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