Hazrat Fatima tuz Zehra(Salamullah Alyha)

Hadhrat Fatemah az-Zahra (SA) - Umm al-Abiha: The Mother of Her Father:

We wish to extend our condolences to Prophet Muhammad (P.B.U.H), Imam az-Zaman (AJ), the Ahl al-Bayt (AS) and to all believers on the sad occasion of her death anniversary.
Name: FatemahTitle: az-Zahra (The Shining)

al-Batoul (The Liberator of Sinners)

al-'Adhra (The Clean and the Pure)

Sayyeddat an-Nesa (The Chief of the Women)

Afdhal an-Nesa (The Superior Most of Women)

Khayr an-Nesa (The Best of Women)

Maryam al-Kubra (The Senior Mary)

al-Mubarakah (The Blessed One of God)

as-Seddiqah (The Truthful)

al-Muhaddethah (The one who talked to her mother from the womb of her mother prior to her birth)

Kunyah: Umm al-Aemmah

Born at: Makkah at Friday, twentieth Jamadi al-Akhar

Fathers name: Holy Prophet Muhammad ibn 'Abdullah

Mothers name: Khadijah bint Khuwayled

When Hadhrat Fatemah's (SA) birth was to take place, the Prophet Mohammad(PBUH)) told Khadijah (SA) "Gabriel has given me the good news that this child which is going to be born is a daughter and all the infallible Imams will be from her generation.Hadhrat Fatemah az-Zahra (SA) was born on Friday the twentieth of Jamadi ath-Thani, the fifth year of Hejrah, when Quraysh were busy in constructing the building of the Ka'bah.Fatemah (SA) was brought up and trained in the family of Prophet (S) and took advantage and share of the knowledge and wisdom of the Prophet (S). She heard the recitation of Quran from the Prophet (S) and leant it by heart, and got busy with the idea and concept of self training and becoming a complete and real human.She extremely loved her honourable father and the Holy Quran. She took advantage and portion from the blessings of her father's existence. These were the perfections due to which the Prophet (S) loved her to the extreme.Once his wife Aeshah asked him, "Do you love Fatemah az-Zahra so much, that when she arrives you get up from your place to give respect to her and kiss her hands and make her sit next to yourself?"He replied, "Oh Aeshah! If you come to know why I love Fatemah so much, you shall also love her." He considered her the part and parcel of his life, and used to say repeatedly, "Fatemah (SA) is a piece of me, whosoever tortures her he has tortured me, and whoever pleases her has pleased me." One day, the Prophet (S) of Islam said, "Oh Fatemah God gets pleased on your being pleased and gets furious due to your unhappiness and displeasure.Fatemah az-Zahra (SA), most of all resembled her father in her looks, character, behaviour and conduct. Umm Salamah the wife of the Prophet (S) said, "Fatemah az-Zahra resembled the Prophet (S) most of all the people."The love between the father and daughter was not a one-way process; instead, Fatemah (SA) too immensely loved her father (Prophet) like he loved her. When Hadhrat Khadijah (SA) died, she was not more than six years of age. After the death of her mother, she always looked after the comfort of her father at home. Fatemah (SA) was such a daughter who constantly and stably followed the footsteps of her father. The streets and Masjed al-Haram of Makkah were full of those who teased, insulted and tortured the Prophet (S). Whenever her respect worthy father returned home in the injured condition, she would wash the blood off his sacred face and dress his wounds and encouraged him with her sweet conversation.At such times, when her father was a stranger in his own land and among his own people and he was all alone with all the relatives present, and secluded and lonely among all those who spoke the same language he spoke. Moreover, he was all-alone during his struggle and combat against ignorance, idol worshipping and he was carrying the heavy responsibility of preaching on his own.Then it was only and only Fatemah (SA) who pleased and consoled the heart of her father with her sincere love and affection. She by accepting the Prophecy of her father strengthened his hopes. That is the reason why the Prophet used to say, "May your father sacrifice his life upon you" or that he would call her the "mother of her father." Because, she was like a mother for her father.The testament and will of Fatemah (SA) made is clear and evident for all races to come that the daughter of the Prophet (S) was subjected to oppression. Fatemah (SA) remained unhappy and annoyed with oppressors up to her death.

Therefore, those should remain ready for vengeance and revenge.

Everyone shall be questioned about Wilayat of 'Ali (as) on the Day of Judgment

Allama ibne Hajr Makki also states in Sawaiq al-Muhriqa (Urdu translation page 503) that:

"On the day of judgment, the Wilayat e Ali (as) will also be questioned about, along with the belief in the Unity of Allah, the Prophethood, the revealed books and faith.

He writes:

Hadhrath Abu Sa'eed Khidri narrates:

"Holy Prophet (s) said that on the day of judgement Allah Almighty will say: Stop them for now, they will be questioned about Wilayat e Ali (as)" Sawaiq al-Muhriqa, Page 503Mohib Tabari records the same Hadeeth in: Riyadh al Nadira Volume 2 page 116.

The darling of the Deobandi movement equally admired by the Wahabis Shah Ismail Shaheed echoes the same sentiments in, Mansab e Imamat, page 109-110, published in Lahore.

Whilst discussing evidence Wilayat in the next world he says:

We read in Surah Azhab 'The Prophet is aula (authority) to the believers', and in the next world his Wilayat will remain in tact, as Allah (swt) says 'What will be the position when a witness will be summoned from each Ummah, and you shall be a witness over them [Surah Nisa]. Similarly the Imam has such authority in this world and the next, which is why the Prophet said 'Don't I have more rights over the people than they have over themselves, to which the people replied 'Yes'. The Prophet then said 'Of whomsoever I am Maula, Ali is his Maula'. This is why Allah says in the Qur'an that on the Day of Judgement you will be summoned with your Imam and questioned [Surah Safaath], and the Prophet said that we will asked about the Wilayat of Ali" Mansab e Imamat, Page 109 & 110

Hadeeth of Prophet Mohammad(p b u h) point to the Wilayat of 'Ali (as) as being obligatory

Maulana Thana-ullah Panipatti, who is known as "al-Usmani al-Hanafi, al-Mazhari, al-Mujadadi, al-Naqshbandi, says about these two Hadeeth in his Tafseer e Mazhari:

1. One who has me as his master has 'Ali as his master

2. after me he is the guardian (Wali) of every true believer."

These two AHadeeth need more objections then the verse "Inama Wali-kum" because these traditions completely manifest the obligation of acceptance of Wilayat e Ali (as).Tafseer e Mazhari, volume 3, page 143, published in Delhi.

The Perfection of Faith by the virtue of the Wilayat of 'Ali (as)

At the end of another lengthy Hadeeth, the Holy Prophet (s) said:"Ali is from me and I am from Ali and after me he is the guardian (Wali) of every true believer."We have taken this Hadeeth from the following revered Sunni works:

Sunan Tirmidhi, volume 2, page 298, published in Egypt.
Mishkaat al Masabeeh, page 564, published in Delhi.
Mustadrak al-Hakim, volume 3, page 111, published by Daira al-Ma'arif, Hyderabad Deccan.
Marqaat Sharh Mashkaat, volume 11, page 340, published in Multan.

Sawaiq al-Muhriqa, page 122, published in Egypt.Imam Tirmidhi himself has said "The Hadeeth is Hasan [sound]" in Sunan Tirmidhi, volume 2, page 298 as has Allamah Dhahabi in Meezan al-E'tidaal, volume 1, page 410.This Hadeeth of the Holy Prophet (s) says that without the acceptance of Imam Ali's (as) Wilayat, no one's faith can be perfected. The Shi'a of Maula 'Ali, accordingly recite and declare the Wilayat of Ali (as) in our Kalima and Adhan for the perfection of our faith, why does it bother the so-called Muftis?

Verses of Qur' an proving that 'Ali is the Wali of Allah

[Shakir 5:55] Only Allah is your Vali and His Messenger and those who believe, those who keep up prayers and pay the poor-rate while they bow.The following explanations of the Holy Qur'an state that this divine verse was revealed in honor of Imam Ali's (as) when he gave his ring to a beggar whilst he was bowing during prayers.

REFERENCE:
Tafseer e Moza' al-Qur'an, page 108, published in Lahore.
Tafseer e Jalalein, on the border, volume 1, page 141, published in Egypt.
Tafseer al-Saawi Al al-Jalalein, volume 1, page 253, published in Egypt.
Tafseer e Fatah ul-BaYun, volume 3, page 80, published in Egypt.
Tafseer e Fatah ul-Qadeer, volume 2, page 53, published in Egypt.
Tafseer ibn e Jareer, volume 6, page 165, published in Egypt.
Tafseer ibn e Kaseer, volume 2, page 71, published in Egypt.
Tafseer e Beyzaawi, volume 1, page 236, published in Egypt.
Tafseer al-Nafsi, volume 1, page 289, published in Egypt.
Tafseer e Mazhari, volume 3, page 140, published in Delhi.
Tafseer e Gharaib al-Qur'an, volume 6, page 145, published in Egypt.
Tafseer e Kash-aaf, volume 1, page 124, published in Egypt.
Tafseer e Dur al-Mansoor, volume 2, page 293, published in Egypt.
Tafseer al-Khazin, volume 2, page 67, published in Egypt.
Tafseer e Mu'alim al-Tanzeel, volume 2, page 67, published in Egypt.
Tafseer e Waheedi, in this verse, by Allama Waheed uz-Zaman.
Tafseer e Kabir Raazi, volume 2, page 417, published in Egypt.

Unsurpisignly the Nasibi par excellence Ansar.Org have sought to refute this assertion by suggesting that all the narrations are weak and can only go back to four Sahaba. We hereby present the comments of Dr Tahir ul Qadri al Hanafi from the Ghadir Declaration that shall suffice to prove that their objections are pure lies. Recording Hadeeth 24 on pages 48 to 49 he states:Most of the hadith-scholars have described the tradition given below in the mode of revelation of the verse:"(Surely your (helping) friend is Allah and His Messenger and (along with them) are the believers who establish prayers, pay zakah and bow down (in humility before Allah).""It is narrated by 'Ammar bin Yasir (as) that a beggar came up to 'Ali (as) and stood beside him. He was kneeling in prayer. He (the beggar) pulled out his ring and he gave the ring to the beggar. Then 'Ali (as) called on the Prophet (saww) and told him the news. At this occasion, this verse was revealed to him: (Surely your (helping) friend is Allah and His Messenger and (along with them) are the believers who establish prayers, pay zakah and bow down (in humility before Allah). Allah's Messenger (saww) read out the verse and said: One who has me as his master has 'Ali as his master. O Allah! Be his friend who befriends him ('Ali) and be his enemy who is his enemy."

The Ghadir Declaration, By Dr. Tahir al-Qadiri, Page 48 & 49

His footnote from wherein he cited this narration leaves no doubt that this verse affirms the Wilayath of 'Ali (as). He says:Tabarani related it in al-Mu'jam-ul-awsat (7:129, 130 # 6228), al-Mu'jam-ul-kabir (4:174 # 4053; 5:195, 203, 204 # 5068, 5069, 5092, 5097), and in al-Mu'jam-us-saghir (1:65).Ahmad bin Hambal narrated it in al-Musnad (1:119; 4:372); Hakim, al-Mustadrak (3:119, 371 # 4576, 5594); Diya' Maqdisi, al-Ahadith-ul-mukhtarah (2:106, 174 # 480, 553); Haythami, Majma'-uz-zawa'id (7:17), Mawarid-uz-zam'an (p.544 # 2205); Ibn Athir, Asad-ul-ghabah fi ma'rifat-is-sahabah (2:362; 3:487); Hindi, Kanz-ul-'ummal (11:332, 333 # 31662; 13:104, 169 # 36340, 36511); and Khatib Baghdadi in Tarikh Baghdad (7:377).Hindi has written in Kanz-ul-'ummal (11:609 # 32950): Tabarani related this tradition from Abu Hurayrah (ra) and twelve Companions (ra), and Imam Ahmad bin Hambal has related it from Abu Ayyub al-Ansari (ra) and a larger number of Companions (ra). Hakim has narrated it from 'Ali (ra) and Talhah (ra) in al-Mustadrak. Imam Ahmad bin Hambal and Tabarani have related this tradition from 'Ali, Zayd bin Arqam and thirty Companions (ra). Abu Nu'aym has copied it from Sa'd in Fadail-us-sahabah and Khatib Baghdadi has copied it from Anas (ra).Khatib Baghdadi has copied it in Tarikh Baghdad (12:343) from 'Abdullah bin 'Abbas (ra) along with the words: One who has me as his master has 'Ali as his master.
CommentAs per this verse of the Holy Qur'an, Muslims have three guardians (Wali), Almighty Allah, Holy Prophet (s) and Imam Ali (as). By saying "la Ilaha Illallah" we declare the unity of Allah, by saying "Mohammad ar-Rasul Allah" we declare the Prophethood of Prophet Muhammad (s) and by saying "Ali un-Wali Allah" we declare the guardianship (Wilayat) of Imam Ali (as) and this is necessary because had it not been done, the one-third of this verse would have been left unpracticed.
Second verse[Shakir 4:59] O you who believe! Obey Allah and obey the Messenger and those in authority from among you; then if you quarrel about anything, refer it to Allah and the Messenger, if you believe in Allah and the last day; this is better and very good in the end.This verse also cites three separate types of obedience. Obedience to Allah (swt), Obedience to the Holy Prophet (s) and to Imam Ali (as), who was the righteous Imam after the Holy Prophet (s) and falls within the meaning of "Ulil Amr". In this connection, Imam Raazi has said that the "Ulil Amr" needs to be infallible just like the Holy Prophet (s) (for further elaboration on this point see our article 'The Creed of the Shi'a'.
Third verse[Shakir 5:67] O Messenger! Deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people; surely Allah will not guide the unbelieving people.The Sunni scholars of Tafseer have confirmed that this verse descended for Hadhrath Ali (as) at Ghadir e Khum. Moreover Hadhrath Abdullah ibn e Mas'ud is reported to have said that:"during the lifetime of the Holy Prophet (s) we used to recite this verse as:
یا ای ھ ا الرسولبلغ ما انزلالیک من ربکاًن علیا مولیٰالمومنین1. Tafseer e Durre Manthur, volume 2, page 298, published in Egypt.2. Tafseer e Fatah ul-Qadeer, volume 2, page 60, published in Egypt.3. Tafseer e Fatah ul-BaYun, volume 3, page 89, published in Egypt.4. Tafseer Mazhari, Volume 3 page 353 published by Daar ul Isha`t KarachiThe above verse declares the guardianship (Wilayat) of Imam Ali (as) which was conveyed to everyone by the Holy Prophet (s) when he said: "One who has me as his master has 'Ali as his master".1. Mishkat al Masabeeh, page 565, published in Delhi.2. Sunan Tirmidhi, volume 2, page 298, published in Egypt.3. Marqaat Sharh Mashkaat, volume 11, page 349, published in MultanHadeeth scholars have accepted that Hadeeth e Ghadir is not only correct and reliable, but have commented that it has many narrators.1. Marqaat Sharh Mashkaat, volume 11, page 342, published in Multan. 2. Tazkira al-Hufaaz Zehbi, volume 3, page 231, published in Deccan.3. Tafseer e Mazhari, volume 3, page 142, published in Delhi.4. Madarij al-Nabuwat, volume 2, page 521, published in Nolakshoor.5. Sawaiq al-Muhriqa, page 40 and page 120, published in Egypt.

ALIYUN WALYULLAH IN KALMA(declaration) and ADHAN(call for prayer)

Kalima (declaration)
The definition of KalimaIn Arabic grammar 'Kalima' refers to, any sentence that means something for example:

'There is none worthy of worship save Allah'

'The House of Allah is in Makka'

'Allah is the Master of all Creation'All three Kalima's are correct.

The definition of Kalima TayyibaKalima Tayyiba refers to any sentence that is correct. For example 'Allah is Rabbil Alameen' or 'Alhamdolillah hai Rabbil Alameen' are examples of Kalima Tayyiba as there are true statements.Allah (swt) says in his Glorious Book in Surah Muhammad verse 19:047.019 YUSUFALI: Know, therefore, that there is no god but Allah, and ask forgiveness for thy fault, and for the men and women who believe: for Allah knows how ye move about and how ye dwell in your homes.

Kalima Tayyiba from the Holy Qur'an

We will now cite reference to Kalima Tayyiba from the Qur'an. We read in Surah Fatir verse 10:035.010 YUSUFALI: If any do seek for glory and power,- to Allah belong all glory and power. To Him mount up (all) Words of Purity: It is He Who exalts each Deed of Righteousness. Those that lay Plots of Evil,- for them is a Penalty terrible; and the plotting of such will be void (of result).This verses does not make reference to a single Kalima Tayyiba. It refers to several Kalima Tayyiba's, for the verse refers to 'Kalim'. In Arabic:

Kalimatun means one Kalima

Kalimataan means two Kalimas

Kalim means three or moreAllah (swt) refers to Kalim namely a minimum of three Kailmas being taken up to Him (swt). What are these three Kalimas?

The Ahl'ul Sunnah recite two terms :

'There is no God but Allah' and 'Muhammad is the Prophet of Allah' but they don't possess a third kalima, and as this verse stipulates it is these Kalima of purity via which deeds are rewarded. As we shall seek to prove, we the Shi'a can identify this third Kalima in light of Qur'anic verses that refer to the Wilayat of Maula 'Ali (as), which is why we recite the third Kalima 'Ali is the Wali of Allah'. We shall now substantiate our assertion with Qur'anic proofs.

TO KNOW THE SHIA's

ASSALAM O ALYKUM WA REMATULLAH

The word Shi'a, to quote Ibn Manzur(1), means "those people who love what the Prophet's Progeny loves, and they are loyal to such Progeny". Hameedullah Khan(2) states "Shiat Ali means specifically that party which, after the death of the Prophet Muhammed (PBUH) attached itself to Hazrat Ali...considering him the successor of the Prophet (PBUH) both in temporal and religious matters".1. Lisan al-'Arab, by Ibn Manzur, vol. 8, p1892. Schools of Islamic Jurisprudence, by Hameedullah Khan p121The term Shi'a in fact derives its actual origin from the Qur'an, in which Allah (swt) calls Prophet Ibrahim (as) a Shi'a of Prophet Nuh(as) (1). In another verse Allah (swt) informs us of a fight between two men, one was a Shi'a of Prophet Musa (as) and the other was an enemy of Musa(as) (2).1. The Holy Qur'an 37:832. The Holy Qur'an 28:15It is in praise of the Shi'a of Ali that Allah (swt) sent down the following revelation: "Those who believe and do righteous deeds are the best of the creatures. Their reward from their Lord shall be everlasting gardens, below which flow rivers, they will abide there forever. Well pleased is God with them and they are well pleased with Him.The Holy Qur'an 98:7Numerous recognised Sunni scholars have in their commentaries recorded that following the descent of this verse the Prophet (s) declared: "I swear by the one who controls my life that this man (Ali) and his Shi'a shall secure deliverance on the day of resurrection".Tafsir Ibne Jarir, Volume 33 page 146 (Cairo edition) narrated from Hadhrath Muhammad bin Ali (as); Tafsir Durre Manthur by Jalaladeen Suyuti, Volume 6 page 379 -3 separate chains; Tafsir Fatha ul bayan Volume 10 page 333 (Egypt edition)If the Prophet (s)'s said the best of creations are Hadhrath Ali (as) and his Shi'a, then in the same way that this verse is applicable until the end of the world, Ali (as)'s Shi'a will likewise exist to provide a practical commentary to it. The Ahl'ul Sunnah believe that 70,000 Muslims will enter paradise without answering any questions (1) and Anas bin Malik, narrates that the Prophet (s) said that the 70,000 were Ali and his Shi'a (2). There are no traditions, in which the Prophet (s) guaranteed paradise for any other companion and his followers. These hadith prove that the Shi'a were not a Sect founded by fictitious Abdullah bin Saba but were adherents to Ali (as) who existed during the lifetime of the Prophet (s).1. Islam: The Basic Articles of Faith - According to the Beliefs of the Ahl al Sunna wa al Jama'a - a Modern English translation of Bahar-e-Shariat Part One (Unnamed author) page 67 - quoting a hadith to this effect2. Manaqib Ali al Murtaza, page 184 by al Maghazli (An ancient Shafi scholar)Unable to refute the hadith the tendency has been to provide an 'alternative' explanation. The highly respected Sunni scholar Al Muhaddith Shah 'Abd al-'Aziz Dehlavi in his discussion of hadith relating to Ali and his Shi'a writes:"The title Shi'a was first given to those Muhajireen and Ansar who gave allegiance (bay'ah) to Ali (may Allah enlighten his face). They were his steadfast faithful followers during his (Ali's) caliphate. They remained close to him, they always fought his enemies, and kept on following Ali's commands and prohibitions. The true Shi'a are these who came in 37 Hijri"(NB: 37 Hijri -the year Imam Ali (as) fought Mu'awiya at Sifeen).Tuhfa Ithna 'Ashariyyah, (Gift to the Twelvers) (Farsi edition p 18, publishers Sohail Academy, Lahore, Pakistan)Although we believe that the title Shi'a goes back before this date, as this book is a 'revered anti Shi'a masterpiece', we will gladly accept this definition. Dehlavi states the first Shi'a, were the Muhajirun and Ansar, in other words they were the Prophet (s)'s Sahaba who sided with Ali (as) against Mu'awiya.Now let us break down that definition in to point form. The Shi'a were those who:
Pledged their allegiance to Ali (as)
Remained close to him
Followed his orders
Fought his enemiesAlhamdullillah that is exactly the same definition of the Shi'a today. All the above attributes of the Shi'a then, are still inherent in the Shi'a today. We reject claims that we have gone astray having failed to take our teachings of the Qur'an and Sunnah from the Sahaba. As Shi'a we follow Ali (as) and take the Sunnah from him in accordance with the dictates of the Prophet (s) who said to Ali (as) in the presence of the Sahaba:"You are my brother and inheritor", when the Companions asked what previous Prophets had left as inheritance, he replied "The Book of God and his Sunnah the teachings of that Prophet".Riyad al-Nadira, by Muhibbuddin al Tabari, Vol 3 p 123Ali (as) inherited the Qur'an and Sunnah and his Shi'a have likewise taken their knowledge of the Qur'an and Sunnah from him. We are Shi'a because we see no other Hadi (guide) which will lead us to the right path.Allah (swt) says about the Prophet (s): "Verily you are a Warner and for every nation there is a Guide" (1). Numerous Sunni authorities of Tafsir (2) in their commentary of this verse have recorded that the Prophet (s) said: "I am Warner and Ali is the guide, he (s) then turned to Ali and said 'Ali people will be guided through you'". Other Sunni scholars have also recorded this hadith (3).1. The Holy Qur'an Surah Ra'd verse 72. Tafsir Durr al-Manthur by Suyuti Vol4 p 45; Tafsir al Kabir, by Fakhruddin Razi in the commentary of the verse; Tafsir Ruh al Ma'ani, by Allamah Alusi3. Mustadrak, by al Hakim, Vol 3 hadith 129 & 130We view Imam Ali as our guide, Hadhrath Abu Bakr does not come within this definition in his inaugural speech he indicated that he would be turning to others for guidance:"Now then: O people, I have been put in charge of you, although I am not the best of you. Help me if I do well; rectify me if I do wrong"Tarikh al-Tabari, English translation Volume 9 p 201Compare these words to the challenge of Imam Ali (as) related by Sa'id ibn al-Musayyab who said:"None of the Companions say, Ask me (about anything you like)! except for Ali".History of the Khalifas who took the right way, by Suyuti, translated by Abdassamad Clarke, p178 (Taha Publishers)Ali (as) also acted as source of guidance for the second Khalifa, to quote the Wahhabi scholar Nadwi "Umar was often exacerbated if Ali was not available to solve an entangled problem. He often used to say: 'Umar would have been ruined if Ali was not there'.."The life of Caliph Ali, by Abul Hasan Nadvi, page 202When there exist clear hadith guaranteeing salvation for Ali (as)'s Shi'a on the Day of Judgement, why should we seek alternative groups to affiliate ourselves with? Our view is strengthened yet further when we read that Hadhrath Abu Bakr narrates that he heard the Prophet (s) say that: "No one will be able to cross the Sirat (Path) leading to Heaven on the Day of Judgement unless he gets the stamp of Ali".Al Sawaiq al Muhriqa, by Ahmad Ibn Hajar al Makki, page 126 (A book written against the Shi'a)How can we turn to others, when Allah (swt) says in His Glorious Book: "On the Day when some faces will be bright and some faces will be black, And as for those whose faces will have turned black, it will be said 'What did you disbelieve after believing, taste the chastisement for your disbelief'. And as for those whose faces are white, they shall be in the Mercy of God, they shall abide therein forever".The Holy Qur'an 3:106-107It is clear from this verse that the successful Party on the Day of Judgement will be those, whose faces are bright. Now apply this verse to the following hadith, taken from two recognised Sunni works: "Three things have been revealed to me about Ali: That he is the Sayyid al Muslimeen (Chief of Muslims), Imam-ul-Muttaqeen (Imam of the Pious), and wa Qa'id ul Ghurrul Muhajj'ileen (Leader of the bright) face people on Yaum al Qiyamah".Al Mustadrak, by Imam Hakim, p 137 & 138Riyad al Nadira, by Mohibbudin al Tabari, Vol 2, p 122So Ali (as) will be the leader of the bright face people, the bright face people will follow him i.e. they will be his Shi'a and it is this group which will attain Paradise. The Prophet (s) said in a Sahih hadith that Muslims would be divided into 73 sects of which only one would attain paradise. It is for this sole reason that we connect ourselves with Ali (as). Our Sunni brothers ascribe to the view that "Prophet Muhammad (PBUH) did not nominate his successor nor left any explicit an instruction on the question of selection or appointment of his successor".An introduction to Islamic State and Government, by Muhammad Sharif Chaudhry, p 56, (Islamic Bk Publishers, Kuwait).They believe that it is the duty of the public appoint an Imam and that it is so important that "the companions preferred it to attending the Prophet's funeral" (1). The Shi'a believe that it was incumbent upon the Prophet (s) to appoint a successor. Even the least enlightened leader dies with at least indicating his preferred choice of successor. There is always a deputy to the Premier in case the Premier dies or is killed. The primary motive here is of course to ensure that in the event of war that the nation is not left leaderless with no commander-in-chief, for even the smallest time interval. Did the Prophet not care, about what would happen to his followers after his death?Sharh Fiqh Akbar, by Mulla Ali Qari, p 175 (publishers Muhammad Sa'eed and son, Qur'an Muhall, Karachi)In the same way that the role of a GP is to identify the condition of his patients and potential risks to their health we can point to the fact that the Prophet (s) did just that. He told the companions not to become kaffirs by killing each other (1) and predicted that afflictions would fall on to their homes in the same way that rain drops fall (2) and that some would become apostates after him (3) with the majority perishing in the fire (4).1. Sahih al Bukhari Arabic - English, Volume 9 hadith number 198 - 2002. Sahih al Bukhari Arabic - English, Volume 9 hadith number 1823. Sahih al Bukhari Arabic - English, Volume 8 hadith number 5864. Sahih al Bukhari Arabic - English, Volume 8 hadith number 587At the same time the Prophet (s) was fully aware of the threat imposed by the neighbouring Byzantine and Persian empires, what better time would there have been to attack the Muslims when their Prophet (s) had died. In the same way that a GP after identifying a condition prescribes medication for his patient, we believe that the Prophet (s) was fully aware of the risks facing the nascent Ummah and provided a remedy by fixing in to position an Imam (Leader) to guide the Muslims after him. This is clear from the hadith of our Prophet (s) recorded by the renowned Wahhabi scholar Shah Isma'il Shaheed (1): "If you make Ali your Khalifa, although I do not think you will, you will find him to be a Guide (Hadi), one who is Guided (Mahdi), and one who will take you to the Right Path (Siratul Mustaqim)" (2).1. About Shah Isma'il, the editor of the English translation of Taqwiyatul Iman (Strengthening the faith) page 9 writes "The services which he has rendered for the reformation of Ummah (the mission of propagating Islam); especially after the previous works of Shaykhul Islam Imam Ibn Taymiyyah and Muhammad bin Abdul Wahab are absolutely unforgettable". In his book 'Muslim heroes of the world' the Sunni scholar Muhammad Atiqul Haque quotes Allamah Iqbal on page 117 as saying "India has so far produced one great 'alim and his name is Isma'il".2. Mansab-e-Imamat, by Shah Isma'il Shaheed, p 46We rely on an event that took following the completion of the Final Hajj when the Prophet (s) stopped at a place called Ghadhir Khumm, and addressed the companions "Do I have more authority over you than you have over yourselves? To which the people said 'Yes'. He then said Of whomsoever I am Mawla Ali is his Mawla" (1). There is no doubting the authenticity of this narration it is a Mutawatir tradition (2) narrated by 110 Companions, the difference is over the word 'Mawla'. Those who define Mawla as 'friend' and hence view Ghadhir Khumm as an event in which the Prophet (s) reaffirmed Ali (as) was his friend are Sunni Muslims. Those who define Mawla as Master and assert that Ali (as) was declared the Master / Imam over the Muslims are Shi'a Muslims.1. Musnad, by Ahmad bin Hanbal Vol 3 p116 Sader Printing 19692. Mutawatir means it has numerous chains of narratorsIt is the issue of Imamate (Leadership) which is the key difference between the two schools, we however are yet to find a better explanation of the position of an Imam than that offered by Shah Isma'il Shaheed:"The Imam is the Prophet's successor, the Imam has the same relations with Allah as the Prophet had with Allah. The Imam is the leader, in the same way the Prophet had the right to lead the people, the Imam also has the same rights over the people. We read in Surah Azhab 'The Prophet is awla (authority) to the believers', and the Prophet will be a witness to this fact on the Day of Judgement. The Prophet has rights over the people, as does the Imam, both in this world and the next, which is why the Prophet said 'Don't I have more authority over the people than they have over themselves, to which the people replied 'Yes'. The Prophet then said 'Of whomsoever I am Mawla, Ali is his Mawla'. This is why Allah says in the Qur'an that on the Day of Judgement you will be called according to your Imam (3:17), and why when Allah says 'And stop they are to be questioned' (37:24), we will be asked about the Wilayat (The Mastership) of Ali on the Day of Judgement"Mansab-e-Imamat, by Shah Isma'il Shaheed, p 71

MAKTAB E AHLEYBAIT AND ISLAM

ASSALAM O ALYKUM WA REMATULLAH!

The origins of Shia'aIslam is a deen that passed through 124,000 Prophets, it came bit by bit. Imagine a jigsaw. Each Prophet brought a piece of the puzzle, starting with Hadhrath Adam (as) until the final piece of the puzzle came in to the hand of Hadhrath Muhammad (saws). This role of Prophethood was explained beautifully by the Prophet (saws) himself:"My relation to the long chain of Prophets can be understood by the parable of a Palace. The Palace was most beautifully built. Everything was complete therein except the place for one brick. I have filled in that place and now the Palace has been completed".Towards understanding Islam by Sayyid Abu'l Ala Maudoodi, page 49 Editors footnote quoting Sahih Bukhari and Muslim (Islamic Foundation publishers)The completion of the Palace symbolizes the completion of Allah's deen, Islam. Whilst there is no doubting that Hadhrath Muhammad (s) is the final messenger, was there still not a risk of individuals seeking to unlawfully enter the Palace, occupy it, rearrange its fabric or worse still, attack its foundations?If we have learnt anything from past peoples, it is that whilst every Prophet brought a brick towards the building of the Palace, after their deaths their teachings were corrupted, many had became unrecognizable. It is therefore little surprise that the Prophet (s) warned his companions that his adherents would follow the way of previous nations, so much so "that even if they entered a hole of a mastigure (lizard), you would follow them"(2). When Hadhrath Muhammad (s) was the Last Messenger, is not logical that Allah (swt) in his infinite wisdom would appoint guardians to the Palace to ensure that his deen is protected from corruption?Sahih al Bukhari Arabic-English, Volume 9 hadith number 422Some people assert that this guardianship has been provided for via the Qur'an, this clearly is not the case, there is no standard commentary of the Qur'an, that all Muslims accept. Islam is divided into many Sects, all of which purport to rely on the Qur'an, they present differing interpretations of verses, based upon theological schools of affiliation. The Qur'an is helpless on it's own as it is a silent Book, it cannot physically guide. Its words of wisdom will only go as far as beacons of guidance without a living Guide. To bring them alive in the hearts of the believers, it is dependent on a teacher, a correct interpreter.During the lifetime of the companions, the Holy Prophet (s) was the Practical Guide to the inner and outer meanings of the Qur'an. With his death, did this type of guidance end? Clearly the need for guidance would have been much more necessary for future generations that had never benefited from the Prophet (s)'s company. Some people assert that the companions fulfilled this role of guidance. This contention is not supported by hadith, for the Prophet (s) had warned the companions not to become kaffirs by killing each other.Sahih al Bukhari Arabic-English, Volume 9 hadith number 198 - 200He (s) also said that afflictions would fall on to their homes in the same way that rain drops fall(1) and that some would become apostates after him(2) with the majority perishing in the fire(3).1. Sahih al Bukhari Arabic-English, Volume 9 hadith number 1822. Sahih al Bukhari Arabic-English, Volume 8 hadith number 5863. Sahih al Bukhari Arabic-English, Volume 8 hadith number 587In the same way that a Doctor after identifying a condition prescribes medication for his patient, the Prophet (s) had likewise told the companions where they should turn to for guidance. During his farewell sermon at Arafat he (s) declared "I am leaving you two weighty things, if you follow them you will never go astray, they are the Qur'an and my Ahlul'bayt".Sahih al-Tirmidhi, v5, page 662-663The sermon was announced to the Companions, thus proving that even they were liable of going astray if they turned away from these two sources. Those Muslims, that have clung to these two sources as an eternal form of guidance are called the 'Shi'a' (partisans), defined by the Sunni scholar Ibn Manzur, as "those people who love what the Prophet's Progeny loves, and they are loyal to such Progeny".Lisan al-'Arab, by Ibn Manzur, vol. 8, p189We consider the Ahl'ulbayt as the designated guides appointed by Allah (swt). While past Khalifas were in positions of power, they did not inherit the knowledge, position and wisdom of the Holy Prophet, who specifically told the companions that Hadhrath Ali (as) had inherited the Qur'an and Sunnah from him.Riyadh al Nadira, by Mohibbudin al Tabari, Vol 3 p 123The inheritance of religious guidance passed through 12 designated Imams from Ahl'ulbayt, there are numerous hadith where the Prophet (s) declared that Islam would remain intact until the passing of 12 khalifas.Mishkat al Masabih: (Vol 4 p 576), Hadith 5The number 12 is of significance here, it can not apply to political leadership since the number of khalifas at the helm of the Khilafah far exceeded 12. The Prophet (s) was not talking about leaders appointed by men, he was talking about absolute religious guides appointed by Allah (swt) and the Prophet (s) declared that in every generation the members of his Ahl'ulbayt would counteract attempts to alter and corrupt the religion.al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, p231 under the commentary of verse: "And stop them, for they shall be questioned [37:24]"This fact is strengthened further by the hadith recorded by the recognized Sunni scholar Al-Juwayni in which the Prophet said that he would have 12 successors the first being Imam Ali, the last being Imam Mahdi.Fara'id al-Simtayn, pg 160As for the Shi'a of the Ahl'ul bayt, numerous Sunni scholars have recorded hadith in which the Prophet (s) had said that the group that Allah (swt) describes as "the best of the creatures" (Qur'an 98:7)" are Ali and his Shi'a and that they will enter paradise.1. Tafsir Ibne Jarir, Volume 33 page 146 (Cairo edition) narrated from Hadhrath Muhammad bin Ali (as)2. Tafsir Durre Manthur by Jalaladeen Suyuti, in his commentary of verse 98:7 Volume 6 page 379 -3 separate chains.3. Tafsir Fatha ul bayan Volume 10 page 333 (Egypt edition)If the Prophet (s) said the best of creations are Hadhrath Ali (as) and his Shi'a, then in the same way that this verse is applicable until the end of the world, Ali (as)'s Shi'a will likewise exist to provide a practical commentary to it. The Ahl'ul Sunnah believe that 70,000 Muslims will enter paradise without answering any questions(1) and Anas bin Malik, narrates that the Prophet (s) said that the 70,000 were Ali and his Shi'a(2).1. Islam: The Basic Articles of Faith - According to the Beliefs of the Ahl al Sunna wa al Jama'a - a Modern English translation of Bahar-e-Shariat Part One (Unnamed author) page 67 - quoting a hadith to this effect.2. Manaqib Ali al Murtaza, page 184 by al Maghazli (An ancient Shafi scholar)There are no traditions, in which the Prophet (s) guaranteed paradise for any other companion and his followers. These hadith prove that the Shi'a were not a Sect founded by fictitious Abdullah bin Saba but were adherents to Ali (as) who existed during the lifetime of the Prophet (s).The Shi'a have despite centuries of persecution and false propaganda maintained their affiliation with the Imams from the Ahl'ul bayt clinging to the "two weighty things" - seeking solace in the guarantee of the Holy Prophet (s): "Recognition of the family of Muhammad is freedom from the Fire. Love of the family of Muhammad is crossing over the Sirat. Friendship for the family of Muhammad is safety from the fire".1. Ash-Shifa, page 142 by Qadi Iyad, (d.544 Hijri) English translation by Aisha Bewley, Madinah Press 1991.2. Yanabi al-Mawaddah, al-Qundoozi al-Hanafi, section 65, p370With such a clear hadith it is little surprise that the Prophet (s) declared: "O Ali four people will enter heaven first of all. Me, you, Hasan, Hussain and your descendents will follow us and our wives will follow our descendents and our Shi'a will be to the left and right of us".al Sawaiqh al Muhriqa page 159, by Ahmad ibn Hajr al Makki (Cairo edition)These hadith need to be pondered over carefully. Remember, the Prophet (s) said in a well known hadith that Muslims would be divided in to 73 sects of which only one would attain paradise, one hopes that this article has been able to shed light on which group that is.