Alhassanain(p) Network for Heritage and Islamic Thought

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