of Allah in exchange” AlFateh 48:23 Thus, in all simplicity: Any human being who has a factory or a garden or a ship or anything which has workers working within it, he must appoint for them a person who is from among them to lead and he must textualize about him by name or else chaos will become widespread. Likewise he must be the most knowledgeable of them and best of them and he must command the people to obey him so that what he wants is fulfilled. However, if the human being becomes a shortcomer in any of these three, he will place wisdom alongside foolishness, so how will the people allow this upon Allah, that he leaves any of these three while He is the Absolute Wise?!! Page 93-94Ida’aat (Enlightenments)-Ahmed Al-Hasan

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If Shia say A’isha is bad, how could the Prophet marry her?!

Sunnis /

Question 276, from the book Al-Jawab Al-Moneer Vol. 3, section of the answers by the Ansar of Imam Al-Mahdi (a.s) A Sunni woman wrote a message to which the Ansari Sheikh Nathim Al-Uqeily, may Allah (swt) safeguard him, responded with proofs just from Sunni sources. Basically her questions and his answers tackled the following points (which are points often raised by our Sunni brothers and sisters): 1) How dare you accuse A’isha of adultery while she was the wife of the Prophet? Why do you not sanctify her like you sanctify Khadijah and Umm Salamah for example? And let’s assume that A’isha made a mistake against Imam Ali by going to war against him, does this take her out from Islam?(Here Sheikh Nathim will state very clearly that we never accused A’isha of adultery. And he will mention that we only sanctify the wives who have held tight to the will and commands of the Prophet (sawas), so he will prove from Sunni sources a lot of Hadiths in which the Prophet (sawas) clearly and repeatedly stated that if Ali goes on a certain path and other people go to another path then you must stick with Ali because he will always take you to guidance and will never mislead you, and he will also mention other Hadiths from Sunni sources which say that whoever separates from Ali has separated from the Prophet and whoever separates from the Prophet has separated from Allah (swt). And it is confirmed with Sunni and Shia that A’isha went out against Ali in a lot of incidents, and the most popular of them is the battle of the camel, so according to the Sunni Hadiths, A’isha separated from Ali (a.s), therefore she has separated from the Prophet (sawas), therefore, she has separated from Allah (swt) – according to Sunni sources. He will also mention Hadiths that show that the Prophet (sawas) himself was the one who commanded us to love Ali and he (sawas) (not the Shia!) was the one who made the love of Ali a measure of faith – again just from Sunni sources) 2) If you say that A’isha was misguided and not upon the truth, then how could the Prophet (sawas) make a “mistake” and marry her while he is infallible? (Here Sheikh Nathim will prove from the Qur’an that Prophets do not necessarily marry righteous women) 3) Isn’t there a verse in Qur’an that says “The evil ones are for the evil ones and the good ones are for the good ones”? So how do you say that A’isha is evil? (Here Sheikh Nathim will show that according to the Sunni scholars and sunni interpretations, this verse does not mean what she understood, rather it means: “the evil speech is for the evil people and the good speech is for the good people”, according to the Sunni interpretations) 4) A’isha is from Ahlul Bayt since she is the wife of the Prophet, so she is purified from every impurity because the verse in the Holy Qur’an says: {Verily Allah desires to keep off from you every kind of impurity O’ People of the House (Ahlul Bayt), and purify you with a perfect purification} (Here Sheikh Nathim will prove from Sunni sources that the wives of the Prophet are not included in “Ahlul Bayt” and not included in this verse and that “Ahlul Bayt” is restricted to only Ali, Fatima and their Progeny, peace be upon all of them – all from Sunni sources) So if any of those question are questions that you faced before, then please take the time to read the response of Sheikh Nathim, perhaps you may take it insha’Allah as a base then further research on your own if you need to. And may Allah (swt) guide the sincere truth seeker. The following is the question as it came in the book:______________________________Question 276: a) I have sent you a message two months ago but you have not responded to it. I believe you did not like it. I will give you noble verses to prove to you that Ahlul Bayt include the wife: In the Name of Allah The Merciful The Intensely Merciful {And when Job (Ayoub) called to his Lord, “Indeed, adversity has touched me, and you are the Most Merciful of the merciful” * So We responded to him and removed what afflicted him of adversity. And We gave him [back] his family….} [Surat Al-Anbiyaa’ 21:83-84] In the Name of Allah The Merciful The Intensely Merciful {They said, “Are you amazed at the decree of Allah ? May the mercy of Allah and His blessings be upon you, Ahlul Bayt (people of the house). Indeed, He is Praiseworthy and Honorable”} [Surat Hud 11:73] In the Name of Allah The Merciful The Intensely Merciful {And when Moses had completed the term and was traveling with his family…..} [Surat Al-Qasas 28:29] As for the purification, In the Name of Allah The Merciful The Intensely Merciful {….Allah does not intend to make difficulty for you….} [Surat Al Ma’ida 5:6] b) Peace, Mercy, and Blessings of Allah be upon you. May Allah send His Peace and Blessings upon Muhammad and the Family of Muhammad and the companions of Muhammad, all of them. You say the truth a lot of times, rather you are the best Shia group. However, you agree with them in insulting and cursing and you did not even make The mother of the Believers (A’isha) be rescued from that. Rather, you made the measure of faith to be the love for Ali and his sons, and not believing in Allah and His Angels and Messenger and the Final Day. The infallible does not make mistakes, so how could the Prophet make a mistake and marry A’isha? He is far away from that! Did not Allah (swt) say that evil ones is for evil ones and good ones are for good ones? Contemplate over the verse and seek Allah’s forgiveness! And let’s assume that

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