Alhassanain(p) Network for Heritage and Islamic Thought

Chapter One: Introduction

Islam is the divine faith, provided by Allah (swt) it is a means via which we submit to the will of our Creator (swt). This Deen was conveyed through 124,000 Prophets, some who were sent to a location, town or people. Each Prophet brought certain aspects of the Deen, starting with Adam (as) and it was completed with the Prophethood of Muhammad (s).

With Islam now complete was mankind in a position to guide itself on matters? Or was a structure in place to ensure that the true teachings of Islam were correctly conveyed to the masses? Some system of guidance was required and it has been referred to as Imamate – guiding the Ummah after the Prophet (s). What was the methodology for appointing the Imam? From a theological perspective it has been shaped by two schools of thought:

One school believed that Rasulullah (s) neither left a successor, nor system of succession, Imamate was a man made concept and hence the Ummah developed it over time. Imamate therefore is a social experiment developed as history has developed which established four methods of appointment:

via a gathering of a few influential individuals (Abu Bakr’s Khilafath)

Via the appointment of an outgoing khalifa (Abu Bakr’s appointment of Umar and all Banu Ummayya / Abbaside appointments)

Via a Shura (a committee used to appoint Uthman)

Via force (seizing power)

This concept developed through time, but essentially suggested that man was best placed to shape his destiny and had the the mandate to appoint an Imam.

The second school deemed Imamate as a matter so important that Allah (swt) and his Rasul (s) would never have remained silent on this matter, rather He (swt) would ensure that a process of guidance remained to ensure that man would not get lead astray through an incorrect understanding of the Qur’an and Sunnah. Accordingly Rasulullah (s) made sure that a system of guidance was in place when during the farewell pilgrimage at mount Arafat he said:

يا أيها الناس ! إني قد تركت فيكم ما إن أخذتم به لن تضلوا ؛ كتاب الله وعترتي أهل بيتي

“O people! I am leaving among you what if you follow them, you will never go astray; the book of Allah and my Etra my Ahlulbayt’

Declared ‘Sahih’ by Imam Albaani in Silsila Sahiha, volume 4 page 355.

When Rasulullah (s) ordered the Ummah to follow the Qur’an and Ahl’ul bayt (as) then these two complimented one another and adherence to both was a source of guidance. When the instruction was to follow the Ahl’ul bayt (as) then it is common sense that Rasulullah (s) would appoint Imams from the Ahl’ul bayt (as). He (s) did just that when he (s) proceeded to Ghadir Khumm wherein he made his final sermon before the pilgrims, raising aloft the hand of ‘Ali (as), he addressed the Sahaba with these words:

“Do I have more authority over you than you have over yourselves? To which the people said ‘Yes’. He then said Of whomsoever I am Mawla Ali is his Mawla”

Musnad, by Ahmad bin Hanbal Vol 3 p116 Sader Printing 1969

This was the transference of power, Rasulullah (s) making clear that with the door of Prophethood closed, the provision of Divine Imamate would continue through the lineage of the Ahl’ul bayt (as) thus ensuring that the Ummah would never go astray.

These two positions are what essentially divide the Ummah along the Sectarian divide, man made imamate (Sunni school) against divine Imamate (Shi’a school).

Whist historically the two schools have been at variance with one another, the physical power and influence of the man made system (by virtue of their being in power) resulted in the Imams of the Ahl’ul bayt (as) and their supporters being deemed the political enemy. The result was oppression of this school and false propaganda about their beliefs propagated, and cascaded through successive generations via inflammatory speeches and writings. Alhamdolillah the lovers of the Ahl’ul bayt Imams (as) have always been able to counter such false comments. With the assault on Islam coinciding with the increased usage of the World Wide Web, one would have hoped that this was the opportunity to counter the misconceptions of Islam and provide constructive Dawah to a non Muslim audience. Essentially this was the perfect opportunity for both Sects to put their differences aside and confront the enemies of Islam through effective dialogue. Unfortunately, rather than utilise this opportunity certain groups have preferred to dedicate their time and efforts against the Shi’a with the objective of creating an atmosphere of sectarian hate and violence. These mercenary writers deem producing material based on misrepresenting and mocking the Shi’a faith to be far more important than countering the attacks on Islam as a whole. Those writers whose efforts in this cause are most notable are as follows:

The Qur’an and Imamah by Abu Muhammad al-Afriqi

http://www.ansar.org/english/imamah.htm – (Cached)

Isna-e-Ashariyya and the Doctrine of Imamate by Maulana Manzoor Ahmed Numani

http://www.kr-hcy.com/statichtml/files/10415627986355.shtml - (Cached)

A website by an anti-Shia terrorist outfit of Pakistan; Sipah-e-Sahabah, who have translated a booklet by one of the pioneer Deobandi scholars Maulana Manzoor Ahmed Numani.

Shi’ism Exposed by Majlisul Ulama (PE)

http://www.alinaam.org.za/library/shia.htm – (Cached)

Madrasah In’aamiyyah, Camperdown. South Africa.

What the Shi’ites say about their 12 Imams?

http://islamicweb.com/beliefs/cults/shia_imams.htm - (Cached)

‘Khutbaat e Jail’ (Sermons from Jail) a book written by one of the filthiest Nasibies the earth have ever endured, the diseased leader of Sipah-e-Sahabah, Maulana Azam Tariq (la). He wrote this book whilst in prison.

There is another very popular website on the internet operated by bunch of filthy idiots (who also happen to be the followers of Deoband school) which we just want to point out here, whilst we shall not be quoting their comments during the course of our article as they have more or less advanced similar lame objections against the Shi’a that can be found in the above booklets

http://www.jamiat.org.za/isinfo/thisshia.html – (Cached)

(An Important Note for Deobandies: Wherever we write ‘Deobandies’ they do not include learned Deobandies rather only those anti-shia fanatics who have abandoned all asptects of morality and decency in their extremism and are ignorant about their own Deobandi beliefs being injected with noxious virus called Wahabism/Salafism)

The casual observer with little / no knowledge of the Shi’a faith will readily accept the material that we are addressing as fact and quickly arrive at a conclusion that the Shi’a are non Muslim. These type of articles act as an insurance policy, they present alleged facts to the confused Sunni to create resentment, and portray Shi’a Islam in such a negative manner that a potential inquirer will stay aloof from anything connected with the term Shi’a.

Since these articles are deemed models of best practice with which to mock the Shi’a and are regularly pasted on chat pages, we felt that it was essential that we address all of them. Alhamdolillah we have sought to redress the balance by clarifying all of the comments, quotes and misquotes [of texts] cited in these articles. Inshallah the article shall provide those with an open mind the opportunity to understand and recognise that the Shi’a view on Imamate is valid and conforms to the dictates of the Qur’an and Sunnah.

May Allah (swt) accept our intention, and bless Prophet Muhammad and his purified family.

Chapter Two: Defining the concept of Imamate

The Deobandi Madrassa Inaamiya launched their onslaught on the Shi’a concept of Imamate as follows:

Madrassa Inaamiyah states:

Shi’i religious literature abundantly clarifies the fact that Shias believe in the continuation of Nubuwwat after Rasulullah (Sallallaahu Alayhi Wasallam). The only cover presented by Shi’ism for this Kufr belief is a name, viz., Imaam. Instead of calling the one they believe to be a Prophet or Nabi or Rasool, they describe him as an Imaam, and instead of saying Nubuwwat they say Imaamat. But, in terms of Shi’i religion there is absolutely no difference between a Nabi or a Shi’i Imaam.

Reply

These ignorant creatures clearly do not know the meaning or significance of Imamate in their own Sect. Imamate succeeds Prophethood, and is there to protect the Deen. The difference between a Nabi and Imam, is the Imam protects the Shari’a brough by the last Nabi, Muhammad (s). Imamate means to lead; the Imam is that person who leads you. Writing on Imamate, Allamah Taftazani stated:

“Imamate is an empire in terms of the vicegerency of Prophet (s), for the affairs that pertain to the world and religion”

Sharah Maqasid, Volume 5 page 232

Ahkam al-Suntaniya (English), page 10 by Mawardi

Ahkam al-Suntaniya (English), page 10 by Mawardi

Renowned Sunni scholar Mawardi (d. 450 AH) wrote:

“Imamate is prescribed to succeed Prophethood as a means of protecting the Deen, and managing the affairs of this world”

Al-Ahkam al Sultaniyyah page 10 (Ta-Ha publishers, London)

Shah Ismaeel Shaheed Dehlavi comments on the position of the Imam:

“Imamate is the Shadow of the Prophethood…”

Mansab-e-Imamate, page 105

On the rank of Khilafath / Imamate Shah Moinuddin Ahmed Nadvi writes:

“In reality Khilafath or Imamate is the Prophets standing position, after him it is guidance for the Ummah…after Prophethood it carries the greatest position is Islam”.

Khilafah Rashideen page 11

Allamah Shibli Numani stated in much better way:

“The rank of Imamat is actually a reflection of Prophethood and the nature of the Imam has been found to be very close to the nature of the Prophet”

Al-Faruq, page 325 (Published by Maktaba Madina, Urdu Bazaar, Lahore)

Imam Rabbani; Shaykh Ahmad Sarhandi while referring to the same rank of Imamate as Wilayah wrote:

“The gist of the discussion is that Wilayah is the reflection of Prophethood”

Maktubaat, Volume 2 page 253 (Idarah Islamiyah. Lahore)

If believing that Imamate succeeds / represents Prophethood constitutes Kufr, then Madrassa Inaamiyah clearly need to focus their attention on these great Sunni Ulema who advocated the same position as the Shi’a.

The necessity of Hujjutullah [Imamate] for the survival of the earth

Sipah-e-Sahaba’s beloved author Maulana Manzoor Ahmed Numani (late) had cited the following Shi’a traditions from Usul-e-Kafi so as to mock the Shi’a viewpoint on Imamate:

Manzoor Numani states:

The world can not exist without an ImamThe next chapter in the book is entitled. The world can not endure without the Hujjat (Imam). There are several narrations in it on this subject from which we shall be reproducing the following two:- Abu Hamza relates: “I asked Imam Jafar Sadiq whether the earth can exist without an Imam. He replied, ‘If the earth is left without an Imam it will sink’”. (Usul-e-Kafi. P. 104).It is narrated that Imam Baqar said, “If the Imam is taken away from the earth even for an hour, the earth and all that is on it will shake like waves that rise in the ocean”. (p. 104).

Manzoor Numani states:

The Hujjat (Ultimate Proof) of God for bondmen can not be established without an Imam.It is related in the Chapter called, Kitabul Hujjat, in Usul-e-Kafi that the sixth Imam Jafar Sadiq once said:- ”The Ultimate Proof (Hujjat) of God on hiss creatures is not established without an Imam so that through him men may obtain knowledge and awareness of him and His religion”.

Reply One: Sunni scholars have deemed believing in the presence of Hujutllah from the Ahlulbayt (as) to be a necessity

These narrations are absolutely correct! The Shi’a believe in the justice of Allah (swt) and also acknowledges His (swt) mercy as well. We believe that our Imams are Allah (swt) ‘s ‘Hujjah’ [proofs] on earth, they represent Him (swt), His religion and the inhabitants of earth and www.kr-hcy.com itself cannot survive without a Hujjah’s presence on earth who is a form of Allah(swt)’s mercy to a sinful humankind. Ignorants such as Manzoor Numani may suggest that this is a concept exclusively held by the Shi’a but the reality is the very belief is present in Holy Quran and has been understood along the same lines by the Sunni Ulema, but since Nasibi like that of Sipah-e-Sahbah (www.kr-hcy.com) have failed to read the Quran without removing the spectacles of Shia-hatred they dedicate their energies on mocking this concept of Hujjah. We read the following hadith in Sahih al Bukhari volume 4, page 437, hadith number 658 about Imam al Mahdi (as):

The Prophet (s) said: “What would be your situation if the Son of Mary (i.e. Jesus) descends upon you and your Imam is among you?“

The greatest Hadith master of Ahl’ul Sunnah Imam Ibn Hajar Asqalani in the commentary of this tradition states:

الأرض لا تخلو عن قائم لله بحجة

“The earth is never devoid of him who stands for Allah with a proof (Hujjah)”

Fatah ul Bari Shrah Sahih al Bukhari, Vol 6 page 494 Hadith, No. 3265

Quite similar wordings are also recorded from Maula Ali (as) in the famous Sunni work al-Iqd al-Farid, Volume 1 page 265.

One of the pioneer Imams of Maulana Manzoor Numani’s own school Shah Ismail Shaheed also made it clear that Prophets and Imams are Hujjah so that the people have no excuse that guidance was not sent to them on the Day of Judgement:

“The Imam is the representative of the Prophet, the system that is run by Allah (swt) for mankind through the Prophets is the same Imams, it is through them that the mission of Prophets are completed, so that the people are provided with the opportunity to redeem themselves, otherwise Allah (swt) would have no grounds for punishing sinners.

…We never punish until we have sent a messenger. (Surah Bani Israil)

And the duty to provide ultimate proof (Hujjah) also applies to the Imams.

Set forth to them, by way of a parable, the (story of) the Companions of the City. Behold!, there came messengers to it (Surah Yasin).

In the town of Antakia, Prophet Isa (as) sent his disciples to all the corners, but the residents rejected them and were liable for punishment. In regards to this we are told:

And We sent not down against his People, after him, any hosts from heaven, nor was it needful for Us so to do.

It was no more than a single mighty Blast, and behold! they were (like ashes) quenched and silent (Surah Yasin).

The Imam is Hujuthullah

Verily take it to your hearts that when an Imam openly declares his Imamate all sinners should know that proof of Allah (Hujuthullah) has arrived, and that Allah (swt) has fulfilled his promise, failure to adhere to it shall lead to the wrath of Allah (swt), and sins and wrongdoing against the Imams shall take lead one to doom.”

Mansab-e-Imamate, pages 106-107

Had the Nasibi mullahs told their adherents about the necessity of Allah’s Hujjah on earth found in their books we would not have seen this ignorant supposed scholar mocking at such a belief. As cited by Shah Ismael Shaheed, Allah (swt) tells his messenger (s) in his glorious book:

“It is not for Allah to punish them while you are among them.” (Quran 8:33)

The Holy Prophet (s) was Allah (swt)’s Hujjah on earth during his period and it is due to his (s) presence on earth that Allah (swt) did not send any punishment for the sinners living around the Holy Prophet (s), his physical presence ensured that the world would not be destroyed. After him (s), those that inherited his mission, as his legitimate khalifas were likewise Hujjah’s on the earth. In this regards we have this tradiiton in Sahih Muslim, Book 020, Number 4483:

The Islamic religion will continue until the Hour has been established, or you have been ruled over by twelve Caliphs, all of them being from the Quraish.

This tradition has fixed the period of Islam’s supremacy till the day of Qiyamat and also fixed the number of Imams for this Ummah as twelve. In this Hadeeth it is clear that the lifespan of the Deen has a direct correlation with the lifespan of the twelve khalifas. No destruction will come of the earth as long as one of them remains on it. We know that the Sunni Khilafah ended in 1923, yet Islam remains intact, the Day of Judgement has not arrived. This means that the true khalifas of the Prophet (s) must have a presence on the earth; their existence following the death of the Prophet (s) has ensured that the world has not come to an end. The twelve khalifas, just like the Prophet (s) are the Proofs of Allah (swt) to the people of their time.

In this day and age we see grave sins being committed all over the world on a far greater scale than during the era of Holy Prophet (s). The media constantly portrays images of oppression, killings, adultery, cruelty, lies, fraud, theft etc. When we are surrounded by a world of oppression, debauchery, perversion and misery what prevents Allah (swt)’s extreme wrath falling on the people? It is due to the presence of Allah (swt)’s Hujjah on earth, his final representative, without the presence of whom the earth would collapse. Sunni scholar Ibn Hajar Makki al Haythami under the explanation of the above cited verse echoes the same in his popular anti-Shia book:

“The Holy Prophet (s) has told the signs about his Ahlulbayt in these meanings, because just like Holy Prophet (s), they are amnesty for the inhabitants of earth as well. There are several hadiths on this topic, from amongst them we would like to cite a few.

…Ahmed in another hadith from Holy Prophet (s) recorded: “If the stars go away (i.e., become non-existent), the inhabitants of the heavens will be destroyed, and if my Ahlul-Bayt goes away (i.e., all die), the inhabitants of the earth will be destroyed”.

In another tradition which Hakim has termed Sahih on the conditions of Shaykhain says: ‘the stars help prevent the inhabitants of the earth from being drowned, and my Ahlul-Bayt is the protector of my community against disputes. Therefore, whichever groups among the Arabs opposes my Ahlul-Bayt, shall be split up by dissensions and will become (a party of) Satan.’”

Sawaiq al Muhriqah, page 513 & 514

What better explanation can be there other than given by the Holy Prophet (s) himself about the necessity of the presence of Imam on earth who is Allah (swt)’s Hujjah! This is why the demise of the twelfth Imam will bring the end of the world, and this is one of the reasons that he should be alive. In another place, Ibn Hajar Makki writes:

“The Ahl’ul Bayt, whom the Holy Prophet has designated as an amnesty are the learned men among his family, since guidance can be attained only through them. They are like the stars through whom we are guided in the right direction. If the stars are taken away (or hidden) we would come face to face with the signs of the Almighty as promised (i.e., the Day of Resurrection). This will happen when the Mahdi will come…”

Sawaiq al Muhriqah, page 514 & 515

On page 510 we also read:

“The traditions which describe the necessity of adherence to the Ahl’ul Bayt until the Day of Judgment also imply that the existence of the righteous members of the family of the Prophet will NOT terminate until the Day of Judgment. Because the Book of Allah tells the same and in this respect they (Ahlulbayt) are amnesty for the inhabitants of earth”

Sawaiq al Muhriqah, page 510

Worthy of note is this Hadith in Mishkat al Masabih:

“I heard the Apostle of Allah say ‘Islam shall not cease to be glorious up to twelve Caliphs, every one of them being from the Quraish”. (And in a narration) “The affairs of men will not cease to decline so long as twelve men will rule over them, every one of them coming from Quraish. And in a narration: The religion will continue to be established till the hour comes as there are twelve Caliphs over them, everyone of them coming from the Quraish”

Mishkat al Masabih, Volume 4 page 576 Hadith 5

In some traditions, the Holy Prophet (s) has also used the word ‘Imam’ instead of ‘caliph’. For example we read in Musnad Ibn Abi Royani, Volume 3 page 283 No. 746 that Abi Barza Al-Asalami narrated that Holy Prophet (s) said:

الأئمة من قريش

“Imams are from Quraish”

We read in Musnad Abi Y’ala, Volume 6 page 321:

حدثنا الحسن بن إسماعيل أبوسعيد بالبصرة حدثنا ابراهيم بن سعد عن أبيه عن أنس رضي الله عنه قال قال رسول الله صلى الله عليه وسلم الأئمة من قريش إذا حكموا فعدلوا وإذا عاهدوا فوفوا وإذا استرحموا رحموا

Anas may Allah be pleased with him said: ‘Allah’s messenger (pbuh) said: ‘The Imams are from Quraish, if they ruled they would set justice, if they promised they would fulfill it, if they were asked for pardon they would be merciful”

More Sunni references:

1. Musnad Ahmad, Volume 4 page 421

2. Sunnan al-Kubra, by Bayhaqi, Volume 8 page 143

3. Al-Mu’ajam al-Kabir, Volume 1 page 252

4. Sunnan Kubra, by Nisai, Volume 3 page 467

5. Musanaf ibn Abi Shayba, Volume 6 page 402

6. Musnad Tayalesi, page 284

7. Al-Sunnah, by Khalal, Volume 1 page 96

8. Hulyat al-Awlya, by Abu Naeem al-Asbahani, v5, p7

Sunni scholar Hussain Salim Asad in the footnote of Musnad Abu Y’ala said: ‘The chain is Sahih’. Shaykh Shu’aib al-Arnaout in the footnote of Musnad Ahmad said: ‘Sahih’. Imam Nasiruddin Albaani in his book Erwa al-Ghalil, Volume 2 page 298 also declared it ‘Sahih’

If we bring these three traditions together we see that

A representative of God always remains on the earth

The earth will end if no Ahl’ul bayt (as) are their to guide the Ummah

The Day of Judgement will come with the passing of 12 Khalifas/Imams

Alhamdolillah (s) we deem the Ahl’ul bayt (as) the representatives of Allah (swt) on the earth, they guide the people and the earth would end if they were not on it. They are the 12 Khalifas referred to by the Prophet (s). The earth will remain as long as these 12 Khalifas are on it. The Day of Judgement will not come until the 12 Khalifas have passed through the Ummah. The twelve Imams of Rasulullah (s) were the Imams of their time, and the earth exists as long as they exist, it will end, in other words sink into oblivion when the last Imam passes away. As per the belief of Ahl’ul Sunnah in this regard, the world should have ended by now as their 12 caliphs (including Yazid) have all died, then why are we still alive?

Reply Two: Sunni belief in Awliyah mirrors the Shia belief on Imamate

One of the legendry scholars of the Deoband school, the revered caliph of Maulana Ashraf Ali Thanvi, Maulana Maseehullah Khan popularly known as ‘Maseeh al Ummat’ quotes the following words in the preface of his book ‘Shariat and Tasawwuf’:

“A SINCERE Wali of Allah is the Representative (Khalifah) of Allah Ta’ala on earth. He is the rooh (soul) of creation. All creation exists on his presence. Everything supplicates for the grace emanating from his spiritual effulgence. His heart and I brain are the repositories of Divine Knowledge and Grace. Allah Ta’ala has decreed him (the Wali) as His special servant and has grated him the closest of proximity. Allah Ta’ala has expanded his breast for the understanding of the meaning of His Kalaam (The Qur’aan Shareef).

Allah Ta’ala has granted him the Knowledge of the Qur’aan and has revealed to him the inner meanings and realities of the verses so that he may guide mankind and cure its spiritual maladies. He (the Wali) has been appointed by Allah Ta’ala to execute the obligation of Amr Bil Ma’roof (Commanding virtue) and Nahu anil Munkar (prohibiting evil). He (the Wali) cleanses the hearts from impurities and the intelligence from deception thus elevating people onto Siraatul Mustaqeem. Such a person is the true Khalifah of Allah Ta’ala on earth.

He is the ultimate purpose for the creation of the universe. He is the follower of the example of Nabi (saws). He is the guard of Tauheed. He is the basis for the salvation of mankind.

I emphasise that you make incumbent upon you the association with such a person and benefit from his spiritual grace.

(Hadhrat Qutb Rabbaani, Shaikh Abdul Qadir Jilaani R.A.)”

http://books.themajlis.net/node/538

Maulana Ashraf Ali Thanvi also confirmed the necessity of the existence of true believers; the Awliyah Allah for the survival of the universe:

“[90] …When there will not remain the Awliyah, Qayamah will take place. Awliyah Allah are the pillars of the universe….

Explanation: Because absence of Awliyah means that the Mumins (believers) will not exist and the occurrence of Qayamah on the nonexistence of Mumins is written in Hadiths”

Imdaad ul Mushtaq, page 78 (Book corner, Main Bazar, Jehlum. Pakistan)

Imam of Ahle Sunnah Shaykh Abdul Qadir Jilani while writing about achieving the position of Wilayah stated:

“You will become a philosopher’s stone and therefore almost imperceptible, so distinguished that you have no match, so special that you have no peer, so unique that you are one of a kind, singular and unpaired, a total mystery and an absolute secret.

You will then be the heir of every Prophet (nabi) and Champion of Truth (siddiq) and Messenger (rasul) Saintship (al-wilaya) will culminate in you, and toward you the Abdal will all incline. Through you the anxieties will be dispelled. Through you the rains will bring water and the crops will grow. Through you troubles and afflictions will be averted from people of distinction and common folk, inhabitants of the dangerous frontiers, rulers and subjects, leaders and society at large.’”

Fathul Ghayb, Sermon 4

Fathul Ghayb, Sermon 4, pages 18-19 (Published in New Delhi)

This proves that believing in the presence of Hujutallah [khalifathullah/Imam] for the survival of the earth and its inhabitants is not a belief exclusive to the Shia, the true teachings of the Ahl’ul Sunnah also adhere to this belief. All one needs to do is compare the aforesaid traits of the Awliyah from Sunni sources with the Shia belief in Imams or Imamate to find that there is hardly any difference.

Reply Three: Sunni belief in Abdaal is similar to Shia belief that the Imams are Hujutallah

The Shia belief in Imams being Hujutallah is one of the core beliefs of the school. It is quite ironic to see that Nawasib never check their own sources and just jump to attack the Shi’a on account of their hatred for us. The Nawasib have spent centuries attacking these three beliefs of the Shia:

The necessity of the existence of a just Imam for the survival of earth and its inhabitants.

The Imams being directly appointed by Allah (swt) and not by a group of people

The Imams having a communication channel with their Lord (swt).

Unfortunately what these Nawasib forget is the fact that albeit a different name, exactly the same belief is held by the school which they claim to follow and yet in their pursuit of anti Shi’a propaganda, these filthy creatures have made the common Sunnies forget about these beliefs. The reality is that the Ahl’ul Sunnah adhere to the above three beliefs, but with the name of ‘Abdaal’. Many notable Sunni scholars have recorded traditions to this effect. For example Hafidh al-Haythami records from authentic sources:

Ubadah bin Samet narrated that Holy Prophet (s) said: ‘In my Ummah there are 30 who are abdaal, each of them is like Hadrat Ebrahim, Allah appoints another when one of them dies’.

Majmuz Zawaid, Volume 10 Hadith 16672

Ubadah bin Samet narrated the prophet said: “In my Ummah there are 30 who are abdaal, it is because of them that the world remains established, and because of them you are bestowed rain and it is because of them that you are helped”.

Qutadah said: “I hope Al-Hassan is one of them.”

Majmuz Zawaid, Volume 10 Hadith 16673

Narrated Anas the prophet said: the earth never be empy of 40 men, each of whom is like Hadrat Ebrahim, because of them you are bestowed rain and it is because of them that you are helped, Allah appoints another when one of them dies.

Saeed said: I heard Qutadah says ” We never doubt that Al-Hassan is one of them”

Majmuz Zawaid, Volume 10 Hadith 16674

Allamah Jalaluddin Suyuti records such traditions from various sources in different ways. Some of them are:

Al-Tabarani narrated in Al-Awsat with ‘hasan’ chain that Anas narrated that the Holy prophet said: ‘The earth never be empty of forty men each of whom is like Hadrat Ebrahim, because of them you are bestowed rain and it is because of them that you are helped, Allah appoints another when one of them dies.’

Ahmad wrote in Al-Zuhd and Al-Khalal in ‘Karamat Al-Awlya’ with Sahih chain of narration that Ibn Abbas said: ‘The earth never become empty after Nuh time of seven persons, Allah send away (disasters) of the people because of them’

Ibn Jarir wrote that Shaher bin Hushab said: ‘The earth would not stay longer without the existence of fourteen person, because of them Allah send away (disasters) from the people and send down blessings, except in Ebrahim’s time because he was alone”.

Al-Khalal wrote in Karamat Al-Awlya, that Zadan said: ‘The earth can never be empty after Nuh of twelve men or more, because of them Allah send away (disaster) of the people”

Tafseer Dur al Manthur, Volume 1 pages 567-569; Surah Baqrah

Allamah Jalauddin Suyuti in his other book ‘Nazmul Mutanaathir minal hadith al-mutaawatir’ under the topic ‘Wajud al Abdaal’ termed the reports about Abdaals as Sahih and Mutawatir while Imam Sakahwi echoed the same in his book ‘Maqasad al-Hasanah’.

Imam Ghazzali even recorded an episode which tells us the powers an Abdaal can have:

“A friend of God said: The sun does not set unless an Abdaal makes tawaaf of the Kaaba and it does not set in unless a friend of God makes its tawaf”.

Ihya Ulum id Din, Volume 1 page 235-236

The Deobandi English translator of a book “Ikhmaal Ash-Shiyam” has stated:

Abdaal are a class of Auliya whose identities remain concealed. They possess miraculous powers and execute a variety of tasks under Divine Command in various places of the world.

Ikhmaal Ash-Shiyam, (English translation) page 59

http://books.themajlis.net/node/652

Qutub are also the class of Awiyah like that of Abdaal and they too possess similar kinds of attribute. For example Shaykh Abdul Haq Muhadith Dehalwi in his esteemed work ‘Zubda tul Asaar’ rendered in the service of Shaykh Abdul Qadir Jilani records:

“People asked Shaykh Aqeel [rh]: ‘Who is the Qutub of the time?’. He [rh] answered: ‘He is in Makkah but he is hidden from the sight of the people. But yes, the Awliyah of Allah do recognize him. The Qutb of our time shall soon appear from Baghdad. When he talks to the people, they will recognize him as the Qutb of the time on account of his Karamat. The Awliyah of Allah shall prostrate their necks at his feet. If I am alive at that time, I will [likewise] be at his feet. Allah (swt)’s creation shall attain benefits on account of his presence…”

Zubda tul Asaar, page 31 (Maktaba Nabwiyah Lahore)

Whenever there is a conversation on this topic, the very next question posed at the Shi’a from Nawasib is: ‘Where is the present day Hujutallah according to Shias?’. There is no need for us to repeat the answer since it is very much known. But when you ask them ‘According to your belief, where is the present day Abdaal for the sake of whom we are surviving?’ then they will come up with the reply ‘They are ones who have concealed identities’. Subhanallah! If you believe in the existence of Abdaals which you are unaware of then why mock the Shi’a who at least have details of the final Hujjah (May Allah hasten his reappearance)? We want to ask Nawasib ‘what right do you have to attack the Shi’a for believing that the Imams are Hujutallah when you believe in the presence of divinely appointed Abdaals for the existence of the earth and its dwellers?

Reply Four: The Hadith of the Holy Prophet (s) proves the presence of Imam for every time

The hadith of the Holy Prophet (s) about adhering to the Imam of the time being obligatory proves the permanent presence of an Imam on the earth. We are citing from the following authentic Sunni works:

Musnad Ahmed bin Hanbal, Volume 4 page 94 Hadith 16271

Kanz ul Ummal, Volume 1 page 103 hadith 463 & 464

Musnad Abu Daud al-Tyalsi, Hadith 2013

Sahih Ibn Habban, Hadith 4656

Musnad Abi Yala, Hadith 7210

Al-Mujam al Kabir al-Tabarani, Volume 10 page 360 hadith 10687

Al-Mujam al-Awsat al-Tabarani, Volume 1 page 175 Hadith 227

Al-Muhalla by Ibn Hazm, Kitab al Tauheed, Problem No. 87

Sahih Muslim, Kitab al Amarah, Hadith 4892 & 4894

Mu`jam al Fataway by Ibn Tamiyah,

Tafseer Dur al Manthur, Surah Aal e Imran, verse 103

Shrah al-Maqasid by Sa`aduddin Taftazani, Vol 2 page 275

We read in Musnad Ahmed:

Muawiyah narrated that the Holy Prophet said (as): ‘He who dies without an Imam, dies the death of Jahilya [the death of the days of ignorance]”

We read in Kanz ul Ummal:

“He who dies without baya`a (allegiance) dies the death of Jahilyah”

(narrated Ibn Umar)

‘He who dies without a Imam, dies the death of Jahilya”

(narrated Muawiyah)

Imam of Ahl’ul Sunnah Ibn Hazm records:

ولا يجوز أن يكون في الدنيا إلا إمام واحد فقط ‏,‏ ومن بات ليلة وليس في عنقه بيعة مات ميتة جاهلية

“Its not allowed to be in the world with more than one Imam, he who dies without baya’a dies the death of Jahilya”

Allamah Taftazani records:

“He who dies without recognizing the Imam of his time dies the death of Jahiliyah”

The hadiths on this topic have been narrated by some famed names in the Sunni madhab such as Abdullah bin Umar, Abdullah bin Abbas, Muawiyah bin Sufiyan, Abu Hurariah, Ma`ad bin Jabal and Abu Dardah.

In order to see the abominable view Holy Quran holds for ignorance (Jahilya), one can see the verses 48:26, 5:50, 3:154 while it commands us:

O you who believe! be careful of (your duty to) Allah with the care which is due to Him, and do not die unless you are Muslims. (3:102)

The hadith clearly proves the existence of the Imam on earth for each and every person whether he is a Sahabi or a Sahabiyah, Tabayee, scholar and whether it is in Sifeen or Jamal. It means that one must believe in the Imam of his time otherwise his/her death will be the like the death of the days of ignorance that is the death of Kufr. As long as man exists upon the earth, there will be a Imam for him to believe in and that person shall be the Hujjatullah.

Reply Five: The Sunni Ulema have stated that the earth requires the existence of an Imam

What is the issue here? The Ahl’ul Sunnah believe that the Imam is needed to oversee / implement and provide guidance to the Ummah. Their scholars have stated that Imamate is needed to protect the Deen and ensure the stable running of an Islamic Society. If we take this Sunni perspective of Imamate (i.e. state leadership) out of the equation, what will be the net result? We will have a society without any leadership; the absence of state machinery will mean that there will be no mechanism to ensure that the Shari’ah is being adhered to. If the Shi’a believe that the earth will sink / shake without an Imam present, is this not similar to the Sunni position on Imamate, wherein the absence an Imam at helm of the State enforcing the rule of Law via Shari’ah, would lead to to society degenerating into a lawless / unislamic one? This Sunni line of thinking is reflected in the following books:

The esteemed Sunni thinker and philosopher Allamah Iqbal commented:

“the appointment of an Imam or Khalifa is absolutely indispensable”

The reconstruction of religious thought in Islam, p 138, (Sang-e-meel publications, Lahore)

Mufti Ghulam Rasool al-Hanafi (d. October 2010) said:

“There is absolute agreement that appointing an Imam is compulsory. In a Hadith, the Prophet (s) said ‘Whoever dies without an Imam, dies the death of jahilyya”

Subeh Sadiq, page 393 (published in London)

Ibn Khaldun said:

“It substitutes for the Lawgiver (Muhammad) in as much as it serves, like him, to preserve the religion and to exercise (political) leadership of the world. (The institution) is called “the caliphate” or “the imamate”. The person in charge of it is called “the caliph” or “the imam””.

Muqaddimah by Ibn Khaldun Volume 1 Chapter 3 Section 24 (English translation by Franz Rosenthal)

Ibn Taymiyyah echoes similar words:

“The Wilayah, the government of the affairs of men is one of the greatest obligations of religion (min a’zam wajibat al-Deen)”

1. Minhaj ul Sunnah, Volume 1 page 24

2. Al Siyasiya al Sharya, Volume 1 page 136

al-Qadi Adud ad-Dinal-Eji (d. 756 H) states in his book ‘Mawaqif’:

“It is matawatir that in Islam, following the death of the Holy Prophet (s), there was an ijma among Muslims that there can be no era without a Imam”

Sharh al-Mawaqif, Volume 8 page 377

al Eji also sought to explain why having an Imam is so important:

“…the imamah is instituted to ward off expected harm, and to ward off expected harm is binding on men, by consensus, if they have the ability to do so. In other words we know that the Law Giver (the Prophet) has given laws about practical matters, marriage, jihad, punishment of crimes and compensation, and about the public status on the symbols of Shar’ relating to Ids and Fridays, and the benefits of all this accrue to mankind in this world as well as in the hereafter. But this purpose cannot be realised without an Imam, appointed in place of the Lawgiver, to whom all may refer in case of dispute”.

al-Mawaqif, by al Eji with al Jurjani’s commentary, Volume 8 page 344

So if we bring together these viewpoints we see that in the eyes of the Ahl’ul Sunnah:

It is compulsory to have an Imam

The Imam is needed to oversee the Shari’ah and resolve disputes

The religion is dependent on having an Imam

The Imam is needed to protect the Deen

Now with this in mind, if we remove the Sunni notion of Imamate from the equation we will have:

No process for overseeing the Shariah

No mechanism for resolving religious disputes

No mechanism for protecting Deen

What this means is the people will be free to do whatever they choose since there will be no religious leader to guide and no mechanism for implementing the Shari’ah, ultimately society will become lawless and descend into anarchy. Is this anything different to our position that the earth will sink without an Imam? Did the Sahaba not have this same fear after all Allamah Rashid Raza Misree stated:

“Appointing the Imam, in other words passing on the people’s duties is not just compulsory according to logic as the Muttazalites stipulate but is also compulsory under the Shari’ah”

He then relies on the comments of Allamah Taftazani:

“The Sahaba deemed the appointment of the Imam to be superior to the burial rituals of the Holy Prophet”

Imamate Azmee page 19, published by Muhammad Saeed and sons Karachi

When appointing an Imam takes precedence to the funeral rites of the Prophet (s), so that Abu Bakr had to be appointed as Imam before the burial of the Prophet (s) then why the objection if we believe that the earth will sink without an Imam?

Table of Contents

Chapter One: Introduction 17

The Qur’an and Imamah by Abu Muhammad al-Afriqi 18

Chapter Two: Defining the concept of Imamate 20

Reply 20

The necessity of Hujjutullah [Imamate] for the survival of the earth 22

Reply One: Sunni scholars have deemed believing in the presence of Hujutllah from the Ahlulbayt (as) to be a necessity 23

The Imam is Hujuthullah 24

Reply Two: Sunni belief in Awliyah mirrors the Shia belief on Imamate 26

Reply Three: Sunni belief in Abdaal is similar to Shia belief that the Imams are Hujutallah 28

Reply Four: The Hadith of the Holy Prophet (s) proves the presence of Imam for every time 30

Reply Five: The Sunni Ulema have stated that the earth requires the existence of an Imam 31

Chapter Three: The doctrine of Imamah from a Sunni perspective 33

The root cause of our difference is Imamate 33

Reply– The Prophet (s) said that he would be succeeded by twelve Khalifas 35

The Sunni interpretation of the twelve Khalifa’s Hadith 36

A discussion on a version of Hadith which says that the Ummah will agree upon all twelve caliphs 39

Chapter Four: The Takwini and Tashri’i authorities of Prophets and Imams 41

Chapter Five: The doctrine of Imamate from a Shi’a perspective (Part I) 45

[1]: Understanding the concept of appointment from a logical perspective 45

[2]: Imamate is a Divine Rank 48

Reply One – The Quran confirms that only Allah (swt) designates Imamate 48

Reply Two – Allah (swt) told Rasulullah (swt) to appoint an Imam to succeed him; Surah Inshirah, verse 7-8 51

Shi’a transliteration 54

Sunni transliteration 54

Reply Three – According to Sunni sources Rasulullah (s) said that Allah (swt) designates leadership 57

Reply Four – A Sunni scholar’s admission that the appointment of the Imams was divine 59

Reply Five – Ayesha acknowledged that the appointment of Khalifas is a divine one 60

Reply Six – The Ahl’ul Sunnah believe that the appointment of Imam Mahdi (as) is a divine one 60

Reply Seven – A Salafi scholar’s attempts to revise his aqeedah to match that of the Shi’a 62

Reply Eight – The testimony of Hajr-e-Aswad (Stone of the Kaaba) to the Imamate of Imam Zayn’ul Abideen (as) proves that the appointment of Imams is a divine one 62

“Muhammad bin Hanafeeya claimed that he was more deserving of Imamate 63

Imamate and inheritance was the right of Imam Zayn’ul Abideen (as) 63

Comment 63

[3]: The Twelve Imams to be followed 63

Reply One – This is indeed our belief and we have accordingly interpreted the twelve Khalifa’s Hadith in this way 64

Reply Two – Sunni scholars have also affirmed this belief 69

[4]: Imamate and Prophethood are two separate ranks 73

Reply 73

[5]: The authority to abrogate religious laws 74

Reply One: Nawasib present the tradition in twisted form 74

Reply Two – The Imams ruled according to the Shari’a 75

Reply Three – The Sunni Ulema have bestowed the powers of abrogation upon their leaders 76

[6]: Do Shias worship their Imams? 77

Reply One 77

Reply Two 78

Reply Three 78

[7]: The multi faceted role of Imamate 80

Reply One – Imamate is a multi faceted divine right 80

Reply Two – The Ahl’ul Sunnah believe that Imamate is a divine right 82

[8]: Infallibility of the Imams 83

Reply One 83

Reply two – The Sunnis believe that non Prophets can be Infallible (Masoom) 87

Reply Three – Sunni scholars have confirmed that the Shi’a Imams are Masoom 89

Reply Four- The Deobandis have attributed infallibility to their own Ulema 93

[9]: Taking religion from the infallible Imams 94

Reply One – Rasulullah (s) instructed us to take our understanding of religion from the Ahl’ul bayt Imams 94

Ihya Ulum id Din Volume 1 page 281, Book of Worship 95

[10]: Hadith narrated by the Imams 100

Reply 100

Chapter Six: The doctrine of Imamate from a Shi’a perspective (Part II) 102

[1]: Believing in Imamate is on par with believing in Tawheed and Nubuwwat 102

[2]: Rejecting Imamate is tantamount to rejecting Prophethood 104

Reply One – The curse on Harith ibn Numan proves this to be the case 105

Reply Two – Momin are those that are firm in their belief about the khilafath of ‘Ali (as) 106

Reply Three – Momin are those that accept the superiority of Ali (as) 106

Reply Four – Momin are those who submit to the authority of the Gate of repentance Maula ‘Ali (as) 108

[3]: Did the vast bulk of the Sahaba apostatize after the death of Rasulullah (s)? 108

Reply One 108

Reply Two 109

[4]: Deliberately rejecting the Imams is Kufr 109

Reply One – Rejecting the bounties of Allah (swt) is kufr 110

Reply Two- The Prophet (s) differentiated between belief and disbelief on the basis of successor 115

Reply Three – Rejecting the Imams, that Allah (swt) associated as the Ark of Salvation is kufr 115

Reply Four – Rejecting the signs of Allah (swt) makes one a Kaafir 118

[5]: Rejecting the Imams is on par with rejecting Allah (swt) 119

Reply – The Sunnis also believe rejecting Imams is tantamount to rejecting Allah (swt) 119

[6]: Rejecting the Imams is on par with rejecting all Prophets (as) 122

Reply One 122

Reply Two 123

Reply Three 124

[7]: The position of false Imams 125

Reply One 125

Reply Two 126

Reply Three 126

Reply Four 127

[8]: The enemies of the Imams are Kaafir 127

Reply 127

[9]: One who refuses to obey the Imam is a Kaafir 128

Reply One 129

Reply Two 129

Reply Three 130

[10]: Afriqi’s efforts at creating Fitnah by using Shia belief of Imamate 131

Reply One 132

Reply Two 132

Reply Three – The Sunnis also deem the rejecter of ‘their’ Imams to be Kafirs 132

[11]: The difference between a Mumin and a Muslim 134

Reply One – Allah (swt) draws a distinction between a Mumin and Muslim in the Qur’an 134

Reply Two – Mumineen are those that deem Maula ‘Ali (as) to be their Imam and have turned to him for Guidance 135

Reply Three – Mumineen are those that deem ‘Ali (as) to be their Maula (Master) 136

Reply Four – Mumineen are those who love Imam Ali (as) through word and deed 136

[12]: Paradise for the Mumins 137

Reply One – All Sects believe that Paradise is exclusively for them 137

Reply Two – Paradise is exclusively for the Shi’a 138

Reply Three – The deeds of believers will be weighed in accordance with our love for the Imams 140

[13]: Salvation on adhering to the Hujutallah (Imam) 141

Reply One – The actual Hadith refers to adhering to the divinely appointed Imam 142

Reply Two – Deeds must be accompanied by correct aqeedah 145

Reply Three – The door of repentance is available for those with correct aqeedah 146

The Imam is Hujjutullah 147

Reply Four – Nawasib believe that Rasulullah (s) guaranteed paradise for Yazeed 148

Reply Five: The reason Nawasib attack the authority bestowed on the Imams of Ahl’ulbayt (as) for providing salvation to their followers is because their own caliphs were deprived of such blessings 150

[14]: Differing rights for a Mumin and Muslim 150

Reply One 151

Reply Two 151

Reply Three 151

[15]: Differing ranks of Mumin 151

Reply One – Different levels for believers can be proven from Qur’an 152

Reply Two – Different levels for believers can be proven from the Books of Ahl’ul Sunnah 152

Reply Three – Those that love the Ahl’ul bayt (as) will have a special position with the Prophet (s) on the Day of Judgement 153

Chapter Seven: The doctrine of Imamate from a Shi’a perspective (Part III) 154

[1]: The Imams possession of the knowledge of Prophets and Angels 154

Reply One 154

Reply Two 155

Reply Three 156

Reply Four – The Ahl’ul Sunnah believe that the Ruh (spirit) of Imam Ghazali conversed with Nabi Musa (as) decades before his birth 157

[2]: The knowledge of previous books possessed by the Imams 157

Reply One –The Qur’an encompasses all previous books 158

Reply Two – Imam Ali bin Abi Talib (as) confirmed that he possessed knowledge of all the divinely revealed books 158

Reply Three – The Sunni claim that their scholars possessed knowledge of Loh al-Mehfooz [Preserved Tablet] 160

Comment 162

Reply Four – A kaafir’s knowledge of the unseen enabled him to possess a knowledge of Monkey Shari’ah 162

[3]: The Imam’s knowledge of the unseen 163

Reply One – Allah (swt) granted knowledge of the unseen to Rasulullah (s) 163

Reply Two – The Imams inherited the knowledge of the unseen that had been bestowed on Rasulullah (s) 163

Comment 164

Reply Three – Allah (swt) grants the Knowledge of unseen to his chosen ones [Awliya] through inspiration and other ways 166

Reply Four – Knowledge unravels the secrets of the hidden 172

Reply Five – Those with a knowledge of the Book can unlock the secrets of Ghayb 174

Reply Six – Some incidents from Sunni texts about the knowledge of Unseen held by Imams of Ahl’ulbayt (as) 176

Imam Ali (as) foretold a person about the nature of his death 176

Imam Hassan (as) foretold the birth of a child to one of his follower 176

Imam Taqi (as) gave news of the unseen at a young age 177

Reply Seven- Sunnis have attributed knowledge of the Unseen to their caliphs and Ulema 177

Sunnis believe that Abu Bakr foretold the gender of a child in the womb and knew when he would die 177

Umar was able to foresee a calamity hidden behind a mountain 178

Uthman was able to tell the hidden intentions of the people 178

Maulana Rasheed Ahmad Gangohi knew the intention that his follower kept in his heart 179

Maulana Rao Abdur Rahman Khan (Deobandi) was able to see the face of the unborn children 179

Deobandi elder Khuwaja Abu Muhammad predicts the arrival of a learned male heir from the womb of a woman that was hitherto unmarried 179

Our challenge to Nawasib to abandon the Sunni faith on account of their beliefs about knowledge of the unseen 180

[4]: The Imams are the masters of this world and the next 181

Reply 181

[5]: Miracles bestowed on the Imams 183

Reply One – Understanding the concept of Miracles (Mu’jizaat) 183

Reply Two – The Imams inherited all the miracles / knowledge of the Prophets as they were heirs of Prophetic knowledge 185

Reply Three – Some miracles of the Imams of Ahlulbait (as) from Sunni sources 186

Maula Ali (as) attached the detached hand of a person to his body 186

Imam Hasan (as) made ripened dates on a dry tree 187

Imam Hussain (as) made scarce water from a well overflow 188

Imam Jafar Sadiq (as) ripened dried dates, turned a man into dog and then restored him back to his original state 188

Reply Five – Sunnis have attributed miracles to their caliphs and other Sahaba 189

According to Sunnis Caliph Umar could coverse with the dead 189

According to Sunnis Khalid bin Waleed turned wine into honey 189

Reply Six: According to Sunnis their Ulema possessed miracles including the miracles of past prophets 189

End Comments 191

[6]. The ability of the Imams to raise the dead 191

Reply One- Quran confirms that Allah (swt) grants such ability to his chosen ones 191

Reply Two – Examples of the Imams of Ahlulbait raising the dead from Sunni sources 192

Imam Jafar Sadiq (as) brought dead birds in to life 192

Imam Jafar Sadiq (as) brought a dead cow to life 192

Reply Three – The Ahl’ul Sunnah believe that the Sahaba could raise the dead & Salafi attestations to it 192

Reply Four – The Ahl’ul Sunnah believe that Shaykh Abdul Qadir Gilani could raise the dead 193

Reply Five – The Ahl’ul Sunnah have attributed the power to raise the dead to their Ulema 194

[7]: The Imams meeting with angels 195

Reply One – The Qur’an proves that angels can visit non Prophets 195

Reply Two: Sunni Ulema believed that pious people can maintain contact with angels 196

Reply Three – Angel Gibrael visited Sayyida Fatima al Zahra (as) 197

Reply Four – Imam Hasan(as) testified that the angels visited the Ahl’ul bayt (as) 197

Reply Five: Angels visited Imam Ali bin Abi Talib (as) and conversed with him 197

Reply Six – The Ahl’ul Sunnah believe that the Sahabi Imran bin Hussain visited by angels 198

[8]: All the deeds of men are presented before Imams 198

Reply 198

[9]: The role of Imam (as) during Laylatul Qadr (Night of Power) 200

Reply 200

[10]: The knowledge of unseen in respect of knowing the death of others 202

Reply One 202

Reply Two: Rasulullah (s) foretold of the deaths of the Kufar of Badr that included where they would die 202

Reply Three: Rasulullah (s) foretold the land in which Imam Hussain (as) would be martyred 203

Reply Four: Imam Baqir (as) foretold the death of Zayd ibn ‘Ali 204

Reply Five: Imam Kazim (as) foretold the death of his jailor 204

Reply Six: Imam Raza (as) foretold the death of another man 204

[11]: Imams knowing the time of their death and having authority over it 205

Reply One: The Ahl’ul Sunnah themselves believe that all Prophets are given authority over their deaths 205

Reply Two: The Ahl’ul Sunnah believe that Prophet Musa was given authority over his death and he was foretold his time of death time 206

Reply Three: The Holy Prophet (s) foretold his death and was also given authority over it 207

Reply Three – Some incidents from Sunni sources wherein Imams of Ahlulbayt (as) foretold their own deaths 208

One – Maula Ali (as) foretold his death 208

Two – Imam Baqir (as) foretold his death 209

Three – Imam Kazim (as) foretold his death 209

Four – Imam Raza (as) foretold his death 210

Five – Imam Taqi (as) foretold his death 210

Reply Four- The Ahl’ul Sunnah have attributed knowledge of one’s death to Sahaba and scholars 210

One – Umar knew when he would die 210

Two: Abu Bakr knew when he would die 210

Reply Five- The Ahl’ul Sunnah have attributed to their scholars the knowledge of their death as well as authority over it 211

One: Imam of Ahl’ul Sunnah Muhammad bin Talha Shafiyee knew exactly when he was going to die 211

Two – The Deobandis believe that one of their scholars not only knew the details of his death but possessed the authority to delay it 211

Three – Ahl’ul Sunnah believe that Shaykh Abdul Qadir Jilani was given more authority over deaths than the angel of death 212

[12]: The Imams knowledge over whether a person is destined for Heaven or Hell 213

Chapter Eight: The doctrine of Imamate from a Shi’a perspective (Part IV) 215

[1]: Prophetic allegiance to the Imams 215

Reply – The earlier Prophets were granted Prophethood after the acceptance of Wilayah of Ali (as) 215

[2]: Wasilah of the Imams 216

Reply One - Adam (as) made tawassal through the Ahl’ul bayt (as) 216

Reply Two- A Deobandi’s claim that Nuh (as) made supplication through the ‘rightly guided khalifas’ 218

[3]: The wilayah in previous divine books 218

Reply One: Sunni source about the Wilayah of Ali bin Abi Talib (as) in previous divine books 218

Reply Two: According to the Sunni Ulema, Rasulullah’s prophecy of twelve khalifas was mentioned in the Torah 219

Reply Three – The Chief Christian Priest of Najran identified recognised the Ahl’ul bayt (as) from Divine Scriptures 220

Reply Four: According to Ahl’ul Sunnah the Torah contained a complete description of their 2nd caliph Umar bin Khattab 220

[4]: The equal rank of the Prophet (s) and Imam Ali (as) 220

Reply one 221

Reply Two 221

Reply Three 222

First equal rank – In creation 222

Second equal rank – In purity 222

Third equal rank – In lineage 222

Fourth equal rank – In discharging obligations 223

Fifth equal rank – In love and hatred 223

Sixth equal rank – In obedience 223

Seventh equal rank- In authority 223

Eighth equal rank – In abandonment 224

Ninth equal rank – In causing pain 224

Tenth equal rank – In being abused 224

Eleventh Equal rank – Jealousy of them 225

Twelfth equal rank – Aggression against them 225

Thirteenth qual rank – In dispensing justice 225

Reply Four: Hadith Manzilah proves the equal rank of Prophet (s) and Maula Ali (as) 225

[5]: The superiority of the Imams over previous Prophets 226

Reply One – The Qur’an confirms that the divine rank of Imamate is superior to the divine rank of Prophethood 226

Is Prophet’s Wilayah higher in status or his Prophethood? 230

Reply Two 232

Reply Three – The Imams are superior from the perspective of knowledge 232

Reply Four – The Imams are superior from the perspective of religious rank / duties 240

Reply Five- Those that Allah (swt) deemed ‘Aleen’ are superior to Prophet Adam (as) 242

Reply Six – Maula Ali (as) is superior to previous Prophets in respect to the performance of deeds 244

Reply Seven– The nafs of Maula Ali (as) is greater than all previous Prophets 245

Reply Eight – Sunni traditions depict the Shaykhayn as superior to the Prophet (s) 246

Reply Nine – Sunnis believe that Imam Abu Hanifa is superior to Prophets 249

Reply Ten – The Deobandi themselves believe that a mere follower can be equal or even superior to his prophet 250

Reply Eleven – The Deobandi’s belief that some saints are superior to prophets 251

Reply Twelve – The Deobandi’s believe that their Ulema are superior to the Prophets 252

[6]: Superiority of the Imams over the Angels 252

Reply One – Believers are superior to angels 253

Reply Two – Infallible people are superior to the chief angels 253

Reply Three – The Imams are also superior to the angels from the perspective of knowledge 257

Chapter Nine: The doctrine of Imamate from a Shi’a perspective (Part V) 258

[1]: The Imams possession of the belongings of past Prophets 258

Reply One – Maula Ali (as) inherited the belongings of past Prophets (s) to fulfil their covenant of Nusrat (help) to Rasulullah (s) 258

Reply Two – The Imams possessed these items as the true inheritors of the Prophet (s) 260

Reply Three 261

[2]: Imam Ali (as) being the distributor of Heaven and Hell 262

Reply 263

[3]: Maulana Manzoor Naumani’s hilarious conclusion as to why Sunni texts are absent with information about Imamate? 264

Reply One – The Shaykhayn went to extreme lengths to ensure that the concept of divine appointment was suppressed 264

Reply Two – The Ahl’ul Sunnah remained aloof from the Imams (as) preferring the company of their enemies 265

Reply Three – The Ahl’ul Sunnah’s most esteemed Hadith collector intentionally rejected the traditions of the Sahabi Abu Tufayl (ra) that would have invited the Ahl’ul Sunnah to the path of the Ahl’ul bayt (as) 266

Reply Four – The Imam of Ahl’ul Sunnah rejected the narrations of the Imams of Ahl’ul bayt (as) 267

Reply Five – The early Sunni caliphs prohibited taking narrations from Ahl’ul bayt (as) 268

Reply Six – The Imams relayed the knowledge of the Prophet (s) that the Sunni State had sought to suppress 272

Reply Seven: A man from Numani’s own school loved to attribute things to Prophet (s) 272

[4]: Is the Shi’a belief in Imamate and the powers associated with it tantamount to accepting the continuation of Prophethood? 274

Reply One – The Shi’a Ithna Ashari are in no doubt that Muhammad (s) is the Seal of all Prophets 275

Reply Two – The Du’a of Ibrahim (as) proves that Imamate has not come to and end 276

Reply Three – Hadith Manzila proves that Maula Ali (as) possessed the duties that were associated with the Prophethood of Prophet Harun (as) 277

Reply Four – The Imams have continued the main office / function of Rasulullah, the propagation of the Deen 279

First Proof 279

“Completion of promises 283

The start and end of Deen 283

Second Proof 283

Reply Five– The Sunni Ulema have themselves stated that there is no difference between Prophets and Imams except of prophethood 284

Reply Four: Allah (swt) endows those that he appoints as his Imams with the common attributes associated with Prophethood 288

Reply Five – A Deobandi scholar believed that an exclusive attribute of the Prophet could be possessed by others 290

Reply Six: A Deobandi Mullah possessed the excellence of lengthy fasts, previously possessed only by the Prophet (s) 291

Reply Seven- The writings of the Deobandi Ulema demonstrate that they believe in the continuation of Prophethood 291

Chapter Ten: The doctrine of Imamate from the Qur’an 293

Reply One 293

Reply Two 294

Reply 295

The terms Imams association with apostasy in the Quran 295

Reply 295

Prophetic duties 301

The provision of guidance [Hidayah] 302

First Hadi – Allah (swt) 302

Second Hadi – Prophets 302

Third Hadi – Imams 302

Does the verse 24 of Surah Sajdah refer to the appointment of Prophets? 303

Reply One – Shah Ismail Shaheed’s acknowledgement that this verse (amongst others) refers to Allah (swt)’s appointment of non Prophets 303

Reply Two – The criteria for Imamate is set out in this verse 304

Reply Three-The term Imam should be taken as what it means 305

Reply Four – Allah (swt) has intentionally compared Muhammad (s) and his Ummah to Musa (as) and his Ummah 305

A Guide for every people 309

Supplications for Imams 310

Reply One 311

Reply Two – Three Ul’il Azm Prophets supplicated for divinely appointed positions 311

Comment 311

Similarly we have the du’a of Nabi Musa (as) 312

The word ‘Imam’ in Surah Isra verse 17 312

Reply One – The Nasibi has intentionally confused the term Imam in this verse 313

Reply Two – The literal meaning of Imam is known to all 313

Reply Three – The scholars of Tafseer have interpreted the term as Imam not Prophet(s) 314

Reply Four – A book of deeds can never be defined as Imam 316

Reply Five – Sunni Tafseer’s have also cited the fact that this verse refers to the Imam of our time 317

First Commentary – Tafseer Tabari 317

Second Commentary – Tafseer Qurtubi 318

Third Commentary – Tafseer Mazhari 318

Fourth Commentary – Tafseer Ruh al Ma’ani 318

Fifth Commentary – Tafseer Khazan 319

Sixth Commentary – Tafseer Baghawi 319

Seventh Commentary – Tafseer Fathul Qadeer 319

Eighth Commentary – Tafseer Durre Manthur 319

Ninth Commentary – Tafseer Thalabi 319

Tenth Commentary – Tafseer Kabeer 320

Eleventh Commentary – Tafseer Tanveer’il Miqbaas better known as Tafseer Ibn Abbas 320

Twelfth Commentary – Tafseer Uthmani 320

Comment 320

Thirteenth Commentary – Tafseer Kanz ul Iman by Imam Sayyid Ahmad Raza 320

Fourteenth Commentary – Tafseer Hussaini 321

Overall summary 321

Al Afriqi’s efforts at connecting verses to prove the Imam means Prophet 322

Reply One – The Nasibi has produced evidence that his Madhab rejects 322

Reply Two – Sunni report: Rasulullah (s) said that his witness testimony would be restricted to those that he saw during his lifetime 323

Comment 323

Reply One 323

Reply Two – This position contradicts the Qur’an 323

Reply Three – This notion is illogical 324

Reply – The Nasibi has exposed his hypocrisy 325

Refuting Afriqi’s baseless conclusion 325

Vicar, deputy; successor 329

When your Lord said to the angels: Indeed, I am placing a vicegerent in the Earth 333

A challenge to Ansar.Org 334

Chapter Eleven: Obeying the Ul’il Amr 336

This verse deems obedience to the Ul’il Amr obligatory 336

First Problematic issue – Is obedience to the political leadership and army leadership unconditional? 337

Second problematic issue – Is obedience to irreligious leaders unconditional? 338

Third problematic issue – How do you resolve a dispute between the categories of Ul’il Amr? 339

Fourth problematic issue – Can power really be shared by two Wali al Amr’s at one time? 340

Identifying the true Ul’il Amr 340

The consequence of deeming the Ul’il Amr to be a man made process 346

Chapter Twelve: Nasibi objection at the false claimants of Imamate 349

Disagreement over the Imamate between Imam Zayn’ul Abideen (as) and Muhammad Hanafiya (ra) 349

Reply 349

The Tesimony of Hajar al-Aswad 350

Mukhthar Thaqafi and the problem of Muhammad Hanafiya’s Imamate 352

Reply 353

Did Zayd Shaheed really claim Imamate for himself? 355

Reply 355

Discussion between Imam Muhammad Baqir (as) and Zayd Shaheed (ra) 358

Reply 358

The dispute of over the ‘Imamate’ of Muhammd Nafs Zakiya 359

Reply 360

The time to time appearance of disagreement among the Shi’a about Imamate 361

Reply 361

The Conclusion of the topic drawn by Maulana Azam Tariq al-Nasibi 363

Reply 363

Chapter Thirteen: The Nasibi methodology of producing the Abdullah Ibn Saba card to negate the doctrine of Imamate 366

The reference to Abdullah Ibn Saba in Bihar al-Anwar and Rijal al-Kashi 366

Reply One 367

Reply Two 369

The false assertion that Ali (as) being the Wasi of the Prophet (s) was the brainchild of Ibn Saba 369

Reply One: The belief was advanced by the Holy Prophet (s) 369

Reply Two: Prominent Sahaba such as Imam Hassan (as), Abu Tufayl (ra) etc attested to Ali (as) being Wasi of Prophet (s) 371

Reply Three: The Imams of Ahle Sunnah also believed Ali (as) to be the Wasi of Holy Prophet (s) 373

The false assertion that the practice of Tabbarrah upon the enemies of Ali (as) was introduced and propagated by Ibn Saba 374

Reply One – The enemies of Ali (as) are hypocrites as per the words of the Prophet (s) making them deserving of Tabbarrah 374

Reply Two – Imam Ali (as) would curse his nemesis Muawiya as would his sons 374

Reply 375

Chapter Fourteen: Conclusion 376