Alhassanain(p) Network for Heritage and Islamic Thought

God has designed de soul to be happy

GodBlessed them, and God said to them, "Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth." (5)

The purpose of human life is an ideal which transcends the mundane goals of human existence, for it is based upon the vision of God.

The highest and best of human values, truth, love, joy and happiness are aspirations grounded in the original human nature. The word for "humankind", Adam, comes from the same root as does "earth" and is a generic term for the human species; humans, man and female, resemble the Creator. Humankind was created to share a unique relationship with God.

"God saw everything that He had made, and indeed, it was very good." (6)

Adam and Eve, our first parents, were created in the state of innocence, grace and happiness. They were adorned with the grace of God, which God communicated to their souls, making them beautiful and truly holy before him.

"Put on the new man, who according to God, is created in justice and holiness of truth." (7)

The benefit they received it sanctified them, made them truly holy before God, it subjected all their senses, appetites, and passions to reason; it rendered their reason and their whole soul subject to the will ofGod.This original righteousness was a free gift of God.

"For God created us for incorruption and made us in the image of his own eternity." (8)

Being free from all state of sin, and adorned with the original justice, they were on that account free from all sufferings, and enjoyed a perfect happiness both in soul and body, suitable to their nature, and the state they were in. They were endowed with great knowledge of everything relating to their state and thereset of the creatures; they were created free from all passions and irregular desires and appetites, which so violently torment our souls. They enjoyed a perpetual peace and serenity of mind.

Their hearts were inclined to all good, and their will united to God by holy love. Their bodies were free of sickness and pain, and enjoyed a perpetual health, and they were not subject to death.

God has appointed rewards for good and virtuous acts and punishment for vice acts.

"The believers will then pass over like the twinkling of an eye, like lightning, like wind, like a bird, like the finest horses and camels. Some will escape and be kept safe, some will be lacerated." (9)

Man, however, persuaded by the Fiend, has abused his freedom since the dawn of the ages, rising up against God and trying to attain his own purpose without God. While knowing God, he did not glorify Him as God, but rather, his heart dimmed, and he served the creature instead of the Creator.

Refusing to acknowledge God as his beginning, he broke the rightful order with respect to his ultimatepurpose, and with it the entire hierarchy in relation to himself, to other men and to all created things. Thus is man divided in hisinterior. Due to this division in man - whether individual or collective - a dramatic struggle between good and evil, between light and darkness, appears in the world.

"but through the devils envy death entered the world, and those who belong to his company experience it." (10)

At the same time, man finds himself helpless and destitute in his struggle against the attacks of the Fiend; he feels chained to evil. But God, in His infinite mercy, without abandoning us, sent and continues to send, beings that come to this world with the purpose of teaching us the way to our liberation, strengthening us with His presence and imparting His teachings amongst us for our inner renovation, and helping us cast out the prince of this world who held man in the slavery of sin.

"Now is thejudgement of this world; now the ruler of this world will be driven out." (11)

Sin diminishes man, impeding him from reaching his fullness, the divine fullness for which he was created.

Human progress, which is man's great treasure, brings with it the temptation for individuals and human groups to look out only for their own interests and not for the interests of others, lacking a coherent hierarchy of values and mixinggood with evil. This is propitiated by the disease and the consumerism that the highly-industrialized societies suffer to a greater extent, which promote values that are directly contradictory to true human fraternity.

"what does it profit them if they gain the whole world, but lose or forfeit themselves?" (12)

Power resides in having more, in consuming more, in an unbridled madness that will inevitably lead to the destruction of human beings themselves, if God does not put a remedy to this before. A hard battle against the powers of darkness runs throughout the entire history of man, which - already begun since the origins of the world - will continue until the last day, as the Lord says.

"But the one who endure to the end will be saved" (13)

Arrogance and an unbridled love of self endanger the activities of man. Man must - with austerity and freedom of spirit - come into possession of the things of this earth, like unto one who has nothing and who yet possesses everything.

Some conception of heaven and hell.

Among the religious of the world is found universally conceptions of heaven and hell. Are these realms objectively real? The Scriptures are unanimous in affirming they are.

Heaven and hell in the scriptures of Judaism, Christianity, and Islam can be interpreted either to describe the state of the soul upon death or what will be after the future resurrection. SomeKoranic passages describe the opening of Paradise andhell, others refer to de LastJudgement . Mostmuslims regard the dead to be sleeping in the grave awaiting that momentous event.

Do not say, "They are dead" about anyone who is killed for God´s sake. Rather they living, even though you do not notice it" (14)

The biblicalvision of heaven from the book of Revelation are visions of a future recompense after the tribulations of the LastJudgement . Thosechristians who hold a literal interpretation of these verses concur with theirmuslim brothers and sisters that the souls of the dead are asleep in the grave, awaiting the future opening of heaven and hell.

Another theory of thechristian tradition, supported by biblical descriptions of theSheol (Job 3,17 -19); the heavenly Jerusalem (Hebrews 12,22-24; and the story of Lazarus and the rich man in (Luke 16,19-31), teaches us that each person immediately after death enter his appointed place in heaven or hell. The visions in Revelation are often interpreted in this way.

II.- The believers attributes at "The Time ofAppearance".o Prudence

People! God´s promise is true, so do not let the present life deceive you. Do not let the Deceiver deceive you about God: "Satan is your enemy -treat him as an enemy-and invites his followers only to enter the blazing fire." (15)

During the days of our youth we do not often remember God, nor do we think of the days to come when we will have to reflect upon our acts. The strength of youth makes us believe that that vitality will be with us for always, but this is not the case. Man needs to live prudently, giving priority to those higher values that bring him closer to God.

Which of these three, do you think, was a neighbor to the man who fell into the hands of the robbers? He said," The one who showed him mercy." Jesus said to him, "Go and do likewise." (16)

Being prudent means walking surely on the straight path, knowing that if we take the winding one, we will get lost; it means not enjoying trickery played upon others, but living in the exercise of good there wherever we get the chance to do so. "Honor your father and mother; also,You shall love yourneighbour as yourself." (17)

Being prudent means working honestly to gain our sustenance without exploiting anyone, without manipulating and using other people for our profit, because all that we earn at the expense of others will lead us inevitably to failure anddishonour .

In everything do to others as you would have them do to you; for this is the law and the prophets. (18)

Being prudent means not judging others. If your mind is busy seeing the faults of others, it will by itself fall into the same errors that it sees in others. We see the mote in others' eyes and are incapable of seeing the beam in ours. Whoever listens to slander ishimself a slanderer. "No one can withhold the blessing God opens up for people, nor can anyone but Him release whatever He withholds: He is the Almighty, the All Wise." (19)

Renunciation and Detachment

Plenty has been written about renunciation, not so much because it is hard to understand, but because its practice is truly difficult. The most important thing about renunciation is that nothing real is lost. Every renunciation of material things, of indiscriminate consumption, is an appropriation of that which is renounced on a higher level. It is a paradox, but the more a person can do without the world, the less the world can do without that person.

When desires dominate us, we are trapped in illusion and the only way out is through discernment or reflection. Try to see ourselves as automatons controlled and manipulated within a prison of unsatisfied desires. Because in effect, these are not our own desires, but rather, we are victims of a society that knows our dissatisfactions and manipulates them, creating one desire after another in a chain of desires that will produce great economic profits for a few, while it engulfs us in our own terrible personal and spiritual dissatisfaction.

Whoever loves God does not worry about the vanities of the world, because he respects himself above all else and respect for oneself implies scorn for the vanities of the world.

"No one can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth." (20)

The surfeit of desires and cravings is a source of spiritual disease. It overloads the soul. There are persons who renounce themselves and their uncontrolled cravings, albeit with reservations, since they do not place all their confidence in God. In the beginning they offer him everything, but afterwards, on being besieged by temptation, they return to their old ways, and this stops them from advancing on the road of virtue.

There are people who think that God should be given everything He is owed, provided that He lets them enjoy what is theirs without being bothered.

Their desire is to maintain their own privileges and imagine themselves free without having to obey any kind of divine mandate, given over to their own passions and desires.

"So, because you are lukewarm, and neither cold nor hot, I am about to spit you out of my mouth." (21)

These are the lukewarm about whom the apostle John spoke in his Revelations. On one hand, they adore the world and its pleasures, and on the other they want to live in peace withthemselves and with God, fulfilling one precept or another that adapts to their own needs and passions.

They practice a social kind of religiosity; they do not know what charity means and they comply with the minimum religious precepts, those that are socially well-regarded. Their piety plays to an audience.

Trust in God

God is the supreme goodness. He never abandons whoever trusts Him. Although the modern world, with its almost uncontrolled hyperactivity, puts obstacles and difficulties in our way to living and orienting our lives and aspirations to confidence in God, we should know that if we trust Him, everything is possible because it is not the external conditions that impede us from finding God in our lives, but our own mental state of absence of God.

"God will find a way out for those who are mindful of Him, and will provide for them from an unexpected source; God will be enough for those who put their trust in Him. God achieves his purposes; God has set a due measure for everything."(22)

If we do not let God into our lives, if we close our mind to the experience of God, external difficulties will grow, putting ever-increasing obstacles every day to our possible spiritual self-realization and our confidence in God, although we call ourselves believers and count ourselves among those who "officially" comply with their faith in God, but do not really trust Him.

"Those who believe in me, even though they die, will live, and everyone who lives and believes in me will never die. (23)

On the other hand, a person who desires the fullness of God in his life above all will find his obstacles propitiating that divine fullness in his life, and these will be transformed into help received. God Himself sustains and comforts whoever accepts Him in his life with His infinite Love. "Whoever relieves in his Lord need fearno loss nor injustice." (24)

Strength in the face of suffering

Suffering is a feeling of deprivation, and, as such, may become a stimulus that helps us advance in self-knowledge. It helps us by showing our limitations, our misery and our deficiencies which, up to that time, have remained hidden amongst our illusions and pleasures.

RenéGuènon , associates the concept of suffering with asceticism. He speaks of the asceticism that goes by the Sanskrit name of "tapas", meaning "heat". This heat is an inner fire that must burn and destroy everything that constitutes an obstacle to man's spiritual self-realization. "Asceticism" in its deepest sense is the sacrifice of the "ego" carried out for the attainment of superior consciousness.

The Prophet Isaiah also speaks to us of this fire when he says:

"But all of you are kindlers of fire, lighters of firebrands. Walk in the flame of your fire, and among the brands that you have kindled!" (25) Isaiah tells us that each one of us lights the flames of our own fire when we turn our back on God: when we sin. It is our own sins that stir up the inner fire that burns us and makes us suffer.

Saint Augustine tells us that any man who wants to enter Paradise must pass through fire and water, "whether he is Peter, to whom the keys of heaven were entrusted, or Paul, the chosen vessel of God, or John, to whom the secrets of God were revealed".

If we want to know with certainty whether our sufferings are noble and come from God, we only have to see whether this suffering is an unbearable burden for us. When we suffer knowing that we are suffering for God, that suffering comes from Him for our own good, we feel relief in pain, because we feel that God shares this pain with us and comforts us with his infinite Love.

"God does not burden any soul with more that it can bear: each gains whatever good it has done, and suffer its bad" (26)

Humble of Heart

The humble man who loves God above all else knows the reality that surrounds him and accepts it without being deceived by false appearances because herecognises them; he assigns each thing a place and a priority in his heart. He has the virtue of discernment and knows full well what can separate him from God. He yearns above all else for his purification in order to achieve full closeness to Him. He knows that God is his strength and his consolation, in joy as well as in adversity.

For Saint Augustine, the summit of greatest knowledge for manis knowing that, by himself, he is nothing, and that anything whatsoever belongs to God and is for God. He tells us that it is not enough that we acknowledge that what we know and understand comes from God. In addition, we must avoid extolling ourselves above those who still do not have this knowledge, since they may yet leave us behind once they have received it.

"The greatest among you will be your servant. All who exalt themselves will be humbled, and all who humble themselves will be exalted." (27) The moral pride that leads us to consider ourselves better than the rest and that constitutes a serious obstacle to spiritual self-realization must be extirpated completely from our hearts and minds.

This moral or spiritual pride is more difficult to detect in ourselves. It is only through prayer that the soul may arrive at this perception. The prophet Muhammad (p.b.u.h .) said on a certain occasion, "whoever has pride in his heart, though itbe only equivalent to a grain of rice, cannot enter Paradise."

"Give good news to the humble whose hearts fill with awe whenever God ismentioned. " (28)

When man invokes the name of God in prayer, his heart trembles with emotion and, if before he felt sad, he is filled with joy; if before he was ill, he is cured; for sincere prayer makes man humble and brings him closer to the contemplation of God.

Illumination

"God guides whoever He will to his Light". (29)

Illumination means dispelling the darkness of ignorance. The true self obscured by false habits of thinking and desires, is suddenly revealed. Nothing in the life of this person can be the same anymore. The illuminated person begins to live by the knowledge he acquires. "The wind blows where itchoose , and you hear the sound of it, but you don't know where it comes from or where it goes. So it is with everyone who is born of the Spirit." (30)

Illumination comes fromGod, it is a gift of God. It never has a human motive. Illumination, as St. John tells us, is like the wind that blows and goes where it pleases. Thus is divine light.

The Sufi masters tell us that the disciple, although an initiate, cannot do anything without the light that comes from God Himself, and that the spiritual states of illumination can never be the product of any human technique of meditation, concentration or the like.

"The Spirit is part of my Lord´sdomaine . You have only been given a little knowledge." (31)

This does not mean that man does not play an important part in the process of illumination. Of course he does, and that is, to eliminate all the obstacles that he finds in his life that are impeding him from desiring and achieving that divine illumination.

Those obstacles are, on one hand, his personal ego, which includes ambition for power, social recognition, the love of money and the luxury that money provides, living in a constant bid for social climbing, even at the expense of others; and, on another hand, indifference to the needs of those who are dependent upon him, whether economically, personally or emotionally, owing to the drive tofulfil himself professionally and socially.

Indifference for the problems of one's community, one's local social surroundings, and - of course - indifference for the problems of the world. These are the obstacles that impede the attainment of God in one's life, the obstacles to illumination.

"Believers, turn to God in sincere repentance. Your Lord my well cancel your bad deeds for you and admit you into Gardens graced with flowing streams," (32)

God nourishes the desire to communicate with Him in the human heart and opens the doors to reflection and repentance through His call, so as to change and open the heart to divine illumination. Nonetheless, it is man himself who will respond to that call through the use of his free will. He will make the decision to live as he has been doing up to that moment, or listen to the call of God and turn to Him.

"Listen! I am standing at the door knocking; if you hear my voice and open thedoor, I will come in to you." (33) III. The convergence of world religions towards "The Time of Appearance", will require:

The elimination of all kind of religious intolerance or belief worldwide.

The implementation of the 1981 Declaration on the Elimination of All Forms of Intolerance and Discrimination Based on Religions or Belief is far from being a reality.

"Governments should redouble their efforts to uphold the provisions in their everydaywork".The United Nations Special Representative considers that the principles contained in the 1981 Declaration need to be further disseminated among lawmakers, judges and civil servants. It is of the utmost importance to promote ideal of tolerance and understanding through education.

There is an urgent need to eliminate the roots causes of intolerance and discrimination and to remain vigilant with regard to freedom of religion or belief worldwide. Most of the situations of religious intolerance stemeither from ignorance and from misleading information. Education, then, is a crucial issue for promoting religious harmony in the world.

Religious controversies are historical. They will continue to demand the international community attention and challenge societies to find creative ways of dealing with it. There are no classic or tested recipes for resolving such sensitive issues. In this regard, a continuing dialogue at all level is oTo work for peace and reconciliation between all nations of the world.

Work hard to prepare the ground for a just lasting peace all over the world based on mutual respect and understanding through dialogue. Dedicate our efforts to solveour of disputes by peaceful means and in conformity with the highest spiritual principles of love and justice. To ensure that globalization, as a real challenge of today´s society, becomes a positive force for all the world´s people. At present its benefits and very unevenly shared.

To create a shared future, a peaceful future, based upon our common humanity in all its diversity.This shared future principles are:

Freedom: Man and women have the right to live their lives and raise their children in dignity, free from hunger, free from fear of violence, oppression or injustice.

Equality: Every person and nation has the right to have the opportunity to benefit from development. Solidarity: Global changes must be managed in a way that its benefits should be distributed according with basic principles of equity and social justice.

Tolerance: Human beings must respect one other, in all their diversity, religion or belief, culture, race, and knowledge. Respect for nature: Prudence in the management of all living species and natural resources.

Shared responsibility: For managing worldwide economic and social development. All threats to international peace andsecurity, must be shared among the nations of the world and should be exercised multilaterally.

To educate the human communities in every part of the world with values of tolerance and mutual understanding.

"The World Conference on Human Rights considers human rights education, training and public information essential for the promotion and achievement of stable and harmonious relations among communities and for fostering mutual understanding, tolerance and peace.

Education, as agreed by the international community, can be defined as training and information aimed at building a universal culture through the sharing of knowledge directed to:

-The full development of the human personality and the sense of its dignity.

-The promotion of understanding, tolerance and friendship among all nations.

-The building and maintenance of peace

-The promotion of people-centred sustainable development social justice all over the world.

A comprehensive education provides knowledge about the mechanisms that protect daily life and at the same time fosters the attitudes andbehaviours needed to uphold rights for all members of society.

A strong compromise from our States, national Governments and international Institutions towards justice and peace.

The world has become more globalize and the interaction between international actors is more rapid, so there are new challenges to be faced. The benefits and burdens of this globalization are not evenly distributed. The world needs a fairer distribution of the benefits. The duty of solidarity is an imperative prerequisite of globalization.

International solidarity need to be more developed in international relations for the sake of humanity

Global responses to natural disasters, pandemic disease, such as avian influenza and agricultural pest, with the intention of supporting efforts on poverty eradication and fighting hunger, are tangible issues, which profoundly affect human life and need more "Surely Allah will raise for this community at the beginning of every century onewho shall revive for it its faith." (34)

IV.- Final Comments

Humanity today is currently in a period of its history in which profound changes are occurring and these are extending progressively throughout the universe.These changes, provoked by human intelligence,incide on its way of thinking and acting with respect to things and other persons. We stand before a true social and cultural transformation that also redounds to the spiritual and religious lives of people.

Mankind has never had such an abundance of riches, possibilities and economic power, and yet a great part of the world population experiences hunger and misery. Men have never had a more acute sense of freedom as they do today, yet new types of social and psychological slavery, such as consumerism and drugs - to cite only two of them - are appearing in society.

The world feels itself as interdependent: a necessary solidarity appears that is divided by the antagonistic forces dividing society into the political, the social, the economic, the racial and the ideological, without forgetting the danger of a war capable of destroying everything.

Man seeks to create a perfect order in this world using his own means, without worrying about progressing in the same way with his spiritual development. Spirits are perturbed: man fails to find himself, and it is beginning to dawn on him that he is incapable of seeing his own history through, and that this is overwhelming him.

These conditions are especially felt in the religious lives of people. Increasingly more persons are moving away from religion. They deny the existence of God or simply dispense with Him, particularly the youth, some of them in response to a new humanism, or due to the demands of the modern scientific world in which they put their blind faith.

The conviction is growing that man not only can and should increasingly strengthen his dominion over creation, but also that it exclusively falls upon him to establish Paradise on earth. The full and true liberation of humanity is expected solely through human effort, and it is believed that the future reign of man over the world willfulfil his heart's desires.

Say Prophet Muhammad,( p.b.u ..h ), "I cannot control any harm or benefit that come to me, except as God wills. There is an appointed term for every community, and when it is reached they can neither delay nor hasten it, even for a moment." (35)

May Almighty Allah IncreaseThe Followers Of His True Path

V.- Bibliography

o Carment , David and Schnabel, Albrecht, Conflict Prevention, 2003, United Nations University, New York, USA..

Gonz?lez B?rnez ,Ra?l , ElCor?n , 2006,Miraguano , S.A.Ediciones , Madrid,Espa?a .

Gurméndez , Carlos, Elsecreto de laalienaci?n y ladesalienaci?n humana , 1989, EditorialAnthropos , Barcelona,Espa?a .

Gurméndez , Carlos,Estudios sobre el amor,1985 , EditorialAnthropos , Barcelona,Espa?a .

Imam Ali,Nahjol-Balagha , Compiled by:Sayyid Shareef Ar -Razi , 2003,Ansariyan Publication, Qum, Islamic Republic ofIr?n .

Küng , Hans, Elcristianismo ylas grandes religiones , 1993,C?rculo deLectores , Barcelona,Espaa .

LaBiblia , 2003, Herder Editorial, S.L., Barcelona,Espa?a .

Magris , Claudio,Utop?a ydesencanto , 2001, EditorialAnagrama , Barcelona,Espa?a .

Ortberg , John,The Spiritual Formation Bible, 2006, HarperCollins Publishers, GreatBretain .

TheQur´ân,a new translation, M.A.S. AbdelHaleem , Oxford University Press, Inc., New York, USA

VI.- Notes

(1) Imam Alibn Abi-Talib´s , Sermons,Nahjol-Balagha .

(2) Matthew 10, 26-27

(3)Sura 32, 7-9

(4) Corinthians 5,6

(5) Genesis 1, 27-28

(6) Genesis 1,31

(7) Ephesians 4,24

(8) Wisdom of Solomon 2,23

(9)Hadith ofBukhari and Muslim

(10) Wisdom of Solomon 2,24

(11) John 12,31

(12) Luke 9, 25

(13) Matthew 24,13

(14)Qur´ân Hadith 2154

(15)Qur´ân 35, 5-6

(16) Luke 10,36

(17) Matthew 19,19

(18) Matthew 7,12

(19)Qur´ân 35,2

(20) Matthew 6,24

(21) Revelation 3,16

(22)Qur´ân 65, 2-3

(23) John 11, 25-26

(24)Qur´ân 72,13

(25) Isaiah 50,11

(26)Qur´ân 2, 286

(27) Matthew 23, 11-12

(28)Qur´ân 22, 34-35

(29)Qur´ân 24,35

(30) John 3,8

(31)Qur´ân 17,85

(32)Qur´ân 66,8

(33) John 3,20

(34)Hadith of AbuDawud

(35)Qur´ân 10

Title of the article:Mahdism andMessianism utopia: believers attributes at "The Time of Appearance".

"Do not make haste for a matter which is to happen and is awaited, and do not wish for delay in what tomorrow is to bring for you." (1) There is an increasing interest in our society today concerning the appearance of the Messiah for Christians and theMahdi (a.s . ) for Muslims that will bring God kingdom to earth. Many religions and schools of thoughts have prophesized and predicted it.

TheMahdi (a.s .) is the main eschatological messianic figure in Islam that will bring peace and reconciliation to our suffering world before the "End of Time". His appearance will bring spiritual harmony and order and He will encourage people to live for the needs of "others".

The strongbelieve of theShi´a religious community in the appearance of theMahdi (a.s .) has propitiated hope and inspiration to them to accept the responsibility of taking the necessary steps to accomplish all changes needed before his appearance.

"So have no fear of them; for nothing is covered up that will not be uncovered, and nothing secret that will not become known. What I say to you in the dark, tell in the light; and what you hear whispered, proclaim from the housetops." (2)

The appearance of theMahdi (a.s .) or Messiah is inevitable and sure, but those that believe in His appearance will have to be aware of the transcendental changes that will occur in their life at a personal and professional level. Is no doubt that this is the greatest task that a human being could ever had in his/her life, but, still is a long journey to go and a lot of work to do before His appearance, but a bright future is awaiting us at the end of the "Journey".

A Glance At The Title Of Siddiq Akbar

We should know that the title of Siddiq Akbar is especially for His Eminence, Ali (a.s.) and it cannot be applied to anyone else. Salman Farsi and Abu Dharr Al-Ghifari say that the Holy Prophet (S) held the hand of His Eminence, Ali (a.s.) and said:

“Indeed, this is the person who was the first to bring faith in me. And he is the discriminator of right and wrong in this nation and he is the chief of believers. And he is the one who shall meet me first on Judgment Day, and he is the Siddiq Akbar.”1

The second saying of the Prophet is: Abu Dharr Al-Ghifari narrates that the Holy Prophet (S) told Ali (a.s.): “You were the first to believe in me and you are the Siddiq Akbar.”

The third saying of the Prophet is: Ibn Abbas and Abu Laila say that according to the Holy Prophet (S), Siddiq Akbar are three: “Habib Najjar, the companion of Prophet Isa (a.s.), who had brought faith in Isa (a.s.) and said: O people of my nation, follow the Prophets. The second was Hizqeel, from the group of Firon. But he believed in Allah and he was the one who said: O people of my nation, would you slay one who says that the Almighty is his Lord? The third is Ali Ibn Abi Talib (a.s.); and he is superior to both of them.”2

This tradition tells us that except for these three persons, there is no other Siddiq Akbar. Although one can call anyone as Siddiq Akbar.

The fourth prophetic tradition is as follows: Regarding the following verse of the Holy Quran:

“And whoever obeys Allah and the Apostle, these are with those upon whom Allah has bestowed favors.”3

Ibn Abbas says that His Eminence, Ali (a.s.) asked the Messenger of Allah (S): “Would we be able to see the Prophet in Paradise also?” Holy Prophet (S) replied that there had been a close confidant of every prophet who had brought faith in him first of all. Then this verse was revealed that they are with those upon whom Allah has bestowed the bounties. That is with the prophets, the truthfuls, the martyrs and the righteous ones. And they shall be their good companions. After this, the Holy Prophet (S) called His Eminence, Ali (a.s.) and said: “O Ali! The Almighty Allah has revealed the reply to your question and made you my confidant, because you brought faith in me before others did and you are the Siddiq Akbar.”4

The fifth tradition of the Holy Prophet (S) is related by His Eminence, Ali (a.s.) himself wherein the Messenger of Allah (S) said: “This Siddiq Akbar is Ali Ibn Abi Talib (a.s.).” The writer has refrained from quoting this tradition in full, although it is absolutely authentic and its reporter is Abu Ja’far al-Aqeeli.

The gist of this narration is that Holy Prophet (S) told His Eminence, Ali (a.s.) that on Judgment Day except for the four of us, no one would be astride a mount. A person from the Helpers (Ansar) got up and beseeched the Prophet to inform them who these four were. The Prophet replied:

“One of these is myself. I shall be astride the Buraaq. And my brother Salih, the prophet shall be on the she-camel whose legs were severed. And my Uncle Hamza shall be stride the she-camel, Ghazba. And my brother, Ali (a.s.) shall be on a she-camel of Paradise and the standard (Liwaul Hamd) shall be in his hand, and he would be calling out: ‘There is no god, except Allah. Muhammad is the Messenger of Allah (S).’ All the people would be saying that he is a proximate angel or a Messenger sent by Allah or a bearer of the throne (Arsh). An angel from inside the Arsh would reply: ‘O People! This is neither a proximate angel, nor a Messenger sent or a bearer of the throne, this is Siddiq Akbar, Ali Ibn Abi Talib (a.s.).’”

So far, we have mentioned the saying of the Holy Prophet (S). Now, one should also know that His Eminence, Ali (a.s.) has called himself by the title of Siddiq Akbar as apparent from the following traditions.

First Tradition: Maaza Adwiya reports that he heard Ali (a.s.) saying from the pulpit of Basra that he was the Siddiq Akbar.5 In the same way, in Sharh Tajrid of Allamah Qaushiji, on page 389, we see that Ali (a.s.) said to a huge crowd: “I am the Siddiq Akbar. I brought faith before Abu Bakr did.” It should be clear that Ali (a.s.) has not attributed something new to himself; it was exactly what Holy Prophet (S) had declared about him.

Second Tradition: Ibaad Ibn Abdullah says that His Eminence, Ali (a.s.) said: “I am the slave of Allah and the brother of the Messenger of Allah (S). I am Siddiq Akbar. Except me, one who calls himself Siddiq Akbar, is a blatant liar. I have prayed seven years prior to everybody else.”6 It should be clear that this statement of Ali (a.s.) is based on the saying of the Messenger of Allah (S). Thus, except for Ali (a.s.), no one has the right to call himself Siddiq Akbar.

Third Tradition: Maaza Adwiya says that he heard Ali (a.s.) saying from the pulpit of Basra that he was the Siddiq Akbar and that he had brought faith before Abu Bakr and had accepted Islam before Abu Bakr. From the sayings of the Holy Prophet (S) and Ali (a.s.) it becomes clear that for one to be Siddiq Akbar it is necessary that he should have precedence in faith and in Islam.

Now the people of justice mat decide whether Ali (a.s.) is eligible for the title of Siddiq Akbar or someone else. But it is extremely regrettable that justice has disappeared from the world. Common Muslims don’t even know that it is the special appellation of Imam Ali (a.s.) and according to the statement of the Prophet no one has even a share in it. The same is the case with the title of Farooq Aazam (the great discriminator) as will be proved from the traditions mentioned below.

Notes

1. Riyazun Nazarah

2. Refer Sahih Bukhari

3. Surah Nisa 4:69

4. Tafseer Ibn Jaham

5. Refer to Riaz of Mohib Tabari

6. Khasais of Nasai; Mustadrak of Hakim; Hafiz Abu Naeem in Hilaya etc.

A Glance At The Title Of Farooq Aazam

First Tradition: Abu Dharr Al-Ghifari says that he heard the Messenger of Allah (S) say to Ali (a.s.): O Ali, you are the Siddiq Akbar and such a Farooq Aazam1 that you will discriminate between good and evil.

Second Tradition: It is narrated from Salman Farsi that the Messenger of Allah (S) told with regard to Ali (a.s.) that he was the first to bring faith in the Holy Prophet (S) and that he would be the first to meet the Prophet on Judgment Day. He is the Siddiq Akbar and Farooq Aazam who discriminates between good and evil. He is the chief of the believers, whereas material world is the chief of the hypocrites. This tradition shows that precedence in faith is necessary for one to be Farooq Aazam. Thus this title cannot be allowed for anyone, except Ali (a.s.).

Third Tradition: Abu Laila relates that the Holy Prophet (S) said: “Very soon there will be turmoil in my nation when it is so, you should serve Ali (a.s.). Indeed, he is the one to discriminate between truth and falsehood.”2

This tradition proves that Ali (a.s.) is discriminator (Farooq) and other important points are also derived from this tradition. The article ‘soon’ shows that the Holy Prophet (S) knew that there would be controversies among the Muslims in the near future. It was something that was related to Muslims and in the situation Ali (a.s.) would also be present and it was supposed to be an affair against the Bani Hashim. It cannot be anything except the ‘consensus’ of Saqifah Bani Sadah.

It was turmoil or mischief, which has till now put the Islamic world in controversy. The opponents of Bani Hashim might not consider it so, but in the view of Muhammad’s Progeny and common Bani Hashim, the matter of Saqifah was a mischief. The immediate effect of this incident was that many insulting and dishonorable actions against Ali and Fatima became apparent. And after this, such actions against Bani Hashim took place that is not hidden from the people of awareness. If this affair of Saqifah is not a mistake, what is it?

Thus, the Holy Prophet (S) knew by unseen knowledge of his Prophethood that very soon, mischief was about to be created. On the basis of this, he said that when such turmoil happens, and there is not much delay in this turmoil, O Muslim, you must support Ali (a.s.) in this turmoil. But what a pity, that, except for a few, no one supported Ali (a.s.) and did not act on the command of the Prophet.

Those who supported Ali (a.s.) were Abu Dharr Al-Ghifari, Salman Farsi, Miqdad and Malik al-Ashtar. Another result of the incident of Saqifah is that thousands of Muslims (even in this time) if not openly, they harbor suspicions in their heart with regard to Muhammad’s Progeny. Though I can mention many examples of this aloofness, here I present only two examples.

Three years ago, Maulana Shibli Nomani was in Calcutta and I was also present in the house where he stayed. One day Mirza Hairat Dehalvi was mentioned in the conversation. People of India are aware of the animosity of Mirza Hairat to Muhammad’s Progeny and especially to Ali al-Murtadha’ (a.s.). For some moments, the opposition of Mirza Hairat to Ali (a.s.) was discussed. It is not hidden from people of awareness that the Mirza has not left anything unsaid against Ali (a.s.). Although, this is something which any common person would oppose.

So I was not surprised when Shibli Nomani said that many scholars of Ahlul Sunnat have supported the views of Mirza Hairat. However, I was surprised when the Maulana went on to relate what those scholars have said in this regard. “They said that we cannot say anything about the elders of Shias but they criticize our Caliphs without any restraint. At least now there is a person who speaks bad of the elders of Shia and takes revenge on our behalf for the bad they say about our elders.” This, at least shows that many people of Ahlul Sunnat, though they themselves may not curse Ali (a.s.), they are pleased at the cursing of Ali (a.s.). How can such people support Ali (a.s.) in a time of turmoil that was prophesied by Holy Prophet (S)?

Second Example: There was person of Pathan (Afghan) origin in a family of Delhi. He used to visit me daily and remain in my company for a long time. I knew he was a Sunni and a staunch one at that. So I never mentioned the family of the Prophet before him. By chance, I involuntarily uttered a couplet of Saadi in praise of Ali (a.s.). Although my face was turned away from him the Khan became very angry. He wanted to say something severe to me but his anger was so intense that he was at a loss of words. At last, when he regained control, he said: “This is a religious matter and in this, swords can also be used.”

It is worth noting that the Khan was under obligation to us, and I had not said anything related to cursing. In spite of this, he was so angry that if he had a sword he would have killed me like Ibn Muljim. In any case, I apologized to him and till the time he was alive, I did not severe contacts with him. These two examples say a lot about the devotion of the majority of Muslims to Ahlul Bayt (a.s.).

Thousands of Mirza Hairats are present in the world. Because Mirza Hairat has earned popularity due to his animosity to Ahlul Bayt (a.s.), the people of India know him as an opponent of Ahlul Bayt (a.s.). Otherwise, there are many people of his kind who are inwardly same, but they will never be exposed. Now, I will show how the title of Saifullah (sword of Allah) belongs to Ali (a.s.). To prove this, I mention the following tradition:

Notes

1. The great discriminator

2. Ref. Al-Istiab of Ibn Abde Barr

A Glance At The Title Of Saifullah

Ibn Abbas relates that Holy Prophet (S) said: “Ali Ibn Abi Talib is the unsheathed sword of Allah1 for the enemies of Allah.”2 This title is also exclusive for Ali (a.s.), but the truth is that this cannot be applied to anyone. It is only for the one who is the victor of Badr, Uhud, Khandaq, Hunayn and Khaybar.

Notes

1. Sword of Allah

2. Ref. Sharafin Nubuwwah

Siddiqa, An Exclusive Title Of Lady Fatima

In the end, I mention about the title of Siddiqa1 . It is the exclusive title of the chief of the ladies of Paradise (Fatima), but this also, like the above-mentioned titles did not remain with her exclusively. The tradition, on the basis of which she is the owner of this title is as follows: Abu Humrah relates that the Prophet said:

“O Ali! You are bestowed three bounties that no one, even myself, has not received. You have got a father-in-law like me that even I haven’t got. You have got in marriage Siddiqa, my daughter that I haven’t got. You have got Hasan and Husayn from your loins but I have no sons like you. The truth is that you are from me and I am from you.”2

This tradition shows that no wife of Holy Prophet (S), even Khadija (s.a.), was equal to Fatima Zahra (s.a.). In this way, no woman in the world has the right to be addressed by the title of Siddiqa. Though it is rational, even the Almighty has no reply for bigotry. Ahlul Sunnat people consider ‘A’ysha most superior to all women and consider Fatima equal to her or less than her. (Peace and blessings be upon Fatima and her respected father). But they give preference to ‘A’ysha as obvious from the writing of Pir Dastagir (Abdul Qadir Jilani). He writes in his book Ghaniyatu Talibeen:3

“Indeed, ‘A’ysha is the most superior of all the women of the world. This is proved from the fact that Almighty Allah cleared her of the blame of unchastity, such that it shall be recited till Judgment Day. In the same way, Fatima the daughter of the Prophet, is the most superior of all the women of the world.”

The above statement clearly expresses the status granted by him to ‘A’ysha. Indeed, no one has any opinion contradictory to this. When she is the mother of the faithful, her status is indeed respectful. But that she is the best of all women, because the Almighty cleared her of a baseless allegation, is just wishful thinking. How can that be a proof that she was the best of women? This only proves that those who heaped false allegations against her are being worthy of punishment by Allah. ‘A’ysha was definitely free of unchastity.

It is clear that the divine words in the concerned verses have the connotation of complete aloofness from such people. It has no connection with anyone’s superiority or infallibility. Although the saying of the prophet in the above tradition: “O Ali! You have received (a wife) like Siddiqa, my daughter, such that even I have not.”

It is a statement that clearly shows that neither Khadija, ‘A’ysha or any other wife of Holy Prophet (S) could be considered equal to Fatima. It is only due to the love of Abu Bakr that Ahlul Sunnat consider ‘A’ysha superior to Fatima (s.a.). Actually the daughter of the Prophet is superior to all the Muslim ladies and higher than all the ladies of the world and the chief of all women. Peace be upon Muhammad and the Progeny of Muhammad.

The writer has no intention to cast aspersion on the honor and status of ‘A’ysha; whatever is her grade, is clear in the view of Allah. But it is not proper to consider her higher in status to Fatima Zahra (s.a.). When the verse of purification descended, establishing the purification of Ahlul Bayt, ‘A’ysha asked the Messenger of Allah (S) what was the command about her. He told her: “You are in your own class.” And indeed she is in a class of her own.

Being the wife of the Prophet is not a small thing; it is a great status. But those who exceed in according more respect due to blind love for her cannot be but blamed to be ignorant friends. The fifth example of the decrease in the respect of Amirul Mo-mineen is mentioned below.

Notes

1. Truthful Lady

2. Dailami

3. Pg. 192

Decrease in the Respect Of Amirul Mo-Mineen In Relation To The Marriage Of Umme Kulthum

Here I would like to discuss something that is a matter of shame for myself and every respectable person. Though it exceeds the limits of decency, I shall mention it due to necessity. Anyway, Umme Kulthum was the daughter of Ali (a.s.) born of Fatima Zahra (s.a.). Ahlul Sunnat scholars and some Shia scholars write surprising things about this chaste lady. This writer differs from the research of both these sects.

It is written in Isafur Raghebeen that Umar asked for the hand of Umme Kulthum, the daughter of Fatima (s.a.) and Ali (a.s.) refused, stating her young age as an excuse for the refusal. Ali (a.s.) intended to marry her to the son of Ja’far at-Tayyar. But Umar pleaded with him and went to the pulpit and said that he had this wish because Hellfire is not for those who are related to the Prophet by blood or become the son-in-law of the Prophet. Thus, Ali (a.s.) decorated Umme Kulthum as a bride and sent her to Umar. When the Caliph saw this innocent girl, he lifted her up and placed her in his lap and kissed her. When she got up, he caught her by the thigh and said: “Tell your father, I am ready to marry you.” And when the child told all this to her father, Ali (a.s.) had her marriage performed. From this innocent girl was born Zaid Ibn Umar.

Ibn Hajar says that the kissing and embracing was by way of respect and it was because she was a child and had not attained puberty.

Ibn Sabbagh says that this incident is of 17 A.H. and Umar married her in the month of Zilqad that year. The dower was fixed at 40000 dirhams. Abul Fida, the historian and the writer of Seeratul Muhammadiya has also recorded this marriage of Umar. In this way, some Shia people also agree that this was true. Rather, they have included this strange incident in their books. As mentioned on Page 86 of Hadiqatush Shia of Shaykh Ahmad Ardbeli. The same is stated in Majalisul Mo-mineen of Qadi Nurullah Shushtari quoting the book Istigasa.

Here I will be content to relate the tradition of Hadiqatush Shia. The writer of this book says: Umar sent Abbas to Ali (a.s.) to ask for the hand of Umme Kulthum. Ali (a.s.) refused. Umar told Abbas that Ali (a.s.) had reservations from him. “By Allah! I will kill him.” Umar sent this information to Ali (a.s.). Ali (a.s.) said that being killed is something and giving the hand of the daughter is something else. “I will never give him the hand of my daughter.”

Umar told Abbas to be present in the mosque on Friday so that he can be a witness of whatever happens. Abbas was present in the mosque on Friday. He heard Umar say during the sermon: “O people! There is a person from the companions of the Prophet who has committed fornication. But there is no eyewitness to this act. What is your opinion about this person?” All the people said that the chief of the believers does not need a witness. If you order, we shall kill this person.

After this, Umar descended from the pulpit and said to Abbas: “If Ali does not give me the hand of his daughter, I will do as I have said.” Abbas heard this, came to Ali (a.s.) and told him everything. Ali (a.s.) told Abbas that he was aware of this before Abbas told him but he would never give the hand of his daughter to Umar. Abbas said that Umar was a shameless and vicious person. “If you don’t give the hand of your daughter to Umar, we shall do that to avoid enmity; and we would just think as if this daughter was never born.”

Thus, Abbas told Umar that though Ali (a.s.) refuses to give the daughter, we have no objection. After this, Umar collected the people and said: “Abbas is the uncle of Ali (a.s.). Being more senior in the family, he gives the daughter of Ali (a.s.) to me.”

This is a narration of Shia sect. Commonly, we do not take the reference of traditions from a Shia book. The readers may read whatever they desire in this tradition. Here, I do not invite the opinion of anyone in this regard, but in the knowledge of this writer, the marriage of Umar with Umme Kulthum never took place. Because, according to Ibn Sabbagh this union took place in 17 A.H. At that time, she was definitely of young age. If she had not been so, the Caliph would not have kissed her.

The same Ibn Sabbagh says that Umar married her in the month of Zilqad that year. Doubtlessly, copulation with a girl of this young age is irrational behavior. Apparently, the writer considers this incident baseless.

The research of this writer shows that Umar had actually married Umme Kulthum the daughter of Abu Bakr. The mother of this Umme Kulthum had later married Ali (a.s.) and from this aspect she was Rabia, the daughter of Ali (a.s.). The writer’s derivation is that scholars have related this matter to Umme Kulthum, the daughter of Fatima with some special aim in mind. Ahlul Sunnat scholars have established that on the basis of this marriage, Umar became the son-in-law of the Prophet and therefore was destined to Paradise. Imamiyah scholars have agreed in the authenticity of this incident, because it proves the despotic and evil nature of Umar, which can never make one eligible for Paradise. Anyway, we shall investigate this incident based on the writings of Ahlul Sunnat scholars.

If the research of Ahlul Sunnat is correct, this marriage has many repulsive aspects. What a nice way to make oneself eligible for Paradise? By marrying a young girl while one is 60 years of age and against the wishes of her father; and even when she is betrothed to someone else? Age is also a consideration in the matter of matrimonial match. Just to become eligible for Paradise, a person is bent on making a living being burn in hellfire of this world. That is what must have been the life of Umme Kulthum. Doubtlessly, such behavior cannot be expected from a human being. Such a vicious act requires a great degree of hard heartedness.

The way Umar threatened Ali (a.s.) and he relented by sending her as a bride to Umar is mentioned in Isafur Raghebeen. Umar must have indeed behaved very badly that he threatened to allege fornication to Ali (a.s.). But it is not expected of Ali (a.s.) that he would have sent his daughter to him. He had to maintain silence against his will.

Thus, if the above incident is true, the Bani Hashim had become so weak that a person could obtain the hand of the daughter of the chief of Bani Hashim so easily. I have to show in this book, how different types of insults were heaped on Amirul Mo-mineen. So much so, that at last the incident of Karbala’ happened and after this, the various atrocities that were committed on descendants of the Prophet and descendants of Ahlul Bayt (a.s.) (Sadaat).

This incident of the marriage of Umme Kulthum related by Ahlul Sunnat scholars is a very tragic incident indeed. It tells of the pathetic level of the honor of Amirul Mo-mineen. What can one say about the tragic and horrific nature of this incident? Although Mohsinul Mulk has greatly defended the behavior of Umar, but as the Nawab (Mohsinul Mulk) was himself childless, it was not possible for him to put himself in the position of the bride’s father and see what a painful matter it was.

O cruel people of the world! Whether you are Jew or Hindu or Muslims! I ask you, how you would feel when a four or five year daughter of yours, whom you intended to marry to a suitable match, is snatched away forcibly by a sixty year old demon? And when the girl goes to that person before the marriage that beast makes her sit in his lap and kisses her and when she is to return home, he catches hold of her thigh! O parents of young girls! Can you bear such behavior with your daughters? Indeed, your modesty and conscience will scream out, “Never! Never!”

Though Ibn Hajar has justified the kissing of Umar that it was by way of respect, but he has presented no justification for the holding of thigh – May be in the tribe of Ibn Hajar it was a permissible matter for women to have their thighs held by stranger men, that he did not think it required any explanation. In brief, this incident of Umar seems to be an act to hurt Bani Hashim and it can’t be for the love of Paradise. No religion considers forcible marriage to a young girl, a means to obtain Paradise.

According to the belief of Ahlul Sunnat, Umar was one of the ten people who had been guaranteed Paradise according to the Prophetic tradition of Ashra Mubashera (the lucky ten)1 Therefore, what was the need for him to insist on marriage to Umme Kulthum? Except that it was a way to further oppress and hurt Bani Hashim. If the people of justice do not call it severe injustice, what else would they say?

Leave alone Shia narrators, the narration in Sunni book itself is sufficient to prove the cruelty and viciousness of the main protagonist. The truth is that if Ahlul Sunnat narration is correct, this girl was forcibly taken from Bani Hashim. The marriage of Umme Kulthum to Ali (a.s.) never took place by the consent of Ali (a.s.). Ali (a.s.) was extremely hateful to Umar (a.s.). Ali (a.s.) knew that Umar was the enemy of his life and property, as it is not hidden from the researchers. It is beyond reason to assume that Ali (a.s.) could have willingly given his daughter’s hand to Umar. The proof is that the Holy Prophet (S) did not give the hand of his daughter to Umar though he had asked for it.

Thus, Ali (a.s.) who followed in the footsteps of Prophet (S), could not go against the practice of Prophet (S) and give his daughter to Umar. It is well known that the refusal of Prophet resulted in Umar becoming hateful to Ali (a.s.) and Fatima and this enmity continued to the end of his life. It is a great misconception among Muslims that Umar and Ali (a.s.) were close friends. In that situation, when there was absolute enmity between them, it is highly improbable that such an affair could have occurred.

Also there was a wide difference between the nature and upbringing of Umar and His Eminence, Ali (a.s.). Anyway, even if we assume it to be true, as Ahlul Sunnat believe, it is sufficient to say that Umar had great resolve. Because if he failed to obtain the hand of Fatima (s.a.) from the Prophet, he at last succeeded in gaining the hand of such a young daughter of Fatima (s.a.) after all these years. The strength of resolve is a great thing! At last, on the basis of that power, now Umar made himself eligible for Paradise. How great it is to be the master of ones resolve and intention!

Note

1. Ten persons who received the glad tidings of Paradise.

Belief in The Holy Five is The Exclusive Belief Of Shias

Now the writer shall discuss the difference between the sects regarding the five holy personages (Panjetan Paak). We should know that the belief of the Purified five is the belief of only Shias and Ahlul Sunnat are not in anyway connected with it. It is so, because Ahlul Sunnat do not consider the verse of Purification to be restricted to Holy Prophet, Ali, Fatima, Hasan and Husayn (a.s.). Neither do they consider that the verse of Malediction (Quran 3:16) to be related to Ali and Fatima (s.a.) specially. They include ‘A’ysha, Zubair and Talha also in the verse of Purification (Quran 33:33). This makes them more than five. It is apparent that due to this the belief of five pure ones does not remain valid.

Some Ahlul Sunnat who seem to be following the belief of Panjetan Paak are actually unprincipled. That which is not in their religion is followed by them only on the basis of their ignorance. Who has prevented such Sunnis from becoming Shias? What is the meaning of having a Shia belief when one is a Sunni?

It is just like some Sunnis cultivate the belief in 14 infallibles, while actually the religion of Ahlul Sunnat has no relation to the belief of 14 infallibles and in the religion of Ahlul Sunnat, there is no place for the Imams except Ali (a.s.) and Imam Mahdi (a.j.). Since Ali (a.s.) is the fourth Caliph of Sunnis he is included in the rightly guided Caliphs.

There are other Imams of Sunnis and according to their belief, Imam Mahdi will appear just before Judgment Day and reform the world, that is why he is mentioned in Sunni belief. Otherwise, the other Imams of Muhammad’s Progeny have neither a place in the list of the twelve Caliphs of Sunnis nor do they have any place in the belief of Ahlul Sunnat.

They do not even consider the rulings of the Imams of Ahlul Bayt valid for their legal problems and also do not accept their views in jurisprudence. On the other hand, Shias believe that the Imams from Ali (a.s.) to Imam Mahdi (a.j.) are successors of the Prophet and they do not consider Caliphate to be divorced from Imamate.

Caliphate Cannot Be Divorced From Imamate

Scholars of Ahlul Sunnat, according to Allamah Damiri, do not separate Caliphate from Imamate and it is a fact that Caliphate cannot be divorced from Imamate. It is meaningless to think that Caliphs may be different from Imams. It is necessary that whoever is the Caliph must also be the Imam. Abdul Qadir Jilani also in his book Ghaniyatu Talibeen, on page 196, mentions the Caliphs with the title of ‘Imams’. Which clearly proves that apart from being Caliphs, these people also held the position of Imams. Thus, when Ahlul Sunnat do not consider the Imams of the family of the Prophet from Imam Hasan al-Mujtaba (a.s.) to Imam Hasan Askari (a.s.) as the Caliphs of the Messenger of Allah (S), then they cannot even consider them as Imams whose obedience is compulsory.

The truth is that Ahlul Sunnat have no religious connection with the Imams from Imam Hasan al-Mujtaba (a.s.) to Imam Hasan Askari (a.s.). Whatever religious relationship Ahlul Sunnat have, it is with Abu Hanifah, Shafei, Malik and Ahmad Ibn Hanbal. That is why from among Ahlul Sunnat, except for some Sufi people, there would be hardly one or two people from ten thousand who can recite the names of the 12 Imams of Ahlul Bayt in a serial order.

It is clear that when these Imams have no connection with religion what is the use of remembering their names? When they have no religious standing in the view of non-Imamiyah people it is but natural that the non-Imamiyah people have nothing to do with them. On the other hand is the matter of the Imamiyah sect. Here, even the young children know by heart the names of the twelve Imams (a.s.).

Doubtlessly, it is the need of religion that the names of the Imams are so faithfully recited by the Imamites. If Ahlul Sunnat had a religious connection with the Imams of the family of the Prophet they would have remembered their names in proper order, like the Imamites. Now, before the writer invites the attention of the readers to the tragedy of Karbala’ it seems appropriate to explain the conditions of Amirul Mo-mineen Ali (a.s.).

A Glance At The Title Of Siddiq Akbar

We should know that the title of Siddiq Akbar is especially for His Eminence, Ali (a.s.) and it cannot be applied to anyone else. Salman Farsi and Abu Dharr Al-Ghifari say that the Holy Prophet (S) held the hand of His Eminence, Ali (a.s.) and said:

“Indeed, this is the person who was the first to bring faith in me. And he is the discriminator of right and wrong in this nation and he is the chief of believers. And he is the one who shall meet me first on Judgment Day, and he is the Siddiq Akbar.”1

The second saying of the Prophet is: Abu Dharr Al-Ghifari narrates that the Holy Prophet (S) told Ali (a.s.): “You were the first to believe in me and you are the Siddiq Akbar.”

The third saying of the Prophet is: Ibn Abbas and Abu Laila say that according to the Holy Prophet (S), Siddiq Akbar are three: “Habib Najjar, the companion of Prophet Isa (a.s.), who had brought faith in Isa (a.s.) and said: O people of my nation, follow the Prophets. The second was Hizqeel, from the group of Firon. But he believed in Allah and he was the one who said: O people of my nation, would you slay one who says that the Almighty is his Lord? The third is Ali Ibn Abi Talib (a.s.); and he is superior to both of them.”2

This tradition tells us that except for these three persons, there is no other Siddiq Akbar. Although one can call anyone as Siddiq Akbar.

The fourth prophetic tradition is as follows: Regarding the following verse of the Holy Quran:

“And whoever obeys Allah and the Apostle, these are with those upon whom Allah has bestowed favors.”3

Ibn Abbas says that His Eminence, Ali (a.s.) asked the Messenger of Allah (S): “Would we be able to see the Prophet in Paradise also?” Holy Prophet (S) replied that there had been a close confidant of every prophet who had brought faith in him first of all. Then this verse was revealed that they are with those upon whom Allah has bestowed the bounties. That is with the prophets, the truthfuls, the martyrs and the righteous ones. And they shall be their good companions. After this, the Holy Prophet (S) called His Eminence, Ali (a.s.) and said: “O Ali! The Almighty Allah has revealed the reply to your question and made you my confidant, because you brought faith in me before others did and you are the Siddiq Akbar.”4

The fifth tradition of the Holy Prophet (S) is related by His Eminence, Ali (a.s.) himself wherein the Messenger of Allah (S) said: “This Siddiq Akbar is Ali Ibn Abi Talib (a.s.).” The writer has refrained from quoting this tradition in full, although it is absolutely authentic and its reporter is Abu Ja’far al-Aqeeli.

The gist of this narration is that Holy Prophet (S) told His Eminence, Ali (a.s.) that on Judgment Day except for the four of us, no one would be astride a mount. A person from the Helpers (Ansar) got up and beseeched the Prophet to inform them who these four were. The Prophet replied:

“One of these is myself. I shall be astride the Buraaq. And my brother Salih, the prophet shall be on the she-camel whose legs were severed. And my Uncle Hamza shall be stride the she-camel, Ghazba. And my brother, Ali (a.s.) shall be on a she-camel of Paradise and the standard (Liwaul Hamd) shall be in his hand, and he would be calling out: ‘There is no god, except Allah. Muhammad is the Messenger of Allah (S).’ All the people would be saying that he is a proximate angel or a Messenger sent by Allah or a bearer of the throne (Arsh). An angel from inside the Arsh would reply: ‘O People! This is neither a proximate angel, nor a Messenger sent or a bearer of the throne, this is Siddiq Akbar, Ali Ibn Abi Talib (a.s.).’”

So far, we have mentioned the saying of the Holy Prophet (S). Now, one should also know that His Eminence, Ali (a.s.) has called himself by the title of Siddiq Akbar as apparent from the following traditions.

First Tradition: Maaza Adwiya reports that he heard Ali (a.s.) saying from the pulpit of Basra that he was the Siddiq Akbar.5 In the same way, in Sharh Tajrid of Allamah Qaushiji, on page 389, we see that Ali (a.s.) said to a huge crowd: “I am the Siddiq Akbar. I brought faith before Abu Bakr did.” It should be clear that Ali (a.s.) has not attributed something new to himself; it was exactly what Holy Prophet (S) had declared about him.

Second Tradition: Ibaad Ibn Abdullah says that His Eminence, Ali (a.s.) said: “I am the slave of Allah and the brother of the Messenger of Allah (S). I am Siddiq Akbar. Except me, one who calls himself Siddiq Akbar, is a blatant liar. I have prayed seven years prior to everybody else.”6 It should be clear that this statement of Ali (a.s.) is based on the saying of the Messenger of Allah (S). Thus, except for Ali (a.s.), no one has the right to call himself Siddiq Akbar.

Third Tradition: Maaza Adwiya says that he heard Ali (a.s.) saying from the pulpit of Basra that he was the Siddiq Akbar and that he had brought faith before Abu Bakr and had accepted Islam before Abu Bakr. From the sayings of the Holy Prophet (S) and Ali (a.s.) it becomes clear that for one to be Siddiq Akbar it is necessary that he should have precedence in faith and in Islam.

Now the people of justice mat decide whether Ali (a.s.) is eligible for the title of Siddiq Akbar or someone else. But it is extremely regrettable that justice has disappeared from the world. Common Muslims don’t even know that it is the special appellation of Imam Ali (a.s.) and according to the statement of the Prophet no one has even a share in it. The same is the case with the title of Farooq Aazam (the great discriminator) as will be proved from the traditions mentioned below.

Notes

1. Riyazun Nazarah

2. Refer Sahih Bukhari

3. Surah Nisa 4:69

4. Tafseer Ibn Jaham

5. Refer to Riaz of Mohib Tabari

6. Khasais of Nasai; Mustadrak of Hakim; Hafiz Abu Naeem in Hilaya etc.

A Glance At The Title Of Farooq Aazam

First Tradition: Abu Dharr Al-Ghifari says that he heard the Messenger of Allah (S) say to Ali (a.s.): O Ali, you are the Siddiq Akbar and such a Farooq Aazam1 that you will discriminate between good and evil.

Second Tradition: It is narrated from Salman Farsi that the Messenger of Allah (S) told with regard to Ali (a.s.) that he was the first to bring faith in the Holy Prophet (S) and that he would be the first to meet the Prophet on Judgment Day. He is the Siddiq Akbar and Farooq Aazam who discriminates between good and evil. He is the chief of the believers, whereas material world is the chief of the hypocrites. This tradition shows that precedence in faith is necessary for one to be Farooq Aazam. Thus this title cannot be allowed for anyone, except Ali (a.s.).

Third Tradition: Abu Laila relates that the Holy Prophet (S) said: “Very soon there will be turmoil in my nation when it is so, you should serve Ali (a.s.). Indeed, he is the one to discriminate between truth and falsehood.”2

This tradition proves that Ali (a.s.) is discriminator (Farooq) and other important points are also derived from this tradition. The article ‘soon’ shows that the Holy Prophet (S) knew that there would be controversies among the Muslims in the near future. It was something that was related to Muslims and in the situation Ali (a.s.) would also be present and it was supposed to be an affair against the Bani Hashim. It cannot be anything except the ‘consensus’ of Saqifah Bani Sadah.

It was turmoil or mischief, which has till now put the Islamic world in controversy. The opponents of Bani Hashim might not consider it so, but in the view of Muhammad’s Progeny and common Bani Hashim, the matter of Saqifah was a mischief. The immediate effect of this incident was that many insulting and dishonorable actions against Ali and Fatima became apparent. And after this, such actions against Bani Hashim took place that is not hidden from the people of awareness. If this affair of Saqifah is not a mistake, what is it?

Thus, the Holy Prophet (S) knew by unseen knowledge of his Prophethood that very soon, mischief was about to be created. On the basis of this, he said that when such turmoil happens, and there is not much delay in this turmoil, O Muslim, you must support Ali (a.s.) in this turmoil. But what a pity, that, except for a few, no one supported Ali (a.s.) and did not act on the command of the Prophet.

Those who supported Ali (a.s.) were Abu Dharr Al-Ghifari, Salman Farsi, Miqdad and Malik al-Ashtar. Another result of the incident of Saqifah is that thousands of Muslims (even in this time) if not openly, they harbor suspicions in their heart with regard to Muhammad’s Progeny. Though I can mention many examples of this aloofness, here I present only two examples.

Three years ago, Maulana Shibli Nomani was in Calcutta and I was also present in the house where he stayed. One day Mirza Hairat Dehalvi was mentioned in the conversation. People of India are aware of the animosity of Mirza Hairat to Muhammad’s Progeny and especially to Ali al-Murtadha’ (a.s.). For some moments, the opposition of Mirza Hairat to Ali (a.s.) was discussed. It is not hidden from people of awareness that the Mirza has not left anything unsaid against Ali (a.s.). Although, this is something which any common person would oppose.

So I was not surprised when Shibli Nomani said that many scholars of Ahlul Sunnat have supported the views of Mirza Hairat. However, I was surprised when the Maulana went on to relate what those scholars have said in this regard. “They said that we cannot say anything about the elders of Shias but they criticize our Caliphs without any restraint. At least now there is a person who speaks bad of the elders of Shia and takes revenge on our behalf for the bad they say about our elders.” This, at least shows that many people of Ahlul Sunnat, though they themselves may not curse Ali (a.s.), they are pleased at the cursing of Ali (a.s.). How can such people support Ali (a.s.) in a time of turmoil that was prophesied by Holy Prophet (S)?

Second Example: There was person of Pathan (Afghan) origin in a family of Delhi. He used to visit me daily and remain in my company for a long time. I knew he was a Sunni and a staunch one at that. So I never mentioned the family of the Prophet before him. By chance, I involuntarily uttered a couplet of Saadi in praise of Ali (a.s.). Although my face was turned away from him the Khan became very angry. He wanted to say something severe to me but his anger was so intense that he was at a loss of words. At last, when he regained control, he said: “This is a religious matter and in this, swords can also be used.”

It is worth noting that the Khan was under obligation to us, and I had not said anything related to cursing. In spite of this, he was so angry that if he had a sword he would have killed me like Ibn Muljim. In any case, I apologized to him and till the time he was alive, I did not severe contacts with him. These two examples say a lot about the devotion of the majority of Muslims to Ahlul Bayt (a.s.).

Thousands of Mirza Hairats are present in the world. Because Mirza Hairat has earned popularity due to his animosity to Ahlul Bayt (a.s.), the people of India know him as an opponent of Ahlul Bayt (a.s.). Otherwise, there are many people of his kind who are inwardly same, but they will never be exposed. Now, I will show how the title of Saifullah (sword of Allah) belongs to Ali (a.s.). To prove this, I mention the following tradition:

Notes

1. The great discriminator

2. Ref. Al-Istiab of Ibn Abde Barr

A Glance At The Title Of Saifullah

Ibn Abbas relates that Holy Prophet (S) said: “Ali Ibn Abi Talib is the unsheathed sword of Allah1 for the enemies of Allah.”2 This title is also exclusive for Ali (a.s.), but the truth is that this cannot be applied to anyone. It is only for the one who is the victor of Badr, Uhud, Khandaq, Hunayn and Khaybar.

Notes

1. Sword of Allah

2. Ref. Sharafin Nubuwwah

Siddiqa, An Exclusive Title Of Lady Fatima

In the end, I mention about the title of Siddiqa1 . It is the exclusive title of the chief of the ladies of Paradise (Fatima), but this also, like the above-mentioned titles did not remain with her exclusively. The tradition, on the basis of which she is the owner of this title is as follows: Abu Humrah relates that the Prophet said:

“O Ali! You are bestowed three bounties that no one, even myself, has not received. You have got a father-in-law like me that even I haven’t got. You have got in marriage Siddiqa, my daughter that I haven’t got. You have got Hasan and Husayn from your loins but I have no sons like you. The truth is that you are from me and I am from you.”2

This tradition shows that no wife of Holy Prophet (S), even Khadija (s.a.), was equal to Fatima Zahra (s.a.). In this way, no woman in the world has the right to be addressed by the title of Siddiqa. Though it is rational, even the Almighty has no reply for bigotry. Ahlul Sunnat people consider ‘A’ysha most superior to all women and consider Fatima equal to her or less than her. (Peace and blessings be upon Fatima and her respected father). But they give preference to ‘A’ysha as obvious from the writing of Pir Dastagir (Abdul Qadir Jilani). He writes in his book Ghaniyatu Talibeen:3

“Indeed, ‘A’ysha is the most superior of all the women of the world. This is proved from the fact that Almighty Allah cleared her of the blame of unchastity, such that it shall be recited till Judgment Day. In the same way, Fatima the daughter of the Prophet, is the most superior of all the women of the world.”

The above statement clearly expresses the status granted by him to ‘A’ysha. Indeed, no one has any opinion contradictory to this. When she is the mother of the faithful, her status is indeed respectful. But that she is the best of all women, because the Almighty cleared her of a baseless allegation, is just wishful thinking. How can that be a proof that she was the best of women? This only proves that those who heaped false allegations against her are being worthy of punishment by Allah. ‘A’ysha was definitely free of unchastity.

It is clear that the divine words in the concerned verses have the connotation of complete aloofness from such people. It has no connection with anyone’s superiority or infallibility. Although the saying of the prophet in the above tradition: “O Ali! You have received (a wife) like Siddiqa, my daughter, such that even I have not.”

It is a statement that clearly shows that neither Khadija, ‘A’ysha or any other wife of Holy Prophet (S) could be considered equal to Fatima. It is only due to the love of Abu Bakr that Ahlul Sunnat consider ‘A’ysha superior to Fatima (s.a.). Actually the daughter of the Prophet is superior to all the Muslim ladies and higher than all the ladies of the world and the chief of all women. Peace be upon Muhammad and the Progeny of Muhammad.

The writer has no intention to cast aspersion on the honor and status of ‘A’ysha; whatever is her grade, is clear in the view of Allah. But it is not proper to consider her higher in status to Fatima Zahra (s.a.). When the verse of purification descended, establishing the purification of Ahlul Bayt, ‘A’ysha asked the Messenger of Allah (S) what was the command about her. He told her: “You are in your own class.” And indeed she is in a class of her own.

Being the wife of the Prophet is not a small thing; it is a great status. But those who exceed in according more respect due to blind love for her cannot be but blamed to be ignorant friends. The fifth example of the decrease in the respect of Amirul Mo-mineen is mentioned below.

Notes

1. Truthful Lady

2. Dailami

3. Pg. 192

Decrease in the Respect Of Amirul Mo-Mineen In Relation To The Marriage Of Umme Kulthum

Here I would like to discuss something that is a matter of shame for myself and every respectable person. Though it exceeds the limits of decency, I shall mention it due to necessity. Anyway, Umme Kulthum was the daughter of Ali (a.s.) born of Fatima Zahra (s.a.). Ahlul Sunnat scholars and some Shia scholars write surprising things about this chaste lady. This writer differs from the research of both these sects.

It is written in Isafur Raghebeen that Umar asked for the hand of Umme Kulthum, the daughter of Fatima (s.a.) and Ali (a.s.) refused, stating her young age as an excuse for the refusal. Ali (a.s.) intended to marry her to the son of Ja’far at-Tayyar. But Umar pleaded with him and went to the pulpit and said that he had this wish because Hellfire is not for those who are related to the Prophet by blood or become the son-in-law of the Prophet. Thus, Ali (a.s.) decorated Umme Kulthum as a bride and sent her to Umar. When the Caliph saw this innocent girl, he lifted her up and placed her in his lap and kissed her. When she got up, he caught her by the thigh and said: “Tell your father, I am ready to marry you.” And when the child told all this to her father, Ali (a.s.) had her marriage performed. From this innocent girl was born Zaid Ibn Umar.

Ibn Hajar says that the kissing and embracing was by way of respect and it was because she was a child and had not attained puberty.

Ibn Sabbagh says that this incident is of 17 A.H. and Umar married her in the month of Zilqad that year. The dower was fixed at 40000 dirhams. Abul Fida, the historian and the writer of Seeratul Muhammadiya has also recorded this marriage of Umar. In this way, some Shia people also agree that this was true. Rather, they have included this strange incident in their books. As mentioned on Page 86 of Hadiqatush Shia of Shaykh Ahmad Ardbeli. The same is stated in Majalisul Mo-mineen of Qadi Nurullah Shushtari quoting the book Istigasa.

Here I will be content to relate the tradition of Hadiqatush Shia. The writer of this book says: Umar sent Abbas to Ali (a.s.) to ask for the hand of Umme Kulthum. Ali (a.s.) refused. Umar told Abbas that Ali (a.s.) had reservations from him. “By Allah! I will kill him.” Umar sent this information to Ali (a.s.). Ali (a.s.) said that being killed is something and giving the hand of the daughter is something else. “I will never give him the hand of my daughter.”

Umar told Abbas to be present in the mosque on Friday so that he can be a witness of whatever happens. Abbas was present in the mosque on Friday. He heard Umar say during the sermon: “O people! There is a person from the companions of the Prophet who has committed fornication. But there is no eyewitness to this act. What is your opinion about this person?” All the people said that the chief of the believers does not need a witness. If you order, we shall kill this person.

After this, Umar descended from the pulpit and said to Abbas: “If Ali does not give me the hand of his daughter, I will do as I have said.” Abbas heard this, came to Ali (a.s.) and told him everything. Ali (a.s.) told Abbas that he was aware of this before Abbas told him but he would never give the hand of his daughter to Umar. Abbas said that Umar was a shameless and vicious person. “If you don’t give the hand of your daughter to Umar, we shall do that to avoid enmity; and we would just think as if this daughter was never born.”

Thus, Abbas told Umar that though Ali (a.s.) refuses to give the daughter, we have no objection. After this, Umar collected the people and said: “Abbas is the uncle of Ali (a.s.). Being more senior in the family, he gives the daughter of Ali (a.s.) to me.”

This is a narration of Shia sect. Commonly, we do not take the reference of traditions from a Shia book. The readers may read whatever they desire in this tradition. Here, I do not invite the opinion of anyone in this regard, but in the knowledge of this writer, the marriage of Umar with Umme Kulthum never took place. Because, according to Ibn Sabbagh this union took place in 17 A.H. At that time, she was definitely of young age. If she had not been so, the Caliph would not have kissed her.

The same Ibn Sabbagh says that Umar married her in the month of Zilqad that year. Doubtlessly, copulation with a girl of this young age is irrational behavior. Apparently, the writer considers this incident baseless.

The research of this writer shows that Umar had actually married Umme Kulthum the daughter of Abu Bakr. The mother of this Umme Kulthum had later married Ali (a.s.) and from this aspect she was Rabia, the daughter of Ali (a.s.). The writer’s derivation is that scholars have related this matter to Umme Kulthum, the daughter of Fatima with some special aim in mind. Ahlul Sunnat scholars have established that on the basis of this marriage, Umar became the son-in-law of the Prophet and therefore was destined to Paradise. Imamiyah scholars have agreed in the authenticity of this incident, because it proves the despotic and evil nature of Umar, which can never make one eligible for Paradise. Anyway, we shall investigate this incident based on the writings of Ahlul Sunnat scholars.

If the research of Ahlul Sunnat is correct, this marriage has many repulsive aspects. What a nice way to make oneself eligible for Paradise? By marrying a young girl while one is 60 years of age and against the wishes of her father; and even when she is betrothed to someone else? Age is also a consideration in the matter of matrimonial match. Just to become eligible for Paradise, a person is bent on making a living being burn in hellfire of this world. That is what must have been the life of Umme Kulthum. Doubtlessly, such behavior cannot be expected from a human being. Such a vicious act requires a great degree of hard heartedness.

The way Umar threatened Ali (a.s.) and he relented by sending her as a bride to Umar is mentioned in Isafur Raghebeen. Umar must have indeed behaved very badly that he threatened to allege fornication to Ali (a.s.). But it is not expected of Ali (a.s.) that he would have sent his daughter to him. He had to maintain silence against his will.

Thus, if the above incident is true, the Bani Hashim had become so weak that a person could obtain the hand of the daughter of the chief of Bani Hashim so easily. I have to show in this book, how different types of insults were heaped on Amirul Mo-mineen. So much so, that at last the incident of Karbala’ happened and after this, the various atrocities that were committed on descendants of the Prophet and descendants of Ahlul Bayt (a.s.) (Sadaat).

This incident of the marriage of Umme Kulthum related by Ahlul Sunnat scholars is a very tragic incident indeed. It tells of the pathetic level of the honor of Amirul Mo-mineen. What can one say about the tragic and horrific nature of this incident? Although Mohsinul Mulk has greatly defended the behavior of Umar, but as the Nawab (Mohsinul Mulk) was himself childless, it was not possible for him to put himself in the position of the bride’s father and see what a painful matter it was.

O cruel people of the world! Whether you are Jew or Hindu or Muslims! I ask you, how you would feel when a four or five year daughter of yours, whom you intended to marry to a suitable match, is snatched away forcibly by a sixty year old demon? And when the girl goes to that person before the marriage that beast makes her sit in his lap and kisses her and when she is to return home, he catches hold of her thigh! O parents of young girls! Can you bear such behavior with your daughters? Indeed, your modesty and conscience will scream out, “Never! Never!”

Though Ibn Hajar has justified the kissing of Umar that it was by way of respect, but he has presented no justification for the holding of thigh – May be in the tribe of Ibn Hajar it was a permissible matter for women to have their thighs held by stranger men, that he did not think it required any explanation. In brief, this incident of Umar seems to be an act to hurt Bani Hashim and it can’t be for the love of Paradise. No religion considers forcible marriage to a young girl, a means to obtain Paradise.

According to the belief of Ahlul Sunnat, Umar was one of the ten people who had been guaranteed Paradise according to the Prophetic tradition of Ashra Mubashera (the lucky ten)1 Therefore, what was the need for him to insist on marriage to Umme Kulthum? Except that it was a way to further oppress and hurt Bani Hashim. If the people of justice do not call it severe injustice, what else would they say?

Leave alone Shia narrators, the narration in Sunni book itself is sufficient to prove the cruelty and viciousness of the main protagonist. The truth is that if Ahlul Sunnat narration is correct, this girl was forcibly taken from Bani Hashim. The marriage of Umme Kulthum to Ali (a.s.) never took place by the consent of Ali (a.s.). Ali (a.s.) was extremely hateful to Umar (a.s.). Ali (a.s.) knew that Umar was the enemy of his life and property, as it is not hidden from the researchers. It is beyond reason to assume that Ali (a.s.) could have willingly given his daughter’s hand to Umar. The proof is that the Holy Prophet (S) did not give the hand of his daughter to Umar though he had asked for it.

Thus, Ali (a.s.) who followed in the footsteps of Prophet (S), could not go against the practice of Prophet (S) and give his daughter to Umar. It is well known that the refusal of Prophet resulted in Umar becoming hateful to Ali (a.s.) and Fatima and this enmity continued to the end of his life. It is a great misconception among Muslims that Umar and Ali (a.s.) were close friends. In that situation, when there was absolute enmity between them, it is highly improbable that such an affair could have occurred.

Also there was a wide difference between the nature and upbringing of Umar and His Eminence, Ali (a.s.). Anyway, even if we assume it to be true, as Ahlul Sunnat believe, it is sufficient to say that Umar had great resolve. Because if he failed to obtain the hand of Fatima (s.a.) from the Prophet, he at last succeeded in gaining the hand of such a young daughter of Fatima (s.a.) after all these years. The strength of resolve is a great thing! At last, on the basis of that power, now Umar made himself eligible for Paradise. How great it is to be the master of ones resolve and intention!

Note

1. Ten persons who received the glad tidings of Paradise.

Belief in The Holy Five is The Exclusive Belief Of Shias

Now the writer shall discuss the difference between the sects regarding the five holy personages (Panjetan Paak). We should know that the belief of the Purified five is the belief of only Shias and Ahlul Sunnat are not in anyway connected with it. It is so, because Ahlul Sunnat do not consider the verse of Purification to be restricted to Holy Prophet, Ali, Fatima, Hasan and Husayn (a.s.). Neither do they consider that the verse of Malediction (Quran 3:16) to be related to Ali and Fatima (s.a.) specially. They include ‘A’ysha, Zubair and Talha also in the verse of Purification (Quran 33:33). This makes them more than five. It is apparent that due to this the belief of five pure ones does not remain valid.

Some Ahlul Sunnat who seem to be following the belief of Panjetan Paak are actually unprincipled. That which is not in their religion is followed by them only on the basis of their ignorance. Who has prevented such Sunnis from becoming Shias? What is the meaning of having a Shia belief when one is a Sunni?

It is just like some Sunnis cultivate the belief in 14 infallibles, while actually the religion of Ahlul Sunnat has no relation to the belief of 14 infallibles and in the religion of Ahlul Sunnat, there is no place for the Imams except Ali (a.s.) and Imam Mahdi (a.j.). Since Ali (a.s.) is the fourth Caliph of Sunnis he is included in the rightly guided Caliphs.

There are other Imams of Sunnis and according to their belief, Imam Mahdi will appear just before Judgment Day and reform the world, that is why he is mentioned in Sunni belief. Otherwise, the other Imams of Muhammad’s Progeny have neither a place in the list of the twelve Caliphs of Sunnis nor do they have any place in the belief of Ahlul Sunnat.

They do not even consider the rulings of the Imams of Ahlul Bayt valid for their legal problems and also do not accept their views in jurisprudence. On the other hand, Shias believe that the Imams from Ali (a.s.) to Imam Mahdi (a.j.) are successors of the Prophet and they do not consider Caliphate to be divorced from Imamate.

Caliphate Cannot Be Divorced From Imamate

Scholars of Ahlul Sunnat, according to Allamah Damiri, do not separate Caliphate from Imamate and it is a fact that Caliphate cannot be divorced from Imamate. It is meaningless to think that Caliphs may be different from Imams. It is necessary that whoever is the Caliph must also be the Imam. Abdul Qadir Jilani also in his book Ghaniyatu Talibeen, on page 196, mentions the Caliphs with the title of ‘Imams’. Which clearly proves that apart from being Caliphs, these people also held the position of Imams. Thus, when Ahlul Sunnat do not consider the Imams of the family of the Prophet from Imam Hasan al-Mujtaba (a.s.) to Imam Hasan Askari (a.s.) as the Caliphs of the Messenger of Allah (S), then they cannot even consider them as Imams whose obedience is compulsory.

The truth is that Ahlul Sunnat have no religious connection with the Imams from Imam Hasan al-Mujtaba (a.s.) to Imam Hasan Askari (a.s.). Whatever religious relationship Ahlul Sunnat have, it is with Abu Hanifah, Shafei, Malik and Ahmad Ibn Hanbal. That is why from among Ahlul Sunnat, except for some Sufi people, there would be hardly one or two people from ten thousand who can recite the names of the 12 Imams of Ahlul Bayt in a serial order.

It is clear that when these Imams have no connection with religion what is the use of remembering their names? When they have no religious standing in the view of non-Imamiyah people it is but natural that the non-Imamiyah people have nothing to do with them. On the other hand is the matter of the Imamiyah sect. Here, even the young children know by heart the names of the twelve Imams (a.s.).

Doubtlessly, it is the need of religion that the names of the Imams are so faithfully recited by the Imamites. If Ahlul Sunnat had a religious connection with the Imams of the family of the Prophet they would have remembered their names in proper order, like the Imamites. Now, before the writer invites the attention of the readers to the tragedy of Karbala’ it seems appropriate to explain the conditions of Amirul Mo-mineen Ali (a.s.).