The Spiritual Sovereignty of Ali (cs) according to a sunni scholar

[Viking]

I am curently working on a post that will explain the basis of the Shia religion, toi

show that the Shia worship the imaams as gods other than Allah SWT, that they have changed the context of the religion that they are committing major shirk

, but till I post, for the sake of balancing your claim, here are many sources of Shia scholars sources on the honorable imaams:

Nur,

For the sake of fairness, isn't it better if you first produced your evidence that proves their transgression and then let the readers make up their mind? Accusing a people of shirk is a major sin if you have nothing concrete to back it up with.

[Kowneyn]

Nur:

 

So I am looking in every corner for something to substantiate IMAM CALI(CS)'S DIVINITY?

 

I think its best you get off your wahhabi/salafi wild horse as quickly as possible.

 

Kowneyn

[Kowneyn]

From the authentic tradition of the ahlul sunnah wa jamaaca...

 

 

Hadīth No. 1

 

 

عن شعبة, عن سلمة بن كهيل, قال: سمعت أبا الطÙيل يحدث, عن أبي سريحة رضي الله عنه — أو زيد بن أرقم رضي الله عنه (شك شعبة) — عن النبي صلى الله عليه وآله وسلم, قال: من كنت مولاه Ùعلي مولاه.

 

وقد روى شعبة هذا الحديث, عن ميمون أبي عبد الله, عن زيد بن أرقم رضي الله عنه, عن النبي صلى الله عليه وآله وسلم.

 

"Shu‘bah relates it from Salmah bin Kuhayl: I heard it from Abū Tufayl that Abū Sarīhah (رضي الله عنه) — or Zayd bin Arqam (رضي الله عنه) (Shu‘bah has doubts about the narrator) — relates that the Prophet (صلى الله عليه وآله وسلم) said: One who has me as his master has ‘Alī as his master.

 

“Shu‘bah has related the tradition from MaymÅ«m AbÅ« ‘AbdullÄh, who related it on the authority of Zayd bin Arqam (رضي الله عنه) and he has related it from the Holy Prophet (صلى الله عليه وآله وسلم).â€[1]

 

 

 

 

Hadīth No. 2

 

عن عمران بن حصين رضي الله عنه, قال: قال رسول الله صلى الله عليه وآله وسلم: ما تريدون من علي؟ ما تريدون من علي؟ ما تريدون من علي؟ إن عليا مني وأنا منه, وهو ولي كل مؤمن من بعدي.

 

“‘ImrÄn bin Husayn (رضي الله عنه) has narrated that AllÄh’s Messenger (صلى الله عليه وآله وسلم) said: What do you people want about ‘AlÄ«? What do you people want about ‘AlÄ«? What do you people want about ‘AlÄ«? Then added: Surely ‘AlÄ« is from me and I am from ‘AlÄ« and after me he is the guardian of every believer.â€[2]

 

 

 

Hadīth No. 3

 

عن سعد بن أبي وقاص رضي الله عنه, قال: سمعت رسول الله صلى الله عليه وآله وسلم يقول: من كنت مولاه Ùعلي مولاه, وسمعته يقول: أنت مني بمنزلة هارون من موسى إلا أنه لا نبي بعدي, وسمعته يقول: لأعطين الراية اليوم رجلا يحب الله ورسوله.

 

“It is related by Sa‘d bin AbÄ« WaqÄs (رضي الله عنه): I heard AllÄh’s Messenger (صلى الله عليه وآله وسلم) say: One who has me as his master has ‘AlÄ« as his master. And I heard him say (to ‘AlÄ« (رضي الله عنه)): You are in my place as HÄrÅ«n was in MÅ«sÄ’s place, but there is no prophet after me. And I also heard him say (on the occasion of the battle of Khaybar): Today I shall bestow the flag on the person who loves AllÄh and His Messenger (صلى الله عليه وآله وسلم).â€[3]

 

 

 

 

Hadīth No. 4

 

عن البراء بن عازب رضي الله عنه, قال: أقبلنا مع رسول الله صلى الله عليه وآله وسلم ÙÙŠ حجته التي حج, Ùنزل ÙÙŠ بعض الطريق, Ùأمر الصلاة جامعة, Ùأخذ بيد علي رضي الله عنه, Ùقال: ألست أولى بالمؤمنين من أنÙسهم؟ قالوا: بلى. قال: ألست أولى بكل مؤمن من Ù†Ùسه؟ قالوا: بلى. قال: Ùهذا ولي من أنا مولاه, اللهم! وال من والاه, اللهم! عاد من عاداه.

 

“BarÄ’ bin ‘Āzib (رضي الله عنه) narrates: We performed hajj with AllÄh’s Messenger (صلى الله عليه وآله وسلم). On the way he stayed at a place and commanded us (to establish) the prayer in congregation. After this, he held ‘Alī’s hand, and said: Am I not nearer than the lives of the believers? They replied: Why not! He said: Am I not nearer than the life of every believer? They replied: Why not! He said: One who has me as his master has this (‘AlÄ«) as his guardian. O AllÄh! Befriend the one who befriends him and be the enemy of one who is his enemy.â€[4]

 

 

 

 

Hadīth No. 5

 

عن البراء بن عازب رضي الله عنه, قال: كنا مع رسول الله صلى الله عليه وآله وسلم ÙÙŠ سÙر, Ùنزلنا بغدير خم, Ùنودي Ùينا: الصلاة جامعة, وكسح لرسول الله صلى الله عليه وآله وسلم تحت شجرتين, Ùصلى الظهر وأخذ بيد علي رضي الله عنه, Ùقال: ألستم تعلمون أنى أولى بالمؤمنين من أنÙسهم؟ قالوا: بلى. قال: ألستم تعلمون أنى أولى بكل مؤمن من Ù†Ùسه؟ قالوا: بلى. قال: Ùأخذ بيد علي رضي الله عنه, Ùقال: من كنت مولاه Ùعلي مولاه, اللهم! وال من والاه, وعاد من عاداه. قال: Ùلقيه عمر رضي الله عنه بعد ذلك, Ùقال له: هنيئا يا ابن أبي طالب! أصبحت وأمسيت مولى كل مؤمن ومؤمنة.

 

“It is narrated by BarÄ’ bin ‘Āzib (رضي الله عنه): We were on a journey with AllÄh’s Messenger (صلى الله عليه وآله وسلم). (On the way) we stayed at GhadÄ«r Khum. There it was announced that the prayer was about to be offered. The space under two trees was cleaned for AllÄh’s Messenger (صلى الله عليه وآله وسلم). Then he offered the zuhr (noon) prayer, and, holding ‘Alī’s hand, he said: Don’t you know that I am even nearer than the lives of the believers? They said: Why not! He said: Don’t you know that I am even nearer than the life of every believer? They said: Why not! The narrator says that he said while holding ‘Alī’s hand: One who has me as his master has ‘AlÄ« as his master. O AllÄh! Befriend the one who befriends him (‘AlÄ«) and be the enemy of one who is his enemy. The narrator says that after this ‘Umar (bin al-KhattÄb (رضي الله عنه)) met ‘AlÄ« (رضي الله عنه) and said to him: O Ibn AbÄ« TÄlib! Congratulations, you have become the master of every male and female believer, morning and evening (for ever).â€[5]

 

 

Hadīth No. 6

عن ابن بريدة عن أبيه, قال: قال رسول الله صلى الله عليه وآله وسلم: من كنت وليه Ùعليّ وليه.

 

“Ibn Buraydah has attributed it to his father: AllÄh’s Messenger (صلى الله عليه وآله وسلم) said: One who has me as his guardian has ‘AlÄ« as his guardian.â€[6]

 

 

 

 

Hadīth No. 7

 

عن زيد بن أرقم رضي الله عنه, قال: لما رجع رسول الله صلى الله عليه وآله وسلم من حجة الوداع, ونزل غدير خم, أمر بدوحات Ùقمن, Ùقال: كأني قد دعيت Ùأجبت, إني قد تركت Ùيكم الثقلين, أحدهما أكبر من الآخر: كتاب الله تعالى, وعترتي, Ùانظروا كي٠تخلÙوني Ùيهما, Ùإنهما لن يتÙرقا حتى يردا علي الحوض. ثم قال: إن الله عز وجل مولاي, وأنا مولى كل مؤمن. ثم أخذ بيد علي رضي الله عنه, Ùقال: من كنت مولاه Ùهذا وليه, اللهم! وال من والاه, وعاد من عاداه.

 

“It is narrated by Zayd bin Arqam (رضي الله عنه): When AllÄh’s Messenger (صلى الله عليه وآله وسلم) was returning after the Hajjat-ul-wadÄ‘, he stayed at GhadÄ«r Khum. He commanded that a canopy should be put up and so it was done. Then he said: It seems as if I am about to breathe my last which I shall accept. Indeed, I am leaving two important things in your midst which exceed each other in importance: One (is) AllÄh’s Book and the other (is) my progeny. Now it is to be seen how do you treat both of them after me and they will not be separated from each other, and they will appear before me at the Fountain of kawthar. Then added: Surely AllÄh is my Master and I am the master of every believer. Then, holding ‘Alī’s hand, he said: One who has me as his master has this (‘AlÄ«) as his guardian. O AllÄh! Befriend him who befriends him (‘AlÄ«) and be the enemy of one who is his enemy.â€[7]

 

 

 

Hadīth No. 8

 

عن ابن واثلة أنه سمع زيد بن أرقم رضي الله عنه, يقول: نزل رسول الله صلى الله عليه وآله وسلم بين مكة والمدينة عند شجرات خمس دوحات عظام, Ùكنس الناس ما تحت الشجرات, ثم راح رسول الله صلى الله عليه وآله وسلم عشية, Ùصلى, ثم قام خطيبًا, Ùحمد الله وأثنى عليه, وذكر ووعظ, Ùقال ما شاء الله أن يقول, ثم قال: أيها الناس! إني تارك Ùيكم أمرين, لن تضلوا إن اتبعتموهما, وهما كتاب الله, وأهل بيتي عترتي, ثم قال: أتعلمون إني أولى بالمؤمنين من أنÙسهم؟ ثلاث مرات, قالوا: نعم. Ùقال رسول الله صلى الله عليه وآله وسلم: من كنت مولاه Ùعلي مولاه.

 

“Ibn WÄthilah is reported to have heard from Zayd bin Arqam (رضي الله عنه) that the Prophet (صلى الله عليه وآله وسلم) was camping between Makkah and Medina near five dense trees. The people cleaned the place under the trees and he rested there for some time. He offered the prayer and then stood up to address the people. He praised AllÄh , gave some advice to the audience and then said whatever AllÄh wanted him to say. He said: O people! I am leaving two things with you. You will never go astray as long as you follow them and these (two things) are AllÄh’s Book and my progeny. He then added: Don’t you know I am nearer than the lives of the believers? He repeated it three times. Everyone said: yes. Then he said: One who has me as his master has ‘AlÄ« as his master.â€[8]

 

 

 

 

Hadīth No. 9

 

عن زيد بن أرقم رضي الله عنه, قال: خرجنا مع رسول الله صلى الله عليه وآله وسلم حتى انتهينا إلى غدير خم, Ùأمر بروح Ùكسح ÙÙŠ يوم ما أتى علينا يوم كان أشدّ حرًا منه, Ùحمد الله وأثنى عليه, وقال: يا أيها الناس! أنه لم يبعث نبي قط إلا ما عاش نص٠ما عاش الذي كان قبله, وإني أوشك أن أدعى Ùأجيب, وإني تارك Ùيكم ما لن تضلوا بعده كتاب الله عز وجل. ثم قام Ùأخذ بيد علي رضي الله عنه, Ùقال: يا أيها الناس! من أولى بكم من أنÙسكم؟ قالوا: الله ورسوله أعلم. ألست أولى بكم من أنÙسكم؟ قالوا: بلى. قال: من كنت مولاه Ùعلي مولاه.

 

“Zayd bin Arqam (رضي الله عنه) narrates: We set out with AllÄh’s Messenger (صلى الله عليه وآله وسلم) until we reached GhadÄ«r Khum. He commanded that a canopy should be put up. He looked tired on that day and it was a very hot day. He praised AllÄh and then said: O people, out of the prophets AllÄh sent, each new prophet had a life span half as much as that of his predecessor, and it seems to me that soon I may be called (to breathe my last) which I shall accept. I am leaving in your midst something that will never let you go astray, and that is the Book of AllÄh . Then he stood up, held ‘Alī’s hand and said: O people, who is he who is nearer than your lives? All of them said: AllÄh and His Messenger (صلى الله عليه وآله وسلم) know better. (Then added:) Am I not nearer than your lives? They said: Why not! He said: One who has me as his master has ‘AlÄ« as his master.â€[9]

 

 

Hadīth No. 10

 

عن سعد بن أبي وقاص رضي الله عنه, قال: لقد سمعت رسول الله صلى الله عليه وآله وسلم يقول ÙÙŠ علي رضي الله عنه ثلاث خصال, لأن يكون لي واحدة منهن أحب إلي من حمر النعم:

 

سمعته يقول: إنه بمنزلة هارون من موسى, إلا أنه لا نبي بعدي, وسمعته يقول: لأعطين الراية غدا رجلا يحب الله ورسوله, ويحبه الله ورسوله, وسمعته يقول: من كنت مولاه Ùعلي مولاه.

 

“Sa‘d bin AbÄ« WaqÄs (رضي الله عنه) says that he heard AllÄh’s Messenger (صلى الله عليه وآله وسلم) describe three qualities of ‘AlÄ« (رضي الله عنه). Had I possessed anyone of them, it would have been dearer to me than red camels.

 

“I heard him say: Indeed, he (‘AlÄ«) is in my place as HÄrÅ«n was in MÅ«sÄ’s place, but there is no prophet after me. And I heard him say: Today I shall bestow the flag on the person who loves AllÄh and His Messenger (صلى الله عليه وآله وسلم), and AllÄh and His Messenger (صلى الله عليه وآله وسلم) love him too. And I heard him say: One who has me as his master has ‘AlÄ« as his master.â€[10]

 

 

 

--------------------------------------------------------------------------------

 

[1] TirmidhÄ« has declared it fair, sound and weak (hasan sahÄ«h gharÄ«b) in al-JÄmi‘us-sahÄ«h, b. of manÄqib (merits) 6:79 (#3713), and Shu‘bh, in the manner of MaymÅ«n AbÅ« ‘Abdullah, has also related it on the authority of Zayd bin Arqam (رضي الله عنه). Ahmad bin Hambal narrated it in FadÄ’il-us-sahÄbah (2:569 # 959); MahÄmilÄ«, AmÄlÄ« (p.85); TabarÄnÄ«, al-Mu‘jam-ul-kabÄ«r (5:195, 204 # 5071, 5096); Ibn AbÄ« ‘Āsim, as-Sunnah (pp.603, 604 # 1361, 1363, 1364, 1367, 1370); NawawÄ«, TahdhÄ«b-ul-asmÄ’ wal-lughÄt (p.318); Ibn ‘AsÄkir, TÄrÄ«kh Dimashq al-kabÄ«r (45:163, 164); Ibn AthÄ«r, Asad-ul-ghÄbah fÄ« ma‘rifat-is-sahÄbah (6:132); Ibn KathÄ«r, al-BidÄyah wan-nihÄyah (5:463); and ‘AsqalÄnÄ« in Ta‘jÄ«l-ul-manfa‘ah (p.464 # 1222).

 

It has been related from ‘AbdullÄh bin ‘AbbÄs (رضي الله عنهما) in the following books:

 

i. HÄkim, al-Mustadrak (3:134 # 4652).

 

ii. TabarÄnÄ«, al-Mu‘jam-ul-kabÄ«r (12:78 # 12593).

 

iii. KhatÄ«b BaghdÄdÄ«, TÄrÄ«kh Baghdad (12:343).

 

iv. HaythamÄ«, Majma‘-uz-zawÄ’id (9:108).

 

v. Ibn ‘AsÄkir, TÄrÄ«kh Dimashq al-kabÄ«r (45:77, 144).

 

vi. Ibn KathÄ«r, al-BidÄyah wan-nihÄyah (5:451).

 

This tradition has been related on the authority of JÄbir bin ‘AbdullÄh رضي الله عنهما)) in the following books:

 

i. Ibn Abī ‘Āsim, as-Sunnah (p.602 # 1355).

 

ii. Ibn Abī Shaybah, al-Musannaf (12:59 # 12121).

 

This tradition has been reproduced from AbÅ« AyyÅ«b al-AnsÄrÄ« (رضي الله عنه):

 

i. Ibn Abī ‘Āsim, as-Sunnah (p.602 # 1354).

 

ii. TabarÄnÄ«, al-Mu‘jam-ul-kabÄ«r (4:173 # 4052).

 

iii. TabarÄnÄ«, al-Mu‘jam-ul-awsat (1:299 # 348).

 

This tradition has been related by Sa‘d (رضي الله عنه) in the following books:

 

i. Ibn Abī ‘Āsim, as-Sunnah (pp.602,605#1358,1375).

 

ii. DiyÄ’ MaqdisÄ«, al-AhÄdÄ«th-ul-mukhtÄrah (3:139 # 937).

 

iii. Ibn ‘AsÄkir, TÄrÄ«kh Dimashq al-kabÄ«r (20:114).

 

The following narrated it through Buraydah (رضي الله عنه):

 

i. ‘Abd-ur-RazzÄq, al-Musannaf (11:225 # 20388).

 

ii. TabarÄnÄ«, al-Mu‘jam-us-saghÄ«r (1:71).

 

iii. Ibn ‘AsÄkir, TÄrÄ«kh Dimashq al-kabÄ«r (45:143).

 

This tradition has been reproduced from Ibn Buraydah رضي الله عنهما)) in the following books:

 

i. Ibn Abī ‘Āsim, as-Sunnah (p.601 # 1353).

 

ii. Ibn ‘AsÄkir, TÄrÄ«kh Dimashq al-kabÄ«r (45:146).

 

iii. Ibn KathÄ«r, al-BidÄyah wan-nihÄyah (5:457).

 

iv. HindÄ«, Kanz-ul-‘ummÄl (11:602 # 32904).

 

The following transmitted it through HubshÄ bin JunÄdah (رضي الله عنه):

 

i. Ibn Abī ‘Āsim, as-Sunnah (p.602 # 1359).

 

ii. HindÄ«, Kanz-ul-‘ummÄl (11:608 # 32946).

 

This tradition has been related from MÄlik bin Huwayrith in the following books:

 

i. TabarÄnÄ«, al-Mu‘jam-ul-kabÄ«r (19:252 # 646).

 

ii. Ibn ‘AsÄkir, TÄrÄ«kh Dimashq al-kabÄ«r (45:177).

 

iii. HaythamÄ«, Majma‘-uz-zawÄ’id (9:106).

 

TabarÄnÄ« related it from Hudhyfah bin Usayd al-GhifÄrÄ« (رضي الله عنه) in al-Mu‘jam-ul-kabÄ«r (3:179 # 3049).

 

Ibn ‘AsÄkir has narrated it through Hasan bin Hasan in TÄrÄ«kh Dimashq al-kabÄ«r (15:60,61).

 

Ibn ‘AsÄkir related it from AbÅ« Hurayrah, ‘Umar bin al-KhattÄb, Anas bin MÄlik and ‘AbdullÄh bin ‘Umar (رضي الله عنهم) in TÄrÄ«kh Dimashq al-kabÄ«r (45:176, 177, 178, 178) respectively.

 

Ibn ‘AsÄkir related it from Buraydah (رضي الله عنه) with slightly different words in TÄrÄ«kh Dimashq al-kabÄ«r (45:143).

 

Ibn AthÄ«r narrated it through ‘AbdullÄh bin YÄmÄ«l in Asad-ul-ghÄbah fÄ« ma‘rifat-is-sahÄbah (3:412).

 

HaythamÄ« narrated it through AbÅ« Burdah رضي الله عنهما)) in MawÄrid-uz-zam’Än (p.544 # 2204).

 

‘AsqalÄnÄ« said in Fath-ul-bÄrÄ« (7:74): TirmidhÄ« and NasÄ’ī narrated the tradition and it is supported by numerous chains of transmission.

 

AlbÄnÄ« says in Silsilat-ul-ahÄdÄ«th-is-sahÄ«hah (4:331 # 1750) that its chain of authorities is sahÄ«h (sound) according to the conditions of BukhÄrÄ« and Muslim.

 

[2].TirmidhÄ« narrated it in al-JÄmi‘-us-sahÄ«h, b. of manÄqib (merits) 6:78 (#3712); NasÄ’ī with the sound chains of transmission in KhasÄ’is amÄ«r-il-mu’minÄ«n ‘AlÄ« bin AbÄ« TÄlib (pp.77, 92 # 65, 86), and as-Sunan-ul-kubrÄ (5:132 # 8484); Ahmad bin Hambal in FadÄ’il-us-sahÄbah (2:620 # 1060), and the last words of the tradition narrated in his Musnad (4:437, 438) are:

 

وقد تغير وجهه, Ùقال: دعوا عليا, دعوا عليا, إن علي مني وأنا منه, وهو ولي كل مؤمن بعدي.

 

And his face flashed. Then he said: give up (opposing) ‘Alī, give up (opposing) ‘Alī. Surely ‘Alī is from me and I am from ‘Alī and after me he is the guardian of every believer.

 

Ibn KathÄ«r also narrated it with these words in al-BidÄyah wan-nihÄyah (5:458).

 

HÄkim in al-Mustadrak (3:110,111#4579) has declared this tradition sound according to the conditions laid down by ImÄm Muslim while DhahabÄ« has kept silent about it.

 

AbÅ« Ya‘lÄ has narrated it in al-Musnad (1:293 # 355) and its narrators are men of integrity while Ibn HibbÄn has also called it sound.

 

The tradition in TayÄlisī’s Musnad (p.111#829) also contains these words: The Prophet (صلى الله عليه وآله وسلم) said:

 

ما لهم ولعلي؟

 

Why are they so concerned about ‘Alī?

 

Ibn HibbÄn narrated it with a firm (qawÄ«) chain of transmission in as-SahÄ«h (15:373, 374 # 6929).

 

Ibn AbÄ« Shaybah narrated it in al-Musannaf (12:80 # 12170); AbÅ« Nu‘aym, Hilyat-ul-awliyÄ’ wa tabaqÄt-ul-asfiyÄ’ (6:294); Muhib TabarÄ«, ar-RiyÄd-un-nadrah fÄ« manÄqib-il-‘ashrah (3:129); HaythamÄ«, MawÄrid-uz-zam’Än (p.543 # 2203); and HindÄ« in Kanz-ul-‘ummÄl (13:142 # 36444).

 

[3].Ibn MÄjah transmitted this sahÄ«h (sound) hadÄ«th in the preface (al-muqaddimah) to his Sunan (1:90 # 121); Ibn AbÄ« ‘Āsim, as-Sunnah (p.608 # 1386); MizzÄ«, Tuhfat-ul-ashrÄf bi-ma‘rifat-il-atrÄf (3:203 # 3901); and NasÄ’ī reproduced it with slightly different words in KhasÄ’is amÄ«r-il-mu’minÄ«m ‘AlÄ« bin AbÄ« TÄlib (pp. 32,33 #91).

 

[4]. Ibn MÄjah narrated this sound hadÄ«th (tradition) in preface (al-muqaddimah) to his Sunan (1:88 # 116); Ibn KathÄ«r, al-BidÄyah wan-nihÄyah (4:168); HindÄ«, Kanz-ul-‘ummÄl (11:602 # 32904); Ibn ‘AsÄkir, TÄrÄ«kh Dimashq al-kabÄ«r (45:167, 168); and Ibn ‘AbÄ« ‘Āsim briefly mentioned in as-Sunnah (p.603 # 1362).

 

[5]. Ahmad bin Hambal related it from BarÄ’ bin ‘Āzib through two different chains of transmission in al-Musnad (4:281); Ibn AbÄ« Shaybah, al-Musannaf (12:78 # 12167); Muhib TabarÄ«, DhakhÄ’ir-ul-‘uqbÄ fÄ« manÄqib dhawÄ« al-qurbÄ (p.125), ar-RiyÄd-un-nadrah fÄ« manÄqib-il-‘ashrah (3:126, 127); HindÄ«, Kanz-ul-‘ummÄl (13:133, 134 # 36420); Ibn ‘AsÄkir, TÄrÄ«kh Dimashq al-kabÄ«r (5:167, 168); Ibn AthÄ«r, Asad-ul-ghÄbah (4:103); and Ibn KathÄ«r in al-BidÄyah wan-nihÄyah (4:169; 5:464).

 

Ahmad bin Hambal in his book FadÄ’il-us-sahÄbah (2:610 # 1042) has added the following words in the tradition related to ‘Umar bin al-KhattÄb (رضي الله عنه). The Prophet (صلى الله عليه وآله وسلم) said:

 

وعاد من عاداه, وانصر من نصره, وأحب من أحبه.

 

قال شعبة: أو قال: و ابغض من أبغضه.

 

(O AllÄh!) Be the enemy of one who is his (‘Alī’s) enemy, and help him who helps him, and love him who loves him.

 

Shu‘bah says that the Prophet (صلى الله عليه وآله وسلم) said in its place, “Bear malice towards him who bears malice towards (‘AlÄ«).â€

 

ManÄwÄ« has written in Fayd-ul-qadÄ«r (6:217) that when AbÅ« Bakr (رضي الله عنه) and ‘Umar (رضي الله عنه) had heard the Prophet’s saying — One who has me as his master has ‘AlÄ« as his master — they said to ‘AlÄ« (رضي الله عنه) : O son of AbÅ« TÄlib! You have become the master of every male and female believer, morning and evening (for ever).â€

 

DhahabÄ« has said in Siyar a‘lÄm-in-nubalÄ’ (2:623, 624) that ‘Umar (رضي الله عنه) uttered the words:

 

هنيئا لك يا علي!

 

O ‘Alī! Congratulations.

 

[6]. Ahmad bin Hambal narrated it in al-Musnad (5:361), and FadÄ’il-us-sahÄbah (2:563 # 947); Ibn AbÄ« ‘Āsim, as-Sunnah (pp.601, 603 # 1351, 1366); HÄkim, al-Mustadrak (2:131 # 2589); Ibn AbÄ« Shaybah, al-Musannaf (12:57 # 12114); TabarÄnÄ«, al-Mu‘jam-ul-kabÄ«r (5:166 # 4968), al-Mu‘jam-ul-awsat (3:100, 101 # 2204); Ibn ‘AsÄkir, TÄrÄ«kh Dimashq al-kabÄ«r (45:143); HaythamÄ«, Majma‘-uz-zawÄ’id (9:108); and HindÄ« in Kanz-ul-‘ummÄl (11:602 # 32905).

 

The same tradition has been reproduced by HindÄ« in Kanz-ul-‘ummÄl (15:168, 169 # 36511), using slightly different words and he says that it has been narrated by Ibn RÄhawayh and Ibn JarÄ«r.

 

Ibn ‘AsÄkir narrated it through FÄtimah (رضي الله عنها) also in TÄrÄ«kh Dimashq al-kabÄ«r (45:142).

 

[7]. HÄkim narrated it in al-Mustadrak (3:109 # 4576); NasÄ’ī, as-Sunan-ul-kubrÄ (5:45, 130 # 8148, 8464); TabarÄnÄ«, al-Mu‘jam-ul-kabÄ«r (5:166 # 4969); and Ibn AbÄ« ‘Āsim related it briefly in as-Sunnah (p.644 # 1555).

 

NasÄ’ī related it with a sound chain of authorities in KhasÄ’is amÄ«r-il-mu’minÄ«n ‘AlÄ« bin AbÄ« TÄlib (pp.84, 85 # 76).

 

AbÅ« MahÄsin copied it in al-Mu‘tasar min-al-mukhtasar min Mashkal-il-ÄthÄr (2:301).

 

[8]. HÄkim related it in al-Mustadrak (3:109, 110 # 4577); HindÄ«, Kanz-ul-‘ummÄl (1:381 # 1657); Ibn ‘AsÄkir, TÄrÄ«kh Dimashq al-kabÄ«r (45:164); and Ibn KathÄ«r in al-BidÄyah wan-nihÄyah (4:168).

 

[9]. HÄkim graded it sahÄ«h (sound) according to the conditions of BukhÄrÄ« and Muslim in al-Mustadrak (3:533 # 6272) and DhahabÄ« confirmed its soundness. TabarÄnÄ« transmitted it in al-Mu‘jam-ul-kabÄ«r (5:171,172 # 4986); and HindÄ« in Kanz-ul-‘ummÄl (11:602 # 32904).

 

[10]. NasÄ’ī narrated it with sound chain of trasmission in KhasÄ’is amÄ«r-il-mu’minÄ«m ‘AlÄ« bin AbÄ« TÄlib (pp.33, 34, 88 # 10, 80); and HindÄ« related it in Kanz-ul-‘ummÄl (15:163 # 36496) through ‘Āmir bin Sa‘d with the addition of a few words.

 

ShÄshÄ« narrated it through ‘Āmir bin Sa‘d bin AbÄ« WaqÄs in al-Musnad (1:165, 166 # 106).

 

Ibn ‘AsÄkir narrated it through ‘Āmir bin Sa‘d and Sa‘d bin AbÄ« WaqÄs in TÄrÄ«kh Dimashq al-kabÄ«r (45:88).

 

 

if any one wants to read the 41 remaining ahadith follow this link http://www.research.com.pk/home/fmri/books/eng/ghadir/index.minhaj?id=0

Kowneyn

[Salafi_Online]

Surely all praises belongs to allah!

 

Imam Ash-Shafi'i: On one occasion Imam Shafi'ee said concerning the Shia, "I have not seen among the heretics a people more famous for falsehood than the Raafidi Shia." and on another occasion he said; "Narrate knowledge from everyone you meet except for the Raafidi* Shia, because they invent ahaadeeth and adopt them as part of their religion." (Minhaj as-Sunnah an-Nabawiyyah)

 

Imam Malik: Once when asked about the Raafidi Shia, Imam Malik said; "Do not speak to them or narrate from them, for surely they are liars." During one of Imam Malik's classes, it was mentioned that the raafidi Shia curse the sahaba. Imam Malik recited the verse, "Muhammad is the Messenger of Allah and those with him are harsh with the disbelievers and gentle among themselves. So that the disbelievers may become enraged with them." (48:29) He then said, "Whoever becomes enraged when the Sahâbah are mentioned is the one about whom the verse speaks." (Tafseer al-Qurtubi)

 

Imam Ibn al- MUBAARAK: was reported to have said "Religion is gained from Ahl al-Hadeeth, scholastic theology, and crafty exemptions from religious ordinances from Ahl-ar-ray and lies from the Raafidite Shi'ites.

 

 

Are Shia's Kufar(disbelievers) you decide for yourself!

 

"Ayesha was hypocrite". (Hayat-ul-Quloob, Page No. 867)

 

Imam Mehdi will kill all the Sunni Scholars. (Haq-ul-Yaqeen, Page No.527)

 

Abu Bakr, Umar, Usman and Muawiyah are like idols, they are worst of all the creatures of God. (Haq-ul-Yaqeen, Page No. 519)

 

Hazrat Abu Bakr and Hazrat Umar were the followers of Shaitan. (Quran Majeed by Maqbool Hussain Dehlevi, Page No. 674)

 

When God becomes happy, He talks in Persian, when He becomes annoyed, talks in Arabic. (Tareekh-ul-Islam, Page No. 163)

 

Now my dear Readers you all only decide what should be the label of such people who are still propagating their false beliefs.

 

what the shia say about the sunnies!

 

Mohammad bin Al-hassan Toosi reports on the authority of Ishhaq bin Ammar, that Abu Abdullah said "The wealth, the property and everything which belongs to a Sunni is actually yours (is legal for you)" (Tahzib-ul Ahkam, Vol. 2 Kitabul Makasib, p. 116, published in Iran) above in this Shi'ites book it states that all Shi'ites can steal from any Sunni Muslim and that there is nothing wrong with that.

 

The Shi'ites say this regarding Sunni Muslims "Although Allaah, the Exalted, has not created a creature worse than a dog, yet a Nasbi (i.e. A Sunni) is worse than even a dog." (Haqqul Yakeen (Persian) Vol 2, P. 516) Here the Shi'ites have said that Sunni Muslims are worse than Dogs!

[Kowneyn]

Mr Salafi:

 

Ask yourself what is that ur trying to accomplish? r u fighting ignorance, prejudice and barriers that divide muslims who essentially are seeking the same thing? or r u inflaming and widening the rift?

 

And don't start with that wahhabi line of I am just telling the truth, because even if u possessed the truth, which you don't, u don't approach your brother with an attitude of takfir.

 

 

Kowneyn

[Salafi_Online]

^^^ brother why dont u refute my post instead of going into the Wahhabi rethoric? defend your shia brothers!

 

I have more quotes from the 4 imams including of Ali(ra) Himself and how he used to cut off their tongue and burn them alive! and thats the recompense for those who take him as a source of worship! and this is found in the book called ("Talbis Iblis"The devils deceptions), by Imam AlJawzee, student of imam Albaghdaadi the sea of knowledge!

 

is he Wahhabi as well?

[Kowneyn]

Mr. Salafish:

 

These qoutes only prove your ignorance and the bias of your tormented wahhabi soul.

 

If you are looking for a debate, then first stop your tantrums and you may learn something, i am sure our shia brothers and sisters are more than capable of clearifying their believes and the opinions of their school.

 

Kowneyn

[OG_Girl]

Almost all those against Shi’a are from one school of thought, thus it is common for them to throw dirt on those who do not subscribe to their beliefs. In addition, we should point out that those that have made such verdicts often do so in accordance with their own views (whether open or hidden) and use their misguided propaganda against the Shi'a.

 

It is ironic that these alleged scholars despite their own differing views are one voice against the Shi'a! We reject these Fatwas, for it is only fair for a Judge to look at both sides of a case before reaching a decision. That would be the 'just' method, but then what correlation do these have with justice? By collating these Fatwas, they feel as if they have proven their argument beyond any doubt; when the truth is, the opinion of one sect against another can never be taken as proof.

 

Look through the literatures of these Ulema/scholars and you will find they are filled with Fatwas of them calling each other kaffir/non-believers; hence, no one has escaped their takfeer Fatwas! What kind of Islam is this? The sad truth is, the cheapest thing that one can purchase today is a Fatwa, since the Ulema/scholars have throughout history without a second thought or regard to anything issued takfeer against others who they disagree with. If we were to accept the testimony of all of these scholars then that would mean that NO ONE is a Muslim! Its is indeed sad that when we look at these Fatwas, we see that the Ulema/scholars have converted less people to Islam, and declared more Muslims to be kaffir!

 

In conclusion, we would say, these Fatwas have divided the Ummah and ripped the core out of the Muslim unity. The key to unity is to stand shoulder to shoulder against the kaffir, unlike the way is done in Waahabis/salafis; where countless and baseless Fatwas are collected together declaring other Muslims as kaffir and therefore permitting their killing! . If we are to accept these fatwas then NO ONE will remain a Muslim.

 

Salam

[Viking]

I was wondering when the derogatory term 'rafidi' would drop in this discussion. Not suprisingly, it has been dragged in by the most open minded individual on this site.

[Salafi_Online]

Kowniya

 

brother do tell, how do these question prove my ignorance? are these three imam who are from the salaf us Saliih Ignorant?

 

i await to see if any shia can explain away those quotes! in the light of Fairness i only seek Clarifications!

 

"The Devils Deception", Ibn Jawzee(1114CE) Student of Imam Nasir- AlBaghdaadee!

 

Under the Chapter:

The devils deception of the shia's!

 

Quote:

It was 'abdullah ibn Saba and his band who first attributed divinity to 'Alee ibn Abee Taalib. Alee had most of them executed by burning them alive; however ibn Saba escaped and was banished from Iraq!(talbis iblis) pg 49.