Saturday, February 14, 2009

Shiites: Usooli or Akhbari - 7

Amir Moghul

Bewakoof Insaan!! there is only one Shia sect all over the globe ‘Mashallah’, there are no sects within Shia’s as your maligned self try to portray, literal meaning of the word ‘Shia’ is Friend so whoever is the friend of Ahlul-bait-e- Rasul saww, he is a Shia’, [Asef]

Muslims must denounce terrorists’ use of aggressive Quranic verses: Hindu forum 12 Feb 2009, NewAgeIslam.Com

'Tum Amir Moghul Bhi ho, Jamshed Basha Bhi ho, Chor bhi ho, Be-Iman bhi ho, Kahne ko to Musallmaan bhi ho, Per Ye to Bataao, Kya INSAAN bhi ho'? Ps: Dushmana-e-Ahlebait sirf Haiwaan ho sakte hain Insaan nahi!!!! [Mrs. Sayyeda Kaneez]

Spiritual heritage of Imam Khomeini 09 Feb 2009, NewAgeIslam.Com

Amir Moghul sahab

aapko is baare me kya kahna hai? "Ayesha's entry onto the battlefield of Jamal was a violation of the Quran Allah (swt) states clearly with regards to the wives of Rasulullah (s):

"And stay quietly in your houses, and make not a dazzling display, like that of the former Times of Ignorance;...." Al-Quran 33:33 Comment Our contention is that Ayesha’s leaving her residence following the demise of the Holy Prophet [s] and accompanying into battle a rebellious male movement that opposed the Khalifa of the time, was an open violation of this verse. [fikarmand Musalman]

How ‘Pakistan’s Switzerland’ became Taliban land 02 Feb 2009, NewAgeIslam.Com

Dear Asef Sahab, Dear and Respected Ms Kaneez Sahiba and Mr Worried Muslim,

Answers as per my humble knowledge is as under:

Shias during the period of Ali bin Muhammad:

When Muhammad bin Ali died, he left behind two sons, Ali and Musa. According to the Shias the elder son was not more than eight years old. Their father deputed Abdullah bin Masawar to look after their wealth and property till they acquired the age of puberty. There is a difference of opinion among the Shias about their Imamat. Some of them believe in the Imamat of Muhammad bin Ali while others acknowledge Musa bin Muhammad as their Imam.


A shia sect emerged during the life of Abul Hassan Ali bin Muhamad Hadi which believed in the prophethood of Muhammad bin Nasir Numeri. The adherents of the sect claimed that he had been appointed by Abul Hassan Askri as the prophet. They believe in the transmigration of souls and ascribed divinity to Abul Hassan. This sect permitted marriages among persos who were not allowed to marry one another by law i.e., it conferred legal sanctity on unlawful marriages; it legalized wedding among spouses and encouraged homosexual marriages. It stressed especially that God had not forbidden these marital alliances. In this way they attached divine sanctity to what had been declared illegal by religious convention. Muhammad bin Musa bin Hassan bin Farat was one of the special associates of Numeri. When Numeri was asked on his deathbed to designate his successor, he had mentioned the name of Ahmad but the people could not discover the identity of the man named by him. On this issue the spilt into three groups: One of the groups believed that Ahmad actually meant his own son; the second group held that it stood for Ahmad bin Musa bin Hassan bin Farat; the third sect believed that the reference pointed towards Ahmad bin abi al-Hussain Muhammad bin Muhammad bin Bashir bin Zaid. Their difference assumed a serious form and they could not forge a consensus on the issue. Since they upheld the prophethood of Abu Muhammad, therefore they are also known by the label of Numeriyyah or Hasiriyyah.

Shahristani has commented on the beliefs of the Nasiriyyah sect in his book "Milal". It is part of their belief that God manifests Himself in the form of different individuals. Since no one excels Hadhrat Ali after the holy Prophet (peace be upon him) and no one is superior to him barring the Prophet (peace be upon him) and after him his children are the indisputed embodiments of excellence, therefore God manifested and articulated Himself through them and supported them through the vagaries of their temporal existence. This is the reason they clamp divinity on them and acknowledge Hadhrat Ali as God because he enjoyed the divine support and the secrets of the unknown were revealed to him. The Prophet (peace be upon him) decided only in the light of external evidence and God alone possessed knowledge of the internal evidence. That is why the Prophet (peace be upon him) waged wars against the disbelievers while Hadhrat Ali fought agaist the hypocrities. They also compared Hadhrat Ali to Christ and added that they would have come out with a stupendous statement about him if they could get rid of the apprehension that people would ascribe to him what they had ascribed to Jesus Christ. The shias also regarted Hadhrat Ali as a partner in Prophethood. According to them the Prophet had predicted that one of them could fight with the hypocrities on the issue of interpretation as he had fought with the disbelievers on the issue of revelation and he was the one who had patches on his shoes. He had learnt the art of interpretation, fighting with the hypocrities, conversing with the Jins and uprooting the Khyber gate and he possessed this knowledge not on the basis of his physical strength. It is, in fact, a proof of his divinity. His extraordinary courage and his superior knowledge are a proof of the fact that God manifested Himself through him. He created with his hand and spoke with his tongue. The Shias add that Hadhrat Ali was present even before the creation of the earth and the heavens. According to him he was standing in the shade on the right side of God's canopy. He praised the Lord and the angels also praised God in response to his overture. Therefore these shades are a reality and are lighted up with divine radiance. The light is an inseparable part of Hadhrat Ali and will not leave him whether he is in this world or the next world. He further adds that the one he is praising is radiant like the light. It means there is no difference between the two forms of radiance. The only difference is that the first light is the cause and the second light its consequence. The Nasiriyyah sect is inclined to believe that he is a part of divinity whild the Ishaqiyyah sect is inclined to believe that he is a partner in prophethood.

Razi thinks that the adherents of this shia sect are settled in the suburbs of Halab and Syria. The fact is that this sect was not only confined to Razi's times but is still found in Suriyyah and Turkey and is known by the title of Alwiyyah.

The Nasiriyyah sect sticks to the belief that Muhammad bin Nasir Numeri did not claim to be a prophet; he only served as the gateway to the Imamat of Hassan Askari, the eleventh innocent Imam of the Shias. they also believe that Abu Yaqub Ishaq bin Muhammad Nakhfi had a tussle with him and it is he who had staked out his claim as the gateway to Hassan Askari.

The gist of the discussion is that these people believe in the divinity of Ali and it is their conviction that the Messenger of Allah was in fact the messenger of Hadhrat Ali. Their conviction is based on the authority of Jabir bin Yazid Jofi: Hadhrat Ali dispatched him on a mission. When he arrived at his destination, he found Hadhrat Ali seated in a chiar flooded with the radiance. Sayyid Muhammad (peace be upon him) was sitting on his right ans Sayyid Salman (Hadhrat Salman Farisi) was sitting on his left. When Jabir looked at his back, his eyes were greeted by the same sight; and when he looked at his right and lifted his eyes towards the sky, he found the angels praising him and prostrating before him. They have composed a separate Quran for themselves:

After the above verses they frame a number of verses which celebrate the omnipotence and omniscence of Hadhrat Ali.

I withness that no one is to be worshipped except Ali bin abi Talib. There is no intermediary except Sayyid Muhammad and he is his most intimate associate. There is no gateway except Sayyid Salman Farisi and he is the ideal of their reflection *The Sacred Five (Panjtan Pak) are the greatest angels. Sayyid and Shaikh Hussain spread religion in all the regions of the world. His opinion is therefore to be rated above the opinion of everyone else. I witness that the shape who appeared in the robe of flesh and spread light and radiance all around and who alone is to be worshipped, he is Ali bin abi Talib. His power can not be defined; his glory can not be confined; his intelligence cannot be circumscribed; he can not be perceived with the naked eye. I witness that I am Nasiri by virtue of my faith, Jandibi by virtue of my opinion and views, Jinbilani by virtue of articulation, Maimuni by virtue of religion, Jalli by virtue of articulation, Maimuni by virtue of Fiqh. I am the expression of what he concealed and the manifestation presence of Ali bin abi Talib, the form in which he emberged from Ain-i-Shams'. He controls all living beings. He is under Shiran holding a sword in his hand. The angels are at his back and Sayyid Salman is in front of him. Water is gushing out of his feet. Sayyid Muhammad is shouting repeatedly: O people! He is Ali bin abi Talib, your lord and master. Recognize him, and pay your respects to him and sign paeons of praise to him. He is your creator and sustainer. O my community! don't deny him. You are my witness that this is my faith and belief. This is what I trust and this is what sustains me and when I die, I'll die as an adherent to the belief that Ali bin abi Talib is alive and will never die. He controls fate and predestination. Each one of our organs, the ear, the eye, the heart etc will be questioned about him.

And there are also a number of other absurdities and perversities which they have incorporated in their Quran. Ali bin Muhammad died in Rajab in 254 A.H. at Sur Man Rai with the help of Yahya bin Aksam. Thus he along with his mother was confined to this spot.

A number of other Alvis also proclaimed Imamat during his period and many Shias and members of Ali's family had pledged fealty at their hands. The most noteworthy among them is Yahya bin Umar bin Hussain bin Zaid bin Ali Zain-ul-Abidin. He had seized the territory of Kufah and its suburbs but when he was murdered during the tenure of Mustain, the Abbasi Caliph, many poets composed elegies composed over the death of Yahya excelled the number of elegies written over the murder of other people during the Abbasi period. Ibn Athir has endorsed Asfahani's cliam in his book "Al-Kamil". Similarly, Hassan bin Zaid bin Muhammad bin Ismail bin Hassan Mithna also publicized his Imamat during this period. He appeared in Tabristan and after a spate of battles he managed to capture Tabristan and Jirjan. Hussain bin Muhammad bin Hamzah bin Abdullah bin Hussain bin Ali also drummed out his cliam to Imamat in 251 A.H.

Shias during the period of Hassan bin Ali Askari:

The Shias chipped away into various factions after the death of Abul Hassan bin Ali Hadi. One of these factions believed in the Imamat of his son Muhammad who had died at Sur Man Rai during the life of his father. But the Shias believe that he is still alive and his death was only at illusion. They bolster their claim with the argument that his father had vaguely indicated his Imamat after him. Since the Imam can neither lie nor rely on Bada', it is evident that Muhammad had only visibly died; invisibly he was still alive. His father had made him vanish on account of fear. He is also the "Qaim" Mehdi. The views they hold about Muhammad are exactly the ones held by the followers of Ismail bin Jafar about him.

The interesting aspect of the whole episode is that Muhammad, whose patronym is Abu Jafar, is the executor of his father and is also the calipah after him. This is the run-of-the-mill belief of the Shias about him. But when he died during the life of his father and before he became the Imam, the Shias fell into suspicion about his Imamat and the Imamat of his father. In order to quell their doubts his father Abul Hassan Hadi explained that God had fallen into Bada' about Abu Muhammad after Abu Jafar which he could not anticipate as a similar Bada had materialized about Musa after Ismail. I still stick to what I said even though the worshippers of falsehood do not like it. My son Abu Muhammad is my successor after me. He possesses knowledge of all that he needs. He is also in possession of the instrument of Imamat.

Another faction believes in the Imamat of Jafar bin Ali-although the Shias generally remember him by the title of Jafar the liar. The adherents of this sect believe that after the death of Muhammad his fater had indicated his succession as Imam. They believed in his Imamat because it had been authenticated by his own father. Thus they discarded the Imamat of his brother Muhammad. They interpret the indication of Muhammad's Imamat by him only as a defensive gesture as the Imam in fact is Jafar bin Ali.

Still another section believes in the Imamat of Abu Muhammad Hassan Askari bin Ali. Mufid writes that after Abu Jafar his son Abul Hassan Ali bin Muhammad was the natural heir to Imamat because he possessed all the attributes in the maximum degree of excellence which rendered him the most suitable for the highest spiritual office. None of his brothers could cliam to approach the heights scaled by his father. Besides there was a clear specification about his Imamat and his father had in fact indicated his Khilafat. He died on friday in 260 A.H. while he was born in Madinah in the month of Rabi-ul-Awwal 232 A.H. He was buried in his own in his own house at Sur Man Rai. His fatherd was also buried there. His mother was known by the name of Haditha and he was only twenty eight at the inopportune time of his death. Nau Bakhti remarks that his mother is simultaneoulsy known as Isfahan and Salil. Sometimes she is called by other epithetsw as well. Thus the confusion about her real name is quite obvious though there is perhaps no confusion about the identity of the person. Abu Isa bin Mutawakkil led his funeral prayer. During his period of Imamat Motiz was king for a few months. He was followed by Mohtadi who ruled for eleven months and twenty eight days. He was succeeded by Ahmad Motamid Ali Allah bin Jafar who ruled the roost for twenty years and eleven months.

A number of Alvis professed Imamat during his tenure, among whom Ali bin Zaid bin Hussain Alvi is particularly note-worthy. The other claimants are mentioned by Asfahani in "Maqatil-it-Talibin" and Masudi in "Muruj-uz-Zahb". All the Sunni historians have mentioned them too.

Shias after Askari's death:

Hassan Askari had not left any off-spring behind to claim succession. Therefore, as Nau Bakhti writes, when he left the world, he did not leave behind any living token of his identity. Therefore his heritage was parcelled pre-requisite for Imamat is the presence of a male off-spring and the specification made by the incumbent Imam about his successor who is supposed to superivse his funeral rites and other affairs related to his final disposal. The difference of opinion appeared among the Shias in the absence of any indication by the former Imam and the indication of course could not possibly be made in the absence of successors, as the prediction of succession can be made only when there is someone to succeed. Thus the Shias relied on absurd interpretations because after the death of their eleventh Imam they were in the midst of a moral and spiritual after his death. Besides, their fragmentation also betrayed the extend of their deviation from the origins of their faith and it clearly stressed the triumph of greed and selfishness over principles and convictions. The Shia divided into fourteen factions. Their views and beliefs are given below:

The first faction believes that Hassan bin Ali is still alive. He had not died but simply disappeared. He is also the Qaim' Imam. He can never die because he is apparently without an issue and the world can not survive without the presence of an Imam.

The sceond sect gives credit to the notion that Hassan bin Ali had actully died, but he was resurrected after his death and he is the Imam Mahdi. According to a tradition the word "Qaim" means that he will rise again after his death and he will rise in his own person because he has no issue of his own. Since Imamat is preserved for the children of an Imam, and his is without a child nor has he specified any one else as his successor, therefore he is the "Qaim" Imam and it is beyond all doubt.

The third sect gives credence to the surmise that Hassan bin Ali passed away and was replaced by his brother Jafar as Imam whose succession he himself had indicated. When it was brought to their notice that throughout their life Hassan and Jafar were at daggers drawn, and the malicious treatment he had extended to his brother was also an open secret as well as the war of succession that ensued after his death, the nomination of Jafar as Imam appeared rahter dubious and contrary to rational expectations. Their answer is that all these squabbles and wrangles were only superficial and the shell of their inner unity could possibly be cracked by the hammer-blows of outer dissension. Ali bin Tahir Khazaz was the person who strengthened Jafar's Imamat and proved the king-pin in channelizing the sympathies of the people towards him. He was quick on the uptake and possessed the gift of the gab. Both these qualities helped him in launching a campaign of sustained publicity for his Imam. Besides he won the cooperation and active support of the sister of Faris bin Hatim bin Mahwiyyah Qazwini.

The fourth sect cherishes the notion that Jafar is the Imam after Hassan and the Imamat is transferred to him from his father and not from Hassan. Hassan was a fake claimant because the genuine Imam does not die until he has specified his successor, and he is also survived by a son to stake out his claim to Imamat. No one can claim to be an Imam who is not survived by a son in the visible and physical sense. Similarly after Hassan and Hussain, two brothers cannot put up their claims to Imamat as has been reportedly stated by Jafar. Only one of the brothers is the genuine Imam and the Imamat of the other brother must be rooted in cooked-up-credentials.

The fifth sect is inclined toward the Imamat of Hassan's brother, Muhammad bin Ali. They foster the idea that the claims of both Hassan and Jafar to Imamat were bogus. Jafar was notorious for his immoral practices. He publicly encouraged evil and made no effort to keep himself away from perverse acts. He never tried to cloak his sins but publicized them maximally to satisfy his exhibitionistic inclinations. A man like him could not be accepted as a reliable witness even in the fraud of a dirham, not to talk of his reliablity as the standing Imam of the Prophet (peace be upon him). As far as Hassan is concerned, his bonafides are invalidated by the fact that he was not survived by a son.

The sixth sect is wedded to the belief that Hassan bin Ali and a son named Muhammad who was born many years before the death of Hassan but remained invisible. He slipped under cover because he was scared of Jafar.

The seventh sect holds on to the conviction that this son of Hassan was born eight months after his death and those who claim that he was born during his life are liars. Their claim is absolutely bogus because if the child was born during his life, he had no need to conceal his identity out of fear or a feeling of insecurity. The general consensus also supports the views that at the time of his death he was without a son, and if there had been one, his identity could not be concealed. However, the fact of pregnancy was generally confirmed. On top of all, it enjoyed royal endorsement. That is why his heritage remained undivided. The child was born eight months after his death and named Muhammad according to his will. He is also the invisible Imam Muhammad.

The eighth sect holds the belief that Hassan had no son. They have conducted thorough investigation into the whole affair and come out with the conclusion that they have not been able to find any trace of the identity of his son. They further justify their stand that if they presume Hassan had no visible son but had an invisible son, then they will have to lend credibility to similar claims relating to all the dead people. They will have acknowledge that the Prophet (peace be upon him) was also blessed with an invisible son who was a prophet and an apostle, that Abdullah bin Jafar bin Muhammad had also left behind an invisible son who was a prophet and an apostle, that Abdullah bin Jafar bin Muhammad had also left behind an invisible son, that Abul Hassan Radha had given ot posterity three sons in addition to Abu Jafar, out of whom one was entitled to Imamat. It is a confirmed fact that the Prophet (peace be upon him) had left behind no male issue at the time of his death. Similarly it is a confirmed fact that God had not blessed Abdullah bin Jafar with any male off-spring and Radha also did not have four sons. As far as the fact of pregnancy is concerned, it is true that one of his slave maids was pregnant. He had predicted that she would give birth to a male child. It was not proper that an Imam should die without leaving behind a male heir as it negates the concept of Imamat and invalidates divine presence.

Those who believe in the pre-presence of the child tell them that they are denying something of which they are actually convinced. Then they accuse them of even a greater irrational twist in their reasoning i.e., they believe in the fact of prgnancy but deny the birth of the child. If their investigations have led to a denial of fact of delivery, the investigations of the adherents of this sect have equally led to a denial of the fact of pregnancy. They seem to conclude that if there was no birth, there was no conception either. Therefore they believe that their claim is based on sounder reasoning. The fact of delivery explains the reality better than the fact of pregnancy, because if the child is born, though invisibily, during the course of time, he might render himself visible while pregnancy is at best only an abstraction and conception does not always culminate in the birth of a child. Possibilities of abortion or miscarriage can not be elimnated either. Besides a conception does not last indefinitely; its maximum span is nine months. And it is endorsed both by biological evidence and the precepts of the Imams. Therefore they reject the thesis of the adherents of this sect and claim that it is based only on a series of adsurdities. Members of the ninth sect believe that it is true that Hassan bin Ali, his father, his grandfather and other ancestors all died. Just as the news of his death is incontrovertibly established, similarly the fact that Hassan died without a successor is equally firmly established. Thus the earth is without an Imam today and it is barren of specific divine presence which is manifested through the embodiment of the Imam. But God, Almighty as He is, can appoint any one among the children of Muhammad (peace be upon him) as Imam and revitalize the dead land with a fresh does of His essence, just as He appointed Muhammed (peace be upon him) as the last prophet even though the chain of prophethood had snapped.

The tenth sect believes that Abu Jafar Muhammad bin Ali had slipped his cable during the life of his father and according to his father's will he was the bonafide Imam; but he had specified the Imamat of a child named Nafis who had served him mostly loyally when he was alive. The child, after his death, had transferred the tag of Imamat to Jafar the invisible Imam are unlawful.

The eleventh sect believe that the entire affair is wrapped in doubt and suspicion. They are not sure about the identity of the Imam and they are fumbling in the dark on account oflack of definite information. Though they believe that the earth can not be emptied of the presence of an Imam, they are uncertain about the identity of the contemporary Imam. Therefore they have decided to wait till the picture becames more clear.

The twelfth sect eschews the articulation of opinions and views expressed by others sects as it amounts to a distortion of reality. They however believe that the earth can at no time be drained of the presence of an Imam. If the Imam is not there, the earth can explode into flames and fly into smithereens. But it is not fair that they should trace the presence of an Imam who is hidden among flods and layers and discuss the intangible issues of his identity and nomenclature as well as spy on his location. For them all efforts and discussions to trace and establish the presence of the invisible Imam are unlawful.

The supporters of the thirteenth sect believe in fact that Hassan bin Ali had turned up his toes. He was the Imam after his fater and after him Jafar bin Ali is the Imam just as Musa bin Jafar succeeded Abdullah bin Jafar as Imam. According to convention, after the death of the Imam, Imamat is transferred to his eldest son. On the authority of Sadiq it is established that no two brothers could claim Imamat after Hassan and Hussain. This is the only authentic tradition. All other traditions are fake and seem to be the invention of perverse imagination. This concept is not operative when the real son of the incumbent Imam is present. In this case Imamat is not transferred to his brother but circulates among his children in adherence to the hierarchical priciple. But when the Imam hands in his checks, them Imamat is trasferred to his brother in pursuance of the concept of necessity. These are the meanings with which the members of the sects have robed the skeletal tradition expressed by Imam Jafar Sadiq.

Similarly they believe in the tradition that only an Imam gives the final bath to a dead Imam. Therefore they acknowledge that Musa gave the bath to Jafar bin Muhammad. They claim that Abdullah had ordered him to give him the bath because he was the Imam after him. They are adherents of the Fathiyyah sect which legalizes the Imamat of two brothers. It is possible only when the elder brother dies without a male issue. In the light of this interpretation and on the basis of the law of necessity they have acknowledged the Imamat of Jafar bin Ali.

In the opinion of the fourteenth sect Muhammad is the Imam after him, and he is also the "Muntazar". However it is equally true that he has also paid the debt to nature but he will reappear after his death, wield the sword and transform the tyranny-ridden world into a cradle of justice and equity.

For Further Reading:

Tabari, Tabaqat Ibn-e-Saad, Usadul Ghaba, Al Isteeaab, Kamil Al Athir, Al Bidaya Wal Nihaya, Ibn-e-Khaldun, Masudi, Kitab al–Milal wa al-Nihal, Al-Fisal fi al-Milal wa al-Ahwa' wa al-Nihal, Talbees Iblees - Arabic [The Devil's Deception]

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