Did Imam Ali Give Allegiance to Abu Bakr?

AYATOLLAH SAAFI GULPAYGANI

In relation to the issue of the oath of allegiance of the Commander of the Faithful that is said was taken from him – whether this be something that is verified or denied, and also, this noble personality remaining quiet and not participating in any type of activity of rebellion and not picking up arms to go against (those who stole his rights), and the pleasure and approval of this personality in relation to what had occurred: these are all things that are not established (according to the recorded events of history).

The reluctance of those pure souls (the Companions) and the other great personalities – who in the beginning did not give the oath of allegiance; however, later on (as some people mention) did give the oath of allegiance – and also the large number of people who, in those specific and particular conditions gave the oath of allegiance in a particular way (as has been mentioned in history) is also neither confirmed nor established.

With his sword drawn out of the sheath and with the help and support of his gang, Umar roamed the streets of Medina threatening the people with death and forced them to give their oath of allegiance to Abu Bakr. 

Please note the following points:

1. The belief of the Shia, who are of the People of the Text – through the utilization of the logical and related proofs – is this: the Imamate is a position that one is appointed into by Allah, and after the Prophet, that individual whose persona possesses all of the characteristics embodied in Islam except for Nubuwwah (prophethood) and who shares in the continuation of the same divine blessings of that personality (the Prophet) in all ways and forms is the one whose Wilayah(mastership) over all affairs of the society must be designated and appointed by Allah the Most High. The Commander of the Faithful, according to the countless texts (ahadith) and other proofs was the appointed caliph and the true Imam, and deviation from him to anyone else – even if all of the people are in agreement over that other person – is not permissible and is a case of: "Giving preference to one whom Allah has relegated low and leaving behind the one whom Allah has given preference to."

Just as the Prophet is not permitted to grant the station or position of prophethood to anyone else, so too the Imam is not permitted to grant the station or position of Divinely-appointed leadership to anyone else. Therefore, supposing that after Imam Ali was refused (the station of caliphate) and then later on, the oath of allegiance was taken from him, or this noble personality – due to events that came up later on (which will be mentioned ensuing) – was rendered helpless to pledge the oath of allegiance, then the true meaning and significance of this sort of oath of allegiance was not achieved by this (forced act), and the correctness of the actions of the other party is not accepted.

2. If the caliphate (of Abu Bakr) was based on the truth, then this would imply that the hesitance of Imam Ali and Sayyidah Zahra (peace be upon them) and a large number of people and revered companions was not proper and that they were not on the path of the truth. 

It is known that there are definite and decisive narrations from the noble Prophet of Islam which state that Ali is on the Truth, and the Truth is with Ali, and these two will never separate from one another. Therefore, if someone says that Imam Ali was not with the truth in this event or did not speak the truth or did not act upon the truth, then he is belying the Prophet.

Thus it is with no uncertainty that we say that Imam Ali, in this event and all other events and circumstances, was always on the truth, and his refusal to give the oath of allegiance was also not the refusal to be on the truth; rather, his refusal was the denial of falsehood.

3. The refusal of Imam Ali and a group of others to give oath of allegiance to the caliphate from the point of view of history is not something that can be denied, and even one of the contemporary poets from Egypt who was known by the title of "Poet of the Nile" in his poems has also admitted this. The refusal (to give the oath of allegiance) was so commonly accepted and indisputable such that in one of the letters that he wrote to Imam Ali, Muawiyah has mentioned this fact and in reply, Ali did not deny that he had not given the oath of allegiance; rather, the rightfulness and legitimacy of his denial and refusal and the oppression that he faced is mentioned in his own words in this writing (to Muawiyah) when he wrote: "You also want to taunt me by saying that when I refused to accept the caliphate of the First Caliph, I was dragged like a camel with a rope round my neck, and every kind of cruelty and humiliation was leveled against me." (Nahj al-Balagha, letter 28)

To summarize our point, not only is there no room for doubt or skepticism that Imam Ali and the rest of the clan of Bani Hashim and a large number of the companions refused to give their oath of allegiance to the caliph, rather, their refusal was known and evident for all to see.

However, if it is claimed that after those harsh and coarse events that took place, Imam Ali and those who supported him gave their oath of allegiance and that their oath of allegiance was by way of their own inward pleasure and their pure heart and intention, then it is not possible to substantiate this (claim), since the hadith (of this event) is a single narration (khabar-e-wahid), and in the terminology of the science of hadith, it is doubtful (mashkuk). In this hadith, many contrasts and irregularities can also be seen, which this point in time is not the place for discussion. Anyway, we are not able to classify their oath of allegiance as an authentic oath of allegiance that would have any basis in the Islamic legislation.

At this point we mention some reasons that IF indeed this oath of allegiance did occur in history, then why it may have taken place.

1. It was seen (by Imam Ali) that to stand up to what had occurred (the events of Saqifah) would not be possible except by resorting to an armed struggle, which was not conceivable, since it would have resulted in an internal war between the Muslims. The condition and situation (that the Muslim Ummah was in) was such that very recently, through the pains and troubles of the Noble Prophet and through the assistance of Imam Ali and others, the seed of true faith and conviction in the Oneness of Allah had just been sown in the hearts of the believers, and an internal war would not have served the cause of Islam. It would be through this act that the very foundations of Islam would be put at in danger and would force the Muslims to stand up in ranks against one another, whose outcome or conclusion would never be reached.

It was Imam Ali who had helped the Prophet in the establishment of this foundation (of Islam). It was through his truthfulness and sincerity and by putting his life in his own hands and through his self-sacrifices at all places and all times from the very first day (that built the religion). His heart throbbed for this religion, and he saw that if the defense of his own self meant the desolation and annihilation of these foundations, then for sure he would choose to save Islam and try to maintain the unity of the Muslims in face of the opposition of the Kuffar and would give this precedence to the adjudication of the truth. This would allow Islam to progress and advance, even though such a progress would be slower and take much longer.

Allah forbid that the religion come to a complete standstill and the movement that the Prophet had brought forth with the help of the people should stop for even one moment (if a war would take place amongst the Muslims) just so the groundwork could be laid down for the advancement of the religion of Islam and in order for the mandate and establishment of the Wilayah and Caliphate of Ali to take root in the future, just as happened later on.

With the passing of time, the truthfulness of the Ahlul Bayt (peace be upon them) and the blunders and mistakes of deviating from the (true) Imam that had been appointed was made apparent, and on their own, the people developed an attraction for the Noble Qur'an and the Ahlul Bayt and the true belief in the Imamate.

The opportunity also arose for the Ahlul Bayt to guide the people to the pure springs of Islam, the teachings of the religion, the exegesis of the Qur'an, and the true religion of Islam with all of its rules and regulations, political teachings, societal and ethical instructions, and guidelines. More important than all of this, the correct divine theological beliefs were conferred to the people.

However, if an internal war had taken place in Medina, then the corruption, deviation, sedition, and revolts that would have stemmed from this act would have put all things in danger of complete annihilation, and it was because of this reason that Imam Ali rejected the advice from Abu Sufyan for him paying oath of allegiance to Imam Ali, and considered this as an act that would initiate sedition and revolt.

2. The second reason for Imam Ali (hypothetically) giving oath of allegiance is that, just as can be deduced from a study of history, this noble personality had fear or concern for the life of himself and that of his family, and this fear or concern was something that Abbas, his uncle, was able to discern. It was his uncle who advocated him to pay the oath of allegiance, since if he was to be killed, then it would be Islam and the Muslims, who at that time were desperately in need of knowledge and enlightenment, who would have been in disadvantage and loss.

It was in such a circumstance in which it was not possible to have recourse in force and also one in which complete submission was also not in the best interest to deal with the situation that Imam Ali was very careful and critical (in how he dealt with the situation).

This noble personality, by choosing the path that he did, fulfilled a very heavy responsibility that was upon him; he exposed the truth, and at the same time, observed what was best for Islam in its entirety. His precious soul, which was ready to sacrifice its self in the path of Islam, was also protected, so that his blood would not have been shed uselessly simply to affirm the power of truth, and so that the fire of revolt, through which all things are scorched, would not be lit, and so that the opportunity (of Imamate and leadership of the community) whose acquisition was expected in the future would not go away.

In summary, Imam Ali acted according to the testament that was left by the Prophet and did not even cringe in carrying out the will by the amount of the head of a needle. The arena or environment that would cause the feelings or emotions of any brave, courageous, powerful person to be stirred or stimulated were all witnessed; however, he did not perform any act that he should not have performed, nor did he utter any words that should not have been issued. He acted with complete knowledge and by observing and weighing all angles of the situation.

However, all of these conditions and situations prove the truthfulness of Imam Ali and his desire for Islam and his acting not for his own sake. It is clear that this noble personality was completely annihilated and drowned in the Truth, and that which was important to him and had any value to him was Islam, the endurance of the code of Islam, and the interests of the Muslims. 

In the conditions that he was put in, neither his staying quiet nor giving oath of allegiance by force and through coercion would give any credence to the rightfulness of the state of affairs at that time. Such an oath of allegiance would not absolve anyone of their religious responsibility, nor would it pardon anyone of their code of conduct.

Ayatollah Saafi Gulpaygani is a Marja Taqleed of the Shia world. He lives and teaches in the holy city of Qom.

Editor's Note: This article is the first of many questions on a variety of religious topics that were answered by Ayatollah Gulpaygani and translated into English by Shaikh Saleem Bhimji. The entire series is available online at al-mubin.org.

Prophet Muhammed (saws) and his 3 precious commandments to Ali.

1. O Ali, whenever you look in a mirror, you should say ‘Allahu Akbar’ three times, and say: O Allah, Better my morals in the same way You bettered my creation.
2. O Ali, three men will be stood under the shade of the (Divine) Throne on the Day of Resurrection: they are a man who likes for his friend whatever he likes for himself, a man who stops doing any thing before he realizes whether it pleases or displeases God, and a man who does not find fault with his friends before he himself gets rid of that fault. A man will find a new fault with himself whenever he gets rid of one. It is quite sufficient for a man to engage with himself.
3. O Ali, it is written in the Torah that four matters always accompany other four ones. He who begins his day with acquisitiveness is beginning his day with discontentment to God. He who complains about misfortune is complaining his Lord. Two thirds of the religion of him who declines before a rich man are gone. The people of this umma who will be in Hell are surely those who deride and disregard the Verses (or signs) of God.
   
   
   Source: here

FEB 25 Women in Glance - Wording of Imam Ali (as) Part 2

Believer

Here is a Ṣaḥīḥ (Authentic) ḥadīth from the Ahlul Bayt (عليهم السلام) on what constitutes a true mu’min (believer). In this ḥadīth Imām al-Ṣādiq (عليه السلام) says that in order to be considered amu’min (believer), one much willingly follow ALL the commandments given by the Prophet (صلى الله عليه وآله وسلم) and the A’immah (عليهم السلام).

Among the scholars who have authenticated this ḥadīth are `Āṣif al-Muḥsinī[1], Hādī al-Najafī[2], Wahīd al-Khurāsānī[3], and al-Majlisī[4].

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عَبْدِ اللَّهِ ع

`Alī b. Ibrāhīm[5] from his father[6] from Ibn Maḥbūb[7] from Ibn Ri’āb[8] from Abī `Abd Allāh (عليه السلام),

قَالَ إِنَّا لَا نَعُدُّ الرَّجُلَ مُؤْمِناً حَتَّى يَكُونَ لِجَمِيعِ أَمْرِنَا مُتَّبِعاً مُرِيداً أَلَا وَ إِنَّ مِنِ اتِّبَاعِ أَمْرِنَا وَ إِرَادَتِهِ الْوَرَعَ فَتَزَيَّنُوا بِهِ يَرْحَمْكُمُ اللَّهُ وَ كَبِّدُوا أَعْدَاءَنَا بِهِ يَنْعَشْكُمُ اللَّهُ

Said: “Verily, we do not consider a man a mu’min until he follows ALL of our commands, willingly, [know that] a part of following out commands and wishing to fulfill it is through al-Wara`a (piety), then adorn yourselves with it (i.e. piety), may Allāh have mercy on you, and keep busy (fighting) our enemies with it (i.e. piety), may Allāh reinvigorate you”[9]

_________________________________________________________________________________
[1] `Āṣif al-Muḥsinī, Mashra`ah Bihār al-Anwār, vol. 2, pg. 350 [He said the ḥadīth is Mu`tabar(Authentic)]

[2] Hādī al-Najafī, Alf Ḥadīth fī al-Mu’min, ch. 146, pg. 261, ḥadīth # 786 & Hadi al-Najafi,Mawsū`ah Aḥādīth Ahl al-Bayt , vol. 12, pg. 142, ḥadīth # 15115 [He said the ḥadīth has a Ṣaḥīḥ al-Isnād (Authentic Chain of narrators)]

[3] Wahīd al-Khurāsānī, Muqaddimah Fī Usūl al-Dīn, pg. 501 [He said this ḥadīth is Ṣaḥīḥ(Authentic)]

[4] al-Majlisī, Mir’āt al-`Uqūl, vol. 8, pg. 64 [He said this ḥadīth is Hasan (Good)]

[5] `Alī b. Ibrāhīm b. Hāshim al-Qummī is thiqah (trustworth) according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 260, person # 680) and al-Ḥillī (See: al-Ḥillī’s al-Khulāṣah, pg. 100, person #45).

[6] Ibrāhīm b. Hāshim is praised according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 16, person # 18), al-Ṭūsī (See: al-Ṭūsī, al-Fihrist, pg. 12, person # 6) and al-Ḥillī (See: al-Ḥillī’s al-Khulāṣah, pg. 5, person #9).

[7] al-Ḥasan b. Maḥbūb is thiqah (trustworthy) according to al-Ṭūsī (See: al-Ṭūsī, al-Fihrist, pg. 122, person # 162 & al-Ṭūsī, al-Rijāl, pg. 334, person # 4978) and al-Ḥillī (See: al-Ḥillī’s al-Khulāṣah, pg. 36, person # 1).

[8] `Alī b. Ri’āb al-Kūfī is thiqah (trustworthy) according to al-Ṭūsī (See: al-Ṭūsī, al-Fihrist, pg. 263, person # 375) and al-Ḥillī (See: al-Ḥillī’s al-Khulāṣah, pg. 93, person # 13).

[9] al-Kulaynī, al-Kāfī, vol. 2, pg. 78, ḥadīth # 13

Bibliography

al-Ḥillī. al-Khulāṣah al-`Aqwāl. 1st ed. 1 vols. Qum: , Dār al-Dukhā’ir, 1411.

al-Khurāsānī, Wahīd. Muqaddimah Fī Usūl al-Dīn. Qum, n.d.

al-Kulaynī. al-Kāfī. Ed. `Alī Akbar al-Ghaffārī. 3rd. 8 vols. Tehran: Dār al-Kutub al-Islāmiyyah, 1388.

al-Majlisī. Mir’āt Al-`Uqūl. 26 vols. Tehran: Dār al-Kutub al-Islāmiyyah, 1410.

al-Muḥsinī, `Āṣif. Mashra`ah Bihār al-Anwār. 2nd. 2 vols. Beirut: Mu’assasah al-`Ārif lil-Maṭbū`āt, 1426/2005.

al-Najafī, Hādī. Alf Ḥadīth fī al-Mu’min. 1st ed. Qum: Mu’assasah al-Nashr al-Islāmī, Qum, 1416, 1st ed., 1416.

—. Mawsū`ah Aḥādīth Ahl al-Bayt. 1st. 12 vols. Beirut: Dār Iḥyā’ al-Turāth al-`Arabī, 1423/2002.

al-Ṭūsī. al-Fihrist. Najaf: al-Maktabah al-Raḍawiyyah, n.d.

—. al-Rijāl. 1st. Qum: Mu’assasah al-Nashr al-Islāmī, 1415.

The reality behind Prophet Nuh (as)'s ark... Wonderful story.

During the month of July 1951 a team of Russian archaeologist experts, were surveying the Valley of Kaaf. Perhaps they were busy in finding a new mine. They noticed a few pieces of rotten wood at a place. The group officer started digging the place. To his surprise he found heaps of wood pressed there under the earth. Experts by observing a few layers speculated that these woods are extraordinary and possess obscure mystery.  Read more...

Women in Glance - Wording of Imam Ali (as) Part 1

The Mukhlasin and Mukhlisin

There is a stark difference between two relatively similar terms: al-Mukhlasin and al-Mukhlisin – and even though there is only one vowel point which makes the pronunciation different, however that one difference radically changes the meaning of the words.

In his seminal work, Tafsire Namuneh, Ayatullah al-Uzma Shaykh Nasir Makarim Shirazi states that: It must be noted that the word “al-Mukhlas” is the passive participle (al-ism al-maf’ul) and is in the meaning of ‘one who has been made sincere’; while the word “al-Mukhlis” which is the active participle (al-ism al-fa’il) can be rendered as ‘one who is making himself sincere’. By carefully studying the verses of the Qur’an we clearly see that “al-Mukhlis” has been used more often than “al-Mukhlas” and [this word] is used in reference to a person who is at the first of many stages of perfection and on the path of self-building, for example in the verse of the Qur’an which states:

فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ

“When they board the ship, they invoke God putting exclusive faith in Him, but when He delivers them to land, behold, they ascribe partners [to Him.]” (Al-Ankabut (29) v. 65)

And also:

وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاةَ ۚ وَذَٰلِكَ دِينُ الْقَيِّمَةِ

“Yet they were not commanded except to worship Allah, dedicating their faith to Him as men of pure faith, and to maintain the prayer, and pay the zakat. That is the upright religion.” (Al-Bayyinah (98), v. 5)

However the word “al-Mukhlas” is a higher station which one can only attain after traversing the station of the struggle with the self; and this is the level at which Satan loses all hope of using his influence or whisperings to misguide these individuals; and is that station in which Allah himself guards the person so that no impurity can touch him.

Therefore, the one who is initiating that ‘act of making one sincere’ is Allah Himself, and the one who is ‘receiving the status of being made sincere’ is the human being [who has been bestowed with this lofty status]; and in essence such a person has been granted a level of insurance from Allah.

Therefore we read:

قَالَ رَبِّ بِمَا أَغْوَيْتَنِي لَأُزَيِّنَنَّ لَهُمْ فِي الْأَرْضِ وَلَأُغْوِيَنَّهُمْ أَجْمَعِينَ

إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ

“He said, ‘My Lord! As You have consigned me [Satan] to perversity, I will surely glamorize [evil] for them on the earth, and I will surely pervert them, except Your exclusive servants among them.’” (Al-Hijr (15), v. 39-40)

Shaykh Saleem Bhimji

Hadith narrated in Al-Kafi, Chapter 98 Hadith 1

Muhammad ibn Yahya and Ahmad ibn Muhammad have narrated from Muhammad ibn alHassan from Ibrahim ibn Hashim from ‘Amr ibn ‘Uthman from Ibrahim ibn Ayyub from 
‘Amr ibn Shimr from Jabir from abu Ja‘far (a.s.) who has said the following.

 "Once when Amir al-Mu’minin (a.s.) was on the pulpit a serpent entered from one of the doors of the 
mosque. People wanted to kill him. Amir al-Mu’minin (a.s.) asked them to leave him alone. 
They left him alone. The serpent began to crawl to the pulpit. He stretched and saluted to 
Amir al-Mu’minin (a.s.). Amir al-Mu’minin (a.s.) made a gesture to him to wait until the 
sermon is completed. When the sermon was completed he came to him and said, "Who are 
you?" He said, "I am ‘Amr ibn ‘Uthman, your deputy among the Jinns. My father has died 
and he has asked me in his will to come to you and find out your instructions and that is why I 
am here. What do you command me to do and what do you see." Amir al-Mu’minin (a.s.) 
said, "I ask you to be pious before Allah and go back and act as the successor of your father 
among the Jinns. I appoint you as my deputy over them." The narrator has said that ‘Amr then 
said farewell to Amir al-Mu’minin (a.s.) and left as his deputy over the Jinns. I asked The 
Imam (a.s.), may Allah take my soul in service for your cause, does ‘Amr fulfill that 
obligation on him?" He said, "Yes, he does so."

Question: What is the purpose of the Qur'an in pointing towards 'seven heavens'?

AYATOLLAH NASIR MAKAREM SHIRAZI

Answer: Islamic scholars and commentators have narrated some clarifications regarding 'seven heavens' (towards which indication are made in the Holy Qur'an also).

1. Here, seven is meant to be multiplication (to be more). It means that He has created many heavens, i.e. He has created a number of times. And mostly it so happens that in Arabic, Persian, Urdu or other languages, the mention of numbers is done in the sense of plenty. It means that a number is mentioned but no definite quantity is meant. The purpose of saying is to convey plenty. For example, generally we say in Urdu that, I said this to you fifty times, or I have demanded from him ten times. However, it is not necessary that the act should have been done exactly fifty or ten times. But it is meant that I have said this many times or I have demanded that thing a number of times. The Holy Qur'an says about the word of Allah and the things known to Allah in this way:

"And were every tree that is in the earth (made into) pens and the sea (to supply it with ink), with seven more seas to increase it, the words of Allah would not come to an end."

(31:27)

It is obvious that here seven indicates excess; otherwise, as we know, if there is an addition of ten or hundred oceans, then too the unfathomed knowledge of Allah cannot be written, because Allah is by all means beyond words.

In the same way many other numbers 'sabeen', 'seventy', etc. also, are used in the sense of excess in the Holy Qur'an or other words (either in speech or writing) in Arabic and other languages. And the meaning of those numbers is not some definite number, but it is intended to point towards the excess of something.

2. By seven heavens it was meant to be those planets which were known to the people of that period or they are those planets which the general public of the present age can see with naked eyes.

3. By seven heavens are meant the multiple layers of different airs and gases that encircle the earth.

4. Still, according to the views of some great intellectuals, those small stars, galaxies, and Milky Way which are seen are all part of the first heaven, and beyond that six still bigger worlds are there. And by seven heavens, the Holy Qur'an means all those seven worlds which exist in the Universe. Maybe man's present age of scientific knowledge and wisdom has raised the curtain from only one of it, and it is quite possible that in future, as a result of gaining more knowledge, on the back of the present perceptible world, six great worlds are discovered. Favoring this view we present the following verse as proof.

"We have adorned the nearest heaven with an adornment, the stars."

(37:6)

With this verse it is known that all the stars are in the first heaven. (It should be remembered that in Arabic the word 'Duniya' means 'lower' and near.)

However, it seems necessary to mention that verses and traditions in which the number of heavens are said to be seven are not a corroboration of the theory of Ptolemaic astronomy in which he has presented the heavens as the layers of peels of onion like shape of heavenly spheres. (Because according to Ptolemaic theory, the number of heavenly spheres and heavens are nine.)

As long as seven earths are concerned (the mention of which is there in the Holy Qur'an is an indication and in some traditions, is given with specific mention), about them thoughts similar to the aforesaid are expressed. For example, that the number seven is in the sense of many or that by seven earths it is meant seven planets (Mercury, Venus, Saturn, Earth, Mars, Jupiter, and moon). That is the same number in solar system which we can see. (Obviously there are other bodies and moon in the solar system, but they cannot be seen with our naked eyes.) And based on this explanation, by seven heavens is meant to be the same atmosphere, which exists on each of those seven heavenly bodies.

In other words, these seven bodies are counted as earth; the atmosphere surrounding them is their heaven. It should be remembered that in Arabic dictionary 'Samaa' is means all such things, which are placed towards the upper portion.

This was the summary of those different interpretations, which our scholars and writers of exegeses have presented about seven heavens and earths. Especially the last Tafseer, which seems to be more acceptable compared to all others, and the narrations of those exegeses is in need of further explanation.

Hadith

The ignorant wrongs his who associates with him, oppresses him who is less than he is, and attacks (wrongly) him who is higher than he is. He utters without thinking in what he says. He commits sins whenever he speaks and forgets when he keeps silent. He hurries to every seditious matter that would certainly befall him and neglects and slows down for the virtue. He does not care for the past sins and does not refrain from committing new ones. He slows down from doing charitable acts. He does not care for what passed and what he had lost.These ten characters distinguish the ignorant.

• Prophet Muhammed (saws) 

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Ali in the Quran Part 3

                          

   وَٱلَّذِينَ كَفَرُواْ وَكَذَّبُواْ بِـَٔايَـٰتِنَآ أُوْلَـٰٓٮِٕكَ أَصۡحَـٰبُ ٱلنَّارِ‌ۖ هُمۡ فِيہَا خَـٰلِدُونَ

[Al-Baqarah: Chapter 2: Verses 39-41]

(We read the word Eiman - Faith in the Quran constantly, as almighty Lord commands us to bring Faith within him and his apostle as well as the Light (check Part 1 of Quran on Imam Ali).  But alongside that, we will give a sight into the Eiman in general, what is Allah exactly commanding us here to believe in?) 

Translation: But those who reject Faith and belie Our Signs, they shall be companions of the Fire; they shall abide therein.

• Once again, reviving the strategy of Zakir Naik and our Sunni and Wahabi brothers, that the rope Allah talking about in verse number 103 of Chapter Ale-Imran, to hold tightly upon, are the authentic Ahadith and the Quran.
• So for a moment, if we examine an authentic, a very authentic Ahadith of the Prophet (saws), which goes about something like this:

Love for Ali is Eiman! And the Bughz, (hate) for Ali is Kufr!

And the label for its authenticity comes from the books of:

Sahih-Muslim

Sahih-Bukhari

Kenzal-Omal

Manaqib-e-Ali

Hakim-Mustadrak

Biharal-Anwaar

Usool-e-Kaafi

Fadhail-Al-Shia 

And dozens more books, plus narrations from people like:

Abu Dhar Ghafari

Malik-e-Ashtar

Ammar Yaasir

and many more servants of the Prophet (saws).

....Therefore after through examination and investigation, that Eiman and Faith mentioned defiantly has to be the Love for Ali! Believe me it has to be! As well as the Love for Ali being Eiman, there is Eiman in following his master: Prophet Muhammed (saws)'s teachings, and his Progeny! 

And there you go, we proved from the Quran, yet again, that Ali is Eiman, his love is Eiman, as well as the fact that Hate on him is Kufr!

Ali in the Quran Part 2

تِلۡكَ ءَايَـٰتُ ٱلۡكِتَـٰبِ ٱلۡمُبِينِ 

We read this blessingful vesre in Surah Qassas, Verse 2 - as well as Surah Yusuf verse 2, and other places including Surah Shu'arah verse 2.

Translation of the verse:

These are the Symbols (or Verses) of the Perspicuous Book.

This Ayat of the Quran is trully the symbol of why God revealed it in the first place. Allah commands with his blessings upon mankind a Book which is Prespicious.

That book is without any doubt the Quran, and Quran without any doubt certainly is Prespicious.

But do you know an authentic Hadith of the Prophet (saws)? As in any, upon any topic from animls to food? If you do, good, apply that on to this verse, what do you achieve? Nothing? A bit? Yes, certianly! What are you talking about?

You see, I know a veru authentic Ahadith of the Prphet (saws) upon a topic which he loves the most: Ali!

The Prophet (s) said, “Ali (a) is with the Qur’an, and the Qur’an is with Ali.”

Al-Bukhari, 5/19;

Muslim, 2/360;

Al-Tirmidhi, 5/304;

Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/109;

 Ibn Majah, 1/28;

Musnad Ahmad, 3/328.

Biharal Anwaar

Usool-e-Kafi

Man Laa Yahdharal Faqih

If I apply this Hadith upon the verse, I get to see, that the Quran is with Ali, and Ali will speak the truth the Quran - i.e: Prespicious Book, says all the time! That Prespicious Book is Ali as well as Quran to take sincere Guidance upon!

Ali in the Quran Part 1

Quran: Chapter 5, verse 15:

يَـٰٓأَهۡلَ ٱلۡڪِتَـٰبِ قَدۡ جَآءَڪُمۡ رَسُولُنَا يُبَيِّنُ لَكُمۡ ڪَثِيرً۬ا مِّمَّا ڪُنتُمۡ تُخۡفُونَ مِنَ ٱلۡڪِتَـٰبِ وَيَعۡفُواْ عَن ڪَثِيرٍ۬‌ۚ قَدۡ جَآءَڪُم مِّنَ ٱللَّهِ نُورٌ۬ وَڪِتَـٰبٌ۬ مُّبِينٌ۬ (١٥)

O People of the Scripture! Now hath Our messenger come unto you, expounding unto you much of that which ye used to hide in the Scripture, and forgiving much. Now hath come unto you light from Allah and plain Scripture, (15)

There are 2 things which Allah sent, Light and Plain scripture. Before the verse we are quiet definite of whom the light is, or what it is being referred to? Prophet Muhammed (saws), he is the Light, which Allah is talking about here in this ayat. But that Light is also Imam Al-Ali (as) I say with 100% surety. Because Zakir Naik says: Hold on tight to the rope of Allah, that rope of Allah in Chapter 3, verse 103, is the Quran, and the authentic Aahdith.

So if I take his words, and apply it to this verse. Prophet's very authentic Hadith is: 

The Prophet (s) said, “Ali (a) is from me and I am from him, and he is the protector of every true believer after me.” Ibn Al-Maghazeli, 69; Yanabi^ Al-Mawda, 125. 

The Prophet (s) said, “No one can give account of me but Ali (a).” Ibn Al-Maghazeli, 119, 242; Al-Riyadh Al-Nudhra, 2/177; Yanabi^ Al-Mawda, 112, 419; Al-Khawarizmi, 253.

The Prophet (s) said, “We were created from the same tree, I and Ali (a).” Al-Tirmidhi, 13/178; Ibn Al-Maghazeli, 122; Asad Al-Ghaba, 4/26; Al-Riyadh Al-Nudhra, 2/216.

These 3 Ahadith here, clearly show,how much the Prophet loves Ali, and also how close Ali is to Muhammed (saws). Examining the first Ahadith and applying it; Ali is from me and I'm from him. 

These 2 are from one another, they will both speak the words of God, they will both follow the true path, the true Islam. In other words, there is the Ahadith of Prophet Muhammed (saws) which says: Ali and I were made from the same noor, Ali and I are 1 life but 2 souls - though same noor. 

And mind you this is very authentic, from Bukhari to Muslim, from Hakim-Mustadrak to Al-Tirmidhi etc... 

So if we apply that on to this verse, isn't (along with the Prophet (s)), that Light Ali too? 

Of course that light is Ali, because we have authentically and beautifully proved it here, from the Ahadith of the Rasool, that yes, this light from Allah revealed along the Plain Scripture is Ali as well as Muhammed! By Allah that is the true meaning of this verse. 

"Scripture" used in this verse also indicates Imam Al-Ali (as). Ask how? We all know for sure, or at least have an idea, that this "Scripture" is nothing but the the Holy Quran of Allah. The Quran speaks the truth, it can only guide, and not let someone go astray... So, coming to the point, how is that Scripture, Ali? 

Let's continue with the strategy of Zakir Naik, and refer to authentic Ahadith as well of the Prophet (saws).

The Prophet (s) said, “Ali (a) is with the Qur’an, and the Qur’an is with Ali.” Al-Bukhari, 5/19; Muslim, 2/360; Al-Tirmidhi, 5/304; Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/109; Ibn Majah, 1/28; Musnad Ahmad, 3/328.

There you go... Question answered, that "Scripture", as well as being the Quran, is Ali too! Which also means, Ali can never lie, he will only guide, and will not let anyone go astray if someone comes for its guidance. 

Medicine for the Believer - Imam Khomeini
ALI'S RANK IS AS SAME AS THE PROPHETS - Fadhail-Al-Shia of Shaikh Sudooq

My father (d) related to us from Abdullah bin al-Hussein al-Mueddib
from Ahmed bin Ali al-Isfahani from Mohammed bin Aslam at-Tusi
from Abu Rajaa from Hemmad bin Zaid from Abdirrahman as-Sarraj
from Nafii that Ibn Omar said:
When we asked him about Ali bin Abi
Talib, the Prophet (s) was angry and said:

Why do some people mention that one whose rank in the sight of Allah
is as same as mine? He who loves Ali loves me, and Allah will accept
him who loves me, and whomever Allah accepts will be rewarded
with Paradise.
Whoever loves Ali will not depart this world before he drinks from the
Divine River of Kawthar, eats from the Divine Tree of Tuba, and sees his
place in Paradise.
Whoever loves Ali will have his prayers, fasting, and worship accepted
and will have his supplications responded. Whoever loves Ali, the angels will seek Allah's forgiveness for him
and the eight portals of Paradise will all be opened before him so that he
can choose the one which takes him to Paradise with being maintained
to the Judgment.
Whoever loves Ali, Allah will give him his record (of deeds) in his right
hand and will call him to account in the same way as He calls His
prophets. Whoever loves Ali; Allah will alleviate for him the agonies of death and
will change his grave into a garden of Paradise.
Whoever loves Ali, Allah will give him in marriage women of Paradise
as many as the arteries of his body, will grant him the right to intercede
for eighty individuals from his family members, and will give him women
and cities of Paradise as many as the hairs of his body.
Whoever loves Ali, Allah will send the Angel of Death to him in the
same way as He sends him to the prophets, will save him from the horrible
interrogation of Munkar and Nakeer, will lighten his heart, will
whiten his face, and will join him with Hamza; the master of the
shahids.
Whoever loves Ali, Allah will save him from the fire (of Hell.)
Whoever loves Ali, Allah will place wisdom in his heart firmly, will
make the truth slide on his tongue, and will open before him the doors to
His mercy.
Whoever loves Ali will be called 'the prisoner of Allah' in the heavens
and the earth.
Whoever loves Ali, an angel from beneath the Divine Throne will call
at him: O servant of Allah, make a new start, for Allah has forgiven all of
your sins.
Whoever loves Ali will attend on the Day of Resurrection with a face as
bright as the full moon.
Whoever loves Ali will be crowned and will be dressed the garment of
honor.
Whoever loves Ali will pass the Path like the swift lightning.
Whoever loves Ali will be granted an acquittance from Hell, a permit to
pass the Path, and a security against the punishment. Besides, no record
of judgment will be opened for him, no balance (for weighing his good
acts and evil acts for identifying which one is more) will be maintained
for him, and it will be said to him, 'Enter Paradise without judgment.'
Whoever loves Ali, the angels will shake hands with him, the prophets
will visit him, and Allah will settle all of his needs.
Whoever loves the family of Mohammed will be saved from the Judgment,
the Balance, and the Path.
Whoever dies on the love for the family of Mohammed, I guarantee for
him a place in Paradise with the prophets.
Whoever dies on the hatred for the family of Mohammed will never
smell the essence of Paradise.

((Abu Rajaa commented: Hemmad bin Zaid used to take pride in this,
for he considered it as the only hope.))


Refered to: 

• Mietu Manqaba; 
• Ibn Shathan 55 M.37 and 95, Taawil ul-Aayat; 
• 824, Bisharat ul-Mustafa; 
• 36-8, Keshf ul-Ghumma; 
• 1:104, Irshad ul-Quloub;
• 225, A'lam ud-Din; 
• 464, Nahj ul-Haqq; 
• 260, Keshf ul-Yaqin;
• 227, Bihar ul-Anwar; 7:221 H.133, 39:277-8 H.55, and 68:126

Some Facts on Sayeda Fatima Zahra (sa)

Fatima Zahra (sa) is one personality, whom is the light bearer of the light which comes from nothingness, but the roots of the power of Allah. In other words, she is the demand, the root herself to success, and the ultimate feature of Islam for women to click upon in the mind and switch to her shoes for guidance and lovely teachings. 

Imam Muhammed Al-Baqir (as) has narrated:

"Fatima (sa) will have a stand on the gate of Hell. When The Day of Resurrection occurs, either “Infidel” or “Believer” will be written on every man’s forehead. Then a lover (of Ahlulbayt) who had made many sins is ordered to go to Hell. Fatima reads on his forehead “A Lover”, so she says:” My God and My Lord! You have named me Fatima and by me, You made all of those who follow me and follow My descendants forbidden to Hell. Your Word is the truth and You don’t break Your oath. Thus, Allah Almighty says:” O Fatima You have told the truth. Indeed! I named You Fatima and I forbade, by You, all of those who love You and love and follow your descendants to Hell. My Word is the truth and I don’t break My Oath, Yet I ordered My servant to enter Hell, so that You can intercede for him; so that all My angels, prophets, messengers and people can know Your position and rank from Me. Therefore, whoever has “Believer” written on his forehead, hold his hand and take him to Heaven."

علل الشرائع ج1 ص179, عنه البحار ج8 ص50/ ج43 ص14, المحتضر ص132, كشف الغمة ج2 ص91, الجواهر السنية ص247, اللمعة البيضاء ص97.