Sunday 25 February 2018
Dr. Husseini Qazvini’s Debate with Mr. Mulla Zadeh- Imamat and caliphate
ID: 59 Publish Date: 12 January 2016 - 13:57 Count Views: 579
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Dr. Husseini Qazvini’s Debate with Mr. Mulla Zadeh- Imamat and caliphate

In the name of God, the most compassionate, the most merciful

 

Due to large size of the audio file of the debate, this file is divided into two parts and is available for download through the following links:

The First Link: http://www.valiasr-aj.net/sound/s24.wma

The Second Link: http://www.valiasr-aj.net/sound/s23.wma

Mr. Hedayati:

There are some questions from our last program that I ask until we can connect to Mr. Mulla Zadeh.

If Imam Ali (AS) had problem with the three Khalifas, why then would he name his sons as Abu-Bakr, Omar, and Othman?

Master Husseini Qazvini

There was a question from the last session and it was about number of Imam Ali’s sons and wives. He meant that among children of Imam Ali (AS), there were those who were named Abu-Bakr, Omar, and Othman. Here I explain some matters to shed some light over the issue.

At the time of his martyrdom, Imam Ali (AS) had four wives: Amama Bint Abi Al Aas, Leila Bint Masoud, Asma Bint Umais, and Umm Al Banin.

From among the children of Imam Ali (AS), one of them was named Omar who was son of Umme Habib Bint Rabia’, another one was named Othman who was from Umm Al Banin and brother of Abbas (AS), and one son was named Abubakr who was brother of Ali Akbar (AS) from Leila Bint Masoud.

Sunnis highlight this matter through books and pamphlets and internet websites and Wahhabis maneuver over it. They try to use these names of children of Imam Ali (AS) as a sign of Imam Ali’s friendship and close relationship with the Khalifas. I have two ideas in this regard. I just mention one of them here and will expand the other one and talk about it with details.

There is no doubt that one of children of Imam Ali (AS) was named Omar. He was son of Umme Habib Bint Rabia’ and was twin  brother of Ruqayya Bint Ali and they were the last children of Imam Ali (AS) and Ibne Hajar Asqalani, Mazi, Zahabi, and Ibne Kathir believed that he was Imam Ali’s last child.        

The problem here is that why Imam Ali (AS) had named this child Omar? In answer, we draw the attention of those who concentrate too much on this issue to what Mr. Bilazari, who is an outstanding and famous Sunni scholar, writes in Ansab Al Ashraf:

When this child of Imam Ali (AS) was born, the second Khalifa said “Let me choose a name for him” and Imam Ali (AS) said nothing in response. 

Ansab Al Ashraf, vol. 2, p 413, Beirut edition, p 192

And Omar named son of Ali (AS) after himself.

Tahzib Al Tahzib by Ibne Hajar Al Asqalani, vol. 7, p 427- Seir Alam Al Nibla by Al Zahabi, vol. 4, p 134- Ansab Al Ashraf by Bilazari, p 92

Of course, this case is quoted from grandson of Omar Ibne Ali Ibne Abi Talib, Isa Ibne Abdullah Ibne Muhammad Ibne Omar, in Ibne Asakir’s Tarikh Madina Damishq:

He was asked “Why did your grandfather call your father Omar?” He replied “My grandfather begot a child and, because of the second khalifa’s request, he was named Omar”.

So, it is made clear that calling this child Omar was something which was done by the second Khalifa, himself. Of course, this is a historical fact that the second Khalifa used to choose or change names of other people’s children of. For example, Ibne Athir in Asad Al Qaba fi Marefat Al Sahaba and Ibne Hajar in Al Isaba fi Tamyiz Al Sahaba wrote about Ibrahim Ibne Harith:

Omar said “Why are you named Ibrahim? Change your name to Abdul Rahman”.

Asad Al Qaba fi Marifat Al Sahaba by Ibne Athir, vol. 3, p 284

He even changed names of prophets! The second Khalifa changed name of Ibrahim Ibne Harith to Abdul Rahman Ibne Harith.

About Tahil Ibne Riyah, the second Khalifa said:

I do not like the name Tahil and change it to Khalid.

Al Musnif by Ibne Abi Shiba, vol. 1, p 61

It happened while there are revayats about prohibition of calling our children “Khalid”.

Mafruq’s father was called Ajda’ and the second Khalifa said:

I do not like  this name ; call yourself Abdul Rahman.

Al Tabaqat Al Kubra by Ibne Sad, vol. 6, p 76

He said to Qalil Ibne Salt:

This is not a good name and I call you Kathir.

Tahzib Al Kamal by Al Mazi, vol. 24, p 128

All these show that the second Khalifa interfered with people’s personal life and, in my opinion; this is not what we may expect from an Islamic governor to act so curiously. If it was name of an idol or something irreligious, we had no problem, but changing name of someone whose name is Ibrahim, name of a divine prophet, is acceptable neither according to religion nor according to logic and moral factors.

Now there remains a question and that is why Imam Ali (AS) did not oppose this matter and stand against the second Khalifa?

If we look at other historical events, we can see that one of characteristics of the second Khalifa was that he always used to hold a lash in his hand and whip and insult whoever stood against him and opposed him. As they say, it is quoted from Sha’bi, the famous Sunni scholar, that:

Omar’s lash was even more frightening than the sword of Hajjaj Ibne Yusif.

Muqanni Al Muhtaj by Al Sharbini, vol. 4, p 390- Wafiyat Al Ayaan by Ibne Khalkan, vol. 3, p 14- Sharh Nahj Al Bilaqa by Ibne Abi Al Hadid Al Mutazili, vol. 1, p 181

If you look at history, we can see that Mr. Abu Harira, who is referred to in many complex and complete historical events and narrations, says that I would not dare to narrate such hadiths in lifetime of Omar:

If I would narrate these hadiths that I am narrating now, I would have been whipped by Omar.

Jami Al Bayan Al Ilm by Ibne Abd Al Birr, vol. 2, p 121

He even used to punish those who would say any salat after the Evening Salat and many were wounded and bit for this matter. One interesting thing in this regard that I want to tell you is that Ibne Abd Al Birr in Jame Al Bayan al Ilm quoted Ibne Abbas who said:

It was a very long time that I wanted to ask a question from the second Khalifa, but I was scared. Until a time during Hajj that I found him alone and I told him “I have a question from you, but I am scared to ask”. He said “What is your question?” I asked “This sacred verse which is about two wives of the Holy Prophet (PBUH), who are those two (and to whom this verse refer)?” He replied “Aisha and Hafse”.

Jami Al Bayan Al Ilm by Ibne Abd Al Birr, vol. 2, p 112

Such a great and brave person as Ibne Abbas was afraid of the second Khalifa.

In Sahih Muslim, it is written that Abu Musa Ashari said something and the second Khalifa disagreed and under this revayat, Abi Ibne Ka’b says:

Do not be so tough to companions of the Holy Prophet (PBUH).

Sahih Muslim, vol. 6, p 180

And about Abubakr, I should say that it is no name and it is a nickname. It is name of one of children of Imam Ali (AS) and he is brother of Ali Akbar (AS) and son of Leila Bint Masoud. What is famous is that choosing a name is upon mother and father, but a person’s nickname is chosen by people and society and people call a person through his nickname because of a social event or other factors.

And about Othman, Mr. Abu Al Faraj Isfahani writes in Maqatil Al Talibin that Imam Ali (AS) said:

I called my son Othman because of my love to my brother.

Maqatil Al Talibin, p 55

On the other hand, there were some popular names that names of some companions of the Holy Prophet (PBUH) and some of our Imams are among those names which were popular in that era. That was not because of Imam Ali’s interest in the second Khalifa that he called his son as Omar. No! This was a popular and frequent name on those days. If a person called his son Muhammad Reza, it was a sign of his love and respect for the Shah (of Pahlavi dynasty in Iran whose name was Muhammad Reza). It was a frequent and popular name in that age and people like this name.

So, there is no relationship between these names of children of Imam Ali (AS) and his good relationship with the Khalifas.

Beginning of the Debate

Subject: Imamat and Khilafat

Mr. Mulla Zadeh begins the debate according to drawing.

Mr. Mulla Zadeh

We respect all the prophet’s companions and believe that from the day that the Holy Prophet (PBUH) passed away, his companions, as his second miracle, had the same thought, manner, method, and idea with the Holy Prophet’s Ahle Bait and they had the same religion, but you have a different idea and you should explain more about that.

But this idea that you believe in Imamat as a continuation of prophecy and even of higher value and importance than prophecy is, with all respect to you and the highly respected listeners, one great plot against Islam and even Shiism. There are no evidences and documents for Imamat, as defined by Shiites, neither in the Holy Quran nor in the tradition of the Holy Prophet (PBUH). The first person who started this matter in this sense was a rabbi named Abdullah Ibne Saba’ who was a Jew from Yemen and he was the first man who claimed that Imamat is a continuation of prophecy and, formerly when he was a Jew, he had the same idea about Haroun and his tribe and then he expanded such ideas in Islam. When Hazrat Ali (AS) heard such exaggerations and indulgences, he prosecuted him and said to those who believed in what Abdullah Ibne Saba’ said:

When he saw such a great exaggeration and indulgence, he prosecuted him.

Fath Al Bari Sharh Sahih Al Bukhari by Ibne Hajar Al Asqalani, vol. 12, p 238- Manaqib Al Abi Talib by Ibne Shahr Ashub, vol. 1, p 227

But because Abdullah Ibne Saba’ was like a snake or a fox (and he was resistant) and did not accept the result, he was exiled to Yemen. Now we are not going to discuss this matter. But the first person who publicized this issue and arrested those who disagreed him was this person and all Sunnis and many of our Shiite brothers, including Mr. Kashi in Rijal Kushi,p 108, Nobakhti in Firaq Al Shia, p. 2, etc., admit to this fact that this man was originally Jew and consider Yusha Ibne Nun (AS) as successor of Moses (AS). When he claimed that he is Muslim, he had the same ideas about Imam Ali (AS). That means the very old plot which infected Christianity, was being rebuilt in Islam and the very same lines was being followed.

Ibne Babwaih Qomi wrote Aqaid Al Shia in the fourth century and he claimed that every prophet had a successor and the successor of the Holy Prophet (PBUH) was Imam Ali (AS) and he even counts the number of the successors and so does Mr. Majlisi and so on until the present time. But when we look at the concept of Imamat and its meaning, as it is mentioned by Kashif Al Qita in Asl Al Shia wa Osuluha, he says that such ideas had existed and they were a groups of radicals and Imam Jafar Sadeq (AS) cursed them.

Such beliefs are now considered as basics of the religion and the sect and that is why Imam Sadeq (AS) said “These radicals are worse than the Jew and Christian”.

Imams of Shiites and Imams of Sunnis have always opposed and stood against radicalism in any form, but such thoughts are now considered as basics of Shiism. Now Imamat had been defined as a divine position like prophecy. As God, the Almighty, selects some people for prophecy, He had selected some people for Imamat. So, according to Shiites, the meaning of Imamat is the same as prophecy and this not but a compliment that, according to Mr. Qalamdaran who is a famous scientist in Qom and he does not believe in such (wrong) ideas, that they do not call them prophet. When God chooses His Messengers and Imamat is like prophecy and Imam is like a prophet, to that extend that Majlisi says:

Concluding difference between Imam and prophet is not acceptable and it is only for our respect to the Holy Prophet (PBUH) that we do not say that they are prophet, otherwise, they are of no difference to us”.

Bihar Al Anwar by Majlisi, vol. 26, p 82    

This is how they define Imamat. To criticize this idea, it is enough that there is no single verse in the Holy Quran that clearly and explicitly explains about it.

The issue of Imamat is not a basis of the religion, and it is a regular matter among religious rules which was left to the second Khalifa. But how they choose their government, the Holy Quran says:

(Those) who (conduct) their affairs by mutual Consultation (Sura Al Shura, verse 38)

So, it is not a basis of the religion and if it was a basis of the religion, it must have been mentioned in the Holy Quran, like what we have about Wudu, Hajj, Zakat, and other minor religious orders, leave alone for major and important religious matters. It is while it is claimed that Imamat is the greatest position after prophecy (what Kashif Al Qita says) or it is a divine position like prophecy (as it is said in the book Asl Al Shia) or as Kuleini says (Kafi, vol. 1, p 175), its position is higher than prophecy. Jazaeri says:

Imamat, in its general sense, is ranked higher than prophecy.

Such radicalism did not exist in early Shiism. They appeared later and there is no connection between them and Ahle Bait, Quran, or Tradition. They feel so strong about this matter that they believe in a hadith from the Holy Prophet (PBUH) who said:

The base of Islam is over five matters: Salat, Zakat, fastening, Hajj, and Welayat.

Al Kafi by Al Kuleini, vol. 2, p 18

They forgot about Shahadatain (testifying to uniqueness of Allah and prophecy of Muhammad (PBUH)) and have replaced that with Welayat. The concept of Shahadatain is a base in Islam and they have taken it for granted and have replaced it with Welayat and consider that more precious than prophecy.

There is no that they are misled and this is enough for rejecting Imamat that there is no single verse in the Holy Quran about that. Its origin was secret in the beginning and then, little by little, it appeared to public to stop power of Muslims and Khalifas and I will talk about it later. But, for the moment this is enough that there are verses in the Holy Quran about many religious rules and orders, but there are none about Imamat and Imam Ali (AS), himself, had no claims about Imamat and that is why he considers the source of his Khilafat as people and not divine. When he discusses about Khilafat, he says in Nahj Al Bilaqa:

The people paid homage to me that they paid homage to Abubakr and Omar.

Nahj Al Bilaqa, letter number 6

Master Husseini Qazvini:

I thank our brother for considering Islamic politeness to some extends and I did not expect him so much regarding the previous experiences.

In case of Imamat, he said that the topic had been raised during the time of the third Khalifa. Many of Sunni and Shiite scholars believe that there existed no Abdullah Ibne Saba’ in the real world.

When we refer to the Holy Quran, we see that the issue of Imamat and Khilafat is focused on. God says to Adam the Prophet:

I will create a vicegerent on earth. (Sura Al Baqara, verse 30)

O David! We did indeed make thee a vicegerent on earth (Sura Saad, verse 26)

As God says to Abraham the prophet:

When he had turned away from them and from those whom they worshipped besides Allah, We bestowed on him Isaac and Jacob, and each one of them We made a prophet. (Sura Maryam, verse 49)

The very same God says about Imamat:

And remember that Abraham was tried by his Lord with certain commands, which he fulfilled: He said: “I will make thee an Imam to the Nations.” He pleaded: “And also (Imams) from my offspring!” He answered: “But My Promise is not within the reach of evil-doers.” (Sura Al Baqara, verse 124)

Or Moses the Prophet asks God:

And give me a Minister from my family, Aaron, my brother; (Sura Ta-Ha, verse 29 and 30)

And God says:

(Allah) said: “Granted is thy prayer, O Moses!” (Sura Ta-Ha, verse 36)

So, the issues of Imamat and Khilafat have been mentioned in the Holy Quran in general and they show that assigning an Imam or Khalifa is by God. And we see there are many several Sunni revayats that Imamat and Khilafat are divine positions and they are not dependant on the Holy Prophet (PBUH) or any other person.

Ibne Habban, who is a famous Sunni scholar, writes in the book Al Thiqat:

When the Holy Prophet (PBUH) was preaching for Islam in areas around Mecca, the tribe of Bani Amira came forward and said to the Holy Prophet (PBUH) “You, Messenger of Allah! We are ready to believe in you if you leave your succession to us”. The Holy Prophet (PBUH) replied “The issue of choosing Khalifa and Imam is upon God and He can choose whoever he likes as Imam and Khalifa”.

Al Thiqat by Ibne Hibban, vol. 1, p 89- Sira Al Nabawiyya by Al Zeini Al Dihlan, vol. 1, p 147- Hayat Muhammad by Muhammad Heikal, p 152

Also, the Holy Prophet (PBUH) wrote letters to some people like Amir Ibne Tufail, Bihara, and Hawza Ibne Ali Hanafi. In Al Tabaqat Al Kubra, Ibne Sad writes that the Holy Prophet (PBUH) wrote a letter to Hawza Ibne Ali Hanafi and invited him to Islam. He replied “I am a very effective person. If I support you and preach for you, many people will follow me. I am ready to cooperate with you if you introduce me as your successor”. The Holy Prophet (PBUH) replied “It is not on me to choose the successor and God decides about that”.

Tafsir Al Thalabi, vol. 5, p 276- Tarikh Al Tabari, vol. 2, p 84

About Qadir Khom, there are several revayats in Sunni and Shiite sources. And also we have the verse:

O Messenger! Proclaim the (message) which hath been sent to thee from thy Lord. If thou didst not, thou wouldst not have fulfilled and proclaimed His mission. (Sura Al Maida, verse 67)

In Sunni sources and interpretations, it is quoted from Ibne Marduya and Ibne Abbas who said:

 كنا نقرأ في زمن رسول الله «بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ» بأن عليا مولي المومنين.

Al Dur Al Manthur by Al Soyuti, vol. 2, p 298- Fath Al Qadir by Al Shukani, vol. 2, p 60

So, the matter of choosing Imam and its basis is upon God and the brutal cannot be Imam of a society:

And We made them leaders, guiding (men) by Our Command. (Sura Al Anbiya, verse 73)

He said: "I will make thee an Imam to the Nations." He pleaded: "And also (Imams) from my offspring!" He answered: "But My Promise is not within the reach of evil-doers." (Sura Al Baqara, verse 124)

All these stories are mentioned in the Holy Quran, like the general matters about salat. As the number of Raka’ts of salat is not mentioned in the Holy Quran, the details of Imamat are not mentioned in the Holy Quran. But the Holy Prophet (PBUH) says about details of Imamat:

12 people will succeed me as my Khalifas.

Sahih Bukhari, vol. 8, p 127- Sahih Muslim, vol. 6, pp. 3 and 4, Al Mustadrak Ala Al Sahihain by Hakim Al Neishabouri, vol. 3, pp. 617 and 618

In the third year after hijrat, when the Holy Prophet (PBUH) invited 40 people from leaders of Quraish, he discussed the issue of khilafat after himself and he says:

أول من يعاضدني في هذا الأمر فهو أخي و وصي و خليفتي من بعدي.

Tarikh Al Tabari, vol. 2, p 63- Al Kamil Fi Al Tarikh by Ibne Athir, vol. 2, p 63- Shawahid Al Tanzil by Al Haskani, vol. 1, pp. 486 and 545- Sharh Nahj Al Bilaqa by Ibne Abi Al Hadid Al Mutazili, vol. 13, p 211- Kinz Al Amal by Al Muttaqi Al Hendi, vol. 13, p 114- Tafsir Al Thalabi, vol. 7, p 182

You claim that the issue of Khilafat has never been focused on. This dates back to the third year after hijrat.

Ibne Jarir Tabari according to Muttaqi Hindi in Kinz Al Amal, Heithami in Majma Al Zawaid, Abu Jafar Eskafi according to Ibne Abi Al Hadid, and Hakim Neishabouri in Al Mustadrak Ala Al Sahihain, all believe that this revayat is valid and tens of others approved it.

Kinz Al Amal by Al Muttaqi Al Hendi, vol. 13, p 128- Majma Al Zawaid by Al Heithami, vol. 8, p 302- Sharh Nahj Al Bilaqa by Ibne Abi Al Hadid Al Mutazili, vol. 13, p 243- Al Mustadrak Ala Al Sahihain by Hakim Al Neishabouri, vol. 3, p 132

The same story to that of Hadith Welayat happened when a group of people came to Imam Ali (AS) in Yemen and the Holy Prophet (PBUH) said:

This Ali (AS) is Wali (Master) of all believers after me.

This story dates back to the year 10 after prophecy and has nothing to do with khilafat of Othman and Abdullah Ibne Saba’. Hakim Neishabouri says about this hadith:

This hadith is true according to factors of Muslim.

Al Mustadrak Ala Al Sahihain by Al Hakim Al Neishabouri, vol. 3, pp. 111 and 134- Musnad Ahmad, vol. 4, p 438- Sunan Al Tirmizi, vol. 5, p 296

The story of Hadith Thaqalain is even mentioned in Sahih Muslim and the Holy Prophet (PBUH), in this hadith, equates the Holy Quran and Ahle Bait to each other:

اني تارك فيكم الثقلين كتاب الله و عترتي اهل بيتي ان تمسكتم بهما لن تضلوا بعدي

Sahih Muslim, vol. 7, p 123- Al Mustadrak Ala Al Sahihain by Al Hakim Al Neishabouri, vol. 3, pp. 109, 110, and 148- Musnad Ahmad, vol. 3, p 14- Tafsir Ibne Kathir, vol. 4, p 123- Sunan Al Darimi, vol. 2, p 432- Fazail Al Sahaba, p 15- Al Sunan Al Kubra by Al Beihaqi, vol. 10, p 114- Majma Al Zawaid by Al Heithami, vol. 9, p 163- Al Sunan Al Kubra by Al Nissayi, vol. 5, p 45- Al Mujam Al Awsat by Al Tabarani, vol. 3, p 374- Kinz Al Amal by Al Muttaqi Al Hendi, vol. 13, p 104- Azwa Ala Al Sunna Al Muhammadiyya by Abu Riya, p 404- Tafsir Al Razi, vol. 8, p 173- Tafsir Al Alusi, vol. 6, p 194- Al Tabaqat Al Kubra by Ibne Sad, vol. 2, p 194

Or the story of Hadith Tair where the Holy Prophet (PBUH) says:

O, God! Send me the one who is most loved by you among your creatures! And no one entered but Ali (AS).

Al Mustadrak Ala Al Sahihain by Al Hakim Al Neishabouri, vol. 3, p 130- Majma Al Zawaid by Al Heithami, vol. 9, p 126- Al Mujam Al Awsat by Al Tabarani, vol. 2, p 207

And also Hadith of Manzilat is approved by the Sunnis and they consider it to be true.

In the story of Qadir Khom, where nearly 100,000 people gathered, the Holy Prophet (PBUH) pointed to this matter that Ali (AS) is his successor and Khalifa after him and people used to come to Ali (AS) for three days and congratulate to him. Among those who first congratulated Ali (AS) were Abubakr and Omar who said:

هنيئا لك يابن ابيطالب، اصبحت مولاي و مولي كل مومن و مومنة.

Al Bidaya wa Al Nahaya by Ibne Kathir, vol. 7, p 386- Tafsir Al Razi, vol. 12, p 50- Shawahid Al Tanzil by Al Hasakani, vol. 1, p 203- Al Sawarim Al Muhraqa by Al Tustari, p 187- Tarikh Baqdad by Al Khatib Al Baqdadi, vol. 8, p 284- Tarikh Madina Damishq by Ibne Asakir, vol. 42, p 221

Hussan Ibne Thabit stood up and read some lines of poem.

And there are tens of other stories during these 23 years that show that the highest and most severe concern of the Holy Prophet (PBUH) was the issue of khilafat and his successor.

I do not know whether these respected brothers know that when they say that the Holy Prophet (PBUH) did not assign a successor for himself and the issue of succession was never raised in the history of Islam, I might think that they do not have enough historical information. There are several revayats in Sunni sources which say:

Imam Ali (AS) is my successor.   

Tarikh Madina Damishq by Ibne Asakir, vol. 42, p 392- Al Manaqib Al Abi Talib by Ibne Shahr Ashub, vol. 2, p 35- Fath Al Bari Sharh Sahih Al Bukhari by Ibne Hajar Al Asqalani, vol. 8, p 114- Al Kamil Fi Al Tarikh by Ibne Athir, vol. 3, p 154- Al Manaqib by Al Kharazmi, p 85 

And there are several other cases which show that when Abubakr was dying, Hafse and Aisha went to him and said “Don’t you choose a successor for yourself?” He chose Omar as his successor. And some people disagreed with him and said:

قد وليت علينا فظا غليظا.

Al Musnif by Ibne Abi Shiba Kufi, vol. 7, p 485- Al Milal wa Al Nihal by Shahrestani, vol. 1, p 25- Sharh Nahj Al Bilaqa by Ibne Abi Al Hadid Al Mutazali, vol. 1, p 164- Tarikh Madina Damishq by Ibne Asakir, vol. 30, p 413

And they told him how you would answer God.

Mr. Hedayati:

I have one question and both of you would kindly answer that:

What happened after death or martyrdom of the Holy Prophet (PBUH)? Please, explain this historical event for us. There are several lies in history. We want our respected audience to be informed about the issue of Imamat and Khilafat after death of the Holy Prophet (PBUH).

Mr. Mulla Zadeh

Sunnis, Shiites, and many of Orientalists believe in existence of Abdullah Ibne Saba’; Ibne Qatiba, Tabari, Ibne Abd Rabbih, Ashari, Ibne Hibban, Ibne Qudama Muqaddasi, Khatib Bagdadi, Ibne Hizm Andolosi, Shahrestani, Ibne Asakir, etc. And also many Shiites such as Qommi, Nobakhti, Kashi, Saduq, Ibne Abi Al Hadid, Jizairi, Mamaqani, etc. all believed in Abdullah Ibne Saba’. Just recently Mr. Allama Asgari wrote some articles and searched about him and rejected his existence. No one can reject his existence and it is just a game (to claim that he did not exist).

And what happened after death of the Holy Prophet (PBUH)! The Holy Prophet (PBUH) had said:

يأبي الله و المومنون إلا أبا بكر.

Al Mustadrak Ala Al Sahihain by Al Hakim Al Neishabouri, vol. 3, p 477- Majma Al Zawaid by Al Heithami, vol. 5, p 181

Or he even assigned Abubakr as the leader of public salat in his own place. People said when the Holy Prophet (PBUH) chose our leader for the hereafter, how is possible that he did not choose our worldly leader?

What you already said were general issues and were about older generations and have nothing to do with Islam. You said:

 And We made them leaders, guiding (men) by Our Command, and We sent them inspiration to do good deeds (Sura Al Anbiya, verse 73)

 those who incurred the curse of Allah and His wrath, those of whom some He transformed into apes and swine, those who worshipped evil;- these are (many times) worse in rank, and far more astray from the even path!” (Sura Maida, verse 60)

These are genetic assignments and not religious ones. That means they are general and have nothing to do with Islam. But the best possible thing happened after death of the Holy Prophet (PBUH). As the Holy Prophet (PBUH) had predicted, people, believers, and God would not accept anyone but Abubakr and people, through divine fate, elected Abubakr. As it is mentioned in Al Qarat, vol. 1, p 306, according to Sunnis and Shiites in the present time and in the past, Imam Ali (AS) said clearly to Abubakr when he wanted to pay homage to him:

When I paid homage to Abubakr and joined him, the void vanished and the divine word overcame, although the pagans did not like it.

Abubakr came to power and then he admired him. I was with him as a help. I followed him wherever he followed God.

There are tens of such examples here and in other places:

Muslims chose two good men after the death of the Holy Prophet (PBUH). Both of them acted according to the Book and the Tradition and had good manners and did not act out of limits of Tradition. And they finally died according to will of God

Al Qarat, vol. 1, p 210

Imam Ali (AS) said:

After death of the Holy Prophet (PBUH), believers chose someone and then he praises him.

But to reject what Mr. Qazvini says about my historical knowledge, this is enough to say that when Ibne Abbas said to Imam Ali (AS) “Let’s go to the Holy Prophet (PBUH) and ask for our right in that”, he replied:

If we ask the Holy Prophet (PBUH) about it (khilafat) and he declines, they will never give us that.

The revayats that you already mentioned are not very strong regarding their reference. This is in contradiction with what you claim. The most important issue is that the companions of the Holy Prophet (PBUH) did a miracle after death of the Holy Prophet (PBUH) and chose a successor for the Holy Prophet (PBUH) without any disagreements.

Master Husseini Qazvini:

Our dear friend said some things about this verse:

And We made them leaders, guiding (men) by Our Command. (Sura Al Anbiya, verse 73)

This is genetic assignment. Perhaps our friend is not serious enough. God says to Ibrahim “I will make thee an Imam to the Nations”. If this is a genetic assignment in our view, so we should say farewell to Islam!

But he said that Abubakr’s salat in place of the Holy Prophet (PBUH) is a sign of succession of Abubakr and it is a proof for that. I want to ask him a question. If this salat was a sign of legitimacy of Abubakr’s khilafat, why then didn’t he mention it in the Council of Saqifa, there some people were nearly killed? Why didn’t none of Ansar or Muhajirin say:  

يأبي الله و المومنون إلا أبابكر

Al Mustadrak Ala Al Sahihain by Al Hakim Al Neishabouri, vol. 3, p 477- Majma Al Zawaid by Al Heithami, vol. 5, p 181- Musnad Ahmad, vol. 6, p 144

Why wasn’t it mentioned there? If it really was an acceptable reason, it must have been raised in that meeting!

And the revayats that he mentioned from Al Qarat are weak, regarding their reference. It is also the same about other revayats that he quoted here. These are analyzed completely and explicitly in our website. There expressions such as:  

مرضي السيرة و ميمون النقيبة.

Al Qarat, vol. 1, p 307

I answered such claims in an Iranian magazine named Nahj Al Bilaqa, vol.6.

What is claimed here with our brother is that Imam Ali (AS) paid homage to Abubakr. Perhaps he has not read Sahih Bukhari or if he has, he is not acting kindly. In Sahih Bukhari, in seven or eight different places, it is mentioned that Imam Ali (AS) did not pay homage to Abubakr for over six months. After martyrdom of Hazrat Fateme (AS), Imam Ali (AS) and Bani Hashim paid homage and this is wshat clearly mentioned in Sahih Muslim and Sahih Bukhari. And Hazrat Fateme Zahra (AS) never paid homage to Abubakr. In Imam Ali’s view, according to what is mentioned in Sahih Muslim, Abubakr and Omar’s khilafat was not legitimate. As I said in our last sessions, it is written in Sahih Muslim, vol. 5, p 152, book of Jihad, chapter about Fei, that the second Khalifa said to Imam Ali (AS) in presence of 37 of the companions about the issue of heritage:

You, Ali (AS) and Abbas, called Abubakr liar, sinner, traitor, and sly when he claimed khilafat. Also when I claimed khilafat after death of Abubakr, you two called me liar, sinner, traitor, and sly.

This is exactly what is written in Sahih Muslim. You put Sahih Muslim aside and quote from books such as Al Qarat and other books like that. When, after martyrdom of Hazrat Zahra (AS), Imam Ali (AS) sent word to Abubakr to come to his house, he said:

When you want to come to me, come alone and I do not like you to take Omar with you.

Sahih Bukhari, vol. 5, p 83

Also he said:

You were brutal to us.

Sahih Bukhari, vol. 5, p 83

These issues are very clear and there is no need to discuss them. When the second Khalifa talks about the story of the Council, he says:

إن الأنصار خالفونا و اجتمعوا بأسرهم في سقيفة بني ساعدة و خالف عنا علي و الزبير و من معهما.

Sahih Bukhari, vol. 8, p 26- Al Sunan Al Kubra by Al Beihaqi, vol. 8, p 142- Kinz Al Amal by Al Muttaqi Al Hendi, vol. 5, p 644- Musnad Ahmad, vol. 1, p 55 

Also there are other evidences such as Hazrat Zahra’s lecture in the mosque or speeches in Nahj Al Bilaqa and other places that all show that they did not consider their governance and khilafat as legitimate. There are tens of speeches and lectures in whole Nahj Al Bilaqa about this matter.

Mr. Mulla Zadeh’s Question from Master Husseini Qazvini:

I have a question from Mr. Qazvini. Is the Ali, that you are picturing here, different from the Ali that all Muslims know? If he did not consider them as legitimate, when then did he pay homage to them? If he did not consider them as legitimate, why then did he choose their names for his children? Why did he help them? Why was he a military commander in Abubakr’s regime? He advised them and liked them. It was not only his tradition and manner, but Hassanain (Imam Hassan (AS) and Imam Hussein (AS)) and other members of Ahle Bait followed this manner. So what you say, in my opinion, are your personal hallucinations. As it is written in Talkhis Shafi by Sheikh Tousi, when Imam Ali (AS) was asked “Don’t you have any wills?”, he replied:

The Holy did not will that I do! If God wants, as he gathered people around the best person after death of the Holy Prophet (PBUH), this will happen after my death, too!

Master Husseini Qazvini’s Answer:

He said that if Imam Ali (AS) did not consider them as legitimate, he would not pay homage to them. I want to ask this question: During this 6 months, according to Sahih Bukhari and Sahih Muslim, Imam Ali (AS) and none of those from Bani Hashim did not pay homage (to Abubakr) until Hazrat Zahra was alive.

This is certain and you cannot doubt about it.   

Imam Ali’s Paying Homage to the Khalifas

But he said that he (Imam Ali (AS)) paid homage. It is said in Sunni references. But in Shiite references, we do not have even one, though incomplete or weak, evidence that Imam Ali (AS) paid homage to them. There are some weak ones that our great scholars have responded to them. Sheikh Mufid wrote in Fosul Al Mukhtara, p 65:

Shiite researchers believe that Imam Ali (AS) did not pay homage and cooperate with Abubakr, Omar, or Othman even for just one hour.

Choosing Names of Khalifas for his Children

This doubt that why Imam Ali (AS) chose names of khalifas for his children was answered explicitly. Those names were frequent names of that age and it has nothing to do with the khalifas. On the other hand, one of companions of the Holy Prophet (PBUH) was named Othman Ibne Maz’un and Imam Ali (AS) expresses that for my love toward him, I called my son Othman. And he says about Omar “Omar, himself chose this name for this child”. And about Abubakr, that is a nickname and not a name!

These issued have been raised throughout history and they had been answered. Nearly 25 of companions of the Holy Prophet (PBUH) were called Omar, 26 of them were called Othman, and two or three of them were called Abubakr. Why don’t you think that perhaps for Imam Ali’s interest in those others, he chose these names for his sons?

Imam Ali (AS); Military Commander of the Khalifas?

But this that Imam Ali (AS) was a military commander of Abubakr is lie of history. Imam Ali (AS) had never had such a position in the government of Abubakr, Omar, or Othman. He, on the contrary, rejected their deeds in word or act. There are several lectures in Nahj Al Bilaqa and elsewhere that Imam Ali (AS) did not even consider Abubakr and Omar’s khilafat as legitimate.    

Master Husseini Qazvini’s Question from Mr. Mulla Zadeh

Now, I have a question from Mr. Mulla Zadeh. These respected brothers believe that the Holy Prophet (PBUH) did not choose anyone as his successor. People came to Abubakr and chose him as their Khalifa. If the Holy Prophet (PBUH) did not choose a successor and the Holy Quran says:

Ye have indeed in the Messenger of Allah a beautiful pattern (of conduct) for any one whose hope is in Allah and the Final Day (Sura Al Ahzab, verse 21)

Why then did Abubakr choose Omar as his successor? If Abubakr’s act was true, so the Holy Prophet (PBUH) might have made a mistake. If the Holy Prophet (PBUH) was true, Abubakr made a mistake. This is the same about Omar and his assigning Othman as successor.

Mr. Mulla Zadeh’s Answer:

First of all, I reject the false story of Imam Ali’s not paying homage to Abubakr. In Sharh Nahj Al Bilaqa by Ibne Abi Al Hadid Al Mutazili, vol. 6, p 48, it is quoted from Imam Ali (AS) who said

When Imam Ali (AS) was asked “Why was Abubakr chosen as the Khalifa?”, he replied “We considered Abubakr as the most qualified person (for this position). He was a close friend (of the Holy Prophet (PBUH))”.

The Holy Prophet (PBUH) ordered him to say salat as leader of salat while he was still alive.

Many doubts were raised but remained unanswered, like hadith of Qadir.

But the answer of this question that why the Holy Prophet (PBUH) did not assign a successor and Abubakr was chosen as Khalifa and successor of the Holy Prophet (PBUH): If the Holy Prophet (PBUH) would choose someone as his successor, it would turn into a religious law, because he was Messenger of God. But when Abubakr did it, it could not be considered as a religious order and manner. It was his own interpretation. If the Holy Prophet (PBUH) would choose someone, it would continue until the end of the world and it would be like what kings do. But Abubakr suggested what he thought best for people. It was just a suggestion that Omar becomes Khalifa. If people did not pay homage to Omar, his reign was not religious. Khilafat is a worldly matter and not divine. Imam Ali (AS) said:

Those who paid homage to Abubakr and Omar, now are paying homage to me.

This that they pay homage to someone is liked by God. Their content is content of God. If someone rebels against them and taunt them (for their choice), he must pay homage again or he must be killed.

Nahj Al Bilaqa, letter number 6

If Imam Ali (AS) would see and hear your ideas, he would put you under trial. It is Imam Ali’s idea in Nahj Al Bilaqa. So, Imam Ali (AS) paid homage according to what all old and modern historians believe. But you deny what is being told repeatedly. You just accept whatever you like and those which support your idea. I bring evidences for these issues and you call them weak. We should act and speak scientifically.

Mr. Mulla Zadeh’s Question from Master Husseini Qazvini:

I have another question. Why what you call succession and Imamat was not highlighted by Ali (AS)? What is said in Hadith Qadir is rejected by tens of scholars and only some consider it to be true. Why do you believe in Imamat more than Ali (AS)? Why was this thought first secret and then made public? Why was it only Ali (AS) in the beginning and then it became 12 people? When Abdullah Ibne Saba’ discussed about succession, he only talked about Ali (AS), but later, people like Sheitan Ibne Al Taq and others expanded it to all members of Ahle Bait. Even Imam Ali (AS), himself, did not know that he is assigned as Imam by God.

Master Husseini Qazvini’s Anwer:

First, I show remind that he was supposed to speak politely from the beginning and he called Mumin Al Taq as Sheitan Al Taq. And, of course, we are not going to act like it. The Holy Quran tells us:

And when the ignorant address them, they say, “Peace!”; (Sura Al Furqaan, verse 63)

Mumin Al Taq was a great figure and he was a highly respected companion of Imam Sadeq (AS) and the followers of Bani Umayye used to call him Sheitan Al Taq.

About the Hadith of Qadir, he said that many scholars have rejected that. I do not know about what leaders and scholars he is talking. Although the majority of Sunni scholars agree upon validity and being repeated of this hadith, even Mr. Ziya Al Din Muqbili in Al Abhath Al Musayyibiya Fi Al Sonun Al Mutiaddida, vol. 2, p 30 writes:

If we doubt about the Hadith of Qadir and say that it is not certain, so there is nothing certain in our religion.

Mirza Muhammad Badakhshani writes in Nuzl Al Abrar, p 54, old edition that:

The Hadith of Qadir is a valid and famous hadith that no one can doubt about its validity except for the prejudice and radical people whose opinions cannot be relied on.

All Sunni scholars who wrote books about frequent hadiths believe that the Hadith of Qadir is a frequent hadith.

Ibne Kathir Damishqi expresses that:

Our master, Mr. Zahabi, said that “Hadith of Qadir is frequent and I do believe that the Holy Prophet (PBUH) had said that”.

Al Bidaya wa Al Nahaya by Ibne Kathir, vol. 5, p 233

Mr. Soyuti in his book called Al Ahadith Al Mutiwatira has this hadith and other Sunni scholars such as Ibne Abd Al Birr, Hakim Neishabouri, Termezi, Zahabi, Tahawi, etc. all believe in accuracy of this hadith. This hadith was so long and complete that there is no need to say that some (Sunni) Imams do not approve this hadith. I wish you would name some of these Imams who do not accept this hadith as true and we could compare them with Zahabi, Ibne Hajar and others!

Master Husseini Qazvini’s Question from Mr. Mulla Zadeh

He said that one of your evidences for succession of Abubakr is that he said salat in place of the Holy Prophet (PBUH) and the Holy Prophet (PBUH) sent him in his place to the mosque for saying salat. I want to ask so, why then when the Holy Prophet (PBUH) said

ائتوني بقلم و كتف.

Or

هلم أكتب لكم كتابا لن تضلوا بعدي.

Omar replied:

إن الرجل ليهجر.

or

قد غلبه الوجع.

Sahih Al Bukhari, vol. 1, p 37 and vol. 4, p 31 and vol. 5, p 137 and vol. 7, p 9 and vol. 8, p 161- Sahih Muslim, vol. 5, p 75

And there were great arguments in there and Ibne Abbas says in Sahih Muslim and Sahih Bukhari that whenever he would remember what happened, he would say:

 الرزية كل الرزية ما حال الرجل بين رسول الله و كتابته.

Sahih Bukhari, vol. 5, p 138 and vol. 7, p 9- Sahih Muslim, vol. 5, p 76

Why when the Holy Prophet (PBUH) asked for pen and paper to write a will, they said:

إن الرجل ليهجر.

But when he wanted to send Abubakr to the mosque, they said:

إن الرجل لا يهجر.

Mr. Mulla Zadeh’s Answer:

About Hadith of Welayat, perhaps he is not aware that this hadith is not mentioned in the Sahihs of Sunnis and also people and Imams of Muslims have arguments in its interpretation. Bukhari, who has the most important book about hadith and others like Ibrahim Fardi have questioned this hadith and consider it as weak. Ahmad Ibne Hanbal considers it as true and Ibne Hizm, who is a great Islamic Imam, says that this hadith is not approved through those who are reliable. Not only it is not frequently repeated, but there are even arguments in its interpretations and there are some who even reject it completely and many consider it just as acceptable and not true.

After all, this matter that you claim Omar prohibited the Holy Prophet (PBUH) from writing is a very big fraud and this sentence was not said by Omar and some of those who had joined Islam recently on those days said this sentence on Thursday and the Holy Prophet (PBUH) passed away on Monday and if it was more than a personal desire and perhaps it was a divine matter, the Holy Prophet (PBUH) would not forget about that. The Holy Prophet (PBUH) knew that people would choose no one but Abubakr, the Honest. And this perhaps was about Abubakr (and the Holy Prophet (PBUH) wanted to introduce him as his successor) and not others. But with your propaganda, they raised. The hadith expresses that:

يأبي الله و المومنون الا ابابكر.

Al Mustadrak Ala Al Sahihain by Al Hakim Al Neishabouri, vol. 3, p 477- Majma Al Zawaid by Al Heithami, vol. 5, p 181

He says this hadith in the beginning of his word and then asks for pen and paper. People would not choose any other person and, as the result, he forgot about that and this shows that this was no divine matter and it was some personal matters and this is a virtue and not vice for the Holy Prophet (PBUH). When people can interpret about an issue, this is a virtue for the society and any virtue of the society is a virtue for its prophet and leader. This is gaining the purpose when the Holy Prophet (PBUH) was suggested another person, but the Holy Prophet (PBUH) did not obey that.

You believe that the Holy Prophet (PBUH) had selected Ali (AS) as his successor before it, so what need was to pen and paper? Imam Ali (AS) never referred to such issues and never used Qadir Khom as an evidence of his khilafat. And that verse was sent on the occasion of Hudaibiya Peace Treaty and has nothing to do with The Last Hajj of the Holy Prophet (PBUH).

There are many doubts and claims that Imam Ali (AS) never referred to them as a sign of his supremacy in Khilafat and Imamat. Imam Ali (AS) was cooperative and friend to other companions of the Holy Prophet (PBUH) but in false hadiths. He talked about them as they are talked about in the Holy Quran.

He is one of the ten who is promised (to go to the Paradise):

The vanguard (of Islam)- the first of those who forsook (their homes) and of those who gave them aid, and (also) those who follow them in (all) good deeds,- well-pleased is Allah with them, as are they with Him: for them hath He prepared gardens under which rivers flow, to dwell therein for ever: that is the supreme felicity. (Sura Al Tawba, verse 100)

Muhajirin and Ansar were promised to go to the Paradise by God.

You are excommunicating them to raise one of them. This is neither scientific nor Islamic.     

Mr. Mulla Zadeh’s Question from Master Husseini Qazvini:

Here is my question: Imam Ali (AS) never claimed khilafat for himself and it is totally logical and reasonable. When in the Council of Bani Saida all companions of the Holy Prophet (PBUH) gathered and discussed this issue, why should they hide this fact (that the Holy Prophet (PBUH) wanted Ali (AS) to replace him)? Did Abubakr have an army or intelligence service or something like to brie them? What benefit was for the companions of the Holy Prophet (PBUH), who were raised by him, in this selection? Isn’t it an accusation toward the Holy Prophet (PBUH) that he could not teach and raise good followers and companions who did not follow him and neglected his words after him and selected someone else as Khalifa? Isn’t it a sign of weakness of the Holy Prophet (PBUH)?

Master Husseini Qazvini’s Answer:

In response to what you say that Imam Ali (AS) had no claims about his succession, you should refer to the book Al Imama wa Al Siyasa by Ibne Qatiba Dinwari, vol. 1, p 30, research by Mr. Shiri and page 19 of Mr. Zeini’s research. You will see that when Abubakr sent Qonfoz to Imam Ali (AS), he replied:

How fast you ascribed a lie to the Holy Prophet (PBUH) and assign someone as his Khalifa who is not really his Khalifa!

In these very books, Sahih Muslim and Sahih Bukhari, it is written that when Abubakr went to Imam Ali (AS) after six months, Imam Ali (AS) told him “You oppressed us”.

Sahih Bukhari, vol. 5, p 83- Sahih Muslim, vol. 5, p 154

I do not really know that how you define oppression?

Or when he says: 

كاذبا آثما غادرا خائنا.

Sahih Muslim, vol. 5, p 152, book of Jihad, chapter about rules of Fei

Perhaps you consider it weak!!

In Nahj Al Bilaqa by Muhammad Abduh, vol. 1, p 30, lecture 2, Imam Ali (AS) says:

The right of khilafat and Imamat is specified to the descendants of the Holy Prophet (PBUH).

Sharh Nahj Al Bilaqa by Ibne Abi Al Hadid, vol. 1, p 138

And when Imam Ali (AS) was chosen as Khalifa, he said:

And now it came to its right place and what was taken away from its real position by force is now given to us.

Sharh Nahj Al Bilaqa by Ibne Abi Al Hadid, vol. 1, p 139

Or Imam Ali (AS) says:

I swear to Allah! I was oppressed from the very day that the Holy Prophet (PBUH) passed away.

Sharh Nahj Al Bilaqa by Ibne Abi Al Hadid, vol. 1, p 223

Or:

I could not imagine people would do like this after death of the Holy Prophet (PBUH).

Sharh Nahj Al Bilaqa by Ibne Abi Al Hadid, vol. 6, p 95

More to it, Mr. Mulla Zadeh is making such heroes of the companions of the Holy Prophet (PBUH), who caused so much argument and problem, and considers them more sacred than the Holy Prophet (PBUH) and even they claim that in a disagreement between the Holy Prophet (PBUH) and Omar, Gabriel came and brought this verse:

Omar is true and the Messenger is wrong!

Master Husseini Qazvini’s Question from Mr. Mulla Zadeh

He insists to show that when the Holy Prophet (PBUH), according to some hadiths, assigned Abubakr as leader of the salat in his place and said that “يأبي الله و المومنون إلا أبابكر”, he wanted to show that the Holy Prophet (PBUH) was introducing Abubakr as his successor, while, on the contrary, Omar says in Sahih Muslim and Sahih Bukhari:

قيل لعمر: ألا تستخلف؟ قال: إن إستخلف فقد إستخلف من هو خير مني أبو بكر و إن أترك فقد ترك من هو خير مني رسول الله صلي الله عليه و سلم.

Sahih Muslim, vol. 8, p 126- Sahih Muslim, vol. 6, p 4

Also Nowi, who is a famous Sunni scholar, says:

We have no revayat about succession of Abubakr.

The same matter is expressed by Ibne Kathir and Iji. Please explain about this.

Mr. Mulla Zadeh’s Answer:

There are many doubts about this book that you referred to it as written by Ibne Qaitba. Many believe in validity of this idea that the book is written by him. We should not forget about the Sahihs and refer to such books. This shows you do not have enough evidence for what you claim.   

Imam Ali (AS0 paid homage twice: once during lifetime of Hazrat Zahra (AS) and another time after her death.

And about the question over Abubakr’s khilafat; we say that his khilafat was elective and not assigning. I did not say that he is assigned as Khalifa. The Holy Prophet (PBUH) only introduced him as a candidate and it was his own analysis that he might be the best person for this position. And later we saw that people did not choose anyone else. This is very clear. When you refer to this revayat that:

  هلم أكتب لكم كتابا لن تضلوا بعدي.

If you believe in trueness of this revayat, this is evidence which shows the Holy Prophet (PBUH) did not make any wills before this. So, the Holy Prophet (PBUH) had not chosen Imam Ali (AS) as his successor before.

Isn’t it a plot that after 1400 years, we start searching about this matter that who must have been chosen as successor of the Holy Prophet (PBUH)? This plot busied Muslims so much that after 1400 years, we are still in this trap and are arguing about this matter. Now, if we discuss about candidacy of Clinton or Bush, people will laugh at us. Bloods have been spoiled in the Islamic society over this matter. There are so much argument and differentiation over this matter. The Holy Quran says:

That was a people that hath passed away. They shall reap the fruit of what they did, and ye of what ye do! Of their merits there is no question in your case! (Sura Al Baqara, verse 134)

They were some people and they passed away. You and I will not be questioned for their deeds. But you consider Imamat as a part of prophecy and it has replaced Monotheism and it has been affected. You have replaced Monotheism by Welayat. You even claim that a person who does not believe in Welayat, he is not a believer (in Islam and God). You consider none of Muslims of the world as believer. You do not care about their assets and lives. Just think a little. Imam Ali (AS) himself was not like this. These revayats that you quote from Imam Ali (AS) are not true. These are from your own books and none of Muslims believe in them. Imam Ali (AS) was friend to all companions of the Holy Prophet (PBUH).

When Imam Ali (AS) was asked “Why don’t you will?” he replied “The Holy Prophet (PBUH) did not will and I do not will, either. I will wait as the Holy Prophet (PBUH) waited”.

Hazrat Aisha, the person in whose arms the Holy Prophet (PBUH) passed away, says:

The Holy Prophet (PBUH) did not will.

Imam Ali (AS) says that:

The Holy Prophet (PBUH) did not will.    

These all show that the Holy Prophet (PBUH) did not assign anyone as his successor.

Ibne Abbas went to him and spoke about khilafat. Imam Ali (AS) says “No! If the Holy Prophet (PBUH) does not give us the right of khilafat now, people will not give us that forever”.

You did not answer my question and changed the topic. It was surprising.

There were several different opinions and ideas in the Council of Bani Saida. What benefit was for companions of the Holy Prophet (PBUH) in choosing Abubakr instead of Ali (AS)? Why should they act irreligiously? How does the Holy Quran give these companions the promise of going to the Paradise and praise them? Aren’t these signs of the Holy Prophet’s defeat? Each of these questions is a big issue and you do not answer them and just refer to revayats. We will come to no conclusion with such revayats. Let us separate our religion and the Holy Quran from revayats. Let us, at least, have a logical discussion. How is it possible that companions of the Holy Prophet (PBUH), which are his second miracle after the Holy Quran, forgot all these revayats and even Imam Ali (AS), himself, forgot them and they started to oppose?      

So, let us get out this trap that is put before us by our enemies and enemies of the religion. It is 1400 years that we are fighting each other and it is what they want and what is going on in Iraq and elsewhere is the offspring of these wicked plots. Let us stop our enemies from misusing these revayats. At least, let stop growth of our disputes. Let not the differentiation, disputes, and seditions among Muslims develop. This is enough.

Look at history. See how Safavid and Othmanid dynasties fought each other and then both of them were put aside. They are doing the same today. How long should we be locked in the prison of revayats? How long should we fight about 1400 years ago? Let us read the truth of Quran in which there is no matter about Imamat. The text of the Holy Quran talks about all religious rules, big or small. But such important and great issues, to you of course, which are more important than prophecy, are left aside and not discussed.

Mr. Mulla Zadeh’s Question from Master Husseini Qazvini:

My question is that the welayat that you discuss about it, is a secretive idea and even it is written in your books that:

Welayat was a secret which was revealed to Gabriel and Gabriel revealed it to Prophet Muhammad (PBUH) and Prophet Muhammad (PBUH) revealed it to Imam Ali (AS) and Imam Ali (AS) gave it to whoever he liked. Then Abu Jafar says “Do not reveal this secret”.

Why wasn’t this matter revealed during lifetime of the companions and plotters spoke about it after a long while to attack Islam? This is evidence that Imam Ali (AS) was not informed about it and these revayats were made later. These revayats were publicized by Abdullah Ibne Saba’. Why did they do it? Why when Muslims were in power, during the time of Abubakr, Omar, Othman, or Ali (AS), there were no discussion about Khilafat and Imamat?

My question is why Imam Ali (AS) considered his welayat something worldly and not divine and he says that the source of my welayat is people and not God?

Master Husseini Qazvini’s Answer:

He claimed that the book that we said was written by Ibne Qatiba Dinwari was not really written by him. At least, you must read Al Alaam by Mr. Zarkali, Mujam Al Matbuat, Mujam Al Muallifin, etc. In all these books, they consider Ibne Qatiba as author of the book. Even Zahabi has some explanations about him.

But this that you claim we put welayat in a higher position than Monotheism; this is a very big lie which is ascribed to Shiites and it has been like it throughout history. It continued until the age of Ibne Timiya and even the present time. But we have true and valid revayats and it is our belief that when the verse “This day have those who reject faith given up all hope of your religion: yet fear them not but fear Me. This day have I perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion” (Sura Al Maida, verse 3) was sent, it means that the religion of Islam was completed by welayat of Imam Ali (AS) and it is incomplete without this welayat. As the best of lecturers, Kharazmi, expresses in Al Manaqib and quotes the Holy Prophet (PBUH):

You, Ali! If a person prays for whole day and night and says salat and lives for one thousand years and goes to Hajj every year and pays charity to the size of the mount of Ohod and gets killed inside Masjid Al Haram, but he does not have (and believe in) your welayat, he will not even smell the Paradise.

Al Manaqib by Al Kharazmi, p 68- Manaqib Al Abi Talib by Ibne Shahr Ashub, vol. 3, p 2

This is said not by Shiites.

When the Holy Prophet (PBUH) said in Hadith of Thaqalain, which cannot be denied but by the proud and ignorant people, that:

إني تارك فيكم الثقلين كتاب الله و عترتي أهل بيتي، إن تمسكتم بهما لن تضلوا بعدي.

Sahih Muslim, vol. 7, p 123- Al Mustadrak Ala Al Sahihain by Al Hakim Al Neishabouri, vol. 3, pp. 109, 110, and 148- Musnad Ahmad, vol. 3, p 14- Tafsir Ibne Kathir, vol. 4, p 123- Sunan Ad Darimi, vol. 2, p 432- Fazail Al Sahaba, p 15- Al Sunan Al Kubra by Al Beihaqi, vol. 10, p 114- Majma Al Zawaid by Al Heithami, vol. 9, p 163- Al Sunan Al Kubra by Al Nassayi, vol. 5, p 45- Al Mujam Al Awsat by Al Tabarani, vol. 3, p 374- Kinz Al Amal by Al Muttaqi Al Hendi, vol. 13, p 104- Azwa Ala Al Sunna Al Muhammadiya by Abu Riya, p 404- Tafsir Al Razi, vol. 8, p 173- Tafsir Al Alusi, vol. 6, p 194- Al Tabaqat Al Kubra by Ibne Sad, vol. 2, p 194   

There is nothing left unsaid by the Holy Prophet (PBUH). This that the Holy Prophet (PBUH) said on Thursday that:

هلم اكتب لكم كتابا لن تضلوا بعدي

There had been some stories and the Holy Prophet (PBUH) knew about them and there are true and reliable revayats in this regard. For example, Mr. Hakim Neishabouri has a revayat which reads:

These people will betray you (Imam Ali (AS)) after me.

Al Mustadrak Ala Al Sahihain by Al Hakim Al Neishabouri, vol. 3, p 140- Majma Al Zawaid by Al Heithami, vol. 9, p 137- Kinz Al Amal by Al Muttaqi Al Hendi, vol. 11, p 297- Al Kamil by Ibne Udai, vol. 6, p 216- Tarikh Madina Damishq by Ibne Asakir, vol. 42, p 447

Or:

You, Ali! I can see hatred in the hearts of these people (about you) and will come to existence after me.

Majma Al Zawaid by Al heithami, vol. 9, p 118- Musnad Abi Yali, vol. 1, p 427- Al Mujam Al Kabir by Al Tabarani, vol. 11, p 61- Sharh Nahj Al Bilaqa by Ibne Abi Al Hadid Al Mutazili, vol. 4, p 107- Tarikh Madina Damishq by Ibne Asakir, vol. 42, p 322- Tahzib Al kamal by Al Mazi, vol. 23, p 240- Mizan Al Itidal by Al Zahabi, vol. 3, p 355

And also the Holy Prophet (PBUH) said:

My companions will be excommunicated after my death.

I wish we could have some time to discuss about companions of the Holy Prophet (PBUH). Are the companions of the Holy Prophet (PBUH) only praised in the Holy Quran? Or not! Perhaps there are some revayat in their blame! I wish we are not an example of this verse:

Those who deny Allah and His messengers, and (those who) wish to separate Allah from His messengers, saying: "We believe in some but reject others": And (those who) wish to take a course midway. (Sura Al Nissa, verse 150)

And the Holy Quran says about the companions of the Holy Prophet (PBUH):

O ye who believe! If a wicked person comes to you with any news, ascertain the truth, lest ye harm people unwittingly and afterwards become full of repentance for what ye have done. (Sura Al Hujurat, verse 6)

Other examples like these are mentioned in the Holy Quran and not in the Bible or the Old Testament.  

What is more important, and mentioned in the Hadith of Hawz, is that when Baraa Ibne Azib is told “Good for you who were with the Holy Prophet (PBUH)”, he replied “You, my nephew! You know nothing about our heresies after death of the Holy Prophet (PBUH)!”

Sahih Bukhari, vol. 5, p 66- Umda Al Qari Aini, vol. 17, p 222- introduction of Fath Al Bari Sharh Sahih Al Bukhari by Ibne Hajar Al Asqalani, p 433

And here is what is said by Mother of Believers, Aisha:

She is asked “Do you like to be buried near the grave of the Holy Prophet (PBUH)?” She replied “No! Bury me in Baqi, among other wives of the Holy Prophet (PBUH). That is because of the many heresies I caused after death of the Holy Prophet (PBUH)”.

Al Mustadrak Ala Al Sahihain by Al Hakim Al Neishabouri, vol. 4, p 6- Seir Alam Al Nibla by Al Zahabi, vol. 2, p 193

Also, according to Sahih Bukhari and Sahih Muslim, the Holy Prophet (PBUH) said:

My companions will be taken to the Hell. I will ask them “Where are you taking them?” They will respond “To the Fire”. I will ask “What is that for?” They will say “That is because they became excommunicated after you and returned to their habits of the Age of Ignorance (before Islam)”.

Then the Holy Prophet (PBUH) says, according to Sahih Muslim:

From among these companions of mine, a small number will survive the Fire (of the Hell).

Sahih Bukahri, vol. 7, p 208

We should look carefully. This is a verse of the Holy Quran which reads:

If he died or were slain, will ye then Turn back on your heels? (Sura Al Imran, verse 144)

We should read and analyze the Holy Quran completely and not selectively.

God bless us all

Dr. Seyyed Muhammad Husseini Qazvini




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