The traditional and historical reasons for the ownership of Fadak

Question: Answer:
Question: What are the traditional and historical reasons for the ownership of Fadak? Answer: Shiite scholars and a group of Sunni traditionalists are unanimously agreed that when the verse and give to the near of kin his due was revealed, the holy Prophet (s.a.w.) gave Fadak to his daughter Fatima (a.s.). This tradition has been transmitted by the two great Companions, Abu Said Khidri and ibn Abba s, these Sunni traditionalists have quoted this tradition: 1- Jalal al- Din Siyuti, departed in 909 A.H. writes in his famous Tafsir that: when the mentioned verse was revealed, the Prophet (s.a.w.) called Fatima and gave Fadak to her. He goes on to say that: some traditionalists such as Bazaz, Abu Yali, ibn Abi Hatam and ibn Marduyah have quoted this tradition f r o m the famous Companion, Abu Said Khidri. He also says that: ibn Marduyah has quoted f r o m ibn Abbas that he said when the mentioned verse was revealed, the Prophet (s.a.w.) gave Fadak to Fatima.[ 1] 2- Ala al- Din Ali ibn Hisam known as Mutaqi Hindi, Mecca resident and departed in 976 A.H. he has also quoted the above tradition.[2] He says that: some traditionalists such as ibn al- Najar and Hakim in his Tarikh have quoted this tradition f r o m Abu Said. 3- Abu Ishaq Ahmad ibn Muhammad ibn Ibrahim Nayshaburi known as Thalabi, departed in 427 or 437 A.H. has quoted discussion of Imam Sajad (a.s.) with the Damascene man about the ver se in his Tafsir Al- Kashf wa al- Bayan.[3] 4- The well-known historian, Bilazari, departed in 279 A.H. has quoted the context of the letter of Mamun to governor of Medina. It has been written in the letter that: [4] " )( ."... )(

The Messenger of Allah (s.a.w.) gave the land of Fadak to Fatima (a.s.), and this matter is so certain that the household of the Prophet (a.s.) has never had disagreement on that, and she has been claimed the ownership of Fadak till the end of her life. 5- Ahmad ibn Abdul- Aziz Juhari, the writer of the book Al- Saqifah writes that: giving Fadak back to Hasan ibn Hasan ibn Ali was the first removal of injustice done by Umar ibn Abdul- Aziz when he took the reins of government.[5] 6- In addition to these issues, ibn Abi al- Hadid has quoted the cause of revelation of the verse about

Fadak f r o m Abu Said. He has relied on the saying of Sayyid Murtiza in the book Shafi in this quotation and if the saying of Sayyid Murtiza was not acceptable in his opinion, he surely criticized that. Moreover studying the chapter related to the research of this matter in his Sharh (exposition) about Nahj al- Balaghah and considering the discussion that he has had with the master of western school of Baghdad clearly signifies that according to his opinion, the Holy Prophet (s.a.w.) has given Fadak to his beloved daughter.[6] 7- Halbi has mentioned the story of the claim of the Prophets daughter (a.s.) and the names of her witnesses in his Sirah, and says that: the caliph of the time issued the deed of Fadak in the name of Fatima, but Umar took and tore it.[7] 8- Masudi writes in the book Muruj al- Zahab that: the Prophets daughter discussed with Abu Bakr about Fadak and asked him for giving Fadak back to her, and she brought Ali, Hasan, Husayn and Umma Iman as her witnesses.[8] 9- Yaqut HamuI writes that: Fatima (a.s.) went to Abu Bakr and claimed that the Prophet (s.a.w.) had given Fadak to me. The caliph required witness and , at last he writes: Fadak has been returned to the Prophets household (a.s.) during the caliphate of Umar [ibn Abdul - Aziz], because the Muslims income was very satisfactory.[9] 10- Samhudi quotes the discussion of Fatima (a.s.) with Abu Bakr in the book Wafa al - Wafa, and he says that: Ali and Umma Iman testified for Fatima, and both say that the Prophet (s.a.w.) has given Fadak to Fatima during his lifetime, he also says that: Fadak has been returned to Zahras family at the time of caliphate of Umar ibn Abdul- Aziz.[10] 11- A Damascene man met Ali ibn al- Husayn and said: introduce yourself. Imam said: did you recite this verse in Bani Israil surah?, The Damascene man confirm that: it was for kinship that Allah ordered the Prophet (s.a.w.) to give their rights.[ 11] The great characters of Shia such as Kulayni, Ayashi and Saduq have quoted the revelation of the verse about the Prophets (s.a.w.) household, and they have added that the Prophet gave Fadak to his daughter Fatima (a.s.) after revelation of the verse.[12] In this case, the high-ranked researcher of Shia, the late Sayyid Hashim Bahrayni has quoted eleven traditions with some observable documents f r o m Amir al- Muminin, Imam Sajad, Imam Sadiq, Imam Kazim and Imam Riza (a.s.).[13] References [1] - Al- Dur al- Manthur, vol. 4, p. 177, the text of the tradition is as follows: " " .

[2] - Kanz al- Ummal, Bab Silah Rahim, vol. 2, p. 157. [3] - Al- Kashf wa al- Bayan known as Tafsir Thalabi, vol. 6, p. 95. [4] - Futuh al- Baldan, p. 46; Majma al- Baldan, vol. 4, p. 240. [5] - Sharh Nahj al- Balaghah, ibn Abi al- Hadid, vol. 16, p. 216. [6] - Sharh Nahj al- Balaghah, ibn Abi al- Hadid, vol. 16, p. 268 and 284, his discussion with his master will come in the next article. [7] - Sirah, Halbi, vol. 3, p. 399 400. [8] - Muruj al- Zahab, vol. 2, p. 200. [9] - Majma al- Baldan, vol. 4, p. 238, the article of Fadak. [10] - Wafa al- Wafa, vol. 2, p. 160. [11] - Wafa al- Wafa, vol. 2, p. 160. [12] - Tafsir Burhan, vol. 2, p. 419. [13] - Tafsir Burhan, vol. 2, p. 419.

Shia in the time of the Prophet (s.a.w.)

Question: Answer:
Question: Shia claims that it has been existed from the Prophets time, name some of Shias from the time of the Prophet (s.a.w.), if it is true? Answer: showing the respect, counting virtues, and making definite recommendations of the Prophet (s.a.w.) about Ali ibn Abi Talib that its important part has been mentioned in interpretative and traditional books caused a group to accept the guardianship of Ali (a.s.) in the age of prophetic mission, and to be famed as Shia of Ali (a.s.). This group formed the primary part of Shiism in the early Islamic period. We name famous Shias of Ali (a.s.) in two parts all of whom were from the Companions of the Prophet (s.a.w.). These people are from Hashemites: 1- Abdullah ibn Abbas, 2- Fazl ibn Abbas, 3- Ubaydullah ibn Abbas, 4- Qathm ibn Abbas, 5- AbdulRahman ibn Abbas, 6- Tamam ibn Abbas, 7- Aqil ibn Abi Talib, 8- Abu Sufyan ibn Harath ibn AbdulMutalib, 9- Nufayl ibn Harath, 10- Abdullah ibn Jafar ibn Abi Talib, 11- Awn ibn Jafar, 12Muhammad ibn Jafar, 13- Rabiyah ibn Harath ibn Abdul- Mutalib, 14- Tufayl ibn Harath, 15Mughayrah ibn Nufil Harith, 16- Abdullah ibn Harath ibn Nufil, 17- Abdullah ibn Abi Sufyan ibn Harath, 18- Abbas ibn Rabiyah ibn Harath, 19- Abbas ibn Atabah ibn Abi Lahab, 20- Abdul- Mutalib ibn

Rabiyah ibn Harith, 21- Jafar ibn Abi Sufyan ibn Harath, and [ 1] These people are from other than Hashimites: 22- Salman Farsi, 23- Miqdad ibn Aswad Kindi, 24- Abuzar Ghafari, 25- Amar ibn Yasir, 26- Hazifah ibn Yaman, 27- Khazimah ibn Thabit, 28- Abu Ayub Ansari, the Prophets (s.a.w.) host in Medina, 29Abu Haytham Malik ibn Tihan, 30- Abi ibn Kaab, 31- Sad ibn Ibadah, 32- Qays ibn Sad ibn Ibadah, 33- Addi ibn Hatam, 34- Ibadah ibn Samit, 35- Balal ibn Rabah Habashi, 36- Abu Rafi the freed slave by the Prophet (s.a.w.), 37- Hashim ibn Utbah, 38- Uthman ibn Hunayf, 39- Sahl ibn Hunayf, 40Hakim ibn Jibilah Abdi, 41- Khalid ibn Said ibn As, 42- ibn Hasib Aslami, 43- Hind ibn Abi Halah Tamimi, 44- Jadah ibn Habirah, 45- Hajar ibn Addi Kindi, 46- Amr ibn Hamq Khazai, 47- Jabir ibn Abdullah Ansari, 48- Muhammad ibn Abi Bakr, 49- Aban ibn Said ibn As, 50- Zayd ibn Suhan Abdi and [2] For being informed of the full biography of these people, you can refer[3] to some books which have been written in this case.[4] [1] - Al- Fusul al- Muhimah fi Talif al- Ummah, p. 79 190; Asl al- Shia wa Usuluha, p. 53 54. [2] - Al- Fusul al- Muhimah fi Talif al- Ummah, p. 79 190; Asl al- Shia wa Usuluha, p. 53 54. [3] - Sayyid Ali Khan Madani, Al- Darajat al- Rafiah fi Tabaqat al- Shia al- Imamiyah; Sharaf al- Din Amuli (1290 1377 A.H.), Al- Fusul al- Muhimah fi Talif al- Ummah; Shaykh Muhammad Husayn Kashif al- Ghata (1294 1373 A.H.), Asl al- Shia wa Usuluha; Doctor Shaykh Ahmad Waili, Huviyah al- Tashayu; Shaykh Jafar Subhani, Islamic Shiites Characters. [4] - Selected from: The Guide of the Truth, Shaykh Jafar Subhani, p. 41 45.

The role of Abu Bakr and Uthman in appointing Umar as a caliph

Question: Answer:
Question: Did Abu Bakr and Uthman play a role in appointing Umar as a caliph? Answer: It has been written in the book of Tarikh Tabari that: Abu Bakr called Uthman in privacy and told him: In the Name of Allah, the Merciful, the Compassionate, this is a recommendation that Abu Bakr ibn Abi Quhafah makes to Muslims, and then , then he fa inted, after that Uthman wrote waywardly that: I appoint Umar ibn Khattab as my successor, and I did not find anyone better than him for you. After a while Abu Bakr regained consciousness and said: read it to me, Uthman read the letter with his additions. Abu Bakr raised his voice with glorification of Allah and said: did you fear that I die in my unconsciousness and people be involved in disagreement. Uthman said: Yes, Abu Bakr said: Allah rewards you on Islam and Muslims behalf![1]

It has also been quoted f r o m Aslam in Tarikh Medina that: Uthman wrote the treaty of successor of Abu Bakr, and Abu Bakr ordered him not to name anyone and leave the name of caliph, then he became completely unconscious. Uthman took the treaty and wrote the name of Umar in that, Abu Bakr regained consciousness and said: show me the treaty, and when he saw the name of Umar in that, said: who did write this? Uthman said: me. Abu Bakr said: May Allah have mercy on you and gives you the best gift! I swear to Allah that if you wrote your name in that, you would be suitable for that.[2] Yaqubi writes that: Abu Bakr became sick in the month of Jumadi al- Thani of the thirteen year of Hijrah, and when his sickness became serious, he recommended Umar ibn Khattab for future caliphate. Then he ordered Uthman to write his testament, and Uthman wrote as this: In the Name of Allah, the Merciful, the Compassionate, this is what Abu Bakr, the successor of the Prophet of Allah leaves for believers and Muslims, peace be with you! I also worship Allah like you. And then, I appoint Umar ibn Khattab as your caliph, so you should obey and follow him, and I did not neglect being benevolent, thats all.![3] It has also been mentioned in the book of Al- Imamah wa al- Siyasah that: Umar came out with a trans c r i p t and informed people of Abu Bakrs testament, some people said: we are ready to obey orders. A man said to Umar that: O Abu Hafs! What is in this trans c r i p t?, Umar said: I do not know; but I am the first one who listens and obeys. That man said: but I know what is in that. The first time, you made him caliph, and this time, he made you caliph![4] Ibn Abi al- Hadid writes in Sharh Nahj al- Balaghah that: Talhah ibn Ubaydullah says that: I went to Abu Bakr and said: you made Umar caliph after yourself, though you were aware that people were treated cruelly, you will see your Creature the next day, and He will ask you about people who are under your guardianship. Abu Bake said: help me to sit, then said: do you frighten me f r o m Allah? When I meet my Creature, and He asked me, I answered that I chose the best of people for them. Talhah said: is Umar the best of people?!, Abu Bakr became more angry and said: yes, I swear to Allah that he is the best of them and you are the worst of them! You decided to come to me and put down your eyes to cause a disturbance in my religion, and change my opinion! Stand up, Allah weakens your feet!, Talhah stood up and left there.[5] It is understood f r o m the above- mentioned that Abu Bakr and Uthman played an important role in appointing Umar as the caliph, because according to the book of Al- Imamah wa al- Siyasah, as Umar played a good role in appointing Abu Bakr as a caliph, Abu Bakr and Uthman did so, because Uthman was due to get Umars place by his tricks.[6]

References [1] - Tarikh Al- Tabari, vol. 3, p. 429; Al- Kamil fi al- Tarikh, vol. 2, p. 79; Nahayah al- Arab, vol. 19, p. 152; Al- Tabaqat al- Kubra, vol. 3, p. 200; Tarikh Damascus, vol. 30, p. 411; Tarikh al- Islam lilZahabi, vol. 3, p. 117; Al- Thulathah al- Akhirah Nahwah wa Raji Tarikh al- Medina, vol. 2, p. 668. [2] - Tarikh Al- Medina, vol. 2, p. 667; Tarikh Damascus, vol. 44, p. 252, ( f r o m Abdullah ibn Umar); Al- Awail Liabi Hilal, p. 102, ( f r o m Al - Madaini and the both are like this). [3] - Tarikh Al- Yaqubi, vol. 2, p. 136. [4] - Al- Imamah wa al- Siyasah, vol. 1, p. 38. [5] - Sharh Nahj al- Balaghah, vol. 1, p. 164; Al- Tabaghat al- Kubra, vol. 3, p. 199; Tarikh alMedina, vol. 2, p. 667; Tarikh al- Tabari, vol. 3, p. 428 and p. 433 [6] - Muhammad Muhammadi Rey Shahri, The encyclopedia of Amir al- Muminin, vol. 3, p. 15.

ejecting the way of life of Shaykhayn (Abu Bakr and Umar) by Imam Ali (a.s.)

Question: Answer:
Question: Did Imam Ali (a.s.) reject the way of life of Shaykhayn? Answer: It has been mentioned in the book of Musnad ibn Hanbal quoted by Abu Wail that: I said to Abdul- Rahman ibn Awf that: why did you swear allegiance to Uthman and forsook Ali? He answered that: I went to Ali first and told him that: I swear allegiance to you based on Allahs book, the tradition of the Prophet (s.a.w.) and the way of life of Abu Bakr and Umar. Ali said: if I become your guardian, I will follow Allahs book and the tradition of the Prophet (s.a.w.).[1] It has been stated in the book of Al- Imamah wa al- Siyasah that Abdul- Rahman ibn Awf took Uthmans hand and told him that: be morally responsible for Allahs word if I swear allegiance to you, you should follow Allahs book, the tradition of His Prophet and the lifeway of the two former caliphs, and you should also accept Umars condition, that is, you should make none of Umayy ads caliph. Uthman said: I accept. Then Abdul- Rahman took Alis (a.s.) hand and told him that: I swear allegiance to you based on Umars condition; that is you should make none of Hashimites caliph. At this moment, Ali (a.s.) said: you cannot force me to accept this condition. I am just responsible for trying to improve the nation of Muhammad (s.a.w.), if I find ability and trusteeship [in some one] anywhere; I will ask him for help, whether be f r o m Hashimites or not. Abdul - Rahman said: I swear to Allah, no [I do not swear allegiance to you], unless you promise to do this

condition. Ali (a.s.) said: I swear to Allah that I never promise you to do this.[2] It has been written in the book of Al- Bada wa al- Tarikh that Imam Ali (a.s.) said in answer to Abdul- Rahman ibn Awf who had said that, I swear allegiance to you under condition of following the way of life of Shaykhayn : there is no need for the way of anyone while there are Allahs book and the tradition of the Prophet (s.a.w.), you are trying to stop me f r o m doing so.[3] It has been quoted in the book of Al- Gharat that Abdul- Rahman ibn Awf said: I told Ali (a.s.) that: I swear allegiance to you if you follow Allahs book, the tradition of the Prophet and the way of life of Shaykhayn, Ali said: I would follow Allahs book and the tradition of the Prophet (s.a.w.). Then I went to Uthman and told him the same sayings, Uthman accepted following the lifeway of Shaykhayn and Allahs book and the tradition of the Prophet (s.a.w). I w ent back to Ali (a.s.) again and repeated my sayings, Ali (a.s.) gave the same answer again, then I went to Uthman and swore allegiance to him.[4] [5] References [1] - Musnad ibn Hanbal, vol. 1, p. 162, tradition no. 557; Al- Muntazim, vol. 4, p. 337; Tarikh alIslam lil- Zahabi, vol. 3, p. 304; Tarikh al- Khulafa, p. 182. [2] - Al- Imamah wa al- Siyasah, vol. 1, p. 45. [3] - Tarikh al- Yaqubi, vol. 2, p. 162; Sharh Nahj al- Balaghah, vol. 1, p. 188 and vol. 12, p. 262; AlBada wa al- Tarikh, vol. 5, p. 192. [4] - Al- Gharat / translation, p. 460. [5] - Muhammad Muhammadi Rey Shahri, The encyclopedia of Amir al- Muminin, vol. 3, p. 60.

Exploiting Muslim public treasury in personal uses

Question: Answer:
Question: Did Uthman use Muslim public treasury in personal uses? Answer: It has been written in the book of Tarikh Tabari quoted by Abdullah ibn Amir that: I broke my fast in the holy month of Ramadan. He brought foods that were more soft and delicious than Umars foods. Grilled young goats were provided in Uthmans table every night.[1] It has been quoted in the book of Ansab al- Ashraf quoted by Salim Abu Amir that: Uthman put on a cloak that was worth one hundred Dinars.[ 2] It has also been written in Tabaqat al- Kubra quoted by Muhammad ibn Rabiah ibn Harith that: I saw Uthman wearing a flamboyant furry cloak which it was worth two hundred Dirhams, and he said: this is my wifes, Nailah , I dressed her in it and now I am wearing it to make her happy.[ 3]

It has been quoted in the book of Al- Sawaiq al- Muhariqah that: Abu Musa brought some jewels made of gold and silver to Uthman, and he shared all of them among his wives and daughters. He spent most of Muslim public treasury on his farms and houses.[ 4] It also has been written in Akhbar al- Muwafaqiyat quoted by Zuhri that: when people brought the jewelry of Kasra [belonged to the king of Iran] to Umar, he said: because it is so expensive, we put it in Muslim public treasury, maybe Allah enriches Muslims in the future, and one of them can buy that. Umar was killed, and that jewelry was in that state, and when Uthman became caliph, he took it and made it jewel of his daughters.[5] It has been stated in the book of Duwal al- Islam that: Uthman has acquired many properties and had one thousand slaves.[6] It is mentioned in Muruj al- Zahab that: Uthman built his house in Medina, stabilized it with stone and lime, and put some doors made of Saj[7] and sylvan cedar, and he took properties, springs and gardens in Medina. Abdullah ibn Utbah says that: in the day that Uthman was killed, one hundred and fifty thousand Dinars and one million Dirhams were in his treasurers hand, and his lands in Wadi al- Qura, Hunayn and etc were worth one hundred Dinars, he left many horses and camels.[ 8] It also has been quoted f r o m Ubaydullah ibn Abdullah ibn Utbah in the book of Tabaqat al- Kubra that: in the day that Uthman was killed, thirty million and five hundred thousand Dirhams and one hundred and fifty thousand Dinars were in his treasurer s hand. He left one thousand camels in Rabazah[9], and lands that he left in Baradis and Khaybar[10] and Wadi al- Qura[11] were worth two hundred thousand Dinars.[12] [13] References [1] - Tarikh Tabari, vol. 4, p. 401. [2] - Ansab al- Ashraf, vol. 6, p.102; Al- Tabaqat al- Kubra, vol. 3, p. 58 " .mahriD eno htrow si kaolc inamaY taht ni dna " [3] - Al- Tabaqat al- Kubra, vol. 3, p. 58; Ansab al- Ashraf, vol. 6, p. 102 " " " " and in that Dinar is instead of Dirham. [4] - Al- Sawaiq al- Muhariqah, p. 113; Al- Sirah al- Halbiyah, vol. 2, p. 78 "" " "and in that balance is instead of ornament. [5] - Al- Akhbar al- Muwafaqiyat, p. 612, tradition no. 396; Sharh Nahj al- Balaghah, vol. 9, p. 16. [6] - Duwal al- Islam, p. 16. [7] - Saj is kind of sylvan tree that is high, big and having a hard and resistant wood, and it is used mostly to make ship (Al- Durus, vol. 2, p. 1154). [8] - Muruj al- Zahab, vol. 2, p. 341.

[9] - It is one of the villages of Medina near to Zat Irq in the way of Hijaz which the distance between it and Medina is three nights (Mujam al- Baldan, vol. 3, p. 24). [10] - The area at a distance of 200 kilometers f r o m Medina to Damascus (Mujam al - Baldan, vol. 2, p. 409). [11] - It is a prairie between Medina and Damascus f r o m dependencies of Medina, and many villages are placed in that (Mujam al- Baldan, vol. 5, p. 345). [12] - Al- Tabaqat al- Kubra, vol. 3, p. 76; Tarikh al- Islam lil- Zahabi, vol. 3, p. 461, lA ;" " " " - Bidayah wa al- Nahayah, vol. 7, p. 192 " ." " " [13] - Muhammad Muhammadi Ray Shahri, The Encyclopedia of Amir al- Muminin, vol. 3, p. 99 103.

Ibn Taymiyah and the denial of sending the holy head of Imam Husayn (a.s.) to Damascus

Question: Answer:
Question: Has not the holy head of Imam Husayn (a.s.) sent to Damascus according to ibn Taymiyahs saying? Answer: ibn Taymiyah says that: sending the head of Husayn to Damascus has no foundation during the time of Yazid.[1] In answer to this matter, we should say that: there are many traditions indicating that the head of Imam Husayn (a.s.) has been sent to Yazid; is it possible to deny all of them? We mention some of them here: Yaqubi writes in his History that: Yazid wrote a letter to his governor , Walid ibn Abi Sufyan, in Medina that: when you received my letter, call Husayn ibn Ali and Abdullah ibn Zubayr and ask them for swearing allegiance to me, and cut off their heads and send them to me in the case of refusing doing so[2] ibn Athir writes that: as Yazid received the head of Husayn (a.s.), the rank and position of ibn Ziyad was risen by Yazid, he gave him rewards and made him happy for what he had done.[ 3] Tabari also quotes that: then Yazid allowed people to come to him. People entered Yazids royal residence; while the head of Husayn (a.s.) was in front of him, and he was beating with his bat on the throat of Husayn (a.s.) , a person f r o m the Companions of the Prophe t (s.a.w.), namely Abu Barzah Aslami said to Yazid that: are you beating with your bat on the throat of Husayn (a.s.)? Be aware! You are beating with your bat on where I saw that the Prophet (s.a.w.) kissed it. O Yazid! You will come in the resurrection day, while ibn Ziyad is your intercessor. But Husayn (a.s.) will come in

the resurrection day, while Muhammad (s.a.w.) is his intercessor, then he stood up, turned his back to him and left his meeting.[4] Siyuti writes that: when Husayn and children of his father were killed, ibn Ziyad sent their heads to Yazid. Yazid became happy about their killing first, but when he saw that Muslims considered him as an enemy and took vengeance f r o m him, he expressed his repentant.[ 5] Sabt ibn Juwzi has quoted that: when the head of Husayn (a.s.) was put in front of Yazid, he invited people of Damascus and started to beat with bamboo on his holiness head. Then he recited ibn Zubaris poems which its content is as this: we killed the great people of Hashimite instea d of our great ones who were killed in the battle of Badr, therefore moderation and adjustment were set in this case.[6] [7] References [1] - Ras al- Husayn (a.s.), p. 207; Al- Wasiyah al- Kubra, p. 206. [2] - History of Yaqubi, vol. 2, p. 241; Al- Futuh, vol. 5, p. 10 and 11. [3] - Kamil of ibn Athir, vol. 3, p. 300; History of Tabari, vol. 4, p. 388; Tarikh al- Khulafa, p. 208; AlBidayah wa al- Nihayah, vol. 8, p. 254; Kitab al- Futuh, vol. 5, p. 252. [4] - History of Tabari, vol. 4, p. 356; Kamil of ibn Athir, vol. 3, p. 298. [5] - Tarikh al- Khulafa, p. 208. [6] - Tazkarah al- Khawas, p. 235. [7] - Ali Asghar Rizwani, Salafism and Answering to the Doubts, p. 158.

Ibn Taymiyah and defending Kharijites

Question: Answer:
Question: Is ibn Taymiyahs saying about defending Kharijites (Rebels) justifiable? Answer: ibn Taymiyah says in defending Kharijites that: Kharijites are f r o m the greatest people in regard to prayer, fasting and recitation of the Holy Quran and they had army and military camp. They are firm in religion inwardly and outwardly.[1] He says that: Kharijites are more truthful, religious and virtuous than Shia, we have not heard that Kharijites intentionally tell lies, but they are f r o m the most truthful people.[2] He also says that: Kharijites are wiser, more truthful and more serious about following the truth than Shia , many Shiite leaders are polytheists and heathens.[3] In answer to this matter, we should say that: how does ibn Taymiyah describe Kharijites as faithful and religious ones inwardly and outwardly? while if anyone studies the statements of the Companions

in the folds of books, he will realize that the Messenger of Allah (s.a.w.) has charged them with helping Amir al- Muminin Ali ibn Abi Talib (a.s.) in all wars and ordered them to j o i n Ali (a.s.) in fighting against those who break their covenants, deviators and apostates. Some of these statements are as follows: 1- Abu Said Khidri says that: the Prophet (a.s.) ordered us to fight against those who break their covenants, deviators and apostates. We asked: O Messenger of Allah! You invited us to fight against these people; we should do this by following whom? The Prophet (s.a.w.) said: Ali ibn Abi Talib.[4] 2- Abu al- Yaqzan Amar ibn Yasir says that: the Prophet (s.a.w.) ordered me to fight against those who break their covenants, deviators and apostates.[5] He has also quoted that the Prophet (s.a.w.) said: O Ali! A cruel group murders you soon, while you are with the right, so if anyone does not help you at that day, he is not f r o m me.[6] 3- Khalid Asri says that: I heard f r o m Amir al- Muminin in the day of Nahruwan battle who said that: the Messenger of Allah (s.a.w.) ordered me to fight against those who break their covenants, deviators and apostates.[7] 4- Abu Ayyub Ansari said in the age of Umar ibn Khattabs caliphate that: the Prophet (s.a.w.) has ordered us to fight against those who break their covenants, deviators and apostates.[8] 5- Abdullah ibn Mas`ud says that: the Prophet (s.a.w.) ordered Ali (a.s.) to fight against those who break their covenants, deviators and apostates.[9] 6- Ali ibn Rabia Walibi says that: I heard f r o m Ali (a.s.) who said that: the Prophet (s.a.w.) made me a pledge to fight against those who break their covenants, deviators and apostates after him.[10] 7- Abu Said Mawla Rubab says that: I head f r o m Ali (a.s.) who said that: I have been ordered to fight against those who break their covenants, deviators and apostates.[11] 8- Sad ibn Ibadah says that: Ali (a.s.) said to me: I have been ordered to fight against those who break their covenants, deviators and apostates.[12] 9- Anas ibn Malik has quoted f r o m his father f r o m Imam Ali (a.s.) that he said: I have been charged to fight against three groups: those who break their covenants, deviators and apostates.[13] 10- Abdullah ibn Mas`ud says that: the Messenger of Allah (s.a.w.) left his house and went to the house of Umma Salmah, then Ali (a.s.) came. The Prophet (s.a.w.) said : O Umma Salmah! I swear to Allah that this person will fight against those who break their covenants, deviators and apostates after me.[14] 11- ibn Abi al- Hadid says that: it is quoted f r o m the Prophet (s.a.w.) who said to Ali (a.s.): [15]

 You will fight against those who break their covenants, deviators and apostates after me. The meaning of those who break their covenants is the people of Jamal [battle], the meaning of deviators is cruel ones, that is the people of Saffin [battle] and followers of Muawiyah, and the meaning of apostates is that very Kharijites and the people of Nahruwan [battle].[16] References [1] - Minhaj al- Sunnah, vol. 4, p. 37 and 38. [2] - Minhaj al- Sunnah, vol. 7, p. 36. [3] - Minhaj al- Sunnah, vol. 7, p. 260. [4] - History of ibn Asakir, vol. 7, p. 339; Kifayah al- Talib, p. 173, chapter. 38. [5] - Musnad Abi Yala, vol. 3, p. 194, tradition no. 1623; Majma al - Zawaid, vol. 7, p. 238. [6] - History of ibn Asakir, vol. 12, p. 370; Kanz al- Ummal, vol. 11, p. 613, tradition no. 32970. [7] - History of Baghdad, vol. 8, p. 340, no. 4447; History of ibn Kathir, vol. 7, p. 338. [8] - Mustadrak of Hakim, vol. 3, p. 150, tradition no. 4674; Al- Khasais al- Kubra, Siyuti, vol. 2, p. 235. [9] - Al- Mujam al- Kabir, vol. 10, p. 91, tradition no. 10054; Majma al- Zawaid, vol. 7, p. 138. [10] - Majma al- Zawaid, vol. 7, p. 238; Musnad Abu Yala, vol. 1, p. 397, tradition no. 519. [11] - Manaqib of Kharazmi, p. 175, tradition no. 212. [12] - History of ibn Kathir, vol. 7, p. 338; Kanz al- Ummal, vol. 11, p. 292, tradition no. 31553. [13] - History of Damascus city, vol. 12, p. 367; Al- Bidayah wa al- Nihayah, vol. 7, p. 337. [14] - History of ibn Kathir, vol. 7, p. 339; Kanz al- Ummal, vol. 13, p. 110, tradition no. 36361; AlRiyaz al- Nazarah, vol. 3, p. 198. [15] - Sharh of ibn Abi al- Hadid, vol. 13, p. 183, explanation of sermon no. 283. [16] - Ali Asghar Rizwani, Salafism and Answering to the Doubts, p. 175.

Some of the beliefs and legal opinions of Wahhabis

Question: Answer:
Question: What are the beliefs and legal opinions of Wahhabis? Answer: Wahhabis consider many of Muslims beliefs to be prohibited and have issued legal opinions against their beliefs some examples of which are as follows: 1- Prohibition on going to the pilgrimage of divine saints graves. 2- Prohibition on building on the graves of prophets and saints, for considering this action to be

polytheism. 3- Prohibition on building mosque on the graves of saints. 4- Prohibition on saying prayer and praying beside the graves of saints. 5- Prohibition on seeking blessing f r o m the remains of prophets and saints and considering it to be polytheism. 6- Prohibition on calling prophets and saints after their death and considering it to be polytheism. 7- Prohibition on seeking help f r o m divine saints after their death and considering it to be polytheism. 8- Prohibition on seeking intercession f r o m saints after their death and considering it to be polytheism. 9- Prohibition on swearing by except Allah; for example, the Prophet, the guardian or the house of Kabah and considering it to be polytheism. 10- Prohibition on asking Allah for something by the right of the Prophet or the guardian. 11- Prohibition on giving an offering to the Prophet or the guardian. 12- Prohibition on celebrating in the feasts and birthdays of prophets and saints. 13- Prohibition on grieving in the mourning ceremonies of saints. 14- Prohibition on turning on the light on the graves. 15- Prohibition on repairing the graves of saints and adorning them. 16- Prohibition on observing mourning ceremonies and praying for the dead. 17- Prohibition on seeking blessing f r o m prophets and saints, and considering it to be polytheism.[1] References [1] - Ali Asghar Rizwani, Salafism and Answering to the Doubts, p. 191.

he opinion of theologians about the quality of divine attributes

Question: Answer:
Question: What are different opinions of theologians about the quality of divine attributes? Answer: There are three opinions about divine attributes among scholars and theologians: 1- The opinion of interpretation This opinion is in agreement with the opinion of the household of the Prophet (a.s.), philosophers and many Sunni scholars such as: Mutazilites and Maturidiyah. This opinion is based on purification of the Almighty Allah. According to this opinion, the first rule is that any attribute should be ascribed to its

real meaning, if there is a verbal or rational obstacle, it should be interpreted and ascribe it to its allusive and virtual meaning. Nawawi says in Sharh Sahih of Muslim that: the first thing in which believing is obligatory for every believer is avoiding comparing the Almighty Allah separate with creations. Believing other than that, will damage the faith. All the scholars and Muslims Imams has unanimously agreed that it should not be relied on the appearance of what has been mentioned in the Holy Quran and tradition about the attributes of Allah which liken Allah to creatures.[1] He also says that: this quoted saying f r o m the Prophet (s.a.w.) that the hell will not filled by fire until Allah put His feet in that, is f r o m the famous traditions about attributes. Qazi Ayyaz says that: it should be interpreted; because certain rational reason has been adduced to show the impossibility of proving organs for Allah.[2] Qastalani writes in Irshad al- Sari that: the anger of Allah is an allusion to His punishment.[ 3] Abu Mansur Maturidi says in the interpretation of hands in the statement of the Almighty Allah both his hands are spread out that: hands is an allusion to the widely blessing.[ 4] 2- The opinion of leaving and stopping the judgment Other group of Sunnis believes in stopping [judgment]; it means that they have said: it is necessary that we do not say anything about the attributes and do not interpreted them for acting cautiously. Malik ibn Anas and Sufyan ibn Uyaynah are among those who believe in this opinion.[5] 3- The opinion of attributing to the appearance This opinion is saying of those who prohibit the interpretation of attributes and also leaving and stopping the judgment, they believe that all attributes should be ascribed to their appearance. Ibn Taymiyah writes in the book Al- Fatawi that: what has been proved in the Book and tradition and ancestors f r o m the nation has unanimously agreed on that is the truth, and if its necessity is ascribing corporeity to Allah, it does not have any difficulty; because the truth requires the truth.[ 6] Shaykh ibn Baz says in his Fatawi that: interpretation of attributes is prohibited and is not allowable, but it is obligatory to confess to attributes according to the appearance which is suitable for Allah.[ 7] He also says that: Sunnis f r o m the Companions of the Prophet (s.a.w.) believe that Allah is in the sky above His throne, and hands are stretched toward Him.[8] Albani the traditionalist of Wahhabis says in his Fatawi that: we Sunnis believe that one of blessings of Allah for His servants is that He will manifest Himself for His servants in the resurrection day, and they will see Him; as we see the moon in the fourteenth night.[ 9] Elsewhere he objected to Bukhari that why he has interpreted the statement of Allah everything is perishable but he as an angel, and says: the believing Muslim do not

interpret in this way.[10] He also says that: we believe that many of interpreters are not heathens, but their sayings are like [sayings of] heathens.[11] [12] References [1] - Sharh Sahih of Muslim, Nawawi, vol. 1, p. 160. [2] - Sharh Sahih of Muslim, Nawawi, vol. 9, p. 182 and 183. [3] - Irshad al- Sari, vol. 10, p. 250. [4] - Tawilat Ahl Sunnah, vol. 3, p. 51. [5] - Dur al- Manthur, vol. 3, p. 91. [6] - Al- Fatawi, vol. 5, p. 192. [7] - Fatawi ibn Baz, vol. 4, p. 131. [8] - Fatawi ibn Baz, vol. 2, p. 105 107. [9] - Fatawi al- Albani, p. 142. [10] - Fatawi Albani, p. 523. [11] - Fatawi Albani, p. 522 and 523. [12] - Ali Asghar Rizwani, Salafism and Answering to the Doubts, p. 225.

Seeing Allah by heart f r o m the household of the Prophets (a.s.) viewpoint

Question: Answer:
Question: What is the viewpoint of the household of the Prophet (a.s.) about seeing Allah? Answer: It is understood f r o m the statements of the household of the Prophet (a.s.) that seeing with eyes is impossible, but seeing with heart interpreted as inner founding is possible for believers. 1- Muhammad ibn Fazil says that: I asked Imam Riza (a.s.): has the Prophet (s.a.w.) seen his creator? His holiness answered: he has seen Him with his heart; have not you heard the statement of the Almighty and the Glorious Allah that: "" The heart was not untrue in (making him see) what he saw.[1] 2- Imam Sadiq (a.s.) said in answer to a person asked about the possibility of seeing Allah in the resurrection day that: seeing with heart will never be like seeing with eyes; Allah is beyond the des c r i p tion of unbelievers.[2] 3- A man f r o m Kharijites came to Imam Baqir (a.s.) and sa id that: O Aba Jafar! What do you

worship? his holiness answered: I worship Allah. That man asked again that: have you seen Him? his holiness said: eyes will not see Him, but hearts will find Him with the truth of faith .[3] 4- Yaqub ibn Ishaq says that: I wrote a letter to Aba Muhammad (a.s.) and asked him that: how does man worship his creator, while he does not see Him? His holiness (a.s.) wrote back to him: O Aba Yusuf! The Master, Guardian and Blessing-sender of my fathers and I is beyond being seen. I asked that: has the Prophet (s.a.w.) seen his creator? his holiness wrote back to him: the Almighty and Glorified Allah showed the light of His greatness as much as He wanted to His Messenger (s.a.w.) through his heart.[4] 5- Ismail ibn Fazl says that: I asked Imam Sadiq (a.s.) that will Allah be seen in the resurrection day? His holiness answered: exalted be Allah, and He is beyond this meaning, O son of Fazl! Eyes only understand things which have color and quality, while Allah is the creator of colors and qualities.[5] Allamah Tabatabai (r.a.) says that: the Almighty Allah proves a kind of vision and seeing which is other than sensory visual seeing, and that is a kind of inner intelligence in man reached without using the sensory and mental means, and under the light of that, a kind of knowledge of Allah will be gained which differs f r o m the rational knowledge; this knowledge is that very inner conscience and vision which is not covered, it never keeps man unaware of Him and does not keep him busy with another one, this is the meaning of meeting Allah which will be granted to righteous people in the resurrection day .[6] [7] References [1] - Tawhid Saduq, p. 107, tradition no. 15. [2] - Tawhid Saduq, p. 107, tradition no. 17. [3] - Tawhid Saduq, Bab Ma Ja fi al- Ru`yah, tradition no. 5. [4] - Kafi, vol. 1, p. 95, Bab fi Ibtal al- Ru`yah. [5] - Bihar al- Anwar, vol. 4, p. 31. [6] - Al- Mizan, vol. 8, p. 252 and 253. [7] - Ali Asghar Rizwani, Salafism and Answering to the Doubts, p. 234.

Wahhabis publicity activities

Question: Answer:
Question: What are Wahhabis publicity activities? Answer: some of Wahhabis publicity activities are as follows:

1- Dispatching 500 preacher at the time of the Hajj in the year 1417 A.H. 2- Inviting 1000 Chechen ones as the guests of Fahad in the year 1417 A.H. 3- Inviting 1400 Hajji f r o m Central Asia as the guests of Fahad in the year 1418 A.H. 4- Establishing libraries in the universities of China 5Propagating Wahhabism in the global conferences 6- Sending 2000 preachers and doing 290000 publicity activities during one year 7- 5200000 publicity activities in Saudi Arabia in the year 1418 A.H. 8- 300 meetings of religious lessons in the mosques in the month of Safar of the year 1418 A.H. and addressing 3650 orations and teaching religious lessons, and distributing 41176 versions of religious publications in the year 1417 A.H. in Bahrain 9- 3789 publicity activities and distributing 11698 versions of various publications in Dubai 10- Addressing orations and sermons, and publishing 13715 religious publications in the year 1418 A.H. in Qatar 11- Doing 6000 publicity activities in the month of Ramadan of the year 1418 A.H. in Fujairah of Emirates 12- Doing 165290 publicity activities in the year 1417 A.H. in Pakistan 13- Sending preachers to Afghanistan, Iran, India, Nepal, Mauritania, Britain, Paris and Netherlands 14- Doing 12990 publicity activities including teaching 10800 scientific lessons in schools, jails, hospitals and in the year 14 17 in Britain 15- Running educating term for preachers of Indonesia; 16- Running educating term for seminary students of Tatar 17- Running Arabic divine law term for the heads of Islamic groups and centers of Venezuela 18- Running intensive course for preachers of Latin America in Argentina 19- Running educating term for preachers of Kazakhstan 20- Running educating term for preachers in Kenya 21- Founding congregation of preachers in Thailand 22- Founding congregation of preachers in Singapore 23Running educating term for prayer leaders and preachers in the west of Africa 24- Running educating term for prayer leaders and preachers in Kyrgyzstan 25- Running educating term for prayer leaders and preachers in the US 26- Running the term of training preacher in Ukraine 27- Running the term of training preacher in Russia 28- Establishing a college of training preacher in Chechen 29- Meeting of secretary-general of Rabitah al- Alam al- Islami with the political authorities of countries 30Attending to the mosques of Bosnia 31- Building 104 mosques in Philippines 32- Building and rehabilitating 90 mosques in Bosnia 33- Sharing in building of 1359 mosques in the world 34Supporting 300 mosques in Belgium 35- Doing activities in Moscow university 36- Awarding fellowship to students of 34 countries 37- Founding a college of Arabic and Islamic sciences in Tokyo 38- 3891 graduates f r o m the college of the Islamic and Arabic sciences of Indonesia 39- Initiating publicity convoys in Kurdistan of Iraq 40- Building 18 mosques in Kurdistan of Iraq 41- Succoring 100000 Azerbaijani refugees 42- Publishing 321000 versions of books for Bosnia and .[1] References [1] - Ali Asghar Rizwani, Salafism and Answering to the Doubts, p. 204.

Rational reasons of infallibility

Question: Answer:
Question: Is there any rational reasons for prophet and Imams infallibility? Answer: Infallibility is obligatory for prophet and Imam according to rational viewpoint. For being brief, some reasons are mentioned: The season of trust: It is one of rational reasons for necessity of prophet and Imams infallibility. It means that if prophet and Imam be not innocent of sin, error, amnesia and mistake, people do not trust him, do not take his sayings seriously and do not listen to his orders and prohibitions; because people may think that he has made a mistake in his saying and act, or he has ordered contrary to Allahs command by following his sensual desire. Therefore, prophet and Imam should be innocent of any kind of sin and error. The reason of violating purpose Prophet and Imam have been chosen by Allah to guide people to divine straight path and ultimate aim which is that very absolute perfection, now if they depart f r o m the straight path, be not bound to their own sayings and take step contrary to the content of their mission, they will lose their power among people and they will show them their inconsistent behavior with their sayings and do not trust them anymore. As a result, Allahs purpose for giving them mission and Imamate does n ot come true and the purpose will be violated and it doesnt t fit the All-Wise Allah. Khajah Nasir al- Din Tusi says in Tajrid al- Itiqad about this matter that: Prophet should be infallible so that people could trust him and consequently the purpose of mission will be acieved.[1] Therefore, if prophet and Imam be not infallible, Allahs purpose for appointing them is violated and violating purpose is not allowable for the All-Wise Allah. Absolute obedience to Imam: According to Ul al- Amr verse absolute obedience to Imam (a.s.) is obligatory and Allah has ordered all of us to follow Imams commands; as it is necessary to follow Allah and His Messengers commands. Now, if Imam be not innocent of error and mistake, it is possible that he orders contrary to Allah and His Messengers command, intentionally or unintentionally, in this case, obedience to such an Imam will be obligatory or not obligatory, if it is obligatory, its essential condition is to say that Allah has permitted all people to commit sin and even He has obligated that and such an essential condition is rejected f r o m viewpoint of wisdom and legal law. If obedience to such an Imam be not obligatory,

it is against the basis of appointing him as an Imam whose obedience is obligatory. Therefore Imam should be infallible so that the absolute obedience to him would be possible. Some of great Sunni scholars have also mentioned this matter. Qurtabi, the famous Sunni interpreter, has discussed prophets infallibility in this way: best jurists ,f r o m followers of Malik, Abu Hanifah and ShafiI, has said that: prophets are innocent of all lesser sins; as they are innocent of all major sins; because Allah has absolutely ordered us to follow their acts and manner and has also brought no indication contrary to that, so if performing lesser sins be allowable for them, following them is not possible; because in this case, it is possible that each act of their acts be for nearness to Allah, or it is an allowable, undesirable or a prohibited act, and it is not admirable that Allah orders us to perform a command in which there is possibility of committing sin.[2] Therefore, if absolute obedience to Imam is obligatory, they should be infallible so that the absolute obedience to them would be possible. Imam is a pattern for people: Imam is an educative pattern and a trainer of man, like the prophet; now, if they be not infallible and their behavior be contrary to their sayings, they can never be pattern for others. As a result, their behavior and sayings never cause to train people, and all of their educative plans and purposes will be frustrated in the society; because although the t good saying also has its effect on training people, according to famous quotation two hundred sayings are not worth half act. Allah has also counted non-accordance between saying and act as a major sin and considered it to be the cause of His anger. There He states that:( 2 3) " " * .

O you who believe! why do you say that which you do not do?* It is most hateful to Allah that you should say that which you do not do. (Al- Saff 2 3) Sayyid Murtiza says about this matter that: when it is proved that Imam has been chosen for being caliph, it will be proved that he is infallible; because wisdom signifies that Imam should be infallible, and it is not allowable that he misdirects f r o m the path that he has determined himself.[3] Thus, prophet and Imam should be innocent of any kind of sin and error, and their behavior and acts should conform with each other, otherwise their educative purposes will never become certain, and they cannot be patterns for the others. The necessity of ultimatum: Imam is Allahs proof on the earth, if Imam be not infallible, Allah has not given ultimatum to people;

whereas admonishing people in the resurrection day requires completing proof for them. In other words, if Allah desires to punish someone, He should made him silent not offering any excuses, and if He does not do so, punishing and chastening someone for not doing divine commands is not rationally correct; because that servant also can offer an excuse that although I did not obey that command, Imam who was protector of religion and divine law and Your caliphate on the earth, did not do so, for this reason no one give me the ultimatum, and I thought that doing that act is not necessary, otherwise Imam who was divine laws administrator, should did that. Therefore, Imam should be innocent of any kind of sin, error, amnesia and mistake so that the ultimatum is given to people, and if with the existence of such an infallible Imam, people do not follow the commands and divine limits that are communicated and performed by that very Imam, they cannot offer any excuse any more, and Allah can admonish them.[4] References [1] - lA . : - Hili al- Asadi, Jamal al- Din Abu Mansur al- Hasan ibn Yusuf ibn al- Mutahar (departed 726 A.H.), Kashf al- Murad fi Sharh Tajrid al- Itiqad, p. 471, research and correction: Al- Shaykh Hasan Hasan Zadah al- Amuli, publisher: institution of al- Nashr al- Islami al- Tabiah li- Jamaah al- Mudarisin Qum, 1417 A.H. [2] - " :

lA ," - Ansari al- Qurtabi, Abu Abdullah Muhammad ibn Ahmad (departed 671 A.H.), Al- Jami li- Ahkam al- Quran, vol. 1, p. 308, publisher: Dar al- Shuab al- Qahirah. [3] - " lA ,"... - Murtiza Ilm alHuda, Abu al- Qasim Ali ibn al- Husayn ibn Musa ibn Muhammad ibn Musa ibn Ibrahim ibn al- Imam Musa al- Kazim (a.s.) (departed 436 A.H.), Risail al- Murtiza, vol. 3, p. 90, research: presenting: AlSayyid Ahmad al- Husayni, Al- Sayyid Mahdi al- RajaI, publisher: Dar al- Quran al- Karim Qum, 1405 A.H. [4] - id= 163&bank=maghalat&http://valiasr-aj.com/fa/page.php?frame=1.

The doubt of revelation of the verse of Proclamation regarding the Jews trick

Question:

Answer:
Question: Is this saying of the Sunnite scholars true that the verse of Proclamation has been revealed regarding the Jews trick? Answer: Muqatil Ibn Sulayman has been the first person interpreting the verse of Proclamation regarding the Jews trick[1], and Tabari, Baghawi and Muhammad Ibn Abi Bakr Razi have interpreted it in the same way, after him.[2] And after several probabilities regarding the revelation of the mentioned verse, Fakhr Razi has written the same commentary just because of the proportion of the previous verses to the following ones, which were all about the Jews.[3] In reply to him, we should say that: first, Maidah Surah was the last one revealed upon the Prophet (s.a.w.) in Hajjat al-Wida -i.e. the last pilgrim of the Prophet (s.a.w.)- and in that time, the Jews were not powerful enough to intimidate the Prophet (s.a.w.) and make him protect (himself) f r o m them, and if the mentioned verse was due to the Jews, the verse should have been revealed in the early of the Immigration (Hijra) because in that time, the Prophet (s.a.w.) was away f r o m home and among a few of the Muslims, where he was surrounded by the Jews who brought about bloody wars, such as Kheybar- through four ways, so it wouldnt be possible to conclude that the cause of revelation of the verse of Proclamation has been for the Jews trick. Second, the arrangement of the surahs of that Quran was not based on the order of revelation, so it wouldnt be possible to grasp a meaning based on the order of the verses. Third, if there was an order, it would be Maqami indication, which would be unreliable in comparison with the text of the narratives and other indications. Forth, according to Fakhr Razi, the following is the command which was revealed regarding the Jews and they found it so hard to bear that it made the prophet (s.a.w.) postpone delivering it:

:"people of the book, you are not

upon anything until you establish the Torah and the gospel and that which is sent down to you f r o m your lord. " and that which is sent down to you (prophet Muhammad) f r o m your lord will surely increase the tyranny and disbelief of many of them. but do not grieve for the unbelieving nation, meanwhile before this verse, the Jews were addressed more severely in the verse 64 by the Quran: ...: the Jews say: "the hand of allay is chained. " their own hands are chained! and they are cursed for what they said!..., it can be concluded that this verse is better for making the Prophet (s.a.w) worried, not the previous one, so the saying of Fakhr Razi cannot be considered to be valid.[4] References [1] Tafsir Muqatil Ibn Sulayman, Vol. 1, p. 491 and 492

[2] Jami al-Bayan, Tabari, Vol. 4, p. 307; Tafsir Maalim al-Tanzil, Baqhawi, Vol. 2, p. 51; Tafsir As`alah al-Quran al-Majid Wa Ajwabatuha, Razi, p. 74 [3] Mafatih al-Ghayb, Vol. 12, p. 50 [4] Ali Asghar Rizwani, Imamology and Answering to the Doubts (1), p. 261

he narrators of traditions regarding the cause of revelation of the verse of Proclamation (Tabligh) f r o m common scholars

Question: Answer:
Question: which of the Sunni scholars have quoted the traditions regarding the cause of revelation of the verse of Proclamation? Answer: many Sunnite scholars have quoted various narratives specifying that the verse of <Proclamation> have been revealed regarding Imam Ali (a.s.), some of them are as follows: 1. Abu Jafar Tabari.[1] 2. Abu Hatam Razi.[2] 3. Hafiz Abu Abdullah Mahamili.[3] 4. Hafiz Ibn Mardawiyah.[4] 5. Abu Ishaq Thalabi.[5] 6. Abu Naim Isfahani.[6] 7. Wahidi Nishaburi.[7] 8. Hakim Haskani.[8] 9. Abu Said Sajistani.[9] 10. Abul-Qasim Ibn Asakir Shafii.[10] 11. Fakhr Razi.[11] 12. Abu Salim Nasibi Shafii.[12] 13. Shaykh al-Islam Hamui.[13] 14. Sayid Ali Hamidani.[14] 15. Ibn Sabagh Maliki.[15] 16. Qazi Ayni.[16] 17. Nizam al-Din Nishaburi, [17] 18. Kamal al-Din Maybudi.[18] 19. Jalal al-Din Siyuti.[19] 20. Mirza Muhammad Badakhshani.[20]

21. Shahab al-Din Alusi.[21] 22. Qazi Shukani.[22] 23. Qunduzi Hanafi.[23] 24. Shaykh Muhammad Abdah[24].[25] References [1] Al-Wilayah Fi Tariq Hadith al-Ghadir [2] Dur al-Manthur, Vol. 2,p. 298; Fath al-Qadir, Vol. 2, p. 57 [3] Kanzul-Ummal, Vol. 11, p. 603, Tradition No. 3291 [4] Dur al-Manthur, Vol. 2, p. 298 [5] Al-Kashf Wal-Bayan, Vol. 4, p. 92 [6] Ma Nazala Min al-Quran Fi Ali (a.s.), p. 86 [7] Asbab al-Nuzul, p. 135 [8] Shawahid al-Tanzil, Vol. 1, p. 255, Tradition No. 249 [9]Kitab al-Wilayah, according to al-Taraif, Vol. 1, p. 121 [10] Tarikh Madinah Damishq, Vol. 12, p. 237 [11] Al-Tafsir al-Kabir, Vol. 12, p. 49 [12] Matalib al-Suul, p. 16 [13] Faraid al-Samtayn, Vol. 1, p. 158, Tradition No. 120 [14] Mawwadah al-Qurba, fifth Mawwadah [15] Al-Fusul al-Muhimmah, p. 42 [16] Umdah al-Qari Fi Sharh Sahih al-Bukhari, Vol. 18, p. 206 [17] Qar`ab al-Quran Wa Raghaib al-Furqan, Vol. 6,p. 194 [18] Sharh Diwan Amir al-Muminin (a.s.), p. 406 [19] Dur al-Manthur, Vol. 3, p. 116 [20] Miftah al-Nijah, p. 34-36, Chapter 3, p. 193 [21] Ruh al-Maani, Vol. 6, p. 192 [22] Fath al-Qadir, p. 2, p. 60 [23] Yanabi al-Mawadah, Vol. 1, p. 119, Chapter 39 [24] Al-Minar, Vol. 6, p. 463 [25]Ali Asghar Rizwani, Imamology and Answering to the Doubts (1), p. 255

The anger of Fatima al- Zahra (a.s.) and the legality of Abu Bakrs caliphate

Question: Answer:

Question: What is the relationship between the anger of Fatima al- Zahra and the legality of Abu Bakrs caliphate? Answer: Although, Bukhari has written his traditional book in accord with ruling policy at his age, he quotes f r o m Ayishah in the book Maghazi that she said: Fatima, the daughter of the Prophet, sent a person to take three things back f r o m Abu Bakr: 1- Her legacy passed on by the Messenger of Allah (s.a.w.). 2- Fadak. 3- Whatever had been left f r o m one-fifth of Khaybars booties. Abu Bakr said in reply that: I have heard f r o m the Prophet (s.a.w.) who said that: " " We do not pass on anything as legacy but it is charity, and the household of Muhammad (s.a.w.) subsists on this property. Then he says that: Fatima became angry about Abu Bakrs negative position. She left him and did not speak to him anymore, and she lived six months after the Prophet (s.a.w.).[1] When Fatima (a.s.) passed away, her husband, Ali (a.s.), buried her at night, and he neither inform Abu Bakr of her departure nor swear allegiance to Abu Bakr while she was living.[2] The mentioned tradition indicates that Imam Ali and his wife (a.s.) refused to swear allegiance to him. If Abu Bakrs caliphate was legal and so-called fully qualified, why did the beloved daughter of the Prophet (a.s.) pass away while she was angry with him? There is a contradiction according to Sunnis principles in this issue, because historians say that the beloved daughter of the Prophet (a.s.) did not swear allegiance to caliph and did not speak to him till the last moments of her life, they even say that Ali (a.s.) did not swear allegiance to Abu Bakr while the beloved daughter of the Prophet (a.s.) was alive, but he swore allegiance to him compulsorily and unwillingly six months after the event of Saqifah.[3] Besides, they quote in Sahihs and Musnads that whoever does not swear to the Imam of his time, his death is the death of ignorance. Muslim says in his Sahih that:[4] " " Whoever dies while he has not sworn to an Imam, he has died as an ignorant person. Ahmad ibn Hanbal also quotes in his Musnad that:[5] " " Whoever dies while he has not known the Imam of his age, his death is as the death of ignorance.

How do we confirm these two statements? On one hand, the satisfaction of Zahra (a.s.) is a basis for satisfaction of Allah, and her anger is the sign of Allahs anger, as well as she is the chief of women of the world.[6] Naturally, such a person will be pure and infallible. On the other hand, she passed away while she did not swear allegiance to caliph. Now, this contradiction should be solved by one of these two ways: 1- The death of pure Zahra (a.s.) who was the basis of divine satisfaction and anger, and the chief of women of heaven has been the death of ignoranceAllah forbidden because of non-swearing allegiance to Imam of her time. 2- The caliph of the time has not been Imam of his age, and he has occupied the place of caliphate without any reason, and the Imam was that person whose caliphate was confirmed in the land of Ghadir, and Zahra (a.s.) swore allegiance to him and did not stop helping him to the time she was alive .[7] References [1] - The text of the tradition is as follows: i sah irahkuB fo hihaS fo rehcraeser eht , nterpreted ( become angry) to ( become angry), therefore, Fatima gave her life to Soul -Creating, while she was angry with the caliph of the time. Also Bukhari quotes in Bab Manaqib Qurabah Rasul Allah (s.a.w.), tradition No. 3714 that the Prophet (s.a.w.) said: (Fatima is part of me, whoever makes her angry, makes me angry). [2] - Sahih Bukhari, Bab Ghazwah Khaybar, tradition No. 4241. [3] - Sahih Bukhari, Kitab Farz al- Khums, tradition no. 3093. [4] - Sahih Muslim, Bab Imarah, p. 58, tradition no. 88. [5] - Musnad Ahmad, vol. 2, p. 96. [6] - Mustadrak Hakim, vol. 3, p. 156. [7] - The Guide of the Truth, Shaykh Jafar Subhani, p. 647 653.

Shia and the interpretation of allegorical verses

Question: Answer:
Question: Why dose Shia interpret the verses of the Holy Quran? Answer: The Holy Quran divides its verses in to two groups and states that: [1] "

 " .

He it is Who has revealed the (divine) Book to you; some of its verses are decisive [definite and clear], they are the basis of the Book (and any kind of complexity in other verses will be explained by referring to these verses), and others are allegorical [the verses that there are different possibilities in them for having the high rank of subject and other aspects in the first look, but by referring to decisive verses, their interpretations will be cleared]; then as for those in whose hearts there is perversity they follow the part of it which is allegorical, seeking to mislead and seeking to give it (their own) interpretation. but none knows its interpretation except Allah, and those who are firmly rooted in knowledge say: We believe in it, it is all f r o m our Lord; and none do mind except those having understanding. This verse divides the verses of the Holy Quran in to two parts: 1- decisive 2- allegorical. The meaning of decisive is some verses that are clear and stable f r o m their significations, and there are never two possibilities in them, while allegorical is a verse that its appearance is uncertain, to clear that, it is necessary to pay attention to the contents of the verse and the relevant verses to find signs for gaining the intended meaning, finally the uncertain appearance be disappeared, and the correct interpretation of the verse will be obvious. Scholars have difference opinions about allegorical, but they are unanimously agreed about the necessity of interpreting that. The interpretation of allegorical verse is absolutely done by seditious people whom the Holy Quran criticizes them who want to misuse, and sometimes interpretation is done by those who are firmly rooted in knowledge who accurately and impartially find some signs in the exact verse and the related verses, and finally they will realize the divine meaning. Allegorical interpreting definitely has some rules and conditions that an interpreter should be qualified for them.[2] Here, we mention an example of accepted interpretation that is in fact the explanation of a verse by another verse: The Holy Quran always conveys a series of exalted knowledge in the level of understanding of common people so that all of them can become familiar with such knowledge. Such a conveying of these kinds of knowledge helps to increase the level of the public understanding, puts the clothes of sense on rational matters, and causes to appear a series of possibilities in the contents of the verse that some of these possibilities are not in accord with the definite principles of the Holy Quran, for example the Holy Quran says about the control of Allah over cruel and oppressive people and that they have no power to escape f r o m His dominion that:[3]

"" . Most surely your Lord is watching. Or for explaining the appearance of Majesty and Mightiness of Allah in the resurrection day the Holy Quran says that:[4] "" . And your Lord comes and (also) the angels in ranks. The meaning of these verses is showing the power and dominion of Allah, and in fact it wants to express the control of Allah over the resurrection day in the figure of observable matters, thus we should consider both the signs in above verses and in the related verses for realizing the real meaning of these verses to coordinate the allegorical verses with the decisive verses. Although some of the verses of the Holy Quran are decisive, they can be interpreted, and interpretation of decisive verses refers to mention the most complete and perfect instance of matter. For example, the Holy Quran states that: " ". Keep us on the right path. Interpreters have stated different interpretations for the right path, but it has been interpreted to the path of the Prophet (s.a.w.) and his successors in our traditions. Surly, this kind of interpretation is in the rank of expressing the most complete and prefect instance, because all prophets and saints were in the right path and all of them have followed the true way, but the prefect people whom his behavior and saying is the obvious instance of the right path, they are the infallibles of this nation, that is, the Prophet (s.a.w.) and his household (a.s.). Interpreting in this meaning is acceptable, if it is documented by the correct tradition. Elsewhere, the Holy Quran states that: [5] " " . You are only a warner and (there is) a guide for every people. It has been written in our traditions that the Prophet (s.a.w.) said to Ali (a.s.) that: [6] "" . I am the warner, and you are the guide. Surely, the meaning of and (there is) a guide for every people is all high characters who carry the flag of guidance and guide men to the right path during the time, but the most complete and prefect person among these guides is Amir al- Muminin (a.s.).[7] The result is that: 1- For abstaining f r o m falling in to the trap of embodying and likening [of Allah], and disagreeing

with definite principles of the Holy Quran in decisive verses, there is no way except the interpretation of allegorical verses. 2- The scholars of Islam even consider interpreting the allegorical verses to be necessary and allowable, although they provide different interpretations for these verses. 3- Interpreting allegorical verses has its own principles, and it shouldnt interpret an allegorical verse contrary to a decisive one; these verses should be interpreted by means of decisive verses, proved and absolute tradition, Quranic, traditional and lexicological sciences. 4- Interpreting the decisive verses is also correct, and it means providing a deeper, more complete and prefect meaning by clearer concepts and instances, and it does not mean providing a meaning contrary to the appearance of the verse. References [1] - Quran, Al- E- Imran, verse. 7. [2] - Refer to the book Al- Manahij al- Tafsiriyah, p. 19 45. [3] - Quran, Al- Fajr, verse. 14. [4] - Quran, Al- Fajr, verse. 22. [5] - Quran, Al- Rad, verse. 7. [6] - Tafsir Burhan, by Muhadith Bahrani, vol. 2, p. 282, with the interpretation of the verse. [7] - The Guide of the Truth, Shaykh Jafar Subhani, p. 274 277.

The most superior one for caliphate f r o m Umars viewpoint

Question: Answer:
Question: Who was more competent for being caliph according to Umars viewpoint? Answer: It is written in the book Al- Kamil fi al- Tarikh which is one of the most famous and comprehensive books about the history of Islam that: Umar said: I think that no one (among members of council) will be chosen for caliphate except one of these two men Ali and Uthman, if Uthman becomes caliph, he is a careless man, and if Ali becomes caliph, he is a witty man, but he is more superior and competent for caliphate.[ 1] It has been quoted in the book Tarikh Tabari that Umar said: I think that one of these two men (Ali and Uthman) will become caliph; but if Uthman becomes caliph, he will be a weak-minded man, and if Ali becomes caliph, he can lead people to the true way.[2] It has been quoted f r o m ibn Abbas in the book Istiab that Umar said: O ibn Abbas, I swear to

Allah that if Ali ibn Abi Talib undertakes the government of Muslims, he will guide them and cover the true way, he is the most superior man of people for caliphate; but Quraysh will not stand him!.[ 3] It is also written in Sharh Nahj al- Balaghah quoted by ibn Abbas that: Umar said: I do not know to whom I should give this palace after my death then he said: O ibn Abbas, probably you consider your master (Ali) as a superior man for that. I said: what will surpass him with his Jihad, record and acts? Umar said: you are right, I swear to Allah that if he undertakes their government, he will lead that to the true way and straight path, and he will force them to follow the book of their Creator and the tradition of their Prophet.[4] It is also written in the book Musnaf quoted by Abdul- Rahman Qari that: Umar ibn Khattab was with a man f r o m Ansar and told him that: I swear to Allah that Ali is the most superior man of people, if he becomes their guardian, he will lead them to the right path.[ 5] It has also been quoted by Umar ibn Khattab in the book Al- Imamah wa al- Siyasah that he said about the attributes of the members of council that: if the government be given to Ali, he is the most superior person to raise the truth and straight path.[6] [7] References [1] - Al- Kamil / translation, vol. 9, p. 110. [2] - Tarikh Tabari / translation, vol. 5, p. 2067. [3] - Al- Istiab, vol. 3, p. 215; Tarikh al- Yaqubi, vol. 2, p. 158; Raji Tarikh al- Medina, vol. 3, p. 882; Al- Futuh, vol. 2, p. 325. [4] - Sharh Nahj al- Balaghah, vol. 12, p. 51 and vol. 6, p. 326. [5] - Al- Musnaf Li- Abd al- Razzaq, vol. 5, p. 446, tradition no. 9761; Al- Adab al- Mufrad, p. 176, tradition no. 582; Raji Ansab al- Ashraf, vol. 3, p. 14; Al- Aqd al- Farid, vol. 3, p. 284; Tarikh alTabari, vol. 4, p. 228; Al- Kamil fi al- Tarikh, vol. 2, p. 220. [6] - Al- Imamah wa al- Siyasah, vol. 1, p. 43; Raji` al- Izah, p. 500. [7] - Muhammad Muhammadi Rey Shahri, The encyclopedia of Amir al- Muminin, vol. 3, p. 47.

Forcing Imam Ali (a.s.) to swear allegiance to Uthman

Question: Answer:
Question: Was Imam Ali (a.s.) forced to swear allegiance to Uthman? Answer: It has been quoted in the book of Ansab al- Ashraf that: after swearing allegiance of AbdulRahman ibn Awuf and the other members of council to Uthman, Ali (a.s.) didnt take bach his word

and didnt swear allegiance. Abdul- Rahman ibn Awf said to Ali (a.s.) that: swear allegiance if not I will cut your head. Ali (a.s.) left the house and the members of council followed him and told him that: swear allegiance if not we fight with you.[ 1] Ibn Qutaybah writes in the book of Imamate wa Siyasat that: aft er swearing allegiance to Uthman Abdul- Rahman went to mosque, and after praising Allah, he said as this: I thought about peoples acts, they are unanimously agreed about Uthman, and Ali has no other way, except sword, because Umar has ordered that: if anyone objects, his head should be cut.[2] It has been mentioned in the book of Sharh Nahj al- Balaghah that Ali (a.s.) said: I swore allegiance dissatisfiedly and unwillingly.[3] [4] References [1] - Ansab al- Ashraf, vol. 6, p. 128; Sharh Nahj al- Balaghah, vol. 9, p. 55 and vol. 12, p. 265; AlImamah wa al- Siyasah, vol. 1, p. 176. [2] - Imamate wa Siyasat, translation, p. 48. [3] - Sharh Nahj al- Balaghah, vol. 12, p. 265. [4] - Muhammad Muhammadi Ray Shahri, The Encyclopedia of Amir al- Muminin, vol. 3, p. 97.

Uthmans donations to Talhah

Question: Answer:
Question: what are Uthmans donations to Talhah? Answer: It has been mentioned in the book of Ansab al- Ashraf quoted by Musa ibn Talhah that: Uthman gave two hundred Dinars [f r o m Muslim public treasury] to Talhah at the time of his caliphate.[1] It has also been mentioned in the book of Tarikh Medina quoted by Musa ibn Talhah- that: Uthman was the first one who gave some parts of the special lands (state lands) of Iranian rulers and also places whose owners have immigrated in Iraq to his relatives, among them, he gave Nashastaj[2] to Talhah ibn Ubaydullah.[3] Moreover it is stated in Sharh Nahj al- Balaghah that: Uthman expressed regret about his donations to Talhah and said that: woe is to Talhah! I gave him a worthy set of gold, but now he wants to kill me, and he causes people to riot. O Allah! Do not let him enjoy that, and punish him for his rebellion.[4] [5] References [1] - Ansab al- Ashraf, vol. 6, p. 108; Al- Ghadir, vol. 8, p. 283.

[2] - Nashastaj is a big and profitable farm or stream in Kufa (Mujam al- Baldan, vol. 5, p. 285). [3] - Tarikh Medina, vol. 3, p. 1020; Mujam al- Baldan, vol. 5, p. 286. [4] - Sharh Nahj al- Balaghah, vol. 9, p. 35. [5] - Muhammad Muhammadi Rey Shahri, The encyclopedia of Amir al- Muminin, vol. 3, p. 121.

Ibn Taymiyah and the denial of Yazids order to murder Imam Husayn (a.s.)

Question: Answer:
Question: Did not Yazid order to murder Imam Husayn (a.s.) according to ibn Taymiyahs saying? Answer: ibn Taymiyah says that: Yazid did not order to kill Husayn and take his head to him, and he never beat his teeth with stick, but ibn Ziyad did so.[1] In answer to this matter, we should say that: there are many traditions in the important Sunni sources proving that Yazid was a cruel and impious person who has ordered to kill Imam Husayn (a.s.) himself. We mention some of these traditions here: ibn Atham quotes that Walid ibn Aqbah informed Yazid of what happened between him, Imam Husayn (a.s.) and ibn Zubayr in a letter. Yazid became angry about that and wrote back to him that: after receiving my letter, You should ask people of Medina for swearing allegiance again and you should lay stress on it. And leave Abdullah ibn Zubayr; because he cannot escape f r o m us as long as he is alive, but the head of Husayn ibn Ali should be with the answer of this letter! If you do this, I will give you nice horses and award and some better things[2] ibn Asakir writes that: Yazid was informed of Husayns (a.s.) leaving, he wrote a letter to Ubaydullah ibn Ziyad who was his agent in Iraq and ordered him to fight against Husayn (a.s.) and to send him to Damascus in the case of meeting him.[ 3] ibn Atham writes that: ibn Ziyad said to people of Kufa that: Yaz id ibn Muawiyah has sent a letter with four thousands Dinar and two hundred thousand Dirham in order that I distribute them between you and send you to fight against his enemy ,Husayn ibn Ali, so you should listen to him and obey him.[4] Siyuti says that: Yazid issued the order of fighting against Husayn by writing a letter to his agent, Ubaydullah ibn Ziyad, in Iraq.[5] Yaqubi writes that: Husayn (a.s.) moved f r o m Mecca to Kufa; while Yazid has made Ubaydullah ibn Ziyad governor of Kufa. Yazid wrote to him that: I have been informed that people of Kufa have wrote to Husayn and invited him to come to them, and he is also moving f r o m Mecca to Kufa, if you killed him, there is no problem, if not, I will send you fathers. So dont lose the opportunity.[6]

It is understood well f r o m these clear historical terms that Yazid has charged Ubaydullah ibn Ziyad with killing Imam Husayn (a.s.) and also threatened him in the case of disobeying.[7] References [1] - Sual fi Yazid wa Muawiyah, p. 16. [2] - Al- Futuh, ibn Atham, vol. 3, part. 5, p. 18. [3] - History of Damascus, vol. 14, p. 208. [4] - Al- Futuh, ibn Atham, vol. 3, part. 5, p. 89. [5] - Tarikh al- Khulafa, p. 193. [6] - History of Yaqubi, vol. 2, p. 242; Summary of History of Damascus, vol . 28, p. 19. [7] - Ali Asghar Rizwani, Salafism and Answering to the Doubts, p. 161.

Ibn Taymiyah and defending the Umayyads

Question: Answer:
Question: Is the saying of ibn Taymiyah about defending the Umayyads acceptable? Answer: ibn Taymiyah says that: Surely, the Umayyads became the guardian of all territories of Islam, and government was beloved at their time.[ 1] He also says that: The tradition was more evident before the Abbasids government , because many of Shias and people of innovation have entered Abbasids government.[2] Elsewhere he has denied the revelation of the verse and the cursed tree in the Quran about the Umayyads and counted this interpretation as one of the distortions of the Holy Quran by Shia.[3] In answer to his saying we should say that: interpreting the cursed tree as the Umayyads has been made by many Sunni scholars; such as: Hakim Nayshaburi,[4] Khatib Baghdadi,[5] Fakhr Razi,[56 Khazin[7] and Siyuti[8], but this interpretation is unanimously agreed by interpreters according to Abi al- Fida.[9] According to quoted traditions f r o m the Prophet (s.a.w.), Bayhaqi interprets the cursed tree as the Umayyads in the book of Dalail al- Nubuwah.[10] It has been quoted with a document f r o m Ayishah in the book Dur al- Manthur that she said to Marvan ibn Hakam that: I heard the Prophet (s.a.w.) who said about your father and forefather that: These people are the cursed tree in the Holy Quran.[11] It has also been quoted f r o m Abu Hurairah that the Prophet (s.a.w.) said: I dreamed that children of Hakam and Bani al- Aas were standing at my pulpit like monkey; after this event, the Prophet

(s.a.w.) was not happy any more till the time of his departure.[12] According to some of traditions, the Holy Prophet (s.a.w.) has especially cursed Marvan and his father.[13] Now, we should ask how has ibn Taymiyah defended the Umayyads and praised them while there are such traditions.[14] References [1] - Minhaj al- Sunnah, vol. 8, p. 238 242. [2] - Minhaj al- Sunnah, vol. 4, p. 130. [3] - Minhaj al- Sunnah, vol. 3, p. 404. [4] - Al- Mustadrak Ala al- Sahihayn, vol. 4, p. 480. [5] - History of Baghdad, vol. 6, p. 271 and vol. 8, p. 280. [6] - Tafsir of Fakhr Razi, below the verse. [7] - Tafsir of Khazin, below the verse. [8] - Dur al- Manthur, below the verse. [9] - History of Abi al- Fida, vol. 3, p. 115. [10] - Dalail al- Nubuwah, vol. 2, p. 358. [11] - Shining Lights, vol. 10, p. 105. [12] - Shining Lights, vol. 10, p. 105. [13] - Musnad Ahmad, vol. 2, p. 385; Mustadrak Hakim, vol. 4, p. 480. [14] - Ali Asghar Rizwani, Salafism and Answering to the Doubts, p. 179.

Publicity methods of Wahhabis

Question: Answer:
Question: How do Wahhabis propagandize for their school? Answer: Wahhabis use various methods to extend their beliefs and thoughts. Some of them are as follows: 1- Confronting the Shias books Wahhabis have opposed Shia and their scientific works through various methods; because Imamites deals with proposing scientific discussions more than other Islamic religions. Why are there so many objections to Shias beliefs? If their sayings are in accord with the truth and others saying is false, why are they afraid of falsehood? Why do they prevent distributing the Shias books among youths? Why should a Wahhabi student be expelled f r o m scientific centers, if he has a Shiite book in his

hand? Why do not they let people of thought decide themselves? Why should Shiite books which were presented in the international book exhibition of Egypt be bought and burned by Wahhabis?[1] 2- Distorting books Distorting the traditional, interpretive and historical books is one of the ways of opposing dissenters by Wahhabis. They distort narrations and words against them. Muhammad Nuri Dirthawi says that: distorting and omitting traditions is Wahhabis matter of routin; for example, Numan Alusi distorted the Tafsir of his father Shaykh Mahmud Alusi, namely Ruh al Maani and omitted the subjects that were disadvantageous to Wahhabis, if it was not distorted, h is Tafsir would be considered as an example of Tafsirs. Another example is that they omitted the chapter of Istighathah (seeking help) in Maghna of ibn Qudamah Hanbali; because it is considered as polytheism by them, then they published that. They rep r i n ted Sharh Sahih of Muslim with omitting the traditions of Attributes.[2] 3- Using the season of Hajj (pilgrimage) One of the publicity methods of Wahhabis is taking advantage of the opportunity of Hajj more and more; the season in which hundred thousand Muslim Hajjis gather f r o m around the world, Wahhabis take unfair advantage of this opportunity to extend their thoughts well. They send preachers among pilgrims with various languages and propagate their religion by scientific discussion, giving book and inviting them to their scientific centers in the case of being a scientific person. Recently it has been even seen that they distribute freely Farsi books against Shia among Iranian pilgrims in high circulation, the books written secretively for proving their beliefs and destroying the beliefs of Shia and other Islamic religions. For example, ten millions and 685 thousands books in 20 living languages of the world (mostly against Shia) have been distributed by the government of Saudi among pilgrims of Allahs House only in the season of Hajj of the solar year 1381.[3] 4- Accusations against Shia Doctor Abdullah Muhammad Gharib one of the Egyptian scholars writes in his book full of falsities and accusations Wa Jaa Dur al- Majus that: " [4]" The movement of (Imam) Khumayni is a Zoroastrian, Iranian and Kasravi (attributed to Jewish) movement, not an Islamic, Arabic and Muhammadian movement. He has continued rancor and enmity to some extent that he has written: "

[5]" We know that the danger of Tehrans governors is bigger than the danger of Jews to Islam, and no hope of beneficent is expected of them, and also we know that they will unify Jews and come to fight against Muslims! Doctor Nasir al- Din Qafari one of the teachers of the illuminated Medinas universities has written in the book Usul Mazhab al- Shia al- Imamiyah, his PhDs thesis, that: " :

[ 6]" (Imam) Khumayni has put his name in the proclamation of prayers and even preferred his name to the Prophets (s.a.w.) name. After that (Imam) Khumayni took the reins of government as the ruler of Iran and all (Muslim) societies, proclamation in the prayers changed in this way in Iran: Allah is the Most Great, Allah is the Most Great, Khumayni the leader; that is, Khumayni is our leader, then (they say) I testify that Muhammad is the Messenger of Allah! While if anyone goes to different cities and mosques of Iran after victory of the Islamic revolution in this country, he will realize that this unfair accusation is a lie. Yes! the truth is that the prayers after saying their prayer recite all together that they declare the leadership of Imam Khumayni (May Allah have mercy on him).[7] References [1] - Al- Salafiyah Bayn Ahl al- Sunnah wa al- Imamiyah, p. 680. [2] - Rudud Ala Shubahat al- Salafiyah, Shaykh Dirthawi, p. 249. [3] - Mayqat magazine, no. 43, p. 198, quoted f r o m Akaz newspaper, dated 11/9/81. [4] - Wa Jaa Dur al- Majus, p. 357. [5] - Wa Jaa Dur al- Majus, p. 374. [6] - Usul Mazhab al- Shia al- Imamiyah, vol. 3, p. 1392. [7] - Ali Asghar Rizwani, Salafism and Answering to the Doubts, p. 193.

The viewpoint of Islamic theologians about seeing Allah

Question: Answer:
Question: What is the viewpoint of theologians about seeing Allah? Answer: Seeing the Almighty Allah is among the matters which has been discussed and seriously disputed by theologians since old times. Allah is seen by physical eyes or the eyes of insight? There

are different quotations in this case. Here we mention some of them: Mutazilites and Shia believe that: the Almighty Allah is not seen by physical eyes in the world and the resurrection day, but He will be seen by heart and eyes of certainty. This is the most excellent rank of faith which is interpreted as eye of certainty Ayn al-Yaqin and founding by herat. Thaalabi says in the explanation of the holy verse * and certainly he saw him in another descent* at the farthest lote-tree that: it has been quoted f r o m Ayisha and most of Sunnis that the pronoun in he refers to Gabriel, not to the Prophet (s.a.w.)[1], the result is that the Prophet (s.a.w.) has not seen Allah. Shatibi says that: the Companions have denied seeing Allah.[2] Zahabi says in the biography of Abu Abdullah Bukhari that: he was a scholar f r o m Bukhara and the spiritual director of its people, he was a virtuous and pious jurist. He excommunicated anyone who believed in the creation of the Holy Quran and the traditions of seeing Allah and coming down f r o m on high of Him.[3] But all the Wahhabis and Hanbalis, and followers of Asharites school including Hanafites, Malikites and Shafiites believe that the Almighty Allah will be seen in the world or the resurrection day. Ibn Qayyim Juziyah says that: the Holy Quran, successive tradition and the Companions unanimously, Imams of Islam, traditionalists and believe that the Almighty Allah will be evidently seen by physical eyes in the resurrection day; as the full moon and sun at noon can be seen.[ 4] Albani says in his Fatawi that: we Sunnis believe that one of blessings of Allah to His servants is that He will manifest Himself for His servants in the resurrection day, and they will see Him; as we see the moon in the fourteenth night.[5] Abdul- Aziz ibn Baz the jurist of Al Saud says in his age that: praying after someone who denies seeing the Almighty Allah in the resurrection day is not lawful and he is considered as a heathen by Sunnis.[6] Albani has also quoted f r o m some of Mushabihah in his supplementary for the book Al- Aqidah alTahawiyah[7] and confirms that: someone who believes in seeing Allah, but not in a particular way, he should refer to his intellect; that is, he is unwise.[ 8] References [1] - Al- Jawahir al- Hisan, vol. 3, p. 253. [2] - Al- Itisam, vol. 2, p. 176. [3] - Tarikh al- Islam, vol. 20, p. 153. [4] - Hadi al- Arwah Ila Bilad al- Arwah, p. 305. [5] - Fatawi al- Albani, p. 142.

[6] - Fatawi ibn Baz, no. 2887. [7] - Al- Aqidah al- Tahawiyah with the supplementary of Albani, p. 27. [8] - Ali Asghar Rizwani, Salafism and Answering to the Doubts, p. 231 and 236.

Standing up against Wahhabis beliefs by Islamic scholars

Question: Answer:
Question: How have the scholars of Islam stood up against Wahhabis beliefs? Answer: After appearance of ibn Taymiyahs thoughts , the founder of the school of Wahhabis, by Muhammad ibn Abdul- Wahhab till now, the scholars of Islam including Shia and Sunni have seriously stood up against this sect and written many books to reject their thoughts. Some of their books are as follows: 1- Aal Saud, Min Ayn wa Ila Ayn?, Muhammad Sakhar, p r i n ted by Dar al- Qasim; 2- Wahhabism Ritual, Shaykh Jafar Subhani; 3- ibn Taymiyah Hayatah wa Aqaidah, Saib Abdul- Hamid; 4- ibn Taymiyah fi Suratah al- Haqiqatah, Saib Abdul- Hamid; 5- ibn Taymiyah and Alis Imamate, Sayyid Ali Husayni Milani; 6- Ithaf Ahl al- Zaman bi Akhbar Muluk Tunis wa Ahd al- Aman, Ahmad ibn Abi al- Ziyyaf, this book is for rejecting Wahhabism; 7- Akhta ibn Taymiyah fi Haq Rasul Allah (s.a.w.) wa Ahl Baytah, Sayyid Sharif Doctor Mahmud Sayyid Sabih; 8- Izahah al- Ghay fi al- Radd Ala Abdul- Hayy, Sayyid Ali ibn Hasan Askari, this book is for rejecting the book Al - Sirat al- Mustaqim of Abdul- Hayy and there is discussion about mourning for Sayyid al- Shuhada [Imam Husayn] (a.s.); 9- Izahah al- Waswasah An Taqbil al- Itab al- Muqadasah, Shaykh Abdullah Mamqani; 10- Azhaq al- Batil, Imam al- Haramayn Mirza Muhammad ibn Abdul- Wahhab Aal Davud Hamdani; 11- Asl alIslam wa Haqiqatah al- Tawhid, Muhammad ibn Abdullah Masudi; 12- Izhar al- Uquq miman Man al- Tawasul bil- Nabi wa al- Wali al- Saduq, Shaykh Mushrifi Maliki Jazayiri; 13- Itirazat Ala ibn Taymiyah, Ahmad ibn Ibrahim Saruti Hanafi; 14- Alam al- Nabil bi Jawaz al- Taqbil, Abul- Fazl Abdullah ibn Muhammad Sidiq Ghamari; 15- Akmal al- Sunnah fi Naqz Minhaj al- Sunnah, Sayyid Mahdi ibn Salih Musawi Qazvini; 16- Akmal al- Munah fi Naqz Minhaj al- Sunnah, Siraj al- Din Hasan ibn Isa Yamani; 17- Al- Ajwabah al- Najdiyah An al- Asalah al- Najdiyah, ibn al- Safarini Hanbali; 18- Al- Ajwabah An al- Asalah al- Hindiyah, Numan ibn Mahmud known as ibn al- Alusi; 19- AlAdilah al- Qatiyah Ala Adam Mashruiyah al- Dawlah al- Saudiayh, Muhammad ibn Abdullah alMasari; 20- Al- Arz wa al- Turbah al- Husayniyah, Shaykh Muhammad Husayn Aal Kashif al- Ghata; 21- Al- Istishraq wa Aal Saud, Doctor Ahmad Abdul- Hamid Gharab, p r i n ted by Dar al- Qasim; 22- Al- Islam al- Saudi al- Mamsukh, Sayyid Talib Khurasan; 23- Al- Islam wa al- Iman fi al- Radud

Ala al- Wahhabiyah, Husayn Hilmi; 24- Al- Islam wa al- Wathniyah al- Saudiyah, Fahad Qahtani; 25- Al- Usul al- Arbaah fi Tardid al- Wahhabiyah, Muhammad Hasan Jan Sahib Sarhand; 26- AlAqwal al- Marziyah fi Radd Ala Wahhabiyah, Faqih Atakasm Damishqi Hanafi; 27- Al- Imamah alKubra wa al- Khilafah al- Uzma, Sayyid Hasan Qazvini Hairi, this book is for rejecting Minhaj al Sunnah of ibn Taymiyah; 28- Al- Intisar lil- awliya al- Abrar, Shaykh Tahir Sanbal Hanafi, this book is about the permission of seeking blessing f r o m the Prophet (s.a.w.); 29- Al- Insaf wa al- Intisaf li- Ahl al- Haq Min al- Israf fi al- Radd Ala ibn Taymiyah al- Hanbali al- Harrani, this book has been written in the year 757 A.H. and a version of that is available in the library of Astan Quds Razawi; 30Al- Awraq al- Baghdayah fi al- Jawabat al- Najdiyah, Shaykh Ibrahim Sarawi Baghdadi; 31- Al- Ayat al- Bayyinat fi Qam al- Bad wa al- Zilalat, Shaykh Muhammad Husayn Kashif al- Ghata, a part of this book is for rejecting Wahhabism with the name Risalah Naqz Fatawi al - Wahhabiyah; 32- AlAyat al- Jalilah fi Radd Shubahat al- Wahhabiyah:, Shaykh Murtiza Kashif al- Ghata; 33- Al- Barahin al- Jaliyyah fi Daf Shubahat al- Wahhabiyah, Sayyid Muhammad Hasan Qazvini; 34- Al- Barahin alJaliyyah fi Zilal ibn Taymiyah, Sayyid Hasan Sadr Kazimi; 35- Al- Barahin al- Satiah, Shaykh Salamah Azami; 36- Al- Baraah Min al- Ikhtilaf, Shaykh Ali Zayn al- Din Sudani, this book is for rejecting people of discord and disunity, and sect of Wahhabites.[1] References [1] - Ali Asghar Rizwani, Salafism and Answering to the Doubts, p. 205.

Thaqalayn tradition and the infallibility of the household of the Prophet (a.s.)

Question: Answer:
Question: is it possible to prove the infallibility of the household of the Prophet (a.s.) by Thaqalayn tradition? Answer: Among the matters which is clearly understood by the holy tradition is the infallibility and validity of sayings and acts of the household of the Prophet (a.s.), in other words, it is validity of tradition of the household of the Prophet (a.s.), this matter is proved by studying some parts of the tradition: 1-The household of the Prophets closeness to Allahs book: the book that falsehood will never penetrate it by assertion of the Holy Quran. It is completely clear that raising any objection to the Holy Quran whether it is intentionally or unintentionally or unexpectedly is considered as separation f r o m the Holy Quran, though the title of disobedience does not apply to that, such as objections resulting f r o m mistake, negligence or amnesia.

Professor Tawfiq Abu Ilm, the Egyptian writer says that: " ( ) (

( ( ) )

( "... The Prophet (s.a.w.) has connected his household to the holy book of Allah, the book that falsehood will never penetrate it, and they will never be separated f r o m each other. It is evident that raising any objection to rules of religion is considered as separation f r o m the Holy Quran, whereas the Prophet (s.a.w.) has informed people of inseparability of these two ones. Thus, the tradition evidently signifies the infallibility of the household of the Prophet (a.s.). The Prophet (s.a.w.) who has mentioned this tradition in many places, has intended to protect his nation and recommend them to resist holding fast to these two ones not to go astray about different affairs including beliefs and principles .[1] 2- It has been mentioned in narrations of Muslim ibn Hajjaj and others that the Prophet (s.a.w.) said before recommending to the book and the household that: "" Surely I am a man, it is near to come the messenger of my Allah, so I accept, this lead -in signifies that the Messenger of Allah (s.a.w.) is intending to appoint a religious leader who undertakes his duties till the resurrection day after himself. We know that the successor of the Prophet (s.a.w.) should possess infallibility like the Prophet (s.a.w.) for performing the duties. 3- According to Muslims tradition, the Prophet (s.a.w.) describes the Holy Quran as this: there are guidance and light in that, and it is as a rope which leads whoever holds it fast to the real guidance and whoever leaves it, he will go astray. This rule is also applied for the household of the Prophet (a.s.) who have been connected to Allahs book and its like. 4- According to Ahmad ibn Hanbals narration, the Prophet (s.a.w.) said that: "" They will never be separated f r o m each other till the resurrection day, ( never) indicates that the Holy Quran and the household will never be separated f r o m each other till the resurrection day. And inseparability means that the household of the Prophet (a.s.) do not show any disagreement even unintentionallyon teachings of the Holy Quran, and this meaning is only in accord with infallibility of the household of the Prophet (a.s.). And if the household of the Prophet be sinful, they

have been absolutely separated f r o m the Holy Quran; because there is no kind of error and mistake in the Holy Quran. 5- We read in some of narrations of Thaqalayn about the Holy Quran that: "" The Holy Quran is a rope f r o m the sky to the earth. The sky is the place of revelation of kindness. Thus, it has been recommended to raise hands toward the sky at the time of praying. The Holy Quran is like a rope and connection between Allah and servants, if anyone hold it fast, he will definitely benefit f r o m clear origins of divine teachings. The household of the Prophet (a.s.) are also like this, if anyone imitates and obeys them, he reaches the source of bounty and absolute perfection and receives happiness of this life and next life, and this matter requires the infallibility of the household of the Prophet (a.s.) like the Holy Quran. 6- It has been quoted in narration of Tirmizi f r o m the Prophet (s.a.w.) that: "" Look and reflect that how you will consider my right about these two successors. This explanation clearly signifies the necessity of absolute obedience of those two ones, and therefore it is in accord with infallibility. 7- It has been mentioned in most narrations that: "" This sentence that is with , means: you will never be gone astray by holding the book and the household of the Prophet (s.a.w) fast that they will never be separated f r o m each other , and this is only in accord with infallibility; because objecting to the truth is also a kind of misguidance, and it is applied to anyone who is not infallible. As a result it is necessary that the follower of the household of the Prophet (a.s.) be not absolutely immune f r o m misguidance, while this meaning is contrary to both the appearance of Thaqalayn tradition and its explanation. The meaning of holding fast and following the book and the household is not merely loving those two ones, respecting them and performing the obligatory and recommended rights of them; as it is understood f r o m saying of some people who invert the facts usually, such as ibn Hajar Makki; because this meaning definitely is contrary to not only the appearance of narrations but also their explanations. 8- We read in some narrations of Thaqalayn that the Prophet (s.a.w.) said: " " Do not surpass these two that you will be destroyed. This explanation also signifies infallibility of the book and the household in turn.[2]

References [1] - Ahl al- Bayt Fatima al- Zahra, p. 75. [2] - Ali Asghar Rizwani, Imamology and Answering to the Doubts, vol. 2, p. 330.

Imams infallibility in the Holy Quran

Question: Answer:
Question: How does Ibtila verse signify the necessity of Imams infallibility? Answer: Ibtila verse clearly signifies that cruel people will not be designated as Imam: [1] And when his Lord tried Ibrahim with certain words, he fulfilled them. He said: Surely I will make you an Imam of men. Ibrahim said: And of my offspring? My covenant does not include the unjust, said He. The meaning of Imamate that the Glorified Allah gave to Ibrahim and his children was other than prophecy, because Allah addressed him and gave him the good news of his Imamate, while he was a prophet. It is understood that the Imamate of which Ibrahim was given good news was other than prophecy. Because Ibrahim asked Allah for his childrens Imamate and He granted his prayer, but He excluded the cruel people. The meaning of non-cruel is someone who has not oppressed during his life. Two points signify the matter: First: The high purpose of designating any person as Imam is performing divine law in the society. If the leader be a pure man and pattern, and no disobedience and error be in his brilliant record, the purpose of being appointed to that high rank will be reached. But if he be sinful and vicious in a part of his life, he will become a target of reproofs, and it is unlikely that his saying affects, and people accept easily his leadership, but people will say about him that: yesterday, he committed sin, today he orders to the truth and he wants to destroy falsehood?! For reaching that purpose, wisdom orders that Imam should be pure of any vice and sin during his entire life, if repentance be useful in personal life, it does not have such an effect on social life, and people will not be obedient and enamored. Second: People are divided in to four groups regarding injustice: 1- A person who has been cruel in his entire life. 2- A person who has been pure and immune f r o m injustice. 3- A person who has been cruel in the beginning of his life and repented in the end of his life.

4- A person who has been pure in the beginning of his life and become cruel in the end of his life. Now, we should see that Ibrahim who asked for some of his childrens Imam ate, which of them has he desired? Ibrahim never ask for the first and fourth groups of his childrens Imamate. Because it is evident that a person who has been swamped with injustice, or be cruel at the time of taking charge of Imamate, he cannot be trusted. Two other groups will remain, that is, the second and third groups. The Almighty Allah has asserted that His covenant does not include the cruel people, and in this term, cruel one include no group except the third group, that is, a person who has been cruel in the beginning of his life and repented at the time of taking charge of Imamate. Therefore, just the second group remains, that is, a person who has been pure during his entire life, and has not misled about the right before taking charge of Imamate and after that.[2] References [1] - Quran, Al- Baqara, verse. 124. [2] - Aspect of Shia beliefs, p. 210.

The doubt of the revelation of the verse of Proclamation (Tabligh) regarding the protection of the Prophet (s.a.w.) in Medina

Question: Answer:
Question: Is this saying of the Sunni true that the verse of Proclamation has been revealed regarding the protection of the Prophet (s.a.w.) in Medina? Answer: some of the Sunni scholars have justified the verse of Proclamation in such a way to make it irrelevant to neither the event of Ghadir nor the leadership of Ali Ibn Abi Talib (a.s.). They believe that before the revelation of this verse, the Prophets life (s.a.w.) used to be protected but after the revelation of the verse and Gods promise to protect his life, the Prophet (s.a.w.) discharged the guards and told them, (you are free to) go, (the Exalted) God protects me. In reply to them we say that: first, this matter that the mentioned verse has been revealed twice once in the beginning of his prophetic mission and another time in the late of his prophetic mission in Medina[1]- cannot be considered as a solution, because if the verse had been revealed in the beginning of his prophetic mission, in which there is Gods promise, it would have not bee n necessary to protect the Prophets life (s.a.w.) in Medina by his companions. Second, basically the Sunni commentators have considered these narratives unusual and they have consensus on this matter that the mentioned verse had been Medinite and it had been revealed in the late of the Prophets prophetic mission, and it is in contrast to the narrative specifying that the verse has been revealed to

stop the Prophets protection by Abi Talib (a.s.)[2], because according to the narrative, the Prophets protection (s.a.w.) was in Mecca, while the verse was Medinite. Third, if these narratives have valid documents, they are not in concerned with the verse and there isnt any inconsistency between them and the verse, but the narratives clarify the Prophets arg ument (s.a.w.) for a part of the verse, and there is a big difference between the cause of revelation of the verse and the Prophets argument for a part of the verse[3]. References [1] Tafsir Ibn Kathir, Vol. 2, p. 79. [2] Tafsir Ibn Kathir following the verse. [3] Ali Asghar Rizwani, Imamology and Answering to the Doubts (1), p. 258

The verse of Proclamation (Tabligh) according to the Shia

Question: Answer:
Question: What is the view point of the Shia about the verse of Proclamation? Answer: the Shia believes that the verse of Proclamation (Tabligh) is about the leadership of Imam Ali (a.s) and a justification for this verse " " : O messenger, deliver what is sent down to you f r o m your lord (to the people); if you do not, you will not have conveyed his message. Allah protects you f r o m (the probable dangers of) the people. Allah does not guide the nation, the (obstinate) unbelievers, because first, the Exalted God has laid so much stress on this matter that not proclaiming that (by the Prophet (s.a.w.)) is equal to not proclaiming the Prophets (s.a.w.) prophecy, and this matter is the leadership and the succession of the Prophet (s.a.w.) which Amir alMuminin (s.a.w.) should take the responsibility of the Prophets duties. Second, it can be realized f r o m the verse that it was difficult for the Prophet (s.a.w.) to proclaim that matter; because he was worried that the people would disobey him and destroy all he had done during 33 years by causing disagreement, and it was just proclaiming the leadership of Amir al-Muminin (a.s). A brief review of Qurans verses signifies that the prophecy was (Gods) covenant with the Prophet (s.a.w.)[1] and he was assigned to be resistant and patient by God.[2] So he has never neglected proclaiming Gods religion and delivering His messages and he has never surrendered to irrational requests and objections. [3] The Prophet (s.a.w.) has never stopped delivering messages neither for being in tolerable for others such as, the story of Zeinab (Zayds wife)[4] nor for being ashamed of the believers[5], protecting himself or for other peoples sayings. So, the Prophet (s.a.w.) was worried

about something else (not about being murdered), which was the consequence of the hypocrites denials, and the negative reactions of some of his companions against this message which would have resulted in nullifying their acts and intensification of the hypocrites heresy, and on the other side, their denials and heresy would have hindered the continuation of the prophecy or even its basis, and it would have resulted in the annihilation of the religion. Third, the <Ikmal > verse has been considered to be about Amir al-Muminin (a.s.), according to the narratives with valid documents f r o m the Shia and the Sunni. As an example, we can refer to the late Tabari who has quoted f r o m Ayashi and Haskani in <Majma al-Bayan>[6] that the mentioned verse has been revealed regarding Alis leadership on the day of Ghadir. The writer of the commentary of Nur al-Thaqalayn[7] has written, when this verse :o messenger, deliver what is sent down to you f r o m your lord (to the people); if you do not, you will not have conveyed his message. Allah protects you f r o m (the probable dangers of) the people. Allah does not guide the nation, the (obstinate) unbelievers was revealed, the Prophet (s.a.w.) grasped Alis hand and said, O Muslims, this person will be your leader (Wali) after me . Ayashi has mentioned in his Tafsir[8] that the cause of revelation of this holy verse had been the event of Ghadir Khum. It has been mentioned in Safis Tafsir[9] that, in a narrative f r o m Imam Baqir (a.s.), it has been quoted f r o m the Prophet (s.a.w.) that he said, the Gabriel was revealed upon me during the revelation of this verse :o messenger, deliver what is sent down to you f r o m your lord (to the people); if you do not, you will not have conveyed his message. Allah protects you f r o m (the probable dangers of) the people. Allah does not guide the nation, the (obstinate) unbelievers and he commanded me (on behalf of God) to stop at this place (Ghadir Khum) and to proclaim any black or white people that verily Ali Ibn Abi Talib (s.a.w.) is the brother, successor, caliph and Imam after me . As a result, the meaning of < > was the leadership of his holiness, Ali (a.s.), which the Prophet (s.a.w.) was delegated to proclaim it.[10] References [1] Ahzab Sura, verse No. 7 [2] Hud Sura, verse No. 12 [3] Yunes Sura, verse No. 15 [4] Ahzab Sura, verse No. 37 [5] Ahzab Sura, verse No. 53

[6] Majma al-Bayan, Vol. 3, p. 343 [7] Nur al-Thaqalayn, Vol. 2, p. 156 [8] Tafsir al-Ayashi, Vol. 1, p. 349 [9] Tafsir al-Safi, Vol. 2, p. 47 [10] Ali Asghar Rizwani, Imamology and Answering to the Doubts (1), p. 257