Chapter Six – The Ithna ‘Ashariyyah Shia

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Chapter Six

The Ithna ‘Ashariyyah Shia

Introduction

The Imamiyyah sect who assert the Imamah of an alleged individual they name Muhammad ibn al Hassan al ‘Askari; al Sam’ani speaks of them in al Ansab:

 

الإمامية جماعة من غلاة الشيعة وإنما لقبوا بهذا اللقب لأنهم يرون الإمامة لعليّ وأولاده ويعتقدون أنه لا بد للناس من إمام وينتظرون إماماً سيخرج في آخر الزمان

The Imamiyyah are a group of radical, extremist Shia. They were given this title as they suppose Imamah for ‘Ali and his progeny and believe that an Imam is necessary for people. They await an Imam who will emerge at the end of time.[1]

 

وهي الطائفة التي تسمى بالاثنى عشرية لإعتقادهم إمامة الاثنى عشر من علي بن أبي طالب والحسن بن علي وإمامة أخيه الحسين وإمامة زين العابدين علي بن الحسين وإمامة محمد بن علي الباقر وإمامة جعفر بن محمد الصادق وإمامة موسى بن جعفر الكاظم وإمامة علي بن موسى الرضا وإمامة محمد بن علي الجواد وإمامة علي بن محمد الهادي وإمامة الحسن بن علي العسكري وإمامة محمد بن الحسن المهدي وهو الِإمام الثاني عشر

They are named the Ithna ‘Ashariyyah as they believe in the Imamah of twelve individuals, viz. ‘Ali ibn Abi Talib, Hassan ibn ‘Ali, his brother—Hussain, Zayn al ‘Abidin ‘Ali ibn al Hussain, Muhammad ibn ‘Ali al Baqir, Jafar ibn Muhammad al Sadiq, Musa ibn Jafar al Kazim, ‘Ali ibn Musa al Rida, Muhammad ibn ‘Ali al Jawwad, ‘Ali ibn Muhammad al Hadi, Hassan ibn ‘Ali al ‘Askari, and Muhammad ibn al Hassan al Mahdi—the Twelfth Imam.[2]

 

ويسمون أيضاً الجعفرية باعتبار أن مذهبهم في الفروع هو مذهب الإمام جعفر بن محمد الصادق عليهما السلام ونسب مذهبهم في الفروع إليه باعتبار أن أكثره مأخوذ عنه

They are also called the Jafariyyah considering the fact that their school of thought in jurisprudence is the school of thought of Imam Jafar ibn Muhammad al Sadiq rahimahu Llah. They thus attribute their school of thought in jurisprudence to him, considering that majority of it is taken from him.[3]

 

They are also labelled the Rafidah or Rawafid due to them failing to help and follow their Imams, deceiving them, and being disloyal to them as ‘Ali radiya Llahu ‘anhu described them:

 

لو ميزت شيعتي لما وجدتهم إلا واصفة ولو امتحنتهم لما وجدتهم إلا مرتدين ولو تمحصتهم لما خلص من الألف واحد

If you had to distinguish my partisans, you will not find them except flatterers. Had you examined them, you will not find them except apostates. Had you scrutinised them closely, not even one of a thousand will exit pure.[4]

 

Moreover, ‘Ali ibn al Hussain, titled Zayn al ‘Abidin, stated:

 

إنه لم يبق أحد من شيعة الحسين إلا ارتدّ تخاذلاً وجبنا ورفضا لنصرتهم إياه اللهم إلا الخمسة أبو خالد الكابلي ويحيى ابن أم الطويل وجبير بن مطيع وجابر بن عبد الله وشبكة التي كانت زوجة الحسين

Each of the partisans of Hussain turned apostate due to desertion, cowardice, and failing to assist him; O Allah; except five: Abu Khalid al Kabili, Yahya ibn Umm al Tawil, Jubayr ibn Muti’, Jabir ibn ‘Abdullah, and Shabkah—Hussain’s wife.[5]

 

ورفضهم مناصرة أئمتهم وخذلانهم إياهم وتركهم أوحاداً في المعارك والحروب التي هم أسعروا نيرانها معروف ومشهور ولقد ذكرنا بعض الوقائع منها فيما سبق ومن أراد التفصيل فليرجع إلى كتاب مقاتل الطالبيين للأصفهاني فإنه ليجد هناك المئات من أولاد علي بن أبي طالب الذين دعوا إلى الخلافة والحكم ثم خذلوا ورفضوا من قبل الشيعة وقيل إنهم سموا بالروافض لرفضهم زيد بن علي بن الحسين على مدحه أبا بكر وعمر فقال زيد رفضونا اليوم ولذلك سموا هذه الجماعة بالرافضة

They are notorious and infamous for failing to assist their Imams, deserting them, and leaving them alone on the battlefield and during the wars—the flames of which they ignited. We have related few incidents previously of this nature. Whoever desires further details should study al Asbahani’s Maqatil al Talibiyyin and he will find hundreds of the offspring of ‘Ali ibn Abi Talib radiya Llahu ‘anhu who were called to caliphate and leadership, but were subsequently forsaken and deserted by the Shia. It is said that they are labelled Rawafid due to them forsaking Zaid ibn ‘Ali ibn al Hussain upon his praise for Abu Bakr and ‘Umar. Zaid remarked, “They deserted us today.” Hence, this group were dubbed the Rafidah.[6]

 

Al Razi makes a similar observation:

 

إنما سموا بالروافض لأن زيد بن علي بن علي بن الحسين بن علي بن أبي طالب رضي الله عنه خرج على هشام بن عبد الملك فطعن عسكره في أبي بكر فمنعهم من ذلك فرفضوه ولم يبق معه إلا مائتا فارس فقال لهم أي زيد بن علي رفضتموني قالوا نعم فبقى عليهم هذا الأسم

They are called the Rawafid because Zaid ibn ‘Ali ibn ‘Ali ibn al Hussain ibn ‘Ali ibn Abi Talib radiya Llahu ‘anhu rebelled against Hisham ibn ‘Abdul Malik. His army criticised Abu Bakr and he prevented them from this. They thus forsook him leaving him with only two hundred riders. Zaid ibn ‘Ali questioned them, “Have you forsaken me?” “Yes,” they replied. This name thus stuck with them.[7]

 

Regarding this view:

 

الرافضة لقب ينبز به من يقدّم علياً عليه السلام في الخلافة وأكثر ما يستعمل للتشفي والانتقام وإذا هاجت هائجة العصبية لم يتوقف في إطلاقه على كل شيعي

Rafidah is a title given derisively to one who places ‘Ali rahimahu Llah at the head of caliphate. It is used mostly for gratification of one’s thirst for revenge and vengeance. When fanaticism rages, he does not hold back in applying it to every Shia.[8]

 

This is based on pure ignorance or disregard, trying to escape the shame that clings to them till the end of time. It appears in the Shia authentic hadith book:

 

عن محمد بن سليمان عن أبيه أنه قال قلت لأبي عبد الله جعفر الإِمام السادس المعصوم حسب زعم الشيعة جعلت فداك فإنا قد نبذنا نبذاً أثقل ظهورنا وماتت له أفئدتنا واستحلت له الولاة دماءنا في حديث رواه لهم فقهاؤهم قال فقال أبو عبد الله عليه السلام الرافضة قلت نعم قال لا والله ما هم سموكم ولكن الله سماكم به

Muhammad ibn Sulaiman reports from his father who said: I said to Abu ‘Abdullah Jafar—the sixth infallible Imam according to them, “May I be sacrificed for you. We have been given a derisive title which has burdened our backs, killed our hearts, and permitted our blood for the rulers in a hadith their jurists narrate to them.”

Abu ‘Abdullah rahimahu Llah enquired, “Rafidah?”

“Yes,” I replied.

He commented, “No, by Allah. They did not brand you. Rather, Allah branded you.”[9]

 

They name themselves al khassah (the elite) and everyone besides them al ‘ammah (the masses), as was the practice of the Jews.[10]

These are the common names of this sect.

 

The Alleged Absent Imam

Those who believe in the alleged absent Imam have been given the names we listed. They were perplexed regarding his existence and birth before affirming his Imamah of the Shia and leadership of Shi’ism.

 

فاضطربت فيه أقوالهم وتضاربت فيه آراؤهم فقائل يقول بأن أباه مات ولم ير له أثر ولم يعرف له ولد ظاهر

Their statements differed and their opinion clashed. One said that his father died whereas his trace was not apparent and a visible child of his was not known.[11]

 

One said: His slave girl was pregnant. However, this pregnancy was false or the foetus was miscarried as al Kulayni mentions in a lengthy narration from Ahmed ibn ‘Ubaidullah ibn Khaqan who said:

 

إن الحسن العسكري لما مات صارت سرّمن رأى ضجة واحدة وبعث السلطان إلى داره من فتشها وفتش حجرها وختم على جميع ما فيها وطلبوا أثر ولده وجاءوا بنساء يعرفن الحمل فدخلن إلى جواريه ينظرن إليهن فذكر بعضهن أن جارية هنا بها حمل فجعلت في حجرة ووكل بها نحرير الخادم وأصحابه ونسوة معهم ولم يزل الذين وكلوا بحفظ الجارية التي توهم عليها الحمل لازمين حتى تبين بطلان الحمل

When Hassan al ‘Askari passed away, Surra Man Ra’a wailed in one voice. The Sultan sent investigators to inspect the house and the rooms and put a stamp on all belongings therein. They searched for the sign of a child. They hired women who recognise pregnancy. These women entered upon his slave-girls to examine them. One of them mentioned that a slave-girl is pregnant. She was placed in a room and a skilled servant, his associates, and women were assigned to her. Those assigned to her remained by the slave-girl who was suspected to be pregnant until the falsity of the pregnancy became manifest.[12]

 

Someone claimed:

بل ولد لحسن بعده بثمانية أشهر

A child was born to Hassan eight months after his passing.”[13]

 

Others said that this alleged child was born two years before his demise.

 

فأما مولده بسر من رأى في ثالث وعشرين من رمضان سنة ثمان وخمسين ومائتين

He was born in Surra Man Ra’a on the 23^rd of Ramadan, 258 AH.[14]

 

Some said:

كان مولده في سنة ست وخمسين

He was born in 256 AH.[15]

 

Someone claimed: He was born five years before his death.

 

وكان مولده عليه السلام ليلة النصف من شعبان سنة خمس وخمسين ومائتين

His birth was on the middle night of Sha’ban, 255 AH.[16]

 

Likewise, they differed regarding the name of the alleged slave girl who mothered him. Narjis,[17] Suqayl or Sayqal,[18] Hakimah[19], and other names have been suggested.

Ibn Hazm comments:

 

وقالت القطيعية من الإِمامية الرافضة كلهم وهم جمهور الشيعة ومنهم المتكلمون والنظارون والعدد العظيم بأن محمد بن الحسن بن علي بن محمد بن علي بن موسى بن جعفر بن علي بن الحسين بن علي بن أبي طالب حي لم يمت ولا يموت حتى يخرج فيملأ الأرض عدلاً كما ملئت جوراً وهو عندهم المهدي المنتظر ويقول طائفة منهم إن مولد هذا الذي لم يخلق قط في سنة ستين ومائتين سنة موت أبيه وقالت طائفة منهم بل بعد موت أبيه بمدة وقالت طائفة منهم بل في حياة أبيه ورووا ذلك عن حكيمة بنت محمد بن علي بن موسى وأنها شهدت ولادته وسمعته يتكلم حين سقط من بطن أمه ويقرأ القرآن وأن أمه نرجس وأنها كانت هي القابلة وقال جمهورهم بل أمه صقيل وقالت طائفة منهم بل أمه سوسن وكل هذا هوس ولم يعقب الحسن المذكور لا ذكراً ولا أنثى فهذا أول نوك الشيعة ومفتاح عظيماتهم وأخفها وإن كانت مهلكة

The Qati’iyyah of the Imamiyyah Rafidah are unanimous—and they are the majority of the Shia; among whom are the scholars of ‘aqidah, keen-eyed, and a huge number—that Muhammad ibn al Hassan ibn ‘Ali ibn Muhammad ibn ‘Ali ibn Musa ibn Jafar ibn ‘Ali ibn al Hussain ibn ‘Ali ibn Abi Talib is alive and did not die, and will not die until he emerges and fills the earth with justice just as it was filled with injustice. He—according to them—is the Mahdi, the awaited. A group of them say: The birth of this individual—who was never ever created—took place in 260 AH, the year his father died. A group suggest: Rather, he was born sometime after his father’s death. Another party claims: Rather, he was born during the lifetime of his father. They report this from Hakimah bint Muhammad ibn ‘Ali ibn Musa who witnessed his birth and heard him speaking and reciting the Qur’an after being delivered from his mother’s stomach. His mother is Narjis and she was the midwife. Majority of them say: Rather, his mother was Suqayl. A group suggest that her name was Sawsan. All this is a fantasy. Hassan did not have any male or female offspring. This is the first idiocy of the Shia, the key to their disasters, and the lightest of them—albeit destructive.[20]

 

Then you have the tales fabricated and concocted concerning the birth of this child—who was never ever born—him being concealed from the eyes of the elite and common folk, close and distant, and the ignorance of the Ahlul Bayt and household members of his existence. Add to this, the manner he rose to the rank of Imamah and encompassed all the knowledge peculiar to and necessary for Imamah according to the Shia. All this forced the Shia to concoct tales and exaggerate lies to establish their claim which is not founded and will never be as their tales are suitable to be labelled superstitions, fibs. These fabrications testify to their failure and inability to bring the non-existent individual into existence. We relate to the reader some of these fairy tales so he may be certain of the falsehood and deception of the Shia and their true reality. Due to the significance of the topic, we wish to provide detail, especially considering the fact that the Ithna ‘Ashariyyah is the only sect who claim genuine Shi’ism and claimed that they are the original Shia, whereas their creed and religiosity is founded on the existence of an absent, non-existent entity.

The Shia Mufassir, one of their authorities—whom they title Amin al Islam—a scholar of the sixth century, Abu ‘Ali al Tabarsi writes in his book quoting from the Shia al Saduq, one of their hadith experts, whom they included in their four authentic books, Ibn Babawayh al Qummi[21]:

 

فمن الأخبار التي جاءت في ميلاده (ع) ما رواه الشيخ أبو جعفر بن بابويه عن محمد بن الحسن بن الوليد عن محمد بن يحيى العطار عن الحسين بن رزق الله عن موسى بن محمد بن القاسم بن حمزة عن حكيمة بنت محمد بن علي بن موسى بن جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب عليهم السلام قال حدثتني حكيمة بنت محمد بن الرضا (ع) قالت بعث إلي أبو محمد الحسن بن علي (ع) فقال يا عمة اجعلي إفطارك الليلة عندنا فإنها ليلة النصف من شعبان وإن الله تعالى سيظهر في هذه الليلة الحجة وهو حجة الله في أرضه قالت فقلت له ومن أمه قال نرجس فقلت له جعلني الله فداك ما بها أثر فقال هو ما أقول لك قالت فجئت فلما سلمت وجلست جاءت تنزع خفي وقالت لي يا سيدتي كيف أمسيت فقلت بل أنت سيدتي وسيدة أهلي قالت فأنكرت قولي وقالت ما هذا فقلت لها يا بنية إن الله تعالى سيهب لك في ليلتك هذا غلاماً سيداً في الدنيا والآخرة قالت فخجلت واستحييت فلما أن فرغت من صلاة العشاء الآخيرة أفطرت وأخذت مضجعي فرقدت فلما كان في جوف الليل قمت إلى الصلاة ففرغت من صلاتي وهي قائمة ليس بها حادث ثم جلست معقبة ثم اضطجعت ثم انتبهت أخرى وهي راقدة ثم قامت فصلت ونامت قالت حكيمة وخرجت اتفقد الفجر فإذا أنا بالفجر الأول كذنب السرحان وهي نائمة قالت حكيمة فدخلتني الشكوك فصاح بي أبو محمد من المجلس فقال لا تعجلي يا عمة فإن الأمر قد قرب قال فجلست فقرأت الم السجدة و يس فبينا أنا كذلك إذا انتبهت فزعة فوثبت إليها فقلت اسم الله عليك ثم قلت لها تحسين شيئاً قالت نعم فقلت لها اجمعي نفسك واجمعي قلبك فهو ما قلت لك قالت حكيمة ثم أخذتني فترة وأخذتها فترة فانتبهت بحس سيدي فكشفت الثوب عنها فإذا به عليه السلام ساجداً يتلقى الأرض بمساجده فضممته إلي فإذا أنا به نظيف منظف فصاح بي أبو محمد هلمي إلي ابني يا عمة فجئت به إليه فوضع يديه تحت أليتيه وظهره ووضع قدميه على صدره ثم أدلى لسانه في فيه وأمر يده على عينيه وسمعه ومفاصله ثم قال تكلم يا بني فقال أشهد أن لا إله إلا الله وأشهد أن محمداً رسول الله ثم صلى على أمير المؤمنين وعلى الأئمة (ع) إلى أن وقف على أبيه ثم أحجم ثم قال أبو محمد يا عمة اذهبي به إلى أمه ليسلم عليها وائتيني به فذهبت به فسلم ورددته ووضعته في المجلس ثم قال عليه السلام يا عمة إذا كان يوم السابع فائتينا قالت حكيمة فلما أصبحت جئت لأسلم على أبي محمد وكشفت الستر لأتفقد سيدي فلم أره فقلت له جعلت فداك ما فعل سيدي قال يا عمة استودعناه الذي استودعت أم موسى قالت حكيمة فلما كان يوم السابع جئت وسلمت على أبي محمد فقال هلمي إلي ابني فجئت بسيدي وهو في الخرقة ففعل به كفعلته الأولى ثم أدلى لسانه في فيه كأنما يغذيه لبناً أو عسلاً ثم قال تكلم يا بني فقال أشهد أن لا إله إلا الله وثنى الصلاة على محمد وعلى أمير المؤمنين وعلى الأئمة حتى وقف على أبيه (ع) ثم تلا هذه الآية ونريد أن نمن على الذين استضعفوا في الأرض ونجعلهم أئمة ونجعلهم الوارثين ونمكن لهم في الأرض ونري فرعون وهامان وجنودهما منهم ما كانوا يحذرون

 

Among the incidents narrated of his birth is what Sheikh Abu Jafar ibn Babawayh narrated—from Muhammad ibn al Hassan ibn al Walid—from Muhammad ibn Yahya al ‘Attar—from Hussain ibn Rizq Allah—from Musa ibn Muhammad ibn al Qasim ibn Hamzah—from Hakimah bint Muhammad ibn ‘Ali ibn Musa ibn Jafar ibn Muhammad ibn ‘Ali ibn al Hussain ibn ‘Ali ibn Talib rahimahu Llah who said—Hakimah bint Muhammad ibn al Rida narrated to me saying:

Abu Muhammad Hassan ibn ‘Ali sent a message to me saying, “O aunt, break your fast tonight by us as it is the middle night of Sha’ban. And certainly Allah subhanahu wa ta ‘ala will publicise on this night the authority, and he is the authority of Allah, on His earth.

I said to him, “Who mothered him?”

He answered, “Narjis.”

I said to him, “May Allah make me your sacrifice. She does not have any sign?”

He explained, “It is as I have told you.”

She continues: So, I arrived. After greeting and sitting down, she came to take off my shoes and said to me, “O my master, how are you feeling this evening?”

I said, “Rather, you are my master and the master of my household.”

My statement startled her so she asked, “What does this mean?”

I explained, “O daughter, indeed, Allah subhanahu wa ta ‘ala will bless you in this night with a child who will be a leader in the world and the Hereafter.” She felt shy and modest.

After I completed Salat al ‘Isha’, I opened my fast and went to bed and slept away. In the middle of the night, I stood up to perform salah. As soon as I completed my salah, I saw her standing without anything happening. I sat down again and lied down. When I opened my eyes, she was asleep. She then stood up and performed salah, and then slept away.

Hakimah says: I exited to check on true dawn and it had appeared like the tail of a wolf, and she was still asleep. Doubts began to haunt me. Abu Muhammad shouted to me from his seat, “Do not be hasty, O aunt, as the event has drawn close.” I thus sat down and recited Surah al Sajdah and Yasin. While in this condition, she woke up suddenly so I rushed towards her and said, “The name of Allah be upon you.” I then asked her, “Do you feel something.”

“Yes,” she replied.

I told her, “Compose yourself and compose your heart as it is what I notified you about.”

Hakimah continues: An interval of time passed over me and her. I then woke up to the sound of my master. I removed the cloth from her and saw him rahimahu Llah prostrating, pressing his limbs against the earth. I embraced him and found him to be absolutely clean.

Abu Muhammad shouted to me, “Bring my son to me, O aunt!”

I brought him. He placed his hands under the baby’s rear and back and placed his feet on his chest. He then suspended his tongue into the baby’s mouth and passed his hand over his eyes, ears, and joints. He then said, “Speak, O my beloved son.”

The baby said, “I testify that there is no deity besides Allah and I testify that Muhammad is the Messenger of Allah.”

He then sent salutations upon Amir al Mu’minin and the Imams ‘alayhim al Salam until his father, and then stopped.

Abu Muhammad said, “O aunt, take him to his mother so he may greet her and bring him back.”

I took him. He greeted her and she replied. I then placed him in the gathering.

He ‘alayh al Salam then said, “O aunt, come to us on the seventh day.”

Hakimah said: Next morning, I went to greet Abu Muhammad. I opened the veil to search for my master, but did not see him. I asked him, “May I be sacrificed for you, what has happened to my master?”

He explained, “O aunt, we gave him in the care of the One in whose care Musa’s mother placed him.”

Hakimah continues: On the seventh day, I came and greeted Abu Muhammad. He said, “Bring my son to me.”

I brought him my master, while he was wrapped in a cloth. He did to him what he did the first time. He then dangled his tongue in his mouth, as if he was feeding him milk or honey.

He then said, “Speak, O my son.”

The baby said, “I testify that there is no deity besides Allah.”

He then sent salutations upon Muhammad, Amir al Mu’minin, and the Imams until his father. He then recited this verse, “And We wanted to confer favour upon those who were oppressed in the land and make them leaders and make them inheritors. And establish them in the land and show Firoun and Haman and their soldiers through them that which they had feared.”[22]

 

The seal of the Shia Muhaddithin, Mulla Baqir al Majlisi, has narrated a similar report with plenty additions—from al Kulayni, author of al Kafi—from Ibn Babawayh al Qummi—from Sheikh al Ta’ifah al Tusi—from Sayed Murtada whom they title ‘Alam al Huda and others.[23] The Shia Historian, Biographer, and Muhaddith ‘Abbas al Qummi narrates it in Muntaha al Amal.[24]

The Shia narrate from the senior Muhaddithin—from Ibn Babawayh al Qummi and from Sheikh al Ta’ifah al Tusi—through reliable trustable chains [according to them] an abundance of nonsensical trash the mention of which embarrasses a human, sound intelligence discards, and sensibility defies. However, where will those who insult the Companions of the Messenger have any modesty and shame. Among the things that appear in the narration is that Hakimah states[25]:

 

بدأت أقرأ على نرجس إنا أنزلناه في ليلة القدر فأجابني الجنين من بطنها يقرأ بمثل ما أقرأ وسلمّ عليّ ففزعت لما سمعت فصاح بي أبو محمد عليه السلام لا تعجبي من أمر الله إن الله تعالى ينطقنا صغاراً بالحكمة ويجعلنا حجة في أرضه كباراً فلم يستتم الكلام حتى غيّبت عني نرجس فلم أرها كأنه ضرب بيني وبينها حجاب فعدوت نحو أبي محمد (ع) وأنا صارخة فقال لي ارجعي يا عمة فإنك ستجدينها في مكانها قالت فرجعت فلم ألبث إلى أن كشف الغطاء الذي بيني وبينها وإذا أنا بها وعليها من أثر النور ما غشى بصري فإذا أنا بالصبي عليه السلام ساجداً لوجهه جاثياً على ركبتيه رافعاً سبابته نحو السماء وهو يقول أشهد أن لا إله إلا الله وأن جدي رسول الله (ص) وأن أبي أمير المؤمنين ثم عد إماماً إماماً إلى أن بلغ إلى نفسه فقال اللهم أنجز لي وعدي وأتمم لي أمري وثبت وطأتي واملأ الأرض بي عدلاً وقسطاً فصاح بي أبو محمد (ع) وقال يا عمة تناوليه وهاتيه فتناولته وأتيت به نحوه فلما مثلت بين يدي أبيه وهو على يدي فسلم على أبيه فتناوله الحسن (ع) مني والطير يرفرف على رأسه ويناوله لسانه فيشرب منه ثم قال امض به إلى أمه لترضعه ورديه إلي قالت فناولته أمه فأرضعته ورددته إلى أبي محمد والطير يرفرف على رأسه فصاح طير منها فقال له احمله واحفظه ورده إلينا في كل أربعين يوماً فتناوله الطير وطار به في جو السماء وأتبعه سائر الطيور فسمعت أبا محمد يقول أستودعك الذي أودعته أم موسى فبكت نرجس فقال اسكتي فإن الرضاع محرم عليه إلا من ثديك وسيعاد إليك كما رد موسى إلى أم موسى وذلك قول الله عز وجل فَرَدَدْنَاهُ إِلٰىٓ أُمِّهٖ كَيْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ قالت حكيمة قلت فما هذا الطير قال هذا روح القدس الموكل بالأئمة عليهم السلام يوفقهم ويسددهم ويربيهم العلم قالت حكيمة فلما أن كان بعد أربعين يوماً رد الغلام ووجهه إلى ابن أخي فدعاني فدخلت عليه فإذا أنا بصبي متحرك يمشي بين يديه فقلت يا سيدي هذا ابن سنتين فتبسم عليه السلام ثم قال إن أولاد الأنبياء والأوصياء إذا كانوا أئمة ينشئون بخلاف ما ينشأ غيرهم وإن الصبي منا إذا أتى عليه شهر كان كمن أتى عليه سنة وإن الصبي منا ليتكلم في بطن أمه ويقرأ القرآن ويعبد الله تعالى عند الرضاع وتطيف به الملائكة وتنزل عليه بالسلام صباحاً ومساءاً قالت حكيمة فلم أزل أرى ذلك الصبي في كل أربعين يوماً إلى أن رأيته رجلاً قبل مضي أبي محمد بأيام قلائل فلم أعرفه فقلت لابن أخي (ع) من هذا الذي تأمرني أن أجلس بين يديه فقال لي هذا ابن نرجس وهذا خليفتي من بعدي وعن قليل تفقدونني فاسمعي وأطيعي

 

I began reciting upon Narjis, “Indeed, We sent it down during the Night of Decree.” The foetus in her womb responded to me and recited what I recited. It greeted me as well. I was amazed at what I heard.

Abu Muhammad rahimahu Llah shouted to me, “Do not be amazed at Allah’s decree. Indeed, Allah subhanahu wa ta ‘ala makes us speak wisdom while infants and appoints us as authorities on His land as adults.”

He did not even finish speaking, and Narjis disappeared from my sight. I could not see her; as if a veil was put between us. I rushed towards Abu Muhammad rahimahu Llah screaming.

He told me, “Return, O aunt, and you will find her at her place.”

I thus returned and immediately the veil between me and her was lifted and I saw her. The effect of light had covered her which blinded my sight. I then saw the child, may peace be upon him, prostrating on his forehead, kneeling on his knees, lifting his index finger towards the sky reciting: “I testify that there is no deity besides Allah and that my grandfather is the Messenger of Allah salla Llahu ‘alayhi wa sallam and that my father Amir al Mu’minin—and he listed all the Imams until he reached himself. O Allah, fulfil my promise, complete my authority, establish my force, and fill the earth with justice and equality because of me.”

Abu Muhammad rahimahu Llah shouted to me saying, “O aunt, pick him up and bring him to me.”

I picked him up and brought him. As soon as I brought him in front of his father, and he was still in my hand, he greeted his father. Hassan rahimahu Llah took him from me while a bird was fluttering above his head dangling its tongue and he was drinking from it.

He then said, “Take him to his mother to suckle him and return him to me.”

His mother took him, breastfed him, and gave him back to Abu Muhammad while the bird was fluttering above his head. The bird shouted. He said to it, “Carry him and protect him. Return him to us after every forty days.”

The bird took him and flew away into the sky and all the other birds followed him. I heard Abu Muhammad saying, “I hand you over into the care of the One in whose care Musa’s mother put him.” Narjis cried. He commanded, “Remain quiet, as breastfeeding is forbidden for him, except from your breast. He will be returned to you just as Musa was returned to his mother. This is Allah’s—the Mighty and Majestic—statement: ‘So We restored him to his mother that she might be content and not grieve.’”

Hakimah says: I asked, “What bird was this?”

He explained, “This is Ruh al Qudus—appointed over the Imams ‘alayhim al Salam, to nurture and train them and teach them knowledge.”

Hakimah says: After forty days, the child was returned to my nephew. He called him. I entered upon him and saw the child moving and walking in front of him. I said in amazement, “O my master, he is two years old.”

He smiled at me and said, “The sons of the Prophets and successors —when they are Imams—grow unlike others. A child from among us in one month grows like one will in a year. A child from amongst us speaks in his mother’s womb and recites the Qur’an and worships Allah while suckling. The angels surround him and descend upon him with peace every morning and evening.”

Hakimah says: I continuously saw this child every forty days until he was an adult few days before Abu Muhammad’s passing, but I did not recognise him at this point. I thus asked, “O nephew, who is this before whom you command me to sit?”

He said, “This is the son of Narjis. This is my khalifah after me. Shortly, you will not find me, so listen and obey.”[26]

 

Al Tabarsi reports a similar narration in A’lam al Wara.[27] He adds:

 

حدثني نسيم الخادم قال قال لي صاحب الزمان وقد دخلت بعد مولده بليلة فعطست فقال يرحمك الله قال نسيم ففرحت بذلك فقال ألا أبشرك بالعطاس فقلت بلى فقال هو أمان من الموت إلى ثلاثة أيام

Nasim al Khadim narrated to me saying: The companion of the era told me after I entered one night after his birth. I sneezed and he said, “May Allah have mercy upon you.” I was elated at this.

He said, “Should I not give you glad tidings of sneezing?”

“Definitely,” I replied.

He explained, “It is safety from death for three days.”[28]

 

Ibn al Fattal writes:

 

لما ولد السيد عليه السلام قال أبو محمد ابعثوا إلى أبي عمرو فبعث إليه فصار إليه فقال له اشتر أربعة آلاف رطل خبز وعشرة آلاف رطل لحم وفرقه واحسبه قال علي بن هاشم وعق عنه بكذا وكذا شاة وروي أنه رأيت له نوراً ساطعاً قد ظهر منه وبلغ أفق السماء ورأيت طيوراً بيضاً تهبط من السماء وتمسح أجنحتها على رأسه ووجهه وسائر جسده ثم تطير فأخبرنا أبا محمد بذلك فضحك ثم قال تلك ملائكة السماء نزلت للتبرك بهذا المولود وهي أنصاره إذا خرج

When Sayed ‘alayh al Salam was born, Abu Muhammad said, “Send word to Abu ‘Amr.”

Word was sent to him and he arrived.

He told him, “Purchase four thousand ratl[29] of flour and ten thousand ratl of meat and distribute it, but keep an account.”

‘Ali ibn Hashim explains: He slaughtered this number of sheep as ‘aqiqah on his behalf.

It is reported that when Sayed ‘alayh al Salam was born, you saw an ascending light appearing from him which reached the horizon of the sky and you saw white birds descending from the sky, passing their wings over his head, face, and the rest of his body before flying away. We informed Abu Muhammad of this who smiled and commented, “Those were the angels of the sky who descended to take blessings from this child. They will be his supporters when he emerges.”[30]

 

Any intelligent person may question:

• Why the fear then? Why hide in the cave when the angels are his supporters and assistants?
• Why the hunt, search, and quest for a child for Hassan al ‘Askari when he was alive all this time and reached maturity, youth, and adulthood?
• How did Hassan’s brother, Jafar, seize his inheritance when an heir from among his children was present?
• Why did Hassan and Hussain—the grandsons of Rasulullah salla Llahu ‘alayhi wa sallam—not grow and develop like him, whereas they have a lofty rank and status recognised by all? Hussain radiya Llahu ‘anhu according to the Shia is the father of the Imams who succeeded him? Added to this, Rasulullah salla Llahu ‘alayhi wa sallam was alive at the time. He was still a child when Rasulullah salla Llahu ‘alayhi wa sallam departed from the world, even in Shia narrations. On this end, a fictional individual grows this quickly and reaches youth with such haste? What is wrong with those people that they can hardly understand any statement?
• Can these fairy tales ever be believed when the fabricators did not master the art of forgery and fabrication and did not have any sense or intelligence?
• The stories of the birds and Narjis disappearing are absolute drivel which story tellers tell at night to pass time in clubs and cafes.
• Moreover, how was all of this hidden from the Hashim and the ‘Alawi family, whereas among them were Hassan’s mother, his brother, and at their head—the chief of that Talibiyyin—Ahmed ibn ‘Abdul Samad, well known as Ibn al Tumar who had the register in which he recorded the ‘Alawi children. Furthermore, when someone claimed that he is Muhammad ibn al Hassan al ‘Askari in 302 AH, this news reached the Khalifah al Muqtadir al ‘Abbasi who commanded all the seniors of the family of Abu Talib to be presented coupled with their chief to decide his case, and all testified to him being an imposter providing evidence that Hassan al ‘Askari did not have any children. The claimant was imprisoned and lashed publicly.[31]

 

All these stories, nay fairy tales, are themselves clear evidence of the failure of the Shia to prove their claim. Add to this the disagreement among the Shia, majority of them opting for the Imamah of others, and the countless views after failing to locate any son of Hassan al ‘Askari after his demise.

Finally, we relate this reliable information, authentic by Shia standards, and documented in the most authentic Shia book, al Kafi, which hits the last nail in the coffin of this topic. Al Kulayni reports—from Ahmed ibn ‘Ubaidullah ibn Khaqan—a well-known Shia who publicised his Shi’ism and his association with Hassan al ‘Askari:

 

لما اعتل بعث السلطان إلى أبيه أن ابن الرضا قد اعتل فركب من ساعته فبادر إلى دار الخلافة ثم رجع مستعجلاً ومعه خمسة من خدم أمير المؤمنين كلهم من ثقاته وخاصته فيهم نحرير فأمرهم بلزوم دار الحسن وتعرف خبره وحاله وبعث إلى نفر من المتطببين فأمرهم بالاختلاف إليه وتعاهده صباحاً ومساء فلما كان بعد ذلك بيومين أو ثلاثة أخبر أنه قد ضعف فأمر المتطببين بلزوم داره وبعث إلى قاضي القضاة فأحضره مجلسه وأمره أن يختار من أصحابه عشرة ممن يوثق به في دينه وأمانته وورعه فأحضرهم فبعث بهم إلى دار الحسن وأمرهم بلزومه ليلاً ونهاراً فلم يزالوا هناك حتى توفي عليه السلام فصارت سرمن رأى ضجة واحدة وبعث السلطان إلى داره من فتشها وفتش حجرها وختم على جميع ما فيها وطلبوا أثر ولده وجاءوا بنساء يعرفن الحمل فدخلن إلى جواريه ينظرن إليهن فذكر بعضهن أن هناك جارية بها حمل فجعلت في حجرة ووكل بها نحرير الخادم وأصحابه ونسوة معهم ثم أخذوا بعد ذلك في تهيئته وعطلت الأسواق وركبت بنو هاشم والقواد وأبي وسائر الناس إلى جنازته فكانت سرمن رأى يومئذ شبيهاً بالقيامة فلما فرغوا من تهيئته بعث السلطان إلى أبي عيسى بن المتوكل فأمره بالصلاة عليه فلما وضعت الجنازة للصلاة عليه دنا أبو عيسى منه فكشف عن وجهه فعرضه على بني هاشم من العلوية والعباسية والقواد والكتاب والقضاة والمعدلين وقال هذا الحسن بن علي بن محمد بن الرضا مات حتف أنفه على فراشه حضره من حضره من خدم أمير المؤمنين وثقاته فلان وفلان ومن القضاة فلان وفلان ومن المتطببين فلان وفلان ثم غطى وجهه وأمر بحمله من وسط داره ودفن في البيت الذي دفن فيه أبوه ولما دفن أخذ السلطان والناس في طلب ولده وكثر التفتيش في المنازل والدور وتوقفوا عن قسمة ميراثه ولم يزل الذين وكلوا بحفظ الجارية التي توهم عليها الحمل لازمين حتى تبيّن بطلان الحمل فلما بطل الحمل عنهن قسم ميراثه بين أمه وأخيه جعفر وادعت أمه وصيته وثبت ذلك عند القاضي

When Hassan al ‘Askari fell ill, the Sultan sent a message to his father that the son of al Rida is ailing. He immediately mounted his conveyance and rushed to the house of the Khalifah and returned in haste with five servants of the Amir al Mu’minin, all reliable and elite in his eyes. Among them was a skilled person. He commanded them to stay permanently at Hassan’s house and keep a check on him and his condition. He sent word to few doctors and commanded them to take turns in examining him morning and evening. After two or three days, he was informed that the patient had weakened. He thus ordered the doctors to stay permanently at his house. He summoned the chief justice who came, and then commanded him to select ten reliable men in religiosity, trustworthiness, and piety whom he sent to the house of Hassan to remain there day and night. They remained by him until he passed away.

Surra Man Ra’a wailed in one voice. The Sultan sent investigators to investigate the house and the rooms and put a stamp on all belongings therein. They searched for the sign of a child. They hired women who recognise pregnancy. These women entered upon his slave-girls to examine them. One of them mentioned that one slave-girl is pregnant. She was placed in a room and a skilled servant, his associates, and women were assigned to her.

He then began preparing his Janazah. The markets were left desolate while the Banu Hashim, leaders, and all and sundry mounted and proceeded to his Janazah. Surra Man Ra’a resembled Qiyamah on that day. After preparing his bier, the Sultan sent a message to Abu ‘Isa ibn al Mutawakkil commanding him to lead the Salat al Janazah. Once the bier was placed for Salah, Abu ‘Isa drew closer and opened his face and showed him to the Banu Hashim, the ‘Alawiyyah and ‘Abbasiyyah, as well as the leaders, scribes, judges, and common folk. He commented, “This is Hassan ibn ‘Ali ibn Muhammad ibn al Rida. He passed away of natural causes on his bed. The servants and trusted men of Amir al Mu’minin—so and so and so and so, the judges so and so and so and so, and the doctors so and so and so and so were present by him.”

He then covered his face and commanded that he be carried from the middle of his house and buried in the home where his father was buried.

After his burial, the Sultan and people began searching for his child. The hunt was hot in the homes and apartments and they postponed distributing his inheritance. Those assigned to guard the slave-girl who was suspected to be pregnant remained by her until the falsity of the pregnancy became manifest. When the pregnancy was ascertained to be untrue, his inheritance was distributed between his mother and brother, Jafar. His mother claimed his bequest which was confirmed by the judge.[32]

 

All the Shia historians, authors, and muhaddithin have documented this incident; al Mufid in al Irshad, al Tabarsi in A’lam al Wara, Al Irbili in Kashf al Ghummah, Mulla Baqir al Majlisi in Jila’ al ‘Uyun, the author of al Fusul al Muhimmah, and ‘Abbas al Qummi in Muntaha al Amal.[33]

This report transmitted by all Shia historians and muhaddithin has totally destroyed what they intended to build—fairy tales, stories, and fables of the birth of the twelfth fictional Imam, his development, and Imamah. Senior Shia authorities and scholars have acknowledged this obvious reality that Hassan al ‘Askari died:

 

لم يظهر ولده في حياته ولا عرفه الجمهور بعد وفاته وتولى جعفر بن علي أخو أبي محمد (ع) وأخذ تركته وسعى في حبس جواري أبي محمد واعتقال حلائله وحاز جعفر ظاهراً تركة أبي محمد عليه السلام واجتهد في القيام عند الشيعة مقامه

His child was not apparent during his lifetime. And majority did not recognise him after the father’s demise. Jafar ibn ‘Ali, the brother of Abu Muhammad rahimahu Llah, assumed responsibility and assumed ownership of his inheritance. He made an effort to detain the slave girls and wives of Abu Muhammad… Jafar obtained the inheritance of Abu Muhammad rahimahu Llah publicly and made an effort to take his place in the sight of the Shia.[34]

Why did they claim the Birth of this Fictional Character?

The Shia were forced to fabricate this fictional character and concoct this fable to avoid the questions directed at them from their opposition and to avoid the predicaments they fell into according to the fundamentals they laid down, the rules they forged, and the principles they made up explaining the qualities, characteristics, and qualities of the Imam as well as his necessary traits. They said:

1. He must appoint a successor.

إن الإمام لا يموت حتى يوصي ويكون له خلف

Indeed, the Imam does not die except after appointing and having a successor.[35]

 

Al Kulayni reports from Jafar who said:

لا يموت الإمام حتى يعلم من يكون بعده فيوصي إليه

The Imam does not die until he knows who will be the Imam after him, thus appointing him.[36]

 

2. He must be among the offspring or offspring’s offspring as al Kulayni narrates from Jafar who declared:

 

لا تعود الإِمامة في أخوين بعد الحسن والحسين أبداً إنما جرت من علي بن الحسين كما قال الله تبارك وتعالى {وأولوا الأرحام بعضهم أولى ببعض في كتاب الله} فلا تكون بعد علي بن الحسين إلا في الأعقاب وأعقاب الأعقاب

Imamah will never return to two brothers after Hassan and Hussain. It started from ‘Ali ibn al Hussain as Allah—the Blessed and Lofty—states: And those of [blood] relationship are more entitled [to inheritance] in the decree of Allah. Hence, after ‘Ali ibn al Hussain, it will only be in the offspring or offspring’s offspring.[37]

 

Al Kulayni reports from ‘Isa ibn ‘Abdullah ibn ‘Umar ibn ‘Ali ibn Abi Talib rahimahu Llah who reports:

 

قلت لأبي عبد الله عليه السلام إن كان كون ولا أراني الله فبمن أئتم فأومأ إلى ابنه موسى قال قلت فإن حدث بموسى حدث فبمن أئتم قال بولده قلت فإن حدث بولده حدث وترك أخاً كبيراً وابناً صغيراً فبمن أئتم قال بولده ثم واحداً فواحداً

I asked Abu ‘Abdullah rahimahu Llah, “If the decision [of death] comes—and may Allah never let me witness it—then who should I follow?”

He pointed to his son Musa.

I asked, “If something happens to Musa, then who?”

“His son,” he replied.

I continued, “If something happens to his son and he leaves a big brother and young son, then who should I follow?”

He replied, “His son. This pattern will continue unabated.”[38]

 

In the manuscript of al Sawafi the following appears:

ثم هكذا أبدا

This will continue forever.[39]

 

To confirm and emphasise this rule, they report from ‘Ali ibn Musa al Rida that he was asked:

 

أتكون الإمامة في عمّ أو خال فقال لا قيل ففي أخ قال لا قيل ففيمن قال في ولدي وهو يومئذ لا ولد له

“Will Imamah be vested in a paternal or maternal uncle?”

“No,” he replied.

“What about a brother,” came the question.

“No,” was the answer.

“Then who?”

“In my son.” At the time, he had no children.[40]

 

The purpose of mentioning this is that it was necessary for him to have a child as his existence is one of the evidences of the validity of Imamah.

 

3. It will only be the eldest son. Al Kulayni reports from ‘Ali ibn Musa:

 

للإمام علامات منها أن يكون أكبر ولد أبيه

There are signs of the Imam. One of them is him being his father’s eldest[41] son.[42]

 

They report from Jafar:

إن الأمر في الكبير ما لم تكن به عاهة

Indeed, the matter (Imamah) lies in the eldest, so long as he does not have an illness.[43]

 

Similar was expressed by ‘Ali ibn Musa ibn Jafar when asked on the sign of the one in authority:

 

الدلالة عليه الكبر

The indication for him is seniority.[44]

 

4. They affirm that an Imam is only washed by an Imam. They report from ‘Ali al Rida who said:

 

إن الإمام لا يغسله إلا إمام من الأئمة عليهم السلام

An Imam is only washed by one of the Imams rahimahumu Llah.[45]

 

5. The armour of Rasulullah salla Llahu ‘alayhi wa sallam will fit him perfectly. They narrate from al Baqir listing the signs of the Imam:

 

ومنها وإذا لبس درع رسول الله صلى الله عليه وآله كان عليه وفقا وإذا لبس غيره من الناس طويلهم وقصيرهم زادت عليهم شبرا

One of the signs is that when he wears Rasulullah’s salla Llahu ‘alayhi wa sallam armour, it fits him perfectly. Anyone else who wears it—be he tall or short—will be off by a handspan.[46]

 

Ibn Babawayh al Qummi relates a similar report from ‘Ali ibn Musa al Rida—the eighth Imam of the Shia:

 

ويستوي عليه درع رسول الله صلى الله عليه وآله

Rasulullah’s salla Llahu ‘alayhi wa sallam armour fits him perfectly.[47]

 

Jafar ibn al Baqir presented this as proof for the Imamah of Musa, his son—according to them. It is reported from ‘Abdur Rahman ibn al Hajjaj that he said to Jafar:

 

جعلني الله فداك قد عرفت انقطاعي إليك فمن ولي الناس بعدك فقال إن موسى قد لبس الدرع وساوى عليه

“May Allah ransom me for you. You are aware of my adherence to it. Who will assume authority over people after you?”

He replied, “Musa wore the armour and it fitted him perfectly.”[48]

 

6. He will possess the weapons of Rasulullah salla Llahu ‘alayhi wa sallam. Al Kulayni reports from ‘Ali ibn Musa ibn Jafar:

 

والسلاح فينا بمنزلة التابوت في بني أسرائيل تكون الإمامة مع السلاح حيث ما كان

Weapons among us are like the Tabut among the Banu Isra’il. Imamah will be with weapons wherever they are.[49]

 

Jafar made a similar remark:

 

يعرف صاحب هذا الأمر بثلاث خصال لا تكون إلا فيه هو أولى الناس بالذي قبله وهو وصيه وعنده سلاح رسول الله صلى الله عليه وآله

The one to take this position is recognised by three traits which will only be in him. He is the most entitled of all to the one before him. He is his wasi. He has the armour of Rasulullah salla Llahu ‘alayhi wa sallam.[50]

 

7. The Imam must be the bravest and most knowledgeable person. Al Kulayni reports from Abu al Hassan:

 

نحن في العلم والشجاعة سواء

We are equal in knowledge and bravery.[51]

 

Al Hurr al ‘Amili narrates from ‘Ali ibn Musa ibn Jafar:

 

الإِمام أحد دهره لا يدانيه أحد ولا يعادله عالم ولا يوجد منه بدل ولا له مثل ولا نظير مخصوص بالفضل كله من غير طلب منه له ولا اكتساب بل اختصاص من الفضل الوهاب

The Imam is the unparalleled individual of his time. No one comes close to him. No scholar matches him. No substitute is found for him. He has no like, no equal. He is distinct with all superiority without seeking it or acquiring it. It is only selection from the Graceful, the Bestower.[52]

 

Ibn Babawayh al Qummi also narrates from ‘Ali ibn Musa ibn Jafar:

 

للإمام علامات يكون أعلم الناس وأشجع الناس

The Imam has many signs. He is the most knowledgeable and the bravest person.[53]

 

8. The Imam does not experience wet dreams nor does he become impure. They report this from ‘Ali ibn Musa ibn Jafar.[54]

 

9. The Imam knows the past and future. Nothing is hidden from him. He possesses all the books revealed from Allah—the Mighty and Majestic—and he reads them despite their diverse languages.[55]

They are many other characteristics and conditions. Ibn Babawayh al Qummi reports from ‘Ali ibn Musa ibn Jafar who said:

 

للإِمام علامات يكون أعلم الناس وأحكم الناس وأتقى الناس وأحلم الناس وأشجع الناس وأسخى الناس وأعبد الناس ويولد مختوناً ويكون مطهرّاً ويرى من خلفه كما يرى من بين يديه ولا يكون له ظلٌّ وإذا وقع على الأرض من بطن أُمّه وقع على راحتيه رافعاً صوته بالشهادة ولا يحتلم وتنام عينه ولا ينام قلبه ويكون محدَّثاً ويستوي عليه درع رسول الله صلى الله عليه وآله ولا يرى له بول ولا غائط لأنَّ الله عزَّ وجلَّ قد وكّل الأرض بابتلاع ما يخرج منه ويكون له رائحة أطيب من رائحة المسك ويكون أولى الناس منهم بأنفسهم وأشفق عليهم من آبائهم واُمّهاتهم ويكون أشدَّ الناس تواضعاً لله عزَّ وجلَّ ويكون آخذ الناس بما يأمرهم به وأكفَّ الناس عما ينهي عنه ويكون دعاؤه مستجاباً حتّى لو أنه دعا على صخرة لانشقّت نصفين ويكون عنده سلاح رسول الله صلى الله عليه وآله وسيفه ذو الفقار ويكون عنده صحيفة فيها أسماء شيعته إلى يوم القيامة وصحيفة فيها أسماء أعدائهم إلى يوم القيامة ويكون عنده الجامعة وهي صحيفة طولها سبعون ذراعاً فيها جميع ما يحتاج إليه ولد آدم ويكون عنده الجفر الأكبر والأصغر إهاب ماعز وإهاب كبش فيهما جميع العلوم حتّى أرش الخدش وحتى الجلدة ونصف الجلدة وثلث الجلدة ويكون عنده مصحف فاطمة عليها السلام وفي حديث آخر إنَّ الإِمام مؤيد بروح القدس وبينه وبين الله عزَّ وجلَّ عمود من نور يرى فيه أعمال العباد وكلّما احتاج إليه لدلالة اطّلع عليه

There are many signs of the Imam: He is the most knowledgeable person, the wisest, the most righteous, the most tolerant, the bravest, the most generous, and the best worshipper. He is born circumcised and purified. He sees behind as he sees ahead. He has no shadow. When he falls on the ground from the womb of his mother, he lands on his rear, raising his voice with the shahadah. He does not experience a wet dream. His eyes sleep, not his heart. He is inspired. The armour of Rasulullah salla Llahu ‘alayhi wa sallam fits him perfectly. No urine or stool is seen of his as Allah—the Mighty and Majestic—has instructed the earth to swallow whatever comes out of him. He has a fragrance more fragrant than musk. He is the most entitled to all people than themselves and more compassionate to them than their fathers and mothers. He has the deepest humility for Allah—the Mighty and Majestic.

He adheres religiously to what he commands people and desists strongly from what he prohibits them. His supplication is answered to the extent that if he supplicates on a boulder, it will split into half. He possesses Rasulullah’s salla Llahu ‘alayhi wa sallam weapons and sword, Dhu al Fiqar. He has a scripture with him with the names of his partisans until the Day of Qiyamah and a scripture with the names of his enemies until the Day of Qiyamah. He possesses the Jami’ah—a scripture the length of which is seventy cubits which contains everything mankind needs. He will possess the major and minor divination, the hide of a goat and the hide of a ram which contains all knowledge to the extent of the penalty for a graze and a skin, half a skin, or third of a skin. He will possess the mushaf of Fatimah radiya Llahu ‘anha.

In another narration: The Imam is supported by Ruh al Qudus. There is a pillar of light between him and Allah—the Mighty and Majestic—in which the actions of servants are seen. Whenever he needs it for indication, he glances at it.[56]

 

10. Finally, it is reported that Jafar said:

لو بقيت الأرض بغير إمام لساخت

If the earth remains without an Imam, it will sink.[57]

He said:

لو لم يبق من الأرض إلا اثنان فأحدهما الحجة

If only two people remain on earth, one will be the authority.[58]

 

These are the major fundamentals upon which they founded their doctrine of Imamah. When they realised that majority of those whom they believe as Imams do not possess these qualities and these conditions are not applicable to them, like some not being the father’s eldest son, e.g., Musa al Kazim and Hassan al ‘Askari, some not washed by another Imam, e.g., ‘Ali ibn Musa ibn Jafar as his son Muhammad al Jawwad did not pass eight years of age at the time and Musa ibn Jafar whose son ‘Ali al Rida did not wash him due to his absence at the time. Need to mention that Muhammad ibn al Rida—the eighth Imam according to them—was in Madinah when he passed away.[59] Similarly, it is not established that Hussain ibn ‘Ali was washed by his son ‘Ali Zayn al ‘Abidin as the latter was sick in bed and the armies of Ibn Ziyad were standing barrier against this. Rasulullah’s salla Llahu ‘alayhi wa sallam armour did not fit some of them like Muhammad ibn ‘Ali al Rida as he was not elder than eight years at the demise of his father as well as his son, ‘Ali ibn Muhammad, who was young when his father passed on. Some did not possess Rasulullah’s salla Llahu ‘alayhi wa sallam weapons. Had it been by him, his brother Zaid would not have wrestled with him over authority and like Musa ibn Jafar against whom ‘Abdullah al Aftah contended. Some were not the most knowledgeable. How can a small child be the most knowledgeable? It is reported from the Shia that those who considered children Imams, their affairs were handed to others until their maturity and knowledge were discerned. Similarly, senior Shia authorities and scholars doubted the knowledge of Jafar ibn al Baqir. Here is Zurarah ibn A’yan, a major Shia narrator regarding whom Jafar himself allegedly said:

 

رحم الله زرارة بن أعين لولا زرارة ونظراؤه لاندرست أحاديث أبي

May Allah have mercy on Zurarah ibn A’yan. Had it not been for Zurarah and his like, the ahadith of my father would cease to exist.[60]

 

Zurarah comments on Jafar and his father:

 

رحم الله أبا جعفر فإن في قلبي عليه لفتة

May Allah have mercy on Abu Jafar. I have disinclination in my heart for him.[61]

 

He also said:

 

وصاحبكم أيضاً ليس له بصر بكلام الرجال

Your companion does not have insight of people’s speech.[62]

 

They passed the same judgement regarding his son Musa’s knowledge. The speaker is Abu Basir al Muradi, one of the four pillars in narrating Shia ahadith. This Abu Basir was promised Jannat by Jafar ibn Muhammad.[63]

Al Kashshi reports—from Shu’ayb al Aqraqufi that Abu al Hassan was spoken about in his presence and Abu Basir commented:

 

أظن صاحبنا ما تناهى حكمه بعد

I feel that our companion’s wisdom has not yet reached its peak.

 

In another narration he says:

 

أظن صاحبنا ما تكامل علمه

I feel that our companion’s knowledge has not reached perfection.[64]

 

As regards bravery, then after Hussain ibn ‘Ali radiya Llahu ‘anhu, none of them were famed with this quality according to Shia narrations. More exactly, everything narrated about them indicates the opposite. Not one of them rebelled against the rulers or sultans. To the contrary, some of them acknowledged their servitude to them, other refused to assist their cousins who rebelled against the rulers and governors, others remained aloof and exercised caution, while others called to loyalty and obedience to them—as we highlighted in the previous chapter. All of this is according to Shia narrations. What Hassan radiya Llahu ‘anhu did and the comments passed about him are well-known and famous.

Emphatic texts state that one of them experienced wet dreams and major ritual impurity like ‘Ali ibn Abi Talib, Hassan, and Hussain radiya Llahu ‘anhum. They report the definite words of Rasulullah salla Llahu ‘alayhi wa sallam:

 

لا يحل لأحد يجنب في هذا المسجد إلا أنا وعلي وفاطمة والحسن والحسين

It is not permissible for anyone to be in the state of major impurity in this Masjid, besides for me, ‘Ali, Fatimah, Hassan, and Hussain.[65]

 

Regarding knowledge of the past and future, had they possessed this, their answers to the questioners would not vary as they would recognise them as their sincere partisans. They would have realised that they are not the opposition. Al Nawbakhti writes:

 

عمر بن رياح زعم أنه سأل أبا جعفر عليه السلام عن مسألة فأجابه فيها بجواب ثم عاد إليه في عام آخر فسأله عن تلك المسألة بعينها فأجابه فيها بخلاف الجواب الأول فقال لأبي جعفر هذا خلاف ما أجبتني في هذه المسألة العام الماضي فقال له إن جوابنا ربما خرج على وجه التقية فشك في أمره وإمامته فلقي رجلاً من أصحاب أبي جعفر يقال له محمد بن قيس فقال له إني سألت أبا جعفر عن مسألة فأجابني فيها بجواب ثم سألته عنها في عام آخر فأجابني فيها بخلاف جوابه الأول فقلت له لم فعلت ذلك فقال فعلته للتقية وقد علم الله أني ما سألته عنها إلا وأنا صحيح العزم على التدين بما يفتيني به فلا وجه لاتقائه إياي وهذه حالي فقال له محمد بن قيس فلعله حضرك من اتقاه فقال له ما حضر مجلسه في واحدة من المسألتين غيري لا ولكن جوابيه جميعاً خرجا على وجه التبخيت ولم يحفظ ما أجاب به في العام الماضي فيجيب مثله فرجع عن إمامته وقال لا يكون إماماً من يفتي بالباطل على شيء

‘Umar ibn Rayah: He believes that he asked Abu Jafar rahimahu Llah about an issue and the latter answered him. He then returned to him the next year and asked him about the exact same issue and he gave a different answer to the first. He therefore told Abu Jafar, “This is contrary to what you answered me in this issue last year.” Abu Jafar explained, “Our answer sometimes comes forth with Taqiyyah.” The person thus doubted his affair and Imamah.

He met another of Abu Jafar’s companions, Muhammad ibn Qais, and told him, “I asked Abu Jafar about an issue and he answered me. Then I asked him about it the following year and he answered me differently to his initial answer. I asked him the reason for this and he explained that he did it out of Taqiyyah. Allah knows definitely that I only asked him about it with genuine determination to adhere to what verdict he gives me. Hence, there was no reason for him to fear me and this is my condition.”

Muhammad ibn Qais told him, “Probably, someone whom he was fearing was with you.”

He retorted, “No one besides me attended his presence in both instances. However, both his answers were out of luck. He did not remember what he answered the first year, to answer the same.”

He thus renounced his Imamah declaring, “He cannot be an Imam who issues false verdicts on any matter.”[66]

 

Al Kulayni reports from al Kafi from Zurarah ibn A’yan—from Abu Jafar:

 

سألته عن مسألة فأجابني ثم جاءه رجل فسأله عنها فأجابه بخلاف ما أجابني ثم جاء رجل آخر فأجابه بخلاف ما أجابني وأجاب صاحبي فلما خرج الرجلان قلت يا ابن رسول الله رجلان من أهل العراق من شيعتكم قدما يسألان فأجبت كل واحد منهما بغير ما أجبت به صاحبه فقال يا زرارة إن هذا خير لنا وأبقى لنا ولكم ولو اجتمعتم على أمر واحد لصدّقكم الناس علينا ولكان أقل لبقائنا وبقائكم قال ثم قلت لأبي عبد الله عليه السلام شيعتكم لو حملتموهم على الأسنة أو على النار لمضوا وهم يخرجون من عندكم مختلفين قال فأجابني بمثل جواب أبيه

I asked him about an issue and he answered me. Another man came to him and asked him about it and he answered him differently. Another came and he answered differently to the first two answers. After the two men left, I said, “O son of the Messenger of Allah, two men from Iraq from your partisans came and asked and you answered each differently?”

He explained, “O Zurarah, this is indeed far better for us and will keep you and me around longer. If you all had to unite on one thing, the people would have not spared you and our stay here would be shortened.”

I then asked Abu ‘Abdullah rahimahu Llah, “Your partisans, if you were to place them before spears or fire they would oblige, yet they leave your company differing with each other?”

He answered me just as his father answered me.[67]

 

Moreover, had they known the unseen, they would not have been killed or poisoned, as they would know of the consequence beforehand. Shia narrations establish:

 

لم يكن إمام إلا مات مقتولا أو مسموما

Every Imam died either by assassination or poisoning.[68]

 

With regards to speaking all languages, this is nothing but fairy tales they concocted to laugh at people’s lack of intelligence.

These aspects have constrained the Shia to an abyss from which they cannot escape.

When Hassan al ‘Askari had no child, they realised that all their regulations failed and all their foundations crashed, leaving them with no scope to interpret as they were accustomed to. They understood that there is no refuge and no escape but to concoct a non-existent figure to escape in future from all questions which will arise from the absence of the characteristics and conditions they stipulate for the Imam. Add to this, the Imamah of Hassan al ‘Askari was already in red danger zone, as he lacked many conditions. He did not leave behind any children or heirs, he did not appoint the one after him, an Imam did not wash him, and the armour of Rasulullah salla Llahu ‘alayhi wa sallam did not fit him. Then, how can one who is absent be considered knowledgeable and brave? And to top it all, the earth is left without an authority and Imam, and has not sunk as yet.

They were helpless and clueless and could not come up with a suitable answer. The non-existence of a child for Hassan al ‘Askari did not only abolish the Imamah of Hassan al ‘Askari. Rather, it abolished the Imamah of all the others who stipulated these conditions—which continued breaking and lacking in most of them. This only abolishes their Imamah and falsifies their declarations—whereas they ought to be free from error and mistakes and ought to speak only from inspiration.

Here is al Nawbakhti—the famous radical Shia from the seniors and authorities, the master of ‘aqidah, philosopher, Imami in belief,[69] emphatically stating in clear words with no ambiguity that the Shia were left helpless and clueless after Hassan’s death and adopted various views and split into a number of sects[70]:

 

ففرقة قالت إن الحسن حيّ لم يمت وإنما غاب وهو القائم وسبب هذا القول ولا يجوز أن يموت ولا ولد له ظاهر لأن الأرض لا تخلو من إمام وفرقة قالت إن الحسن بن علي مات وعاش بعد موته ولو كان له ولد لصحّ موته ولا رجوع لأن الإِمامة تثبت لخلفه وما أوصى لأحد وفرقة قالت إن جعفر هو الإِمام لا الحسن وتوفي الحسن لا عقب عليه وإن الإِمام لا يموت حتى يوصي ويكون له خلف وفرقة قالت إن الإِمام بعد علي لم يكن جعفراً لأن فيه خصالاً مذمومة وهو بها مشهور ولا الحسن لأنه قد توفي ولا يجوز أن يموت الإِمام بلا خلف ولذلك الإِمام بعد علي هو ابنه محمد المتوفى في حياة أبيه وفرقة قالت إن الإِمام بعد علي الحسن وبعد الحسن أخوه جعفر وأما ما روى عن جعفر بأنه لا تكون الإِمامة في أخوين بعد الحسن والحسين عندما يكون للماضي خلف من صلبه وإذا لم يكن رجعت إلى أخيه ضرورة وأقاويل كثيرة فعند ذلك اضطروا إلى أن يقولوا إن للحسن ابناً كيف يكون إمام قد ثبتت إمامته ووصيته وجرت أموره على ذلك وهو مشهور عند الخاص والعام ثم يتوفى ولا خلف له وفرقة منهم ردّت عليهم وقالوا لا ولد للحسن أصلاً لأنا قد امتحنا ذلك وطلبناه بكل وجه فلم نجده ولو جاز لنا أن نقول في مثل الحسن وقد توفي ولا ولد له أن له ولداً خفياً لجاز مثل هذه الدعوى في كل ميت عن غير خلف ولجاز مثل ذلك في النبي صلى الله عليه وآله أن يقال خلف ابناً وأن أبا الحسن الرضا عليه السلام خلف ثلاثة بنين غير أبي جعفر أحدهم الإمام لأن مجىء الخبر بوفاة الحسن بلا عقب كمجىء الخبر بأن النبي صلى الله عليه وآله لم يخلف ذكراً من صلبه ولا خلف عبد الله بن جعفر ابناً ولا كان للرضا أربعة بنين فالولد قد بطل لا محالة ولكن هناك حبل قائم قد صح في سرية له وستلد ذكراً إماماً متى ولدت فانه لا يجوز أن يمضي الإمام ولا خلف له فتبطل الإِمامة وتخلو الأرض من الحجة واحتج أصحاب الولد على هؤلاء فقالوا انكرتم علينا أمراً قلتم بمثله ثم لم تقنعوا بذلك حتى أضفتم إليه ما تنكره العقول قلتم أن هناك حبلاً قائماً فإن كنتم اجتهدتم في طلب الولد فلم تجدوه فأنكرتموه لذلك فقد طلبنا معرفة الحبل وتصحيحه أشد من طلبكم واجتهدنا فيه أشد من اجتهادكم فاستقصينا في ذلك غاية الاستقصاء فلم نجده فنحن في الولد أصدق منكم لأنه قد يجوز في العقل والعادة والتعارف أن يكون للرجل ولد مستور لا يعرف في الظاهر ويظهر بعد ذلك ويصح نسبه والأمر الذي ادعيتموه منكر شنيع ينكره عقل كل عاقل ويدفعه التعارف والعادة مع ما فيه من كثرة الروايات الصحيحة عن الأئمة الصادقين أن الحبل لا يكون أكثر من تسع أشهر وقد مضى للحبل الذي ادعيتموه سنون وإنكم على قولكم بلا صحة ولا بينة وفرقة قالت ولد للحسن ولد بعده بثمانية أشهر وإن الذين ادعوا ولداً في حياته كاذبون مبطلون في دعواهم لأن ذلك لو كان لم يخف ولكنه مضى ولم يعرف له ولد وقد كان الحبل فيما مضى قائماً ظاهراً ثابتاً عند السلطان وعند سائر الناس وامتنع من قسمة ميراثه من أجل ذلك حتى بطل بعد ذلك عند السلطان وخفى أمره فقد ولد بعد وفاته بثمانية أشهر وقد كان أمر أن يسمى محمداً وأوصى بذلك وهو مستوراً لا يرى وأخيراً قالت الفرقة الثانية عشرة وهم الإِمامية ليس القول كما قال هؤلاء كلهم بل لله عز وجل حجة من ولد الحسن بن علي ولا تكون الإِمامة في الأخوين بعد الحسنين ولو جاز ذلك لصحّ قول أصحاب إسماعيل بن جعفر ومذهبهم ولثبت إمامة محمد بن جعفر وأيضاً لا يجوز أن تخلو الأرض من حجة ولو خلت لساخت الأرض ومن عليها وعلى ذلك نحن مقرّون بوفاة الحسن معترفون أن له ولداً قائماً من صلبه وأنه مخفي وليس للعباد أن يطالبوا آثار ما سترت عنه ولا يجوز ذكر اسمه ولا السؤال عن مكانه وطلبه محرّم لا يحل ولا يجوز

A group claimed that Hassan ibn ‘Ali is alive and did not die. He simply disappeared and he is the Qa’im. The reason for this view is that it is not possible for him to die without leaving an apparent child as the world cannot be without an Imam.

A sect claimed that Hassan ibn ‘Ali died and was resurrected after death. Had he had a child, he would have died and not returned as Imamah would be established for his successor. He did not appoint anyone.

A sect said that Jafar is the Imam, not Hassan. Hassan passed away without any issue. The Imam does not die until he appoints and has a child.

A sect claimed that the Imam after ‘Ali was not Jafar as he had blameworthy characteristics for which he is famous, nor Hassan as he died and it is not correct for an Imam to die without leaving behind issue. The Imam after ‘Ali is his son Muhammad who died in the lifetime of his father.

A sect said that the Imam after ‘Ali is Hassan and after Hassan is his brother Jafar. With regards to what is reported about Jafar that Imamah cannot be among brothers after Hassan and Hussain, this is when the previous Imam has a child. When he does not, it returns to his brother necessarily.

Many other statements were made.

At this point, they were coerced to say that Hassan had a son. How is it possible for him to be an Imam when his Imamah and appointment are established and his affairs passed upon this and he is famous among the elite and masses and then he passes away without children?

Another sect refuted them saying, “Hassan had no son at all. We examined this and searched for him from every angle but did not locate him. Had it been correct for us to claim concerning Hassan—who passed away leaving behind no offspring—that he has a hidden child, it would be correct to make a similar claim for every deceased without any issue. It would be permissible to claim concerning the Nabi salla Llahu ‘alayhi wa sallam that he left behind a son, who is a prophet and messenger. Similarly, ‘Abdullah ibn Jafar ibn Muhammad left behind a child and Abu al Hassan al Rida left behind three sons besides Abu Jafar, and one of them is the Imam. The channel of news of Hassan’s demise without any offspring is just like the channel of news that the Nabi salla Llahu ‘alayhi wa sallam was not survived by any male child, ‘Abdullah ibn Jafar did not have a son, and Rida did not have four sons. A surviving child is unacceptable, necessarily. However, it is correct that there is an existing pregnancy with a slave girl of his and she will soon give birth to a son who will be the Imam since it is not correct for an Imam to pass away without any issue which invalidates Imamah and leaves the earth without any authority.”

The proponents of a child answered these claimants by saying: You rejected against us a matter similar to which you yourselves claimed. You were not content with this but added to it something illogical—the claim that there is an existing pregnancy. If you exerted yourselves in searching for a child and did not find it, hence denied it then we searched for a genuine pregnancy and exerted more than you in searching for it, going to the greatest extent; yet we did not find it. Hence, we are more truthful than you in there being a child as it is possible logically and is common that a person has a son who is hidden and not known or apparent, but then he becomes apparent and his lineage is established. What you claimed is evil, wicked—every intelligent person rejects it, it is not common, and habit rejects it, coupled with the abundant authentic narrations from truthful Imams that a pregnancy cannot be for more than nine months whereas years have passed upon the pregnancy you claim. You have no authenticity nor any proof for your claim.

A sect said: The child of Hassan was born eight months after his father’s death. Those who claim he had a child during his lifetime are liars, false in their claim. If this had been the case, none other than him would have inherited. However, the father passed away without knowing of his [unborn] child. Moreover, it is not permissible to hide this, whereas the pregnancy was aforetime present, apparent, and established by the Sultan and all the people. He refused to distribute his inheritance because of this, but this was invalid in the sight of the Sultan and his matter was hidden. A child was born to him eight months after his death. Hassan commanded that he be named Muhammad and made a bequest to this effect. The child is absent and cannot be seen.

Finally, the twelfth sect, the Imamiyyah, affirmed: It is not like these people claim. Rather, Allah—the Mighty and Majestic—has an authority, the son of Hassan ibn ‘Ali. Imamah cannot be among brothers after Hassan and Hussain. If this was correct, the proponents of Ismail ibn Jafar and their creed would be correct and the Imamah of Muhammad ibn Jafar would be correct. Moreover, it is not possible for the earth to be free of an authority. If this happens, the earth and all upon it will sink [into oblivion].

We thus affirm the death of Hassan and we acknowledge that he had a child from his loins, but he is concealed. It is not correct for bondsmen to search for the effects of what has been hidden from them and it is not permissible to mention his name or ask of his whereabouts. Searching for him is forbidden, not permissible at all.[71]

 

This is the true reality, the necessary consequence of concocting a child of Hassan al ‘Askari who will be innocent of criticism and disapproval.

 

On what strength do they establish the Imamah of their Imams?

The above is from one angle. From another angle, the Shia did not establish the Imamah of their Imams—despite claiming textual evidence and appointment, i.e. an individual cannot be an Imam except when he is appointed by the Imam before him. The Shia have set distinct chapters in their books to this effect like al Kulayni, etc., who set up chapters with the heading, “Chapter on instruction and appointment,” for each of their alleged Imams. However, ironically, according to Shia narrations, their Imams themselves have not established their Imamah in this manner, i.e. with the conditions they stipulated like appointment, seniority, Rasulullah’s salla Llahu ‘alayhi wa sallam armour fitting them, possessing the weapons of Rasulullah salla Llahu ‘alayhi wa sallam, washing their fathers, being the most knowledgeable and brave, encompassing knowledge of the unseen, as well as other characteristics and qualities they stipulated as tokens and conditions for Imamah we listed above. To the contrary, they resorted to establish their claim by various forms of trickery according to the Shia and even though they had wasiyyah, nass, and instruction, they never resorted to these. For example, they mention that ‘Ali ibn al Hussain, titled Zayn al ‘Abidin, was approached by a woman from the partisans of ‘Ali, Hassan, and Hussain and she had reached a very old age. She relates:

 

أتيت علي بن الحسين عليهما السلام وقد بلغ بي الكبر إلى أن أرعشت وأنا أعدّ يومئذ مائة وثلاث عشرة سنة فرأيته راكعاً وساجداً أو مشغولاً بالعبادة فيئست من الدلالة فأومأ إليّ بالسبابة فعاد إليّ شبابي

I approached ‘Ali ibn al Hussain ‘alayh al Salam. I had reached such an old age that I was shaking and I was 113 years old. I saw him bowing and prostrating, or engaged in worship, and thus felt despondent of indication [to Imamah]. He pointed towards me with his index finger and my youth returned to me.[72]

 

They mention that when Hussain radiya Llahu ‘anhu was killed, Muhammad ibn al Hanafiyyah sent a message to ‘Ali ibn al Hussain informing him:

 

قتل أبوك رضي الله عنه وصلى على روحه ولم يوص وأنا عمك وصنو أبيك وولادتي من علي عليه السلام في سنّي وقديمي أحق بها منك في حداثتك فلا تنازعني في الوصية ولا الإمامة ولا تحاجني فردّ عليه علي بن الحسين انطلق بنا إلى الحجر الأسود حتى نتحاكم عليه ونسأله عن ذلك فانطلقا حتى أتيا الحجر الأسود فقال علي بن الحسين لمحمد بن الحنفية ابدأ أنت فابتهل إلى الله عز وجل وسله أن ينطق لك الحجر ثم سل فابتهل محمد في الدعاء وسأل الله ثم دعا الحجر فلم يجبه ثم دعا الله علي بن الحسين عليهما السلام فتحرك الحجر حتى كاد أن يزول عن موضعه ثم أنطقه الله عز وجل بلسان عربي مبين فقال اللهم إن الوصية والإمامة إلى علي بن الحسين

“Your father, may Allah be pleased with him and send salutations upon his soul, was killed and he did not appoint anyone. I am your uncle and like your father. Moreover, I am the son of ‘Ali ‘alayh al Salam. I have seniority and age making me more deserving of it than you in your youth. Hence, do not dispute or contend with me over wasiyyah or Imamah.”

‘Ali ibn al Hussain responded, “Come with me to the Black Stone and we make it arbitrate in this case.”

They went to the Black Stone. ‘Ali ibn al Hussain told Muhammad ibn al Hanafiyyah, “You start and plead to Allah—the Mighty and Majestic—to make the stone speak for you.”

Muhammad engaged in sincere supplication and asked Allah. He then called the stone but it did not respond to him. ‘Ali ibn al Hussain rahimahu Llah then supplicated. The Stone began shaking and almost moved from its place. Allah—the Mighty and Majestic—then made it speak in the clear Arabic language and it said, “O Allah, the wasiyyah and Imamah is for ‘Ali ibn al Hussain.”[73]

 

They report regarding Musa ibn Jafar when a dispute over Imamah arose between him and his brother ‘Abdullah—the eldest son of Jafar:

 

أمر موسى بجمع حطب في وسط الدار وأرسل إلى أخيه عبد الله يسأله أن يصير إليه فلما صار إليه ومع موسى جماعة من الإمامية فلما جلس موسى أمر بطرح النار في الحطب فاحترق ولا يعلم الناس السبب فيه حتى صار الحطب كله جمراً ثم قام موسى وجلس بثيابه في وسط النار وأقبل يحدث الناس ساعة ثم قام فنفض ثوبه ورجع إلى المجلس فقال لأخيه عبد الله إن كنت تزعم أنك الإمام بعد أبيك فاجلس في ذلك المجلس

Musa issued a command to gather firewood in the middle of the house and sent a request to his brother ‘Abdullah to come to him. The latter arrived and a group of Imamiyyah were with Musa. After Musa sat down, he instructed the firewood be lit. The wood burnt—and people were unaware of the reason for this—until it turned into live embers. Musa then stood up and sat with his clothes in the middle of the fire and began speaking to the people for a while. He then stood up and dusted off his clothes and returned to his seat after which he told his brother, ‘Abdullah, “If you think you are the Imam after your father, then sit in that spot [of the fire].”[74]

 

Al Kulayni relates another incident to establish the Imamah of Musa ibn Jafar and him being more deserving of it than ‘Abdullah, Ismail, and his other elder brothers.

 

أن شخصاً جاء إلى موسى بن جعفر فسأله عن الإِمام من هو فقال إن أخبرتك تقبل قال بلى جعلت فداك قال أنا هو قال فشيء أستدل به قال اذهب إلى تلك الشجرة وأشار بيده إلى أم غيلان فقل لها يقول لك موسى بن جعفر أقبلي قال فأتيتها فرأيتها والله تخدّ الأرض خدّا حتى وقفت بين يديه ثم أشار إليها فرجعت

A man came to Musa ibn Jafar and asked him who the Imam was. He said, “If I inform you, will you accept?”

“Yes,” said the man, “may I be sacrificed for you.”

Musa stated, “I am the Imam.”

“What may I use as proof,” asked the man.

He said, “Go to that tree—and he indicated to a gum tree—and tell it that Musa ibn Jafar instructs you to come.”

He continues: I came to it and saw it, by Allah, cleaving the earth until it stopped before him. He then indicated to it and it returned.[75]

 

Similarly, they establish the Imamah of Muhammad ibn ‘Ali al Rida:

 

أنه جاء إليه شخص فقال والله إني أريد أن أسألك مسألة وأني والله لأستحيي من ذلك فقال لي أنا أخبرك قبل أن تسألني تسألني عن الإمام فقلت هو والله هذا فقال أنا هو فقلت علامة فكان في يده عصا فنطقت وقالت إن مولاي إمام هذا الزمان وهو الحجة

An individual approached him saying, “By Allah, I intend asking you about an aspect, but by Allah, I am embarrassed to.”

He told me, “I will inform you before you ask me. You are enquiring about the Imam?”

“Yes,” replied the man, “by Allah, it is this.”

Muhammad explained, “I am the Imam.”

The man asked for a sign. He [Muhammad] had a staff in his hand which spoke saying, “Certainly, my master is the Imam of the time and he is the authority.”[76]

 

In this manner, they contradicted their fundamentals and principles of Imamah only being established through appointment and instruction and the Imam being appointed and instructed by the Imam before him. If the above was true, their Imams would not differ and no disagreement would occur between them. However, according to their reports, due to the non-existence of appointment, wasiyyah, and instruction and it not being common even among the sons of one father, [disagreement did occur]. Otherwise, they would not be compelled to fabricate these stories.

This is from an angle. From another angle, the very appointment which they stipulated as confirmation for their Imams’ Imamah is nothing but a claim unsupported by any convincing proof. Ibn Hazm writes in al Fasl in refutation of the Shia claiming appointment:

 

إن عمدة احتجاجكم في إيجاب إمامتكم التي تدعيها جميع فرقكم إنما هي وجهان فقط أحدهما النص عليه باسمه والثانى شدة الفاقة إليه في بيان الشريعة إذ علمها عنده لا عند غيره ولا مزيد فأخبروني بأي شيء صار محمد بن علي بن الحسين أولى بالإِمامة من إخوته زيد وعمر وعبد الله وعلي والحسين فإن ادعوا نصاً من أبيه عليه أو من النبي صلى الله عليه وسلم أنه الباقر لم يكن ذلك ببدع من كذبهم ولم يكونوا أولى بتلك الدعوى من الكيسانية في دعواهم النص على ابن الحنفية وإن ادعوا أنه كان أفضل من إخوته كانت أيضاً دعوى بلا برهان والفضل لا يقطع على ما عند الله عز وجل فيه بما يبدو من الإِنسان فقد يكون باطنه خلاف ظاهره وكذلك يسألون أيضاً ما الذي جعل موسى بن جعفر أولى بالإمامة من أخيه محمد أو إسحاق أو علي فلا يجدون إلى غير الدعوى سبيلا وكذلك أيضاً يسألون ما الذي خص علي بن موسى بالإمامة دون إخوته وهم سبعة عشر ذكراً فلا يجدون شيئاً غير الدعوى وكذلك يسألون ما الذي جعل محمد بن علي بن موسى أولى بالإمامة من أخيه علي بن علي وما الذي جعل علي بن محمد أولى بالإِمامة من أخيه موسى بن محمد وما الذي جعل الحسن بن علي بن محمد بن علي بن موسى أحق بالإمامة من أخيه جعفر بن علي فهل هاهنا شىء غير الدعوى الكاذبة الذي لا حياء لصاحبها والتي لو ادعى مثلها مدع للحسن بن الحسن أو لعبد الله بن الحسن أو لأخيه الحسن بن الحسن أو لابن أخيه علي بن الحسن أو لمحمد بن عبد الله القائم بالمدينة أو لأخيه إبراهيم أو لرجل من ولد العباس أو من بني أمية أو من أي قوم من الناس كان لساواهم في الحماقة ومثل هذا لا يشتغل به من له مسكة من عقل أو منحة من دين ولو قلت أو رقعة من الحياء فبطل وجه النص

Your main evidence to oblige Imamah, all of your sects claim, is either one of two. One is appointment by name and the second is the severe need for him in explaining the Shari’ah as its knowledge is by him and no one else. There are no other reasons.

So, tell me, what makes Muhammad ibn ‘Ali ibn al Hussain more entitled to Imamah than his brothers, Zaid, ‘Umar, ‘Abdullah, ‘Ali, and Hussain? If they claim appointment from his father or from the Nabi salla Llahu ‘alayhi wa sallam that it is al Baqir, this will be nothing new to their falsehood and they will not be more deserving of this claim than the Kaysaniyyah in claiming Ibn al Hanafiyyah’s appointment. If they claim that he was more superior to his brothers, this would also be a claim devoid of proof. Superiority is not determined as to what is in the sight of Allah—the Mighty and Majestic—by that which is apparent to man, as someone’s internal might contradict his external.

Similarly, they may be questioned as to what made Musa ibn Jafar more deserving of Imamah than his brothers: Muhammad, Ishaq, and ‘Ali? They find no answer besides empty claims. They are also questioned why ‘Ali ibn Musa is specified for Imamah to the exclusion of his brothers, who are 17 males and they find no answer besides a baseless claim. They are questioned as to what makes Muhammad ibn ‘Ali ibn Musa more deserving of Imamah than his brother ‘Ali ibn ‘Ali and what makes ‘Ali ibn Muhammad more deserving of Imamah than his brother Musa ibn Muhammad and what makes Hassan ibn ‘Ali ibn Muhammad ibn ‘Ali ibn Musa more deserving of Imamah than his brother Jafar ibn ‘Ali. Do they possess anything besides false claims made by one with no shame? Had someone made the same claim for Hassan ibn al Hassan, ‘Abdullah ibn al Hassan, his brother Hassan ibn al Hassan, his nephew ‘Ali ibn al Hassan, Muhammad ibn ‘Abdullah who resides in Madinah, his brother Ibrahim, or any male from the offspring of ‘Abbas or from the Banu Umayyah or from any tribe—they would equal them in foolishness. No one who has any speck of intelligence, any blessing of religion, or any trace of shame involves himself in this drivel. Hence, the appointment argument is falsified.[77]

Additional Characteristics of the Imam

Besides this, the Imamiyyah or Ithna ‘Ashariyyah or Jafariyyah or Rawafid—as Allah named them—claim that the Imam is infallible from errors, assigned from the side of Allah—the Mighty and Majestic—and he does not have the Bay’ah of anyone around his neck.

As regards him being infallible from the side of Allah—the Mighty and Majestic—none of their books discussing Imamah fail to mention this. This is so common; it needs no reference or source.

As regards the Imam not being bound by the Bay’ah of anyone, al Kulayni reports that Hisham ibn Salim entered the presence of Musa ibn Jafar after the demise of his father while the former was crying, confused, and unsure as to where to turn and who to turn to … the Murji’ah, the Qadariyyah, the Zaidiyyah, the Mu’tazilah, or the Khawarij?

Hisham sighed, “May I be sacrificed for you. Who is our Imam after him?”

Musa replied, “If Allah wills, He will favour you with guidance.”

I said, “May I be sacrificed for you. Are you the Imam?”

He said, “I do not say that.”

I said to myself, “I have not mastered the manner of asking.”

I then said to him, “May I be sacrificed for you. Do you have an Imam?”

He replied in the negative.

Something seized me, which no one besides Allah—the Mighty and Majestic—knows, out of honour and awe for him more than what would seize me when I would enter the presence of his father.[78]

 

A similar report appears in many Shia books that the Imam cannot be a valid Imam while he has the Bay’ah of anyone around his neck.

To conclude the discussion and complete the benefit, we take a brief glance at these three qualities and inseparable attributes of Imamah in order for the discussion to encompass all significant angles of the research.

 

Infallibility

They determined it an inseparable quality and special characteristic of the Imam. They alleged it in support of their Imams’ Imamah and that no one besides them was infallible.[79]

This is not established for them either. Their conditions and statements bear testimony to this. ‘Ali radiya Llahu ‘anhu—the first infallible Imam according to the Shia—had a dispute with his eldest son Hassan al Sibt—the second infallible Imam according to them—over the issue of him accepting the Bay’ah from people after the martyrdom of Sayyidina ‘Uthman Dhu al Nurayn radiya Llahu ‘anhu. Similarly, Hassan radiya Llahu ‘anhu differed with him over him departing to fight those demanding vengeance for ‘Uthman radiya Llahu ‘anhu—mention of which was made in Chapter Two of this treatise. This necessitates one being correct and the other incorrect, i.e., either the first Imam, ‘Ali, or the second Imam, Hassan. One had a certain view while the other viewed the opposite. This demands one being right and the other being wrong.

Then, history testifies that ‘Ali radiya Llahu ‘anhu determined Hassan’s radiya Llahu ‘anhu view correct after the catastrophe of Jamal. He regretted not practicing upon Hassan’s radiya Llahu ‘anhu view.

Secondly, ‘Ali radiya Llahu ‘anhu acknowledged the occurrence of an error and the potential of him falling prey to it. He said:

 

لا تكفوا عن مقالة بحق أو مشورة بعدل فإني لست آمن أن أخطئ

Do not stop speaking the truth or advising justice as I am not exempt from error.[80]

 

Thirdly, the historians document that when Hassan radiya Llahu ‘anhu desired reconciling with Muawiyah radiya Llahu ‘anhu, his brother Hussain radiya Llahu ‘anhu—along with others—opposed him. Both of them are infallible Imams according to the Shia. Hassan radiya Llahu ‘anhu did not consider Hussain’s radiya Llahu ‘anhu view and reconciled with Muawiyah radiya Llahu ‘anhu. Hussain expressed displeasure at Hassan’s reconciliation with Muawiyah and said:

 

لو جز أنفي كان أحب إلي مما فعله أخي

The severing of my nose is more beloved to me than what my brother did.[81]

 

Evidently, one of them is correct while the other is incorrect.

Examples like these are plenty.

 

Divine Appointment

Regarding his appointment from the side of Allah, this is also a claim bereft of proof and for which Allah revealed no authority. Everyone can claim that Allah appointed him—so long as revelation has terminated and Jibril’s descent to anyone is blocked.

 

Not pledging allegiance prior

As regards being an Imam on condition that no Imam’s Bay’ah is around his neck, this did not materialise for any of the Imams of the Shia from ‘Ali radiya Llahu ‘anhu to Hassan al ‘Askari. O Allah! Unless it is claimed for the alleged non-existent man who was not born. History confirms, and the books of the Shia corroborate, that each of them pledged allegiance to the Khalifas of their era.

The first infallible Imam according to the Shia, ‘Ali ibn Abi Talib radiya Llahu ‘anhu pledged allegiance to Abu Bakr, ‘Umar, and ‘Uthman radiya Llahu ‘anhum.[82] Hassan radiya Llahu ‘anhu pledged allegiance to Muawiyah radiya Llahu ‘anhu.[83] Hussain, the third infallible Imam, also pledged allegiance to him.[84] ‘Ali ibn al Hussain—the fourth infallible Imam according to the Shia—pledged allegiance to Yazid and attested to being submissive to him, according to the Shia version.[85] And the list goes on.

This is the reality of the conditions the Shia stipulated for their Imams. They are lacking in their Imams by their own acknowledgement and affirmed in their own books.

 

Why did they Obligate the Imamah of their Imams?

The Shia claim: Imamah is compulsory. It is general leadership in religious and worldly matters for one individual as the representative of the Nabi salla Llahu ‘alayhi wa sallam. It is compulsory due to benevolence. And benevolence is necessary as appeared previously in Nubuwwah. It is only benevolence because when people have a leader who is obeyed and guided, he prevents the oppressor from oppression, urges them onto goodness, and prevents them from evil. This is closer to goodness and righteousness and further from corruption. And that is the essence of benevolence. The proof supporting the necessity of Nubuwwah supports the necessity of Imamah.[86]

Sayed al Zayn says:

 

أما الإمامة فهى واجبة لأن الإمام نائب عن النبي صلى الله عليه وآله وسلم في حفظ الشرع الإِسلامي وتيسير المسلمين على طريقه القويم وفي حفظ وحراسة الأحكام عن الزيادة والنقصان والإِمام موضح للمشكل من الآيات والأحاديث ومفسر للمجمل والمتشابه ومميز للناسخ من المنسوخ

Imamah is compulsory because the Imam is the representative of the Nabi salla Llahu ‘alayhi wa sallam in protecting the Islamic Shari’ah, facilitating Muslims to tread its sound path, and protecting and defending the rulings from addition and subtraction. The Imam will explain complex verses and ahadith and commentate on the mujmal (condensed) and mutashabih (not clearly intelligible), as well as determine relevant from abrogated.[87]

 

Al Hilli says:

 

إن الإِمام يجب أن يكون حافظاً للشرع لانقطاع الوحي بموت النبي صلى الله عليه وآله وقصور الكتاب والسنة عن تفاصيل أحكام الجزئيات الواقعة إلى يوم القيامة فلا بد من إمام منصوب من الله تعالى وحاجة العالم داعية إليه ولا مفسدة فيه فيجب نصبه وأما الحاجة فظاهرة أيضاً لما بيناه من وقوع التنازع بين العالم وأما انتفاء المفسدة فظاهر أيضاً لأن المفسدة لازمة لعدمه وأما وجوب نصبه فلأن عند ثبوت القدرة والداعي وانتفاء الصارف يجب الفعل

It is compulsory for the Imam to be a protector of the Shari’ah due to the termination of revelation with the Nabi’s salla Llahu ‘alayhi wa sallam demise and the insufficiency of the Qur’an and Sunnah of minor details of verdicts to take place till the Day of Qiyamah. Therefore, it is incumbent for an Imam appointed by Allah subhanahu wa ta ‘ala. Moreover, the need of the world demands this and there is no corruption in it, hence his appointment is incumbent.

The need is apparent as well due to what we mentioned of disagreements taking place in the world. The negation of corruption is also apparent as corruption spoils stability. As regards the necessity of his appointment: when there is ability, the demand for it, and the non-existence of anything to divert it, it is incumbent to implement.[88]

 

They made these statements to establish the Imamah of their Imams whereas the reasons, motives, and causes which they presented for the incumbency of Imamah are the very reasons to reject the Imamah of majority of their Imams. In fact, the Imamah of all of them besides ‘Ali radiya Llahu ‘anhu in the sense that the twelve alleged Imams did not own general leadership in religious and worldly matters and did not have the capacity to prevent the oppressor from his oppression and urge people on to righteousness and prevent them from evil—according to Shia narrations. Not one of them was produced on the sound view. Even if their Wilayah (leadership) is hypothetically accepted, they were not dominant out of fear for their own security and well-being, forget the protection of the Islamic Shari’ah and safeguarding the rulings from addition or subtraction. Others like the tenth and eleventh Imams were small children; their fathers needed to appoint guardians over them as well as their wealth and belongings until they reach maturity as they had not the power to protect the estate and inheritance of their fathers. One who cannot protect his inheritance, wealth, and worldly interests is all the more not capable of protecting the religious and worldly affairs of others.

Moreover, it is founded in Shia books that their Imams would pass verdicts even to their close associates and partisans contrary to what Allah revealed and Rasulullah salla Llahu ‘alayhi wa sallam stated, and contrary to what they themselves understood as correct just to protect their lives—as was highlighted before from Jafar and his father al Baqir. (Many a times, they would permit haram and prohibit halal for this reason.) Al Kulayni reported in his al Kafi from Musa ibn Ashyam who said:

 

كنت عند أبي عبد الله عليه السلام فسأله رجل عن آية من كتاب الله عز وجل فأخبره بها ثم دخل عليه داخل فسأله عن تلك الآية فأخبره بخلاف ما أخبر الأول فدخلني من ذلك ما شاء الله حتى كان قلبي يشرح بالسكاكين فقلت في نفسي تركت أبا قتادة بالشام لا يخطىء في الواو وشبهه وجئت إلى هذا يخطىء هذا الخطأ كله فبينا أنا كذلك إذا دخل آخر فسأله عن تلك الآية فأخبره بخلاف ما أخبرني وأخبر صاحبي

I was present by Abu ‘Abdullah rahimahu Llah. A man asked him about one verse of the Book of Allah—the Mighty and Majestic—and he answered him. Another entered and asked him about the same verse yet he answered differently to the first. This caused doubts to enter my heart to the extent that it was as if my heart was sliced with knives. I said to myself, “I left Abu Qatadah in Sham. He would not make a mistake even in a waw or the like and I came to this man who makes such blatant blunders.” While in thought, another entered and asked him about the same verse and he answered differently to what he answered the first two.[89]

 

He reports from Muhammad ibn Muslim who reports:

 

دخلت على أبي عبد الله عليه السلام وعنده أبو حنيفة فقلت له جعلت فداك رأيت رؤيا عجيبة فقال لي يا ابن مسلم هاتها فإن العالم بها جالس وأومأ بيده إلى أبي حنيفة قال فقلت رأيت كأني دخلت داري وإذا أهلي قد خرجت علي فكسرت جوزا كثيرا ونثرته علي فتعجبت من هذه الرؤيا فقال أبو حنيفة أنت رجل تخاصم وتجادل لئاما في مواريث أهلك فبعد نصب شديد تنال حاجتك منها إن شاء الله فقال أبو عبد الله عليه السلام أصبت والله يا أبا حنيفة قال ثم خرج أبو حنيفة من عنده فقلت جعلت فداك إني كرهت تعبير هذا الناصب فقال يا ابن مسلم لا يسؤك الله فما يواطئ تعبيرهم تعبيرنا ولا تعبيرنا تعبيرهم وليس التعبير كما عبره قال فقلت له جعلت فداك فقولك أصبت وتحلف عليه وهو مخطئ قال نعم حلفت عليه أنه أصاب الخطأ

I entered the presence of Abu ‘Abdullah ‘alayh al Salam while Abu Hanifah was by him. I submitted, “May I be sacrificed for you. I saw an amazing dream.”

He said to me, “O Ibn Muslim, relate it as one knowledgeable of it is seated,” gesturing with his hand to Abu Hanifah.

I said, “I saw as if I entered my house and suddenly my family left towards me. They broke many walnuts and threw them at me. I am amazed at this dream.”

Abu Hanifah said, “You are a man who is quarrelling and contending mean people over the inheritance of your family. After much strain, you will attain your need from it, Allah willing.”

Abu ‘Abdullah ‘alayh al Salam commented, “You are correct, by Allah, O Abu Hanifah.”

Abu Hanifah then left his presence.

I said, “May I be sacrificed for you. I dislike the interpretation of this Nasibi.”

He commented, “O Ibn Muslim, may Allah not sadden you. Their interpretation does not match ours and ours does not match theirs. The interpretation is not as he interpreted.”

I submitted, “May I be sacrificed for you. You told him that he was correct and swore by oath, yet he was incorrect?”

He explained, “Yes, I swore on oath against him that he was correct in erring.”^[90]

 

Finally, we relate what we related previously. Al Kulayni narrates:

 

عن زرارة بن أعين عن أبي جعفر عليه السلام قال سألته عن مسألة فأجابني ثم جاءه رجل فسأله عنها فأجابه بخلاف ما أجابني ثم جاء رجل آخر فأجابه بخلاف ما أجابني وأجاب صاحبي فلما خرج الرجلان قلت يا ابن رسول الله رجلان من أهل العراق من شيعتكم قدما يسألان فأجبت كل واحد منهما بغير ما أجبت به صاحبه فقال يا زرارة إن هذا خير لنا وأبقى لنا ولكم ولو اجتمعتم على أمر واحد لصدّقكم الناس علينا ولكان أقل لبقائنا وبقائكم قال ثم قلت لأبي عبد الله عليه السلام شيعتكم لو حملتموهم على الأسنة أو على النار لمضوا وهم يخرجون من عندكم مختلفين قال فأجابني بمثل جواب أبيه

Zurarah ibn A’yan reports about Abu Jafar ‘alayh al Salam: I asked him about an issue and he answered me. Another man came to him and asked him about it and he answered him differently. Another came and he answered differently to the first two answers. After the two men left, I said, “O son of the Messenger of Allah, two men from Iraq from your partisans came and asked and you answered each differently?”

He explained, “O Zurarah, this is indeed far better for us and will keep you and me around longer. If you all had to unite on one thing, the people would have not spared you and our stay here would be shortened.”

I then asked Abu ‘Abdullah rahimahu Llah, “Your partisans, if you were to place them before spears or fire they would oblige, yet they leave your company differing with each other?”

He answered me just as his father answered me.[91]

 

Can it be declared about such people that they are defending and protecting the rulings from addition and subtraction? Furthermore, others like Hassan radiya Llahu ‘anhu relinquished worldly leadership publicly and openly, to the dismay of the rejectors, and handed over his and other’s worldly affairs. Some of them acknowledged being the servants of others according to Shia narrations from ‘Ali ibn al Hussain titled Zayn al ‘Abidin. Some of them did not attain worldly leadership despite their effort and struggle to acquire the same like Hussain al Sibt radiya Llahu ‘anhu according to clear Shia texts. This is the reality of their belief in Imamah and its compulsion. Ibn Hazm comments:

 

وأما وجه الحاجة إلى الإمامة في بيان الشريعة فما ظهر قط من أكثر أئمتهم بيان لشىء مما اختلف فيه الناس وما بأيديهم من ذلك شىء إلا دعاوى مفتعلة قد اختلفوا أيضاً فيها كما اختلف غيرهم من الفرق سواء إلا أنهم أسوأ حالاً من غيرهم لأن كل من قلد إنساناً كأصحاب أبي حنيفة لأبي حنيفة وأصحاب مالك لمالك وأصحاب الشافعي للشافعي وأصحاب أحمد لأحمد فإن لهؤلاء المذكورين أصحاباً مشاهير نقلت عنهم أقوال صاحبهم ونقلوها هم عنه ولا سبيل إلى اتصال خبر عندهم ظاهر مكشوف يضطر الخصم إلى أن هذا قول موسى بن جعفر ولا أنه قول علي بن موسى ولا أنه قول محمد بن علي بن موسى ولا أنه قول علي بن محمد ولا أنه قول الحسن بن علي وأما من بعد الحسن بن على فعدم بالكلية وحماقة ظاهرة وأما من قبل موسى بن جعفر فلو جمع كل ما روى في الفقه عن الحسن والحسين رضي الله عنهما لما بلغ عشر أوراق فما ترى المصلحة التي يدعونها في إمامهم ظهرت ولا نفع الله تعالى بها قط في علم ولا عمل لا عندهم ولا عند غيرهم ولا ظهر منهم بعد الحسين رضي الله عنه من هؤلاء الذين سموا أحد ولا أمر منهم أحد قط بمعروف معلن وقد قرأنا صفة هؤلاء المخاذلين المنتمين إلى الإمامية القائلين بأن الدين عند أئمتهم فما رأينا إلا دعاوى باردة وآراء فاسدة كأسخف ما يكون من الأقوال ولا يخلو هؤلاء الأئمة الذين يذكرون من أن يكونوا مأمورين بالسكوت أو مفسوحاً لهم فيه فإن يكونوا مأمورين بالسكوت فقد أبيح للناس البقاء في الضلال وسقطت الحجة في الديانة عن جميع الناس وبطل الدين ولم يلزم فرض الإِسلام وهذا كفر مجرد وهم لا يقولون بهذا أو يكونوا مأمورين بالكلام والبيان فقد عصوا الله إذ سكتوا وبطلت إمامتهم وقد لجأ بعضهم إذ سئلوا عن صحة دعواهم في الأئمة إلى أن ادعوا الإلهام في ذلك فإذا قد صاروا إلى هذا الشغب فإنه لا يضيق عن أحد من الناس ولا يعجز خصومهم عن أن يدعوا أنهم ألهموا بطلان دعواهم ثم أن بعض أئمتهم المذكورين مات أبوه وهو ابن ثلاث سنين فنسألهم من أين علم هذا الصغير جميع علوم الشريعة وقد عدم توقيف أبيه له عليها لصغره فلم يبق إلا أن يدعوا له الوحي فهذه نبوة وكفر صريح

With regards the reason for the need of Imamah in explaining the Shari’ah. Explanation of any aspect in which people differed was never ever forthcoming from majority of their Imams. They possessed nothing of this except fabricated claims in which they differed as well, just as other sects differed equally. Save, they are worse than others since whoever follows a human like the followers of Abu Hanifah, the followers of Malik, the followers of al Shafi’i, and the followers of Ahmed—these luminaries had many famous students who related from them the views of their Imams and this chain continued. There is no way of linking a piece of information through an obvious, evident, convincing medium to Musa ibn Jafar, ‘Ali ibn Musa, Muhammad ibn ‘Ali ibn Musa, ‘Ali ibn Muhammad, or Hassan ibn ‘Ali. After Hassan ibn ‘Ali, it is non-existent wholly and obvious foolishness.

As regards prior to Musa ibn Jafar, if all the jurisprudence narrated from Hassan and Hussain radiya Llahu ‘anhuma had to be gathered, it would not amount to ten pages. Hence, you do not see the benefit which they claim for their Imam becoming manifest, nor did Allah subhanahu wa ta ‘ala benefit anyone through it in knowledge or action, neither according to them nor anyone else. After Hussain radiya Llahu ‘anhu, not one of those whom they mentioned rose up, nor did any of them command righteousness publicly.

We have read about the trait of these deserters who label themselves Imamiyyah who propose that religion is by their Imams. We only see them as cold claims and invalid views—the most despicable of statements. Either these Imams whom they mention were commanded to remain silent or were allowed to. If they were commanded to remain silent, then this allows people to remain in deviation, the authority for religiousness falls away from all people, the entire religion is false and invalid, and none of the injunctions of Islam are necessary. This is pure disbelief and they do not claim this. If they were commanded to speak and explain, then they disobeyed Allah by keeping silent and their Imamah is rendered invalid.

Some of them—when asked about the authenticity of their claim regarding the Imams—resorted to claiming inspiration of the same. When they have stooped to this level, then no one is compelled and their opponents are not unable to claim that the falsity of their claim was inspired to them.

Furthermore, one of their Imam’s father passed away when he was only three years old. We ask them: From where did this child learn all the knowledge of the Shari’ah since his father could not possibly teach him due to his infancy? They had no answer but to claim revelation. This is [claiming] Nubuwwah and is pure disbelief.[92]

The Sheikhiyyah

The Ithna ‘Ashariyyah Shia split into many sects. One of the most significant being the Sheikhiyyah, attributed to Sheikh Ahmed ibn Zayn al Din al Ahsa’i al Bahrani, born in 1166 AH[93] and died in 1243 AH.[94]

Al Khuwanasari names him: The voice of the wise divines, the tongue of the experts and masters of ‘aqidah, the brilliance of the era, the philosopher of the epoch, the knower of the secrets of structures and meanings.

He writes in his biography:

 

لم يعد في هذه الأواخر مثله في المعرفة والفهم والمكرمة والحزم وجودة السليقة وحسن الطريقة وصفاء الحقيقة وكثرة المعنوية والعلم بالعربية والأخلاق السنّية والشيم المرضيّة والحكم العلميّة والعمليّة وحسن التعبير والفصاحة ولطف التقرير والملاحة وخلوص المحبّة والوداد لأهل بيت الرسول الأمجاد بحيث يرمي عند بعض أهل الظاهر من علمائنا بالإفراط والغلوّ مع أنَّه لا شكَّ من أهل الجلالة والعلو ورد بلاد العجم في أوساط عمره وكان بها في نهاية القرب من ملوكها وأربابها وكان أكثر مقامه فيها بدار العبادة يزد ثمّ انتقل منها إلى اصبهان وتوقّف فيها أيضاً برهة من الزمان ولمّا أراد أن يرجع إلى أصله الذي كان في وصل الحسين عليه السلام وورد بلدة قرميسين التي هي واقعة في البين استدعى منه الوقوف بها أميرها العادل الكبير المغوار المغيار محمد علي ميرزا بن السلطان فتح علي شاه قاجار فأجابه إلى ذلك لما استلزمه من المصالح أو صرف المهالك إلى أن توفّي الوالي المذكور في سفر منه إلى حرب بغداد وآل الأمر في تلك المملكة إلى الفتنة والفساد فارتحل منها إلى أرض الحائر الشريف ليصرف فيها بقيّة عمره الطريف ويجمع أمره على التصنيف والتأليف والقيام بحقّ التكليف وقد يذكر في حقّه أيضاً أنَّه كان ماهراً في أغلب العلوم بل واقفاً على جملة من الحرف والرسوم وعارفاً بالطبّ والقرائة والرياضيِّ والنجوم ومدّعياً لعلم الصنعة والأعداد والطلسمات ونظائرها من الأمر المكتوم

In this belated age, he is unmatched in recognition, understanding, noble deeds, prudence, excellent disposition, magnificent style, purity of the reality, abundance of meaning, knowledge of Arabic, sublime character, pleasant behaviour, knowledgeable and practicable judgement, beautiful interpretation, eloquence, graceful and captivating lectures, sincere love and affection towards the honourable household of the Messenger, and in the position to be criticised of radicalism and extremism by some scholars of the external: despite him being undoubtedly from the men of augustness and loftiness.

He came to the lands of the non-Arabs during his middle age. He lived there in close proximity to the kings and rulers. He lived mostly in Dar al ‘Ibadah, Yazd. He then moved to Asbahan where he stayed for a short time.

When he intended to return to his homeland which was at the juncture of Hussain radiya Llahu ‘anhu and he arrived at the city of Qirmisin, which is situated in al Bin, the chief of the area—the just, the great, the audacious, the enthusiastic, Muhammad ‘Ali Mirza ibn al Sultan Fath ‘Ali Shah Qajar—requested him to stay on until the said leader died on a travel to battle Baghdad. The matter in that kingdom returned to corruption and anarchy.

He then travelled to the blessed land of Ha’ir to spend the rest of his rare life there and dedicate himself to authoring books and writing and maintaining the right of responsibility.

It is mentioned in his favour that he was a master in majority of the sciences. In fact, he was aware of a number of professions and occupations, knowledgeable of medicine, reading, mathematics, and astronomy, and claimant of the knowledge of craft and technical skill, drafting, charms, and secret matters like it.[95]

 

It is recorded that he authored close to a hundred books.[96] Some mention more than this.[97]

His student, Sayed Kazim al Rushti mentioned about him:

 

إن مولانا رأى الأمام الحسن عليه السلام ذات ليلة وضع لسانه المقدس في فمه فمن ريقه المقدس ومعونة الله تعلم العلوم وكان في فمه كطعم السكر وأحلى من العسل وأطيب من رائحة المسك ولما استيقظ أصبح في خاصته محاطاً بأنوار معرفة الله طافحاً بأفضاله منفصلاً عن كل ما هو مغاير لله وزاد اعتقاده في الله في نفس الوقت الذي ظهر فيه استسلامه لإرادة العلي وبسبب ازدياد شوقه والرغبة الشديدة التي استولت على قلبه نسي الأكل واللبس الا ما يسدّ به حاجته الضرورية

Certainly, our Mawlana saw Imam Hassan ‘alayh al Salam one night placing his pure tongue in his mouth. From his pure saliva and the assistance of Allah, he learnt the sciences. It tasted like sugar in his mouth, sweeter than honey and more fragrant than musk. When he woke up, the depths of his heart were enveloped with the brilliant rays of the recognition of Allah, overflowing with his graces, detached from everything in polarity with Allah. His belief in Allah increased spontaneously when his submission to the intention of ‘Ali was manifested. Due to the increase of his enthusiasm and passionate desire which shrouded his heart, he forgot to eat and clothe himself, except with the little that satiated his minimum need.[98]

 

Al Ahsa’i, besides the books and works, had lessons in Karbala’, Tus, and other Shia cities wherein he would propagate his ideologies, beliefs, and thoughts. He would say:

 

إن الله تجلى في علي وفي أولاده الأحد عشر وإنهم مظاهر الله وأصحاب الصفات الإلهية والنعوت الربانية وهم أئمة الهدى مختلفون في الصورة متفقون في الحقيقة

Allah manifested in ‘Ali and his eleven children. They are the manifestations of Allah and possessors of divine attributes and godly characteristics. They are the Imams of guidance. They differ in form, yet are united in reality.[99]

 

He would say:

 

إن الأئمة هم العلة المؤثرة في وجود المخلوقات وهم مظهر الإِرادة الإلهية والمعبرون عن مشيئة الله ولولاهم ما خلق الله شيئاً ولذلك فهم الغاية من الخلق وكل ما يفعله الله فهو يفعله بواسطتهم ولكن ليس لهم من ذاتهم قوة وهم مجرّد وسائط ولما كانت ذات الله لا تدرك وكانت لا تحيط بها أفهام جميع المخلوقات فإن الإِنسان لا يستطيع معرفتها إلا بتوسط الأئمة الذين هم في الحقيقة محال للذات العلية ومن أخطأ في حقهم أخطأ في حق الله واللوح المحفوظ هو قلب الإِمام المحيط بكل السماوات وكل الأرضين والأئمة هم أول المخلوقات والسابقون على كل شيء

The Imams are the effective cause in the existence of all creations. They are the manifestations of divine decree, the expressers of the will of Allah. Had it not been for them, Allah would not have created anything. Owing to this, they are the objective of creation. Everything that Allah does, He does through their medium. However, they do not have power from themselves. They are mere mediums.

Since the Being of Allah cannot be seen and cannot be encompassed by the comprehensions of the entire creation, man is unable to recognise it except through the medium of the Imams who are in reality locations of the lofty being. Whoever errs in their right, errs in Allah’s right. The Protected Tablet is the heart of the Imam which encompasses all the heaves and all the earths. The Imams are the first creation and forerunners before everything.[100]

 

Moreover, they believe regarding the alleged twelfth missing Imam:

Firstly, that he died. They would say:

 

إن المهدي الغائب المنتظر ظهوره عند الشيعة هو الآن من سكان العالم الروحاني غير هذا العالم الذي يسمونه بجابلقاء وجابرساء

The Mahdi, the absent, whose emergence is awaited by the Shia is now among the dwellers of the spiritual realm, not this universe, which they call Jabalqa’ and Jabarsa’.[101]

 

وإن الإِمام روحي له الإنداء لما خاف من أعدائه خرج من هذا العالم ودخل في جنة الهورقلياء

The Imam is spiritual with a heart. When he feared his enemies, he exited this universe and entered into the paradise of Hurqalya’[102].[103]

 

Secondly, they would claim that the one to return will not be the alleged son of Hassan al ‘Askari, but rather someone else in whose body his soul transmigrated, as said:

 

وسيعود في هذا العالم بصورة شخص من أشخاص هذا العالم يعني بطريق ولادة عامة الناس

He will soon return to this universe in the form of one individual of this universe, i.e., by the medium of birth of general people.[104]

 

Thirdly, this individual will be the very same Imam Muhammad ibn al Hassan al ‘Askari, even though he is born to two new parents:

 

إنه المهدي بعينه وإن ذلك الجسم اللطيف الروحاني قد ظهر في هذا الجسم الكثيف المادي

He is Mahdi per se. That spiritual delicate body manifested in this material solid body.[105]

 

Fourthly: the word Qa’im is used for him as he is resurrected after dying.

When asked, “Does he stand up from the grave?” He replied, “He stands up from his grave, i.e., his mother’s womb.” He said, “Jabalsa and Jabalqa are the appointed stations and the awaited area in the sky, not on earth as believed or supposed by majority of people.”[106]

He would reject the physical return and resurrection altogether as the body is made up of the four elements, and after the soul leaves, the parts and elements disintegrate and no effect of it remains, hence it moves into eternal non-existence.

The thing that remains and returns is the spiritual delicate body, which is the jawhar al jawahir (essence of all substances) according to him which they called the Huraqalya’i body, following early chemical terminologies.

 

فجوهر الجواهر هو الجسم الهورقليائي الذي يحشر ويعاد والعناصر الباقية التي هي أعراض ولواحق فهي تنتشر وتنحل وتندمج في أصلها كالماء في الماء والطين في الطين والروح البالية أيضاً تفنى ويبقى الجسم الأصلي الذي يظهر في عرض الجسم من الأبعاد الثلاثة

The essence of all substances is the Huraqalya’i body which will be resurrected and returned. The remaining elements which are nonessential characteristics and accessories disintegrate, dissolve, and mix into their origin like water in water and sand in sand. The decayed soul also ceases to exist and the original body remains which will appear in the scope of a body with three dimensions.[107]

 

Among the beliefs he disseminated among people is that the Mahdi will appear and manifest in every place in the form of a man, who will be the perfect believer or bab (opening) or saint; it is necessary to believe in him.

The four pillars which make up the foundation of din according to them are:

• Tawhid (Oneness of Allah)
• Nubuwwah (Prophethood)
• Imamah
• Belief in the perfect man.[108]

This individual has become incarnate in the era of al Ahsa’i in his body. Owing to this, he is called the fourth pillar or the bab. The bab according to him is an individual in whom the soul of the bab has settled, the Mahdi in whom the soul of the Mahdi has settled, and the Imam and Nabi are the same. Coupled with this, they are diverse in form, unified in reality, as we mentioned earlier as Allah subhanahu wa ta ‘ala manifests in all, with their varying ranks and positions.

He rejected the physical and spiritual Mi’raj (Ascension). In fact, he claimed that the Messenger of Allah is present in every place at every time. Considering this, there is no meaning for the view that he was on earth and then ascended to the heaven as he is not confined to any place or time. Thus, whoever sees him in the sky sees him while heavenly accessories and characteristics are connected to him.[109]

After al Ahsa’i died, his student Sayed Kazim al Rushti assumed his position and leadership of the Sheikhiyyah in 1242 AH. He treaded his path and followed his way. He became the fourth pillar of the Sheikhiyyah, save that he added moistness to the sand by saying:

 

حل فيه روح الإبواب كما حل في الأحسائي ولكن آن الآوان لانقطاع الأبوب ومجيء المهدي نفسه

The soul of the bab settled in him just as it settled in al Ahsa’i. However, the time has come for the cessation of babs and the coming of Mahdi himself.[110]

 

The Sheikhiyyah say:

 

العالم قديم بالزمان حادث بالذات لأن الأعراض لا يمكن أن توجد بدون الجوهر والصور لا يمكن أن توجد بدون محلهّا والأعراض حادثة زائلة توجد تارة وتنعدم تارة تأتي من العدم وتعود إلى العدم أما الجوهر فليس شيئاً حادثاً زائلاً وعلى هذا فإن المادة في ذاتها حادثة هي موجودة أبداً في المستقبل لا في الماضي وإلا لكان للحياة الأخرى نهاية وفنيت الجنة والنار والجنة هي محبة أهل البيت أهل بيت النبي عليه السلام الأئمة والجنة والنار تحدثان بسبب أفعال الإنسان

The earth is eternally pre-existent, recent in being. This is because characteristics are impossible to be found without an essence and images are impossible to be found without an object. Characteristics are new, transitory; they are sometimes existent and sometimes non-existent. They come from non-existence and return to non-existence. Essence on the other hand is not something new, transitory. Owing to this, matter is, in its being, new. It is existent for eternity in the future, not in the past. Otherwise, there would be an end for the other life and Jannat and Hell will cease to exist. Jannat is the love of the Ahlul Bayt and the Ahlul Bayt of the Nabi salla Llahu ‘alayhi wa sallam are the Imams. Jannat and Hell come into existence through the effects of the actions of mankind.[111]

 

Al Khuwanasari has spoken of this in his book:

 

إن تلميذه العزيز وقدوة أرباب الفهم والتمييز بل قرّة عينه الزاهرة وقوة قلبه الباهرة الفاخرة بل حليفه في شدائده ومحنه ومن كان بمنزلة القميص على بدنه أعني السيد الفاضل الجامع البارع الجليل الحازم سليل الأجلة السادة القادة الأفاخم الأعاظم ابن الأمير سيد قاسم الحسيني الجيلاني الرشتي الحاجّ سيد كاظم النائب في الأمور منابه وإمام أصحابه المقتدين به بالحائر المطهّر الشريف إلى زماننا هذا

His notable student, and the leader of the heads of understanding and discernment, in fact the comfort of his radiant eyes, and the strength of his splendid glorious heart, in fact his support in difficult times and hardships, one who is like a shirt for his body—I refer to al Sayed, the eminent, the comprehensive, the proficient, the sublime, the resolute, descendent of the luminaries, leaders, chiefs, magnificent and lofty, son of Amir Sayed Qasim al Hussaini al Jilani al Rushti, Hajj Sayed Kazim—successor to his affairs, leader of his companions, and the one followed in the purified, honoured Ha’ir to this time of ours.[112]

 

Al Rushti propagated the ideologies of his Sheikh and entered many into his and al Ahsa’i’s creed. It turned into a distinct sect to the extent that majority of the Shia of Iran, Arabia, Iraq, Azerbaijan, and Kuwait entered it.[113] Al Rushti then left Muhammad Karim Khan al Kirmani, son of Zahir al Dawlah—the ruler of Kirman—as his successor, and then the son of Muhammad Karim Khan, Muhammad Khan, then his brother Zayn al ‘Abidin, then the son of Zayn al ‘Abidin, Qasim Khan Ibrahimi.

Salubrious to mention is that the bab to Muhammad al Shirazi is also one of the students of Sayed Kazim al Rushti, from those who adhere to the ideologies of the Sheikhiyyah. Whoever accepts his invitation was from the Sheikhiyyah Shia as well.[114]

Among the wonders is that the general Ithna ‘Ashariyyah Shia in Pakistan and India believe in the same beliefs peddled by al Ahsa’i and al Rushti even though they do not ascribe themselves to the Sheikhiyyah. They are Sheikhiyyah in belief and some of their scholars openly declare that they hold the beliefs of the Sheikhiyyah. They opened many centers in various cities. In Pakistan, they have a huge centre in Multan and Karachi. Majority of the aid and funding in the form of books and money comes to them from Kuwait.

We suffice on this amount in explaining the Sheikhiyyah while we have the intention of preparing a separate book, be it in the distant future, Allah willing, on this sect as its fame is widespread and its adherents have increased among the Shia.

 

The Nurbakhshiyyah

There is another sect found in the valleys of the Himalaya, Kohistan, and Baltistan adjacent to the China border who claim to be Ithna ‘Ashariyyah Shia, one of their sects. They call themselves Shia Nurbakhshiyyah, attribution to Muhammad Nurbakhsh Quhistani, born in 795 AH.

They say that he was born in Qawin, a district of Kohistan. His father had emigrated from Ahsa’. It is said that his father ‘Abdullah was born in Ahsa’ and his grandfather, Muhammad, was born in Qatif.[115] Muhammad Nurbakhsh was a disciple of Khajah Ishaq al Khatlani, the student of Sayed ‘Ali al Hamdani, who was amazed at his capabilities and titled him Nurbakhsh i.e., giver of light.[116] They claim that his lineage was revealed by Sufi Kashf of him being ‘Alawi.[117]

Muhammad Nurbakhsh then claimed that he is the Mahdi regarding whose emergence at the end of time the Messenger salla Llahu ‘alayhi wa sallam informed, as his name and father’s name matched the description. He is Muhammad ibn ‘Abdullah. Similarly, his agnomen after he named one of his sons Qasim. His supporters awarded him the title of Imam and Khalifah over all the Muslims.[118]

He would say: I would conceal my condition. However, it is necessary to reveal it so that proof be established against all people in a manner which informs them of the spectacle of all and the guider to the path.[119]

He started a huge public rebellion against the Iranian government of the time and was captured. After his release, he went to Kurdistan where he began spreading his creed. The residents followed him and coins were minted with his name.[120] He later surrendered and announced on the pulpit of Hirat, while in custody, on Friday, the year 840 AH his resignation from the claim to Caliphate and what in entails. He was then sent to Kaylan and from there to Rayy where he died in 869 AH.[121] His followers were present at the time in large numbers in the lands of Iraq and Iran.

From this brief, quick overview, it becomes clear that Muhammad Nurbakhsh was not Ithna ‘Ashari as the Ithna ‘Ashariyyah consider none other than the alleged Hassan al ‘Askari’s son as the Mahdi. To the contrary, he considered himself the Mahdi. Moreover, he refuted in his book those who consider Hassan al ‘Askari’s son the awaited Mahdi. He writes:

 

وزعم بعض الناس أن محمد بن الإمام العسكري عليهما السلام هو المهدي الموعود وليس كذلك لأن رسول الله صلى الله عليه وآله وسلم قال في محمد المهدي الموعود يواطىء اسمه اسمي وكنيته كنيتي واسم أبيه اسم أبي وقيل اسم أمه اسم أمي وفي هذا المهدي لا يواطيء شيئاً منهم إلا اسم محمد صلى الله عليه وآله وسلم

Some people think that Muhammad, son of Imam al ‘Askari rahimahu Llah, is the promised Mahdi. This is not the case as Rasulullah salla Llahu ‘alayhi wa sallam said about the promised Mahdi Muhammad, “His name will resemble mine and his agnomen will resemble mine, and his father’s name will resemble mine.” It is also said, “His mother’s name will resemble mine.” This alleged Mahdi has no resemblance with them whatsoever, except the name of Muhammad salla Llahu ‘alayhi wa sallam.[122]

 

والحقيقة أن محمد نوربخش لم يكن شيعياً اثنى عشريا بل كان صوفياً من أصحاب وحدة الوجود عرض لانتقال الولاية من آدم والأنبياء إلى أقطاب التصوف وأخرجها من التناسخ واصطلح لها اسم البروز بدلاً منه فكان وصول الروح إلى الجنين في الشهر الرابع عندهم معاداً إنسانياً يصل الوجود الإنساني بالوجود الحقيقي وجود الله وربما كان في هذا عنصر يفيد صدور النوربخشية عن الفلسفة الإشراقية كما يفترض الدكتور محمد علي أبو ريان دون أن يجد مبرراً واضحاً يصحح افتراضه وقد جاء في غزل نوربخش شعر يتصل بوحدة الوجود قال فيه ما ترجمته سواء أكنا هادين أم مهديين فنحن بالمقارنة بالقدم أطفال مهديون قطرة نحن من محيط الوجود ولا عبرة بمدى طاقتنا من الكشف والشهود فيا إلهي متى أعود من القطرة ويا إلهي أبلغني بحر النور

The reality is that Muhammad Nurbakhsh was not an Ithna ‘Ashari Shia. He was actually a Sufi from the proponents of wahdat al wujud (singular existence). He proposed the transmission of Wilayah from Adam and the Ambiya’ to the aqtab of Tasawwuf, which he extracted from transmigration of souls. He coined the name buruz (projection) for it, as a substitute. The soul reaching the fetus in the fourth month, according to him, is a human return; the human existence meets with the real existence, Allah’s existence.

Possibly, he was in this an origin which provides the appearance of the Nurbakhshiyyah from the eastern philosophers as supposed by Dr. Muhammad ‘Ali Abu Rayyan without finding a clear justification to authenticate his supposition. In the poetry of Nurbakhsh, there is a poem which relates to wahdat al wujud. He says, the translation of which is:

Whether we are guides or guided.

We, in connection to eternity, are guided children.

A drop are we from the domain of existence.

There is no consideration for the extent of our power of exposure and experience.

O my Lord, so when will I return from the drop?

And O my Lord, transfer me to the ocean of light.

 

Nurbakhsh has spoken about love in the form which Muhammad ibn ‘Arabi expressed in his statement:

 

أدين بدين الحب إني توجهت ركائبه فالحب ديني وإيماني

I observe the religion of love, I have turned to its mounts. Thus, love is my religion and faith.

 

However, he took the negative side of the issue and asserted it in subtle stanzas, the translation of which is:

منذ اليوم الذي استجليت فيه طلعة حبيبي غدوت متميزاً من الخلائق أجمعين

وذلك أني صرت مبرأ من العقيدة والمذهب والملة كلية وأصبحت ولا دين لي

From the day I discovered the rising of my beloved, I woke up distinct from all the creation.

This is because I became exempt from belief, creed, and religion altogether and converted to having no religion.

 

He speaks on his immersion in this love to the extent that he ruined with it his individual self and begins to ask, “Is I Nurbakhsh himself or from I.”[123]

Yes, there is no doubt that when the Safawids gained dominance over Iran and forced people at the blade of the sword to embrace Shi’ism, the Nurbakhshiyyah announced their Shi’ism. Owing to this, when Ismail al Safawi conquered Tustar, he would ask people about their belief. Whoever said that they are on the creed of Nur Allah Sheikh Nurbakhshi, he would not harm them.[124]

Many of the disciples of this Sufi Wujudi fled to the subcontinent of India to the mountains and the outlying regions. They remained upon their Sufi ways.

The greatest proof for them not being Ithna ‘Ashariyyah is that they have a distinct jurisprudence. Similarly, a distinct presence and distinct madrasahs. Although, they adhere to some practices adhered to by the Ithna ‘Ashariyyah Shia like mourning Hussain, etc. However, they are dissimilar to them in many aspects like absorption in Tasawwuf and sufi silsilahs (chains of the mystics) which link up with al Suharwardi, Junaid al Baghdadi, al Sirri al Saqati—all of whom are not Shia. Muhammad Nurbakhsh has labelled his sufi silsilah a golden chain, and we quote verbatim from his book:

 

محمد نوربخش خواجه إسحاق الختلاني حضرة أمير الكبير السيد علي الهمداني حضرة الشيخ محمد المزدقاني حضرة الشيخ ْعلاء الدولة السمناني حضرة الشيخ عبد الرحمان الإسفراني حضرة الشيخ أحمد الذاكر الجوزقاني حضرة الشيخ علي اللالا حضرة الشيخ نجم الدين الكبرى حضرة الشيخ عمار ياسر البديسي حضرة الشيخ أبو النجيب السهروردي حضرة الشيخ أحمد الغزالي حضرة الشيخ أبو بكر النساجي حضرة الشيخ أبو علي الكاتبي حضرة الشيخ أبو علي الرودباري حضرة الشيخ جنيد البغدادي حضرة الشيخ سرّي السقطي حضرة الشيخ معروف الكرخي حضرة الإِمام عليّ الرضا”

Muhammad Nurbakhsh — Khajah Ishaq al Khatlani — Hadrat Amir al Kabir al Sayed ‘Ali al Hamdani — Hadrat al Sheikh Muhammad al Mizdaqani — Hadrat al Sheikh ‘Ala’ al Dawlah al Samnani — Hadrat al Sheikh ‘Abdur Rahman al Isfarani — Hadrat al Sheikh Ahmed al Dhakir al Jawzaqani — Hadrat al Sheikh ‘Ali al Lala — Hadrat al Sheikh Najm al Din al Kibri — Hadrat al Sheikh ‘Ammar Yasir al Budaysi — Hadrat al Sheikh Abu al Nujayb al Suharwardi — Hadrat al Sheikh Ahmed al Ghazali — Hadrat al Sheikh Abu Bakr al Nasaji — Hadrat al Sheikh Abu ‘Ali al Katibi — Hadrat al Sheikh Abu ‘Ali al Rudabari — Hadrat al Sheikh Junaid al Baghdadi — Hadrat al Sheikh Sirri al Saqati — Hadrat al Sheikh Ma’roof al Karkhi — Hadrat al Imam ‘Ali al Rida.[125]

 

Furthermore, Muhammad Nurbakhsh writes a clear text which indicates him not being Shia while listing the happenings after the demise of Rasulullah salla Llahu ‘alayhi wa sallam, may I and my parents be sacrificed for him:

 

ولما توفي رسول الله صلى الله عليه وآله وسلم بايع الأنصار والمهاجرون أبا بكر رضي الله عنه علي الإِمارة بالاتفاق لأن رسول الله صلى الله عليه وآله وسلم كان أمره بإمامة الصلاة الفريضة أيام مرضه فبايع أصحابه كله على أبي بكر اتباعاً لأمره صلى الله عليه وآله وسلم لأن الصلاة عماد الدين وقوامه كما قال أمير المؤمنين علي عليه السلام إن رسول الله صلى الله عليه وآله وسلم مرض ليالي وأياماً ينادي بالصلاة فيقول عليه السلام مروا أبا بكر يصلي بالناس فلما قبض رسول الله عليه الصلاة وآله وسلم نظرت فإذا الصلاة علم الإسلام وقوام الدين فرضينا لدنيانا من رضي رسول الله صلى الله عليه وآله وسلم لديننا فبايعناه وذلك أن علياً عليه السلام لما رأى النزاع بين الصحابة بسقيفة بني ساعدة في الخلافة يوم وفاة رسول الله صلى الله عليه وآله وسلم وتجهيزه وقد نزع خاتم النبي صلى الله عليه وآله وسلم من يده المباركة، ففوّض الخاتم إلى أبي بكر رضي الله عنه وقال فاذهب إلى الناس وأدركهم وأجمعهم على إمارتك فذهب إليهم أبو بكر ومعه عمر بن الخطاب رضي الله عنهما فكلّم الناس عمر في إمارة أبي بكر ورضوا بإمارة أبي بكر رضي الله عنه واتفقوا كلهم ببركة خاتم رسول الله صلى الله عليه وآله وسلم وبتدبير عليّ المرتضى عليه السلام

After Rasulullah salla Llahu ‘alayhi wa sallam passed away, the Ansar and Muhajirin pledged allegiance to Abu Bakr radiya Llahu ‘anhu as leader with consensus as Rasulullah salla Llahu ‘alayhi wa sallam had commissioned him with leading the fard salah during his illness. All his Companions pledged allegiance to Abu Bakr in emulation of his salla Llahu ‘alayhi wa sallam command as salah is the pillar and support of religion as Amir al Mu’minin ‘Ali rahimahu Llah said, “Certainly, Rasulullah salla Llahu ‘alayhi wa sallam fell ill for a few nights and days. When Adhan would be called out, he would say, ‘Command Abu Bakr to lead the people in salah.’ After Rasulullah salla Llahu ‘alayhi wa sallam passed away, we considered and found salah to be the distinguishing factor of Islam and the pillar of religion. We were therefore pleased for our worldly affairs with the one with whom Rasulullah salla Llahu ‘alayhi wa sallam was pleased for our religious affairs, and thus pledged allegiance to him.” This came after ‘Ali rahimahu Llah saw disagreement between the Sahabah in Saqifah Bani Sa’idah over the caliphate on the day Rasulullah salla Llahu ‘alayhi wa sallam passed away and was prepared for burial. He removed the Nabi’s salla Llahu ‘alayhi wa sallam ring from his blessed hand and handed the ring to Abu Bakr radiya Llahu ‘anhu saying, “Go to the people and pull them together and unite them on your leadership.” Abu Bakr thus proceeded to them with ‘Umar ibn al Khattab radiya Llahu ‘anhuma. ‘Umar spoke to the people of Abu Bakr’s radiya Llahu ‘anhu leadership and they were pleased with it. They all agreed through the blessings of Rasulullah’s salla Llahu ‘alayhi wa sallam ring and ‘Ali al Murtada’s rahimahu Llah planning.[126]

 

Nonetheless, this is yet another sect which differed in its form of Shi’ism.[127] We feel that this amount is sufficient for this topic.

 

The Akhbariyyah and Usuliyyah

This is yet another split that happened between the Ithna ‘Ashariyyah in the later generations. It is the disagreement dubbed the disagreement of the Akhbaris and Usulis. The Ithna ‘Ashariyyah split into two belligerent sects, attacking each other and reviling each other. The disagreement reached the level that the Akhbaris accused the Usulis of leaving pure genuine Shi’ism. Books were authored, articles were written, and parties were formed. The Akhbaris said, “We believe in the apparent meaning of the reports, whether they are allegorical or not. We leave the mutashabih (not clearly intelligible) upon their apparent and we assert what our predecessors asserted.”[128]

A more decisive text reads:

 

إن الأخباريين هم الذين يتمسكون بظواهر الحديث مقابل الأصوليين الذين يرون الأدلة العقلية من الأدلة الشرعية

The Akhbaris are those who adhere to the apparent ahadith in polarity to the Usulis who consider intellectual proofs part of Shar’i proofs.[129]

 

The meaning of this is that the Akhbaris only consider the Qur’an and Hadith as Shar’i proofs. Hadith in the Shia terminology is whatever is reported from the alleged infallible Imams and Rasulullah salla Llahu ‘alayhi wa sallam. Whatever is transmitted from them is hadith according to them and proof, as it is reported from an infallible, authority. Whatever is transmitted from an authority is proof with conviction. Moreover, the status of the hadith is not checked as long as it is found in the four hundred Usul books. The Usul according to the Shia are books authored and collated by the students of the Imams.[130]

As long as the students of the Imams transmitted these reports from the Imams, there is no need for examination and scrutiny, research and investigation—neither on the chain as it is from the Imam’s student, nor the text as it is from the Imam. People’s intelligence is deficient in comprehending the worth of the Imam’s statements as asserted by the alleged fifth infallible Imam, Muhammad al Baqir:

 

إن حديث آل محمد صعب مستعصب لا يؤمن به إلا ملك مقرب أو نبي مرسل أو عبد امتحن الله قلبه للإيمان فما ورد عليكم من حديث آل محمد صلى الله عليه وآله وسلم فلانت له قلوبكم وعرفتموه فاقبلوه وما اشمأزت منه قلوبكم وأنكرتموه فردّوه إلى الله وإلى الرسول وإلى العالم من آل محمد وإنما الهالك أن يحدّث أحدكم شىء منه لا يحتمله فيقول والله ما كان هذا والله ما كان هذا والإِنكار هو الكفر

The hadith of the family of Muhammad is difficult, considered challenging. No one believes in it besides a close angel, a sent messenger, or a bondsman whose heart Allah has tested for faith. Whatever hadith of the family of Muhammad salla Llahu ‘alayhi wa sallam comes to you and your hearts soften to it and recognise it, then accept it. And whatever confuses your hearts and you reject, then refer it to Allah, the Messenger, and the scholar of the family of Muhammad. The destroyer is for one of you to narrate something that cannot be borne and thus say, “By Allah, this did not happen. By Allah, this did not happen.” Rejection is disbelief.[131]

 

They report from Musa al Kazim—the alleged seventh infallible Imam—that he told one of his partisans, ‘Ali ibn Suwaid al Sa’i:

 

ادع إلى صراط ربك فينا من رجوت إجابته ولا تحصر حصرنا ووال آل محمد ولا تقل لما بلغك عنا أو نسب إلينا هذا باطل وإن كنت تعرف خلافه فإنك لا تدري لم قلناه وعلى أي وجه وصفناه آمن بما أخبرتك ولا تكشف بما استكتمتك

Invite to the path of your Rabb, towards us, one whom you have hope will accept and do not restrict us. Associate with the family of Muhammad. Never say regarding anything that reaches you from us or is attributed to us that it is false, even if you know to the contrary because you are unaware of why we said it and in which angle we described it. Believe in what I inform you and do not unveil what I conceal from you.[132]

 

Owing to this, resorting to any other intellectual proof is nothing but ignorance and deviation in the eyes of these people. When nothing is found in a matter, he should postpone it until a report from one of the Imam’s comes. They report from Jafar ibn al Baqir that someone asked him regarding one over whom two disagree in a religious matter—both have narrations, one commands its observance while the other prohibits its practice, what should he do. He replied:

 

يرجئه حتى يلقى من يخبره فهو في سعة حتى يلقاه

He should postpone it until he meets someone who can inform him. He is thus at liberty until he meets that person.[133]

 

Ibn Babawayh al Qummi reports from ‘Ali ibn Musa—the alleged eighth infallible Imam—that he said:

 

وما لم تجدوه في شىء من هذه الوجوه فردّوه علينا فنحن أولى بذلك ولا تقولوا فيه بآرائكم وعليكم بالكف والتثبت والوقوف وأنتم طالبون باحثون حتى يأتيكم البيان من عندنا

Regarding what you find nothing from any of these avenues, then refer to us as we are most entitled to it. Do not voice your own opinions. You should adhere to restraint, ascertainment, and waiting while you are searching, discussing until the explanation comes from us.[134]

 

If one refers to anything else, he goes astray and leads others astray. This is reported from Musa al Kazim from Muhammad ibn Hakim who says:

قلت لأبي الحسن موسى عليه السلام جعلت فداك فقهنا في الدين وأغنانا الله بكم عن الناس حتى أن الجماعة منا لتكون في المجلس ما يسأل رجل صاحبه تحضره المسألة ويحضره جوابها فيما من الله علينا بكم فربما ورد علينا الشيء لم يأتنا فيه عنك ولا عن آبائك شيء فنظرنا إلى أحسن ما يحضرنا وأوفق الأشياء لما جاءنا عنكم فنأخذ به فقال هيهات هيهات في ذلك والله هلك من هلك يا ابن حكيم قال ثم قال لعن الله أبا حنيفة

I said to Abu al Hassan Musa ‘alayh al Salam, “May I be sacrificed for you. We have gained understanding in religion and Allah made us independent of people through you, to the extent that a group of us is in a gathering; a man does not ask his friend an issue troubling him but the answer is present due to Allah’s favour upon us owing to you. Sometimes, an issue faces us, in which nothing has come to us from you or your forefathers. We consider the best that appears to us and the one closest to what has come to us from you and practice upon it.”

He said, “Very far, very far! Like this, by Allah, those who were destroyed, were destroyed, O Ibn al Hakim.”

 

He then added, “May Allah curse Abu Hanifah.’”^[135]

 

عن سمعة بن مهران عن أبي الحسن موسى عليه السلام قال قلت أصلحك الله إنا نجتمع فنتذاكر ما عندنا فلا يرد علينا شىء إلا وعندنا فيه شىء مسطر وذلك مما أنعم الله به علينا بكم ثم يرد علينا الشىء الصغير ليس عندنا فيه شىء فينظر بعضنا إلى بعض وعندنا ما يشبهه فنقيس على أحسنه فقال وما لكم وللقياس إنما هلك من هلك من قبلكم بالقياس ثم قال إذا جاءكم ما تعلمون فقولوا به وإن جاءكم مالا تعلمون فيها وأهوى بيده إلى فيه ثم قال لعن الله أبا حنيفة كان يقول قال علي وقلت أنا وقالت الصحابة وقلت ثم قال أكنت تجلس إليه فقلت لا ولكن هذا كلامه فقلت أصلحك الله أتى رسول الله صلى الله عليه وآله وسلم الناس بما يكتفون به في عهده قال نعم وما يحتاجون إليه يوم القيامة فقلت فضاع من ذلك شىء فقال لا هو عند أهله

Sama’ah ibn Mihran reports about Abu al Hassan Musa ‘alayh al Salam: I said, “May Allah promote you. We gather and discuss the knowledge we possess. No issue arises except that we have something written about it. This is from the favours Allah bestowed upon us owing to you. Then, some small issue arises and we have no knowledge about it. We gaze at one another. We realise that we know something similar, so we apply analogy in the best possible manner.”

He admonished, “Why do you resort to analogy? Those who were destroyed before you were destroyed on the basis of analogy.”

He continued, “When something you know of comes to you, state it. When something you do not know comes to you,” and he gestured with his hand on his mouth [i.e., remain silent].

He continued, “May Allah curse Abu Hanifah. He would say, ‘‘Ali says and I say. The Sahabah say and I say.’”

He went on to question me, “Would you sit by him?”

“No,” I replied, “but these are his words.”

I asked, “May Allah promote you. Rasulullah salla Llahu ‘alayhi wa sallam came to people with what was sufficient for them in that era?”

“Yes,” he said, “and what they needed until the Day of Qiyamah.”

I asked, “Has any of that been lost?”

He replied, “No, it is by the knowledgeable.”[136]

 

This is the creed of the Akhbariyyah of the Imamiyyah, i.e., to practice on the reports transmitted from the alleged infallibles or attributed to them, without considering anything else.

As regards the Usulis, they consider intellectual proof, al bara’ah al asliyyah, istishab, etc. An example of al bara’ah al asliyyah is presented by Sayed Muhsin Amin in his book:

 

البراءة الأصلية فيما لا نص فيه بوجوب ولا تحريم بعد الفحص لاستقلال العقل بقبح العقاب بلا بيان ومنه قولهم عدم الدليل على كذا فيجب انتفاءه وهذا يكون مع الشك في الوجوب ومثل له المحقق في المعتبر بقولنا ليس الوتر واجباً لأن الأصل براءة العهدة ومنه أن يختلف الفقهاء في حكم بالأقل والأكثر فنقتصر على الأقل كما يقول بعض الأصحاب في عين الدابة نصف قيمتها ويقول الآخر ربع قيمتها فيقول المستدل ثبت الربع إجماعاً فينتفي الزائد نظراً إلى البراءة الأصلية ويكون مع الشك في التحريم كالشك في حرمة التدخين وحرمة شرب قهوة البنّ فيقال لم يقم دليل على التحريم والأصل براءة الذمة

Al Bara’ah al Asliyyah is in those aspects which have no textual evidence for its compulsion nor for its prohibition after investigation, due to the intellect being unable to fathom an evil result without it being explained. From it is their statement: There is no evidence for such a case; hence, its negation is necessary, and this will be with uncertainty in its compulsion.

The researcher presented an example in al Mu’tabar with our verdict that Witr is not wajib as it is freed from any verdict. Another example is jurists differing in a verdict of the minimum and maximum in which case we will adopt the minimum. For example: one scholar says regarding the eye of an animal being half its price while another says quarter, then the jurist will declare quarter as consensual and the extra will be negated, considering al Bara’ah al Asliyyah. [Al Bara’ah al Asliyyah] will also be with uncertainty in prohibition like the doubt in the prohibition of smoking and the prohibition of drinking coffee. What will be said is that there is no evidence for prohibition and the principal is that one is free from obligation.[137]

 

They then mention the Akhbaris and their creed by saying:

 

الأخبارية الإمامية أنكروا البراءة الأصلية وأوجبوا الاحتياط في مواردها للأخبار الآمرة بالاحتياط الحاثة عليه المحمولة على الاستحباب أو مورد العلم بالتكليف والشك في المبرىء المعارضة بقولهم عليهم السلام كل شىء فيه حلال وحرام فهو لك حلال حتى تعرف الحرام منه فتدعه وأمثاله

The Akhbariyyah Imamiyyah deny the concept of al Bara’ah al Asliyyah and compel caution in relative cases, due to the reports instructing caution which is emphasised, designated as mustahab (favoured), or sources of knowledge indicate its requirement while there is uncertainty of the exempter in conflicting with it. [They deny it due to] their statement, “Everything which could be permissible or impermissible is permissible for you until you can ascertain what is impermissible of it, then you should leave it and its like.[138]

 

Mughniyah mentions:

أن الأخباريين ينكرون الاستصحاب في الحكم الشرعي الكلي

The Akhbaris reject istishab in a comprehensive Shar’i verdict.[139]

 

The Akhbaris accuse the Usulis:

 

أن الباعث لهم على الاختراع هذه القواعد الأصولية والأدلة الأربعة الشرعية هو أنسهم بكتب المخالفين للإمامية بلا ضرورة داعية إليه وبدون قيام حجة حاكمة

The motive behind them concocting these principled rules and four Shar’i proofs is their adoration of the books of the opposition to the Imamiyyah without any need necessitating it and without the presence of any decisive proof.[140]

 

Each group authored an abundance of books to support their methodology. Muhammad Amin ibn Muhammad Sharif al Astarabadi from the Akhbaris authored his magnum opus al Fawa’id al Madaniyyah. Nur al Din al ‘Amili refuted him in his book al Fawa’id al Makkiyyah fi Madahid Hujaj al Khiyalat al Madaniyyah wa Naqd Adillat al Akhbariyyah.[141] Sayed Dildar ‘Ali al Lakhnawi also refuted him in a book he named Asas al Usul. We have a copy of this book, published in India. The author of al Dhari’ah has listed it among the works of the Shia.[142]

Thereafter, Mirza Muhammad ‘Abdul Nabi al Naysaburi al Hindi, famous Akhbari, refuted him with stern words in a book called Mu’awil al ‘Uqul li Qal’ Asas al Usul and defended al Fawa’id al Madaniyyah. This book is also published. The author of al Dhari’ah listed it in his book.[143] Then Sayed Nizam al Din Hussain and Sayed Ahmed ‘Ali and others refuted him in the book Matariq al Haqq wa al Yaqin li Kasr Mu’awil al Shayateen. Al Tahrani listed this book in his al Mawsu’ah.[144]

These are two other sects which emanated from the Shia Ithna ‘Ashariyyah.

Al Hurr al ‘Amili—author of Wasa’il al Shia, al Nuri al Tabarsi—author of Mustadrak al Wasa’il, Muhammad Hussain Kashif al Ghita’, Ni’mat Allah al Jaza’iri, and others are considered the luminaries of the Akhbariyyah.

Sayed Dildar ‘Ali, al Tabataba’i, Muhsin al Hakim, al Khu’i, Shari’at Madari, Khomeini, and others are luminaries of the other sect in latter times.

 

The Most Significant Ithna ‘Ashariyyah Shia Books and Rijalat

The Most Significant Ithna ‘Ashariyyah Shia Hadith books:

1. Al Kafi by al Kulayni: This book consists of three sections, viz. al Usul, al Furu’, and al Rawdah. The first section covers ‘aqa’id (beliefs), the second section covers verdicts, while the third section covers addresses, correspondences, wisdoms, and etiquette. They state that it contains 16 199 ahadith.
2. Man La Yahduruhu al Faqih by Ibn Babawayh al Qummi. It contains 6 593 ahadith.
3. Tahdhib al Ahkam by Abu Jafar al Tusi. It contains 13 590 ahadith.
4. Al Istibsar by Abu Jafar al Tusi. It contains 6 531 ahadith.

These four hadith books are classified as the four canonical Shia books.

They are other hadith books like:

1. Al Wafi by Sheikh Muhammad Ibn Murtada, called Mulla Muhsin al Kashi. He gathered herein all the ahadith on fundamentals and branches from the above four books in sequence and under various titles. He also wrote a commentary on important aspects that needed commentary and explained few ways of reconciliating contradictory reports. He authored about 200 books.
2. Wasa’il al Shia ila Ahadith al Shari’ah by Sheikh Muhammad ibn al Hassan al Hurr al ‘Amili. He gathered the branches [of knowledge] in particular from the four books as well as other books. He had eighty books on hand as well as seventy others from which he sourced through a medium. He sequenced it and added titles, and treaded the sequence of books on jurisprudence in an excellent manner, commented on some important aspects, and reconciled contradictory reports. His book thus became a reference and source. Al Wafi did not provide the share of al Wasa’il as the latter’s sequence is easier, and although the explanations of al Wafi are more ample, he has more adequate content. Moreover, the rest of the four books source from it. (1 104 AH)
3. Bihar al Anwar fi Ahadith al Nabi wa al A’immah al Athar by Sheikh Muhammad Baqir ibn Sheikh Muhammad Taqi, commonly known as al Majlisi. The book is in 26 thick volumes, many of which equal 10 volumes. Transcribing it alone will cover a person’s life, forget writing it. He gathered various sciences, majority of which are not regarding verdicts on branches while a small percentage covers branches. It contains the biography of the Nabi, al Zahra’, and the twelve Imams—may Allah’s salutations be upon them—as well as their eras, virtues, sermons, words of wisdom, and etiquette. He gathered whatever he stumbled upon without scrutiny as is the practice of a deep-sea fisherman. He hardly narrated from the above four books as the purpose of their authors was the most significant branches while his intent is the most important besides it. It is thus the most comprehensive book in sciences of hadith, types of knowledge, and scattered narrations from which the scholar, author, and orator may derive benefit and obtain pearls and precious stones.

The first three Muhammads with the later three Muhammads were instrumental in gathering the reports of the Ahlul Bayt. They gathered them and sequenced them. The first three selected them based on chains as well as the first two of the latter three.

4. Al ‘Awalim fi al Hadith by Muhammad al Mutabahhir al Mawla ‘Abdullah ibn Nur Allah al Bahrani in 100 volumes. Yet it does not have the content provided by al Bihar.
5. Al Shifa fi Hadith Al al Mustafa. A comprehensive book comprising of many volumes by Sheikh Muhammad al Rida ibn al Faqih Sheikh ‘Abdullah al Tabrizi. He completed in it 1 158 AH.
6. Jami’ al Ahkam fi al Hadith by Sayed ‘Abdullah al Shabri in 25 huge volumes. The author is among the most prolific writers.
7. Mustadrakat al Wasa’il by Muhaddith al Mutatabbi’, master of hadith and narrators, Mirza Hussain al Nuri, the contemporary. He gathered what the author of al Wasa’il omitted and gave sequence to it under the same titles in nearly the same number of volumes. However, he added the Ridwi jurisprudence which is not confirmed as the work of Imam al Rida rahimahu Llah. Much of this type was not considered of sound isnad by the author of al Wasa’il. Therefore, in reality majority of its content is not a rectification. He provided at the end Fawa’id Rajjaliyyah (content on the narrators) which is not found in another book. Apparently, majority of the content is taken from Jami’ al Ruwat by Hajj Muhammad al Ardabili, the contemporary of al Majlisi.[145]

The Shia claim that the books containing the ahadith narrated from the infallibles are over 6 600.[146] Sheikh al Mufid says:

 

صنف الأمامية من عهد أمير المؤمنين عليه السلام إلى عهد أبي محمد الحسن العسكري أربع مائة كتاب تسمى الأصول قال فهذا معنى القول له أصل

The Imamiyyah from the era of Amir al Mu’minin rahimahu Llah to the era of Abu Muhammad Hassan al ‘Askari authored four hundred books called the Usul. This is the meaning of the statement: It has an asl (basis).[147]

 

These are their books on hadith.

 

Books on Narrators:

1. Ma’rifat al Naqilin ‘an al A’immah al Sadiqin, better known as Rijal al Kashshi by Abu ‘Amr Muhammad ibn ‘Umar ibn ‘Abdul ‘Aziz al Kashshi—a scholar of the fourth century.
2. Kitab al Rijal, better known as Rijal al Najashi by Abu al ‘Abbas Ahmed ibn ‘Ali al Najashi (d. 405 AH).
3. Kitab al Rijal, better known as Rijal al Tusi by Abu Jafar al Tusi (d. 360 AH).
4. Kitab al Fihrist by al Tusi.

These four books are the basis and they are the point of reference of the Shia.

There are other books like Ma’alim al ‘Ulama’ by Ibn Shahrashub al Mazindarani (d. 588 AH), Khulasat al Aqwal fi al Rijal by Hassan ibn Mutahhar al Hilli (d. 726 AH), Manhaj al Maqal by al Mamaqani, Rawdat al Jannat by al Khuwanasari, al Kuna wa al Alqab by al Qummi, etc.

 

Their popular books on Tafsir are:

• Tafsir al ‘Ayyashi.
• Tafsir Furat ibn Ibrahim al Kufi.
• Tafsir al Qummi.
• Tafsir Majma’ al Bayan by al Tabarsi.
• Tafsir al Burhan fi Tafsir al Qur’an.
• Tafsir al Safi.
• Nur al Thaqalayn by al Huwayzi.
• Manhaj al Sadiqin by Mulla Fath Allah al Kashani.

 

Their most substantial books in Fiqh are:

• Shara’i’ al Islam by Jafar ibn al Hussain al Hilli.
• Jami’ al Maqasid by ‘Abdul ‘Ali al Karaki (d. 937 AH).
• Al Masalik by Zayn al Din al ‘Amili.
• Shuruh al Lam’ah al Dimashqiyyah.

 

Their noteworthy history books are:

• Tarikh al Yaqubi.
• Muruj al Dhahab by al Mas’udi.
• Akhbar al Zaman by al Mas’udi.
• Nasikh al Tawarikh by Mirza Taqi Khan, contemporary of Nasir al Din al Qajari.

 

Their most important book is Nahj al Balaghah which they consider the most sacred book and claim that it is a book comprising of the lectures and letters of ‘Ali radiya Llahu ‘anhu compiled by Sharif al Radi. Among the major commentaries of it are Sharh Ibn Abi al Hadid al Mu’tazili al Shia and Sharh Ibn al Maytham.

Their authorities are the authors of the books we listed hereabove. We mentioned their biographies in this book and other books we authored on the Shia. This briefly introduces the Shia Ithna ‘Ashariyyah. This is sufficient for those who intend this.

We add to this chapter another chapter detailing the connection between the Ithna ‘Ashariyyah with the beliefs of the Saba’iyyah and other deviants and misguided groups, the plotters against Islam and the founders of disunity and division between the Muslims.

 

NEXT⇒ Chapter Seven – Shia Ithna ‘Ashariyyah and the Beliefs of the Saba’iyyah

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[1] Al Sam’ani: al Ansab.

[2] Al Shia fi al Tarikh, pg. 45-46.

[3] A’yan al Shia, 1/20, section one.

[4] Kitab al Rawdah min al Kafi, 8/338.

[5] Majalis al Mu’minin, pg. 144, Tehran print.

[6] Al Mirzah Taqi Khan al Shia: Nasikh al Tawarikh, 2/590.

[7] I’tiqadat Firaq al Muslimin wa al Mushrikin, pg. 52.

[8] A’yan al Shia, 1/17, section one.

[9] Kitab al Rawdah min al Kafi, 5/34.

[10] A’yan al Shia, 1/20.

[11] Firaq al Shia, pg. 118-119

[12] Al Kafi, book on authority, 1/126.

[13] Firaq al Shia, pg. 126.

[14] Kashf al Ghummah, 3/227.

[15] Al ‘Abbas al Qummi: Muntaha al Amal, pg. 1198, Persian.

[16] Al Irshad, pg. 346; A’lam al Wara, pg. 419.

[17] Al Irshad, pg. 346.

[18] Kashf al Ghummah, 3/227.

[19] Ibid.

[20] Al Fasl, 4/181.

[21] A’lam al Wara, pg. 418-420; al Fattal al Naysaburi al Shia: Rawdat al Wa’izin, pg. 256-257.

[22] A’lam al Wara, pg. 418-420; al Fattal al Naysaburi al Shia: Rawdat al Wa’izin, pg. 256-257.

[23] Jila’ al ‘Uyun, pg. 770 onwards.

[24] Muntaha al Amal, pg. 1204 onwards.

[25] Jila’ al ‘Uyun, pg. 772; Muntaha al Amal, pg. 1206; Rawdat al Wa’izin, 2/259.

[26] Jila’ al ‘Uyun, pg. 772; Muntaha al Amal, pg. 1206; Rawdat al Wa’izin, 2/259.

[27] A’lam al Wara, pg. 420.

[28] A’lam al Wara, pg. 420.

[29] A measurement equivalent to 398.034 grams.

[30] Rawdat al Wa’izin, 2/260.

[31] Tarikh al Tabari, 13/26-27, the happenings of 302 AH.

[32] Al Kafi, book on authority, pg. 505.

[33] Al Irshad, pg. 339; A’lam al Wara, pg. 377-378; Kashf al Ghummah, 3/198-199; Jila’ al ‘Uyun, in the discussion on al Mahdi; al Fusul al Muhimmah, in the discussion on al Mahdi; Muntaha al Amal, in the discussion on al Mahdi.

[34] Al Irshad, pg. 345; A’lam al Wara, pg. 380; Kashf al Ghummah, 3/205.

[35] Firaq al Shia, pg. 123.

[36] Al Usul min al Kafi, book on authority, chapter on the Imam knowing the Imam to appear after him, 1/277.

[37] Al Usul min al Kafi, book on establishing Imamah in the offspring and offspring’s offspring and it will never return to a brother or uncle, 1/286.

[38] Ibid.

[39] Ibid.

[40] Ibid.

[41] This is a strong evidence and a silencing response for the Ismailiyyah that the Imam after Jafar was Ismail, his son, as he was the eldest son.

[42] Al Usul min al Kafi, 1/284.

[43] Al Usul min al Kafi, Kitab al Hujjah, chapter on the aspects which authorise the proof of the Imam, 1/284.

[44] Ibid.

[45] Al Usul min al Kafi, Kitab al Hujjah, chapter on an Imam only being washed by an Imam.

[46] Al Usul min al Kafi, chapter on the birth of the Imams, 1/389.

[47] ‘Uyun Akhbar al Rida, chapter on the signs of the Imam stated by al Rida, 1/213.

[48] Al Usul min al Kafi, 1/308.

[49] Al Usul min al Kafi, 1/284.

[50] Al Usul min al Kafi, 1/379.

[51] Al Usul min al Kafi, 1/275.

[52] Al Fusul al Muhimmah, chapter on the necessity of the Imam being the most knowledgeable person, pg. 142, Qum print, Iran.

[53] Ibn Babawayh al Qummi: Kitab al Khisal, 2/528, Tehran print.

[54] ‘Uyun Akhbar al Rida, 1/213; Kitab al Khisal, 2/528.

[55] Al Kafi, book on authority, 1/227, 260; al Fusul al Muhimmah, pg. 155.

[56] Kitab al Khisal, 2/527-528.

[57] Al Usul min al Kafi, chapter on the earth not being devoid of a proof, 1/179.

[58] Ibid.

[59] ‘Uyun Akhbar al Rida, 2/249.

[60] Rijal al Kashshi, pg. 124.

[61] Rijal al Kashshi, pg. 131, the biography of Zurarah ibn A’yan.

[62] Rijal al Kashshi, pg. 133.

[63] Rijal al Kashshi, pg. 152, the biography of Abu Basir al Muradi.

[64] Rijal al Kashshi, pg. 154.

[65] ‘Uyun Akhbar al Rida, 2/60.

[66] Firaq al Shia, pg. 80-81.

[67] Al Usul min al Kafi, book on knowledge, chapter on discrepancy in hadith, 1/65.

[68] Al Usul min al Kafi, 1/375; ‘Uyun Akhbar al Rida, 1/214.

[69] Al Tustari: Majalis al Mu’minin, pg. 177.

[70] Briefly quoted from Firaq al Shia, pg. 119 onwards.

[71] Briefly quoted from Firaq al Shia, pg. 119 onwards.

[72] Al Usul min al Kafi, chapter on what differentiates between a genuine and fake claimant in the matter of Imamah, 1/347.

[73] Al Usul min al Kafi, chapter on what differentiates between a genuine and fake claimant in the matter of Imamah, 1/348; A’lam al Wara, pg. 258-259.

[74] Kashf al Ghummah, 3/37.

[75] Al Usul min al Kafi, 1/253; A’lam al Wara, pg. 302.

[76] Al Usul min al Kafi, 1/353.

[77] Al Fasl fi al Milal wa al Ahwa’ wa al Nihal, 4/102-103.

[78] Al Usul min al Kafi, book on authority, chapter on what differentiates between the call of truth and falsehood in the matter of Imamah, 1/351-352.

[79] Minhaj al Karamah, pg. 71.

[80] Al Usul min al Kafi, quoting from Muhsin al Amin: A’yan al Shia, 1/136.

[81] A’yan al Shia, 1/65, first section.

[82] For detailed explicit texts confirming this from the books of the Shia, study our book: Shia wa Ahlul Bayt, Lahore print, Pakistan. [This book has been translated into English and is accessible with the following link, https://mahajjah.com/the-shia-and-the-ahlul-bayt.]

[83] Muruj al Dhahab, 2/431; Rijal al Kashshi, pg. 102.

[84] Rijal al Kashshi, pg. 102.

[85] Al Kafi, 8/234-235.

[86] A’yan al Shia, 1/65, first section.

[87] Al Shia fi al Tarikh, pg. 44-45.

[88] Minhaj al Karamah, pg.72-73.

[89] Al Usul min al Kafi, 1/66.

[90] Kitab al Rawdah min al Kafi, 8/252.

[91] Al Usul min al Kafi, book on knowledge, chapter on discrepancy in hadith, 1/65.

[92] Al Fasl fi al Milal wa al Ahwa’ wa al Nihal, 4/103-104.

[93] Da’irat al Ma’arif al Islamiyyah al Urdiyyah, 2/82, Jami’ah Punjab, Pakistan.

[94] Rawdat al Jannat, 1/94.

[95] Rawdat al Jannat, 1/88-91.

[96] Da’irat al Ma’arif al Islamiyyah, Urdu, 2/83.

[97] Haji Muhammad Karim Khan: Hidayat al Talibin.

[98] Al Zarnadi al Baha’i: Matali’ al Anwar, pg. 3, quoting from the book of Sayed Kazim al Rashti: Dalil al Mutahayyirin wa Irshad al Mustarshidin.

[99] English Orientalist Brown: Muqaddimat Nuqtat al Kaf, Persian, Leiden.

[100] Ahmed al Shantawi: Da’irat al Ma’arif al Islamiyyah, 14/12, Tehran print.

[101] Al Bustani: Da’irat al Ma’arif, 5/26.

[102] Hurqalya’ as he claims is an intermediary world between the physical and spiritual worlds.

[103] Al Kawakib al Durriyyah, pg. 20, Persian, Cairo print.

[104] Al Kawakib al Durriyyah, pg. 20.

[105] Da’irat al Ma’arif, 5/26.

[106] Al Kawakib, pg. 20-21.

[107] Da’irat al Ma’arif al Islamiyyah (Urdu), quoting from the register Yaghma (Persian), no: 162, pg. 82.

[108] Jawlad Zayhar: Da’irat al Ma’arif al Islamiyyah Maddah Ahsa’i wa al ‘Aqidah wa al Shari’ah, pg. 103.

[109] Abu al Qasim Ibrahimi Sheikh al Sheikhiyyah: Fihrist, pg. 196, Iran print.

[110] Al Kawakib, pg. 24, Persian print.

[111] Ahmed al Shantawi: Da’irat al Ma’arif al ‘Arabiyyah, 14/13, Tehran print.

[112] Rawdat al Jannat, 1/92.

[113] Fihrist, 1/217.

[114] Al Babiyyah, Idarah Tarjuman al Sunnah print, Lahore, Pakistan; al Baha’iyyah, Pakistan print.

[115] Ansab Buyutat Sukkan Qawin, pg. 159, Tehran print, 1369 edition.

[116] Al Hajj Ma’sum ‘Ali: Tara’iq al Haqa’iq, 2/143.

[117] Al Tustari: Majalis al Mu’minin, pg. 314.

[118] Hamis Diwan Shams Tabrizi, quoting from Dr. Kamil Mustafa Shia: al Fikr al Shia wa al Naza’at al Sufiyyah, pg. 335.

[119] Hamis Diwan Shams Tabrizi, quoting from Dr. Kamil Mustafa Shia: al Fikr al Shia wa al Naza’at al Sufiyyah, pg. 336.

[120] Majalis al Mu’minin, pg. 314.

[121] Gist of what Kamil Mustafa al Shaybi mentions in al Fikr al Shia, pg. 333.

[122] Mushajjar al Auliya’, pg. 164, Pakistan print.

[123] Al Fikr al Shia wa al Naza’at al Sufiyyah, pg. 339-340.

[124] Majma’ al Awsiya’, pg. 302; quoting from al Fikr al Shia, pg. 341.

[125] Mushajjar al Auliya’, pg. 2, Pakistan print.

[126] Mushajjar al Auliya’, pg. 51-52.

[127] Many shia scholars met me in Pakistan. I asked them about the Nurbakhshiyyah. Majority of them affirmed that they are not Ithna ‘Ashariyyah, however they claim Ithna ‘Ashariyyah Shi’ism to procure wealth and acquire benefits from the gulf and Arab states’ Ithna ‘Ashariyyah as well as the Shia of Iran. The Iranian Shia scholars are happy with their claim, to swell the numbers of the Shia. Otherwise, they are not Ithna ‘Ashariyyah Imamiyyah. Some claim that they are from the Ithna ‘Ashariyyah Shia; however, from a sect that distanced itself from the pure Ithna ‘Ashariyyah by means of their Sufi ideologies and thoughts, which are diverse from Ithna ‘Ashariyyah Shi’ism.

[128] Al Sheikh al Thanawi: Mawsu’ah Istilahat al ‘Ulum al Islamiyyah, 1/93, Khayyat print, Beirut.

[129] Lughat Namah Dahkhuda, pg. 485, Tehran print, 1326.

[130] A’yan al Shia, 1/93, section two.

[131] Al Usul min al Kafi, 1/401, chapter on their hadith being difficult.

[132] Rijal al Kashshi, pg. 386, Karbala print.

[133] Al Usul min al Kafi, book on the virtue of knowledge, 1/66.

[134] ‘Uyun Akhbar al Rida, quoting from al Usul min al Kafi, pg. 66, footnotes.

[135] Al Usul min al Kafi, 1/56.

[136] Al Usul min al Kafi, 1/57.

[137] A’yan al Shia, 1/18, section two.

[138] Ibid.

[139] Muhammad Jawwad Mughniyah: ‘Ilm Usul al Fiqh fi Thawbihi al Jadid, pg. 354, Dar al ‘Ilm print, Beirut.

[140] Muhammad Amin: al Fawa’id al Madaniyyah fi al Radd ‘ala al Qa’il bi al Ijtihad wa al Taqlid fi al Ahkam al Ilayhiyyah, Tehran print.

[141] Al Tahrani: Kitab al Dhari’ah, 16/359.

[142] Al Dhari’ah, 2/504.

[143] Al Dhari’ah, 21/207.

[144] Al Mawsu’ah, 1/38.

[145] A’yan al Shia, 1/113-114, section two.

[146] A’yan al Shia, 1/93.

[147] A’yan al Shia, 1/93.