A major portion of our supplications are devoted to discussion on death and the Day of Judgement, so that man may wake up from the slumber of negligence.

If we ponder over reality, we learn that the world deceives the one who craves for it. On the other hand, the one who is attentive towards death and whose heart is aware of the Hereafter, does not fall for the lure of death. One who keeps death in front of his eyes and awaits for it, not only performs his routine tasks sincerely, but constantly strives to do more actions which becomes the cause of Allah’s satisfaction. He is aware that death can overtake him at any moment and he does not have time on his side.

The Holy Prophet (s.a.w.s.) says,

‘Surely the heart rusts like iron.’ People inquired, ‘How can it be polished?’ He (s.a.w.s.) said, ‘By remembering death and with the recitation of Quran.’

(Nahjul Fasahah)

So let us from today resolve to remember death at all times and perform all our actions with that thought in our minds. Let us collect deeds for our hereafter and make piety and abstinence our constant companions.

The Family of Ayyub (a.s.)

He was from the progeny of Hazrat Ishaaq bin Ibrahim and his wife was the daughter of Ifraaeem ibne Yusuf bin Yaqoob. Her name is said to be “Rahmah”. There is a specific mention of H. Ayyub (a.s.) in Holy Qur’an as well as other divine books. The conditions and particulars of the life of H. Ayyub (a.s.) has been stated in a disrupted and twisted form in all books except Holy Qur’an due to which his pure character and infallibility is besmirched.

The reputation and fame of H. Ayyub (a.s.)

Allah bestowed (favoured) him with Messengership, unlimited countless wealth and cattles, made him rich by giving him fertile lands, health; children, made him strong and powerful and also made him respectful and famous amongst the people.
He spent the bounties of Allah in His way.

H. Ayyub (a.s.) always thanked Allah for His bounties and distributed His bounties in His way to the slaves of Allah. Orphans, poor and needy, beggars and indigent persons were the beneficiaries of his munificence. He used to spend money on his relatives and friends.

There was always a crowd of needy and orphans on his tablecloth. Surely, the one who has favoured you with the bounties then utilize it in His way and be thankful to Him. It is Allah’s promise that He will increase His bounties on one who acts upon it.

Allah’s Promise:

If you are grateful, I would certainly give to you more, and if you are ungrateful, My chastisement is truly severe.

(Surah Ibrahim : Ayat 8 )

Jealousy of Shaitaan

In the period of H. Ayyub (a.s.) Shaitan’s coming from and going to the sky was not yet banned. He saw that H. Ayyub (a.s.) is thanking Allah for all His bounties due to which his status and position is going on elevating. His status was magnificent amongst the angels. Shaitan could not bear this. He became very jealous because he could not tolerate any one performing good actions to gain proximity towards Allah. So he entraps that person and tries to deviate him and so he decided the same with H. Ayyub (a.s.) . He went in the presence of Allah and said ” O Allah! Ayyub (a.s.) is thanking you only because you have given him too many bounties. If you take away these bounties from him and involve him in hardships and difficulties then he will never be thankful to you. So you make me control all his wealth and riches so that my claim is verified.

Allah is well aware of the secrets of His slave and knows his apparent and concealed very well. Allah allowed Shaitan to control H. Ayyub’s (a.s.) wealth and children so that his thankfulness patience, and steadfastness is proved to others. Shaitan came on earth and sinned and destroyed all the belongings of H. Ayyub (a.s.) and also killed his children.

As soon as H. Ayyub (a.s.) got the information that his wealth is destroyed and his children were killed, he immediately thanked Allah and praised Him. The plot (plan) of Shaitan failed and was degraded due to his jealousy.
The Shaitaan told Allah, now make me conquer Ayub (a.s.)’s cattles, gardens and fields so that his impatience is proved. Allah permitted him to do so. Shaitan destroyed all the cattles, gardens and fields of H. Ayyub (a.s.). But this also did not make him sad, restless disturbed or grieved. With patience and tolerance he performed prostration of thanks giving. Shaitaan was dishonoured and disgraced and his envy increased more.

“Surely the jealous person is dishonoured and disgraced and the feeling of vendetta goes on increasing.”

Illness is a test for the believers

Shaitaan saw that H. Ayyub (a.s.) was not at all affected, but patience, tolerance and thankfulness is increasing, so he told to Allah, “Involve Ayyub (a.s.) in sickness and take away his health. Then he will definitely be unthankful to You.” Ayyub (a.s.) became ill. Some historians have made a great mistake concerning his illness and have said the people felt disgusted to look at the body of Ayyub (a.s.) and were running away from him. Actually this is not correct. It is very clear from the traditions of Aimmah (a.s.) that definitely he was ill but neither the blood or pus was coming out of his body nor it had a bad smell (odour) and also people did not flee from him due to disgust.

(Biharul Anwar V. 12 pg. 348)

Wrong Interpretation

When H. Ayyub (a.s.) was undergoing continuous difficulties and hardships, then the people started saying that this is a punishment for his sin and hence they stopped meeting him (Readers should keep in mind that whatever problems and difficulties had overcome H. Ayyub (a.s.) was a test for him and Shaitaan wanted to keep him away from patience and thankfulness). When H. Ayyub (a.s.) saw that people were breaking off all types of relations and connection, he had to leave his city helplessly. His sympathising wife went along with him. She never failed in serving H. Ayyub (a.s.).

When Ayyub (a.s.) saw the people severing all relations with him, he unwillingly migrated from the place, along with his aggrieved wife- Rahmah, who spared no effort to serve him. He lived many years in this condition with utmost forbearance and patience. Never did he complain to Allah, on the contrary he was always thankful. His wife was always by his side in all his sufferings and calamities and was a patient and steadfast companion. On witnessing this, Shaitaan designed a new scheme to trap Ayyub (a.s.). One day he came to the wife of Ayyub (a.s.) in the form of an old man and displayed lot of pity at her condition. He feigned sorrow that she had to bear so many difficulties and then started to whisper, ‘O, what a time it was when bounties were showered upon you. All the wealth and riches are destroyed and you are in the midst of this sea of troubles. Even your husband is sick and old. I feel that these difficulties will continue till you are alive.’ Rahmah became very worried on Shaitan’s instigation.

Shaitaan – the sweet knife

While the sweet whisperings of Shaitaan deceive the men, women fall into his trap even more easily. When Shaitaan realised that Rahmah had been affected by his false display of pity, he immediately gave her a sheep and told her to take it to Ayyub (a.s.) for slaughtering so that he may be cured of his ailment. Shaitaan warned her not to remember Allah while slaughtering the sheep. Rahmah immediately went to Ayyub (a.s.) and said, ‘O Ayyub, till when will Allah keep you in these calamities and afflict you with his punishment. Will Allah never show any mercy upon you? Slaughter this sheep, and do not take Allah’s name while slaughtering it, so that you may be cured.’

When Ayyub (a.s.) heard his wife complaining in such a manner, he immediately understood who was behind this plan. He said, ‘Allah’s enemy has reached you and whispered in your heart and you have fallen prey to his deceptive talks. I feel sorry for you. Who has conferred all these bounties upon us?’ She replied, ‘Allah’. Then Ayyub (a.s.) asked, ‘How many years did you spend in comfort and relief?’ She replied, ’80 years.’ Again Ayyub (a.s.) asked, ‘Since how many years are you in distress and calamity? She replied, ’7 years.’ Ayyub (a.s.) said ‘In that case you have dealt with injustice. Why did you not wait for such a time till our duration of grief equals our duration of comfort and relief. I swear by Allah that if He cures me, I will flog you 10 times for telling me to slaughter in a name other than Allah’s. Go away from me, eating from you is prohibited for me.’

Allah cures Ayyub (a.s.)

Inspite of keeping away from his wife, Ayyub (a.s.) was always patient and thankful to Allah. He prayed to Him. His dua is noted in Anbiya 83.

Allah accepted his prayers and told him to strike his feet on the ground. A fountain started flowing from below his feet. Ayyub (a.s.) performed ghusl (ceremonial bath) with the water and was cured of his ailment. Allah once again made him wealthy by conferring upon him all the bounties.

Soon his wife reached there to inquire about his health, but she could not find him because all the conditions had changed, since she had left. She began weeping, when suddenly Ayyub (a.s.) appeared before her in the form of a handsome man, wearing a beautiful garment. But Rahmah failed to recognise him. He asked her, ‘What are you doing here?’ She replied, ‘I am searching for my husband whom I had left in this jungle while he was very sick. I have no idea where he is now and what is his condition.’ Ayyub (a.s.) asked, ‘Will you recognise your husband if you see him?’ She said, ‘When he was healthy, he looked very similar to you.’ Ayyub (a.s.) informed her, ‘I am Ayyub. I was patient in my examination by my Lord and I asked Him to cure me, so He cured me.’

Allah ordered Hazrat Ayyub (as) in Quran, Surae Saad: 44

It is narrated that after being cured by Allah, Ayyub (a.s.) made a broom of soft sticks and beat his wife with it gently as he had warned her.

We conclude the interesting incident of Ayyub’s (a.s.) with a tradition from Imam Muhammad Baqir (a.s.) who declared, ‘Surely Ayyub (a.s.) was encircled in calamities for 7 years although he had not committed any sin.’ For details regarding this incident readers can refer to the Surae Anbiya and Surae Saad.

Hazrat Jabir b. Abdullah Ansari (r.a.), a close companion of Holy Prophet (s.a.w.s.) narrates that when this verse was revealed upon the Holy Prophet (s.a.w.s.), I asked him (s.a.w.s.): ‘O Messenger of Allah, I have understood Allah and His Prophet (from this verse), but who are those vested with authority whose obedience has been made tantamount by Allah to your obedience?’ The Holy Prophet (s.a.w.s.) replied:

‘O Jabir! They are the ones who will be the Caliphs and Imams of the Muslims after me. The first among them is Ali b. Abi Talib (a.s.), then Hasan (a.s.), then Husain (a.s.), then Ali b. Husain (a.s.), then Mohammad b. Ali (a.s.), who is called as ‘Baqir’ in the Torah (the names of Imams (a.s.) have been also mentioned in the Torah). O Jabir! You shall soon meet him and when you do meet him, convey my salam to him.

(History is witness to the fact that what the Holy Prophet (s.a.w.s.) prophesied actually occurred. Jabir got the opportunity to meet Imam Baqir (a.s.) and he conveyed the salam of Holy Prophet (s.a.w.s.) to Imam (a.s.)).

The Holy Prophet (s.a.w.s.) continued:

‘After him, Ja’fer b. Mohammad (a.s.), as-Sadiq will be the Calpih, then Moosa b. Ja’far (a.s.), then Ali b. Musa (a.s.), then Muhammad b. Ali (a.s.), then Ali b. Mohammad (a.s.), then Hasan b. Ali (a.s.) and he will be succeeded by the one whose name will be my name and whose agnomen will be my agnomen. He will be Allah’s Proof and His Remnant on this earth and the son of Hasan b. Ali (a.s.). He is the one through whom Allah will spread His name in the East and the West. He will be concealed from the eyes of his followers and friends. It will be such a prolonged occultation that only those whose hearts will pass the test of belief will remain steadfast on belief.’

Jabir (r.a.) narrates – I humbly asked the Messenger of Allah, ‘Will his lovers be able to derive any benefit from him during the period of his occultation?’ The Holy Prophet (s.a.w.s.) replied,

‘I swear by Him Who has raised me as a Prophet, undoubtedly during his period of occultation the people will benefit from his light, his mastership and wisdom, like the people benefit from the sun when it is hidden behind the clouds.’

In keeping with the brevity of this treatise, it is not possible to mention the names of all Ahle Sunnah scholars who have recorded the above tradition. We mention the name of just one great Ahle Sunnah scholar – Sulaiman Qunduzi-e-Hanafi who has quoted this incident in the 76th chapter of his book ‘Yanabiul Mawaddah’.

The testimonial of even Ahle Sunnah scholars in their compilations, serves to reinforce our claim that Allah, the Glorified, the High has explicitly appointed the infallible Imams (a.s.) as Ulul Amr over us, so that we may not appoint any Imam and thereby expose ourselves to deviation and misguidance.

In this chapter we shall try to acquaint readers with the all-important affair of Imamat. In this endeavour, we shall try to answer some questions like – Has the Holy Prophet (s.a.w.s.) informed us anything about Imamat or was he (s.a.w.s.) silent over this issue? Has he (s.a.w.s.) made some recommendations about this affair to the Muslims? We all know that whatever he (s.a.w.s.) command us becomes our religious obligation, as the Quran has explicitly commanded the Muslims to obey and submit to him (s.a.w.s.).

Then if the Holy Prophet (s.a.w.s.) has mentioned anything specific about Imamat, then it is obligatory upon us to accept his recommendations and we cannot oppose him in this matter regardless of our personal inclinations. Keeping this in mind, we have brought a tradition narrated by eminent scholars of Ahle Sunnah. Of course such traditions have also been narrated by Shia scholars, but recording of such traditions by Ahle Sunnah scholars lends credibility to the arguments and claims of Shias regarding Imamat.

We have outlined below just some of the Quranic verses in this regard, which are considered as authentic and accurate by most Muslims.

1) Hadith of The Day of Warning (Yaum al-Inzaar)

After the declaration of his prophethood (be’that), the Holy Prophet (s.a.w.s.) commenced the propagation of Islam secretly for three years, until Allah, the High, revealed the verse upon him
(complete)

On the basis of this verse, the Holy Prophet (s.a.w.s.) invited his near kinsmen for a feast and then announced, ‘You know that Allah, the Almighty, has raised me on the position of prophethood …and whoever assists me in this affair, he will be my brother, my vicegerent, my successor and my caliph.’ The Holy Prophet (s.a.w.s.) made this declaration thrice and each time no one answered his invitation except Ali b. Abi Talib (a.s.). Finally he (s.a.w.s.) declared,

‘Surely amongst you Ali is my brother, my vicegerent and my caliph.’

Then he (s.a.w.s.) said to Ali (a.s.),

‘After me, you are my brother, my successor and my vicegerent.’

This important historical event has been recorded in various books of history and traditions through different chain of narrators. The manner in which the incident has been narrated above, leaves no room for doubt as far as successorship and caliphate of the Islamic nation after the demise of the Holy Prophet (s.a.w.s.) is concerned. The incident has been recorded in a range of books. We have mentioned below only a few to emphasise our point.

Imam Ahmad b. Hanbal in his Musnad, Imam Tha’labi under the exegesis of the verses of Inzaar, Muhammad b. Jurair-e-Tabari under the exegesis of the above verse as also in Tarikhul Omam-e-wal Malook, vol 2, Haakim Nishapuri in Mustadrakas Sahihain, Shaikh Sulaiman Qunduzi Balkhi Hanafi in his book Yanabiul Mawaddah, chap. 21.

Now that we have narrated the chain of the tradition and have established that even non-Shia scholars have acknowledged the veracity this tradition, let us examine some more traditions and see how Holy Prophet (s.a.w.s.) has very clearly highlighted the Caliphate and Wilayat of Ali b. Abi Talib (a.s.) in the preliminary days of Islam.

It is noteworthy that the historical incident has also been narrated by Westerners e.g. Thomas Carlyle while narrating this event in his book ‘Al Abtaal’ writes that the day when the little hand of Ali (a.s.) was in the hands of Holy Prophet (s.a.w.s.), it changed the face of history.

2) Hadith-e-Thaqalain

The second tradition of the Holy Prophet (s.a.w.s.) on this subject is Hadith-e- Thaqalain.
(complete)

Let us examine the chain of narrators of this tradition from, the ‘Sihaah-e-Sitta’. It is well known that the Sihaah-e-Sitta are those 6 books of traditions of the Ahle Sunnah which are considered most authentic by the scholars. Since this tradition has been recorded in many places, we shall only mention a few references.

Muslim b. Hajjaj in his Sahih in vol. 7, Tirmidhi in his Sunan in vol. 2, Imam Ahmad b. Hanbal in his Musnad in volumes 3, 4 and 5 and Hakim in vol. 3 of Mustadrak are just some of the Ahle Sunnah scholars who have recorded this tradition in their compilations.

After validating the authenticity of the tradition now let us focus on its text, to understand what the Holy Prophet (s.a.w.s.) wished to convey to the Islamic nation. The Holy Prophet (s.a.w.s.) declared that the Quran and Ahle Bait (a.s.) will never separate from each other. He has (s.a.w.s.) commanded us to be attached to both these entities and has assured us that this is the (only) way of salvation for his nation.

In the light of this tradition, we can safely claim that Imamat is not attributed only to the Shias, rather the entire Muslim nation is supposed to adhere to this critical principle of religion. However, unfortunately some people do not accept the principle of Imamat although these words are from the Holy Prophet (s.a.w.s.) himself. It is up to the Muslims to reflect on this particular command of the Holy Prophet (s.a.w.s.) with an unbiased bent of mind and understand that they will have to face him (s.a.w.s.) on the day of Qiyamat.

3) Hadith-e-Ghadeer

The tradition of Ghadeer has been narrated by approximately 360 scholars of the Ahle Sunnah like Ibn-e-Athir in his Al Bidayah Wan Nihayah, (relating from prominent Shaaf’ee leader Ibn Idrees Shafaee,) Ahmed b. Hanbal (the Imam of the Hanbali sect) in his Musnad and Manaqib, Tirmidhi in his Sahih, Imam Nisai in his Sunan and Muttaqi-e-Hindi in his Kanzul Ummal.

First we would like to give readers some historical background about Hadith-e-Gadheer. This crucial incident took place in the tenth year of Hijrat when the Holy Prophet (s.a.w.s.) departed for his farewell Hajj (Hajjatul Wida) and announced that Muslims should also come for Hajj. The Holy Prophet (s.a.w.s.) began his journey towards the Holy House of Ka’baa from Medina. Hazrat Ali (a.s.), who had returned after completing his responsibilities of governorship in Yemen, joined the Holy Prophet (s.a.w.s.) for Hajj. The Holy Prophet (s.a.w.s.) ordered Ali (a.s.) to go to the Muslims and exhort them to come for Hajj. After some days the Muslims reached Mecca. There the Holy Prophet (s.a.w.s.) taught the Muslims the Hajj rituals.

After completing the ritual ceremony of Hajj, Holy Prophet (s.a.w.s.) along with a large number of Muslims, commenced his homebound journey. The heat was uncomfortable and the Arabian desert was scorching the feet of the travelers. On the 18th of Zilhajj, they reached a place called Ghadir-e-Khumm, (this place is a few kilometres away from Johfah) This is the place where Hazrat Jibraeel (a.s.) descended with the message and halted Holy Prophet (s.a.w.s.). With this divine command, the Holy Prophet (s.a.w.s.) ordered those who had gone ahead to return and waited for those who were left behind. Then the arch-angel Hazaat Jibraeel (a.s.)came with the revelation. (complete)

Below the burning Sun and amidst the warm breeze blowing the sand all over the place, the call (adhaan) for noon prayers were made. The Holy Prophet (s.a.w.s.) led the noon prayers and tens of thousands of Muslims offered prayers behind him (s.a.w.s.). The Holy Prophet (s.a.w.s.) then ordered that a pulpit of camel saddles be raised. Historians have recorded that there were approximately 80,000 to 1,20,000 Muslims present on that occasion. The Holy Prophet (s.a.w.s.) then mounted the pulpit and delivered a sermon. We bring a part of the sermon for your reference.

‘O people! It is near that I answer the call of the Lord and depart from your midst. I am answerable to Allah and you too have responsibility to fulfill and are answerable to Him. I am leaving behind two precious things in you midst, one is Allah’s Book (Quran) and the other is my progeny – my Ahle Bait (a.s.)’.

At this moment the Holy Prophet (s.a.w.s.) took the hand of Ali b. Abi Talib (a.s.), mounted the pulpit so that all Muslims could see them and then announced
‘Of whomsoever I am the Master, Ali is his Master.’

The Holy Prophet (s.a.w.s.) made this declaration thrice. (Imam Ahmed b. Hanbal, leader of the Hanbali sect, narrates in his Musnad, that the Holy Prophet (s.a.w.s.) repeated the above statement 4 times).

Then the Holy Prophet (s.a.w.s.) beseeched Allah,

‘O my Lord! Befriend him who befriends Ali, and bear enmity with the one who bears enmity with Ali, help the one who helps Ali and forsake the one who forsakes Ali! My Lord! Appoint Ali as the axis and centre of truth.’

After this, the Holy Prophet (s.a.w.s.) ordered those who were present to inform to those who were absent about this event. Then Hazrat Jibraeel (a.s.) descended with the revelation and glad tidings that

‘Today I have competed for you your religion and perfected My bounties upon you and am satisfied with Islam as your religion.’

(Surae Maidah: 3)

On receiving this good news, the Holy Prophet (s.a.w.s.) recited Allaho Akbar (Takbeer) loudly and said
‘I thank Allah and am grateful to Him that He has completed His religion and His bounty and is satisfied and pleased with my prophethood and the Wilayat of Ali (a.s.) after me.’

Then the Holy Prophet (s.a.w.s.) and Ali (a.s.) descended from the pulpit and were immediately flocked by Muslims who congratulated Ali (a.s.) in groups and called him as the ‘Master of the believers’ (Ameerul Mo’mineen (a.s.)). This was the occasion when the second Caliph – Umar b. Khattab, also congratulated Ali (a.s.) in the following manner:

‘O son of Abu Talib! Congratulations to you, today you have become the Master of all the believing men & women.’

(Al Bidayah Wan Nihayah volumes 5 and 7,
Zakha’erul Uqba, Fusulul Muhimmah vol 2)

After reflecting on the tone and tenor of the Quranic verses related to Ghadeer, and the context of the revelations, and after analysing various terms in Arabic literature, Shia and Ahle Sunnah scholars have concluded that the word ‘Maula’ in the incident of Gahdeer has only one meaning -’master’. However, some scholars of Ahle Sunnah believe that the meaning ‘Maula’ is a ‘friend’ and not a ‘master’. Even if this is assumed to be right, we must check to see whether in Arabic literature or in the Quran this word has been used to mean a friend? Secondly even if we take the meaning of friend, does it mean that Holy Prophet (s.a.w.s.), Allah’s greatest creation, said that, ‘Of whomsoever I am a friend Ali is his friend.’ Was the Holy Prophet (s.a.w.s.), Allah forbid, indulging in trivial acts like announcing his friendship with Ali (a.s.) in the midst of the scorching heat of the Arabian desert in front of a thousands of Muslim men and women?

To seal all arguments, let us refer to the Quran (in which all Muslims believe) to determine in what context Allah has used the word Maula. In the 15th verse of Surae Hadeed Allah addresses the polytheist and the follower.

Those among the Ahle Sunnah scholars, who have translated this verse, have interpreted the meaning of the word ‘Maula’ to mean the Master and Guardian and not a friend. Some personalities like Kalbi, Zujjaaj and Abu Ubaydah have interpreted it in this manner. (Tafsir-e-Kabir, Fakhre Raazi, vol 8). However, regretfully most Ahle Sunnah scholars have interpreted ‘Maula’ as a friend, contrary to the common interpretation to suit their own interests.

Everything that we narrated about the event of Ghadeer in this treatise is from references of the Ahle Sunnah. As far as Shias are concerned, this event has been narrated widely and in vivid detail.

Now we shall give readers an account of events that took place after the demise of the Holy Prophet (s.a.w.s.). With this we wish to highlight how the Muslims regarded the numerous recommendations and exhortations of the Holy Prophet (s.a.w.s.) regarding his Ahle Bait (a.s.).

The holy body of the Holy Prophet (s.a.w.s.) was in the care of Hazrat Ali (a.s.) and other members of Bani Hashim and some devoted companions of the of the Holy Prophet (s.a.w.s.). All these personalities were busy in arranging for the burial, which was the most critical task at that moment. While the burial of the Prophet of Islam (s.a.w.s.) was in progress, some so-called close companions of the Prophet (s.a.w.s.) assembled at a place ‘Saqifa-e-Bani Saae’da’ (which was at a distance from the house of the Holy Prophet (s.a.w.s.)) to elect the successor of the Holy Prophet (s.a.w.s.). However, none of the actual companions (Salman (r.a.), Abu Zar (r.a.), Miqdad (r.a.)) and close family members (Ali (a.s.), Abdullah b. Abbas) were present as they were all engaged in the Prophet’s (s.a.w.s.) burial.

Only three people from the Mohajireen were present in Saqifa and they got there without wasting any time. The rest of the Muslims were from Ansar. Saqifa was witness to heated debates and arguments between the Muslims where everyone was trying to introduce himself as the successor of the Holy Prophet (s.a.w.s.). Even after much deliberation and bickering, when there was no consensus among the Muslims, Umar took the lead and steered the debate in Abu Bakr’s favour and appointed him as the Caliph, even though most Ansar were against this move.

Before we comment on Abu Bakr’s selection it is important that we discuss the criteria based on which his selection was mooted by Umar and Abu Bakr himself. The Mohajireen advanced two main arguments in support of Abu Baqr’s selection. First – they were the first to accept the Islam. Second – their close relation to the Holy Prophet (s.a.w.s.).

If these were the two main arguments based on which Abu Baqr was selected as the Prophet’s (s.a.w.s.) successor, then we see if there was any Muslim who preceded other Muslims in these two criteria. History is witness that Hazrat Ali (a.s.) preceded the Islamic nation in accepting Islam when he was only a youth. As far as proximity in relation is concerned, Hazrat Ali (a.s.) was the brother of the Prophet (s.a.w.s.) and also his son-in-law and spent his childhood and youth in the company of the Prophet (s.a.w.s.) and received his training in the very lap of prophethood.

Inspite of these unparalleled merits, it is indeed strange how the Muslims overlooked all these virtues and selected someone for Caliphate while he was not worthy for it. Umar while narrating the virtues of Abu Bakr in Saqifa mentioned his excessive wealth and his companionship with the Holy Prophet (s.a.w.s.) in the cave. So according to Umar wealth was an important criteria for the Caliphate of Muslims. Wealth can never be considered as a criterion for leadership, more so since the Prophet (s.a.w.s.) himself was not rich, but was selected by Allah for prophethood. And even if we consider it as a criterion, then there were many who were richer than Abu Baqr.

As regards the companionship in the cave, if this is the criteria for Caliphate, then it needs to be highlighted that the cave of Thaur is at a distance from Mecca, and did not involve any danger and peril. On the other hand, Hazrat Ali (a.s.) had slept on the bed of Holy Prophet (s.a.w.s.) and put his life in grave danger for the safety of his (s.a.w.s.) life. As far as Abu Baqr’s leading the namaz in the Prophet’s (s.a.w.s.) illness is concerned, first of all we need to see whether this incident itself is authentic. It is not proved that Abu Bakr lead the prayers in the Prophet’s (s.a.w.s.) illness. And even if we assume that he lead the prayers it is not known whether he did this with the Prophet’s (s.a.w.s.) consent or on the recommendations of the people. Anyway if leading the namaz is a sign of greatness and makes one worthy of Caliphate, then we have to accept that the one who leads the namaz in the Prophet’s (s.a.w.s.) absence as his deputy for a longer period of time is more worthy of Caliphate. And it is well-acknowledged that in the war of Tabuk, Ali (a.s.) had led the prayers in Medina as the deputy of the Holy Prophet (s.a.w.s.) and this period of deputyship was much more than that of Abu Bakr.

Moreover, when the selection of the Prophet’s (s.a.w.s.) successor was already decided by Allah and his Prophet (s.a.w.s.), then what was the need for these people to assemble and hold a parallel selection process? These companions decided to choose their own caliph because the basic criteria for the successorship of the Holy Prophet (s.a.w.s.) – complete knowledge of Islamic beliefs and religious obligations and awareness of the needs of the Islamic society, infallibility, etc, seemed impossible and distant to them. That is why when they assembled in Saqifa-e-Bani Saae’da they contested their claims using merits like wealth, proximity and companionship. For these companions, caliphate and successorship of the Holy Prophet (s.a.w.s.) was a means to assume power and authority over the people.

The haste shown in the selection of Abu Bakr as the Caliph was unusual and it is for this reason that the second Caliph, Umar, used to often say, ‘The selection of the first (Abu Bakr) for the Caliphate was in haste. This affair was not an outcome of consultation and reflection, now if any one tries to repeat it, he should be killed.’ (Ibne Hesham vol 4)

Finally Abu Bakr was selected as a Caliph and it was announced likewise. Subsequent to his selection, Hazrat Ali (a.s.) and the Prophet’s Ahle Bait (s.a.w.s.) were dealt with very harshly and the government was extremely hostile towards them and disregarded their limitless merits outlined in the Quran and Prophetic traditions.

In fact, the hostility and enmity towards the Ahle Bait (a.s.) reached a new level altogether, when the government ordered the holy house of Janabe Zahra (s.a.) to be burnt down along with its inmates. As it is, the beloved daughter of the Prophet (s.a.w.s.) was grief-struck with the passing away of her dear father (s.a.w.s.) and then the burning of her house only added to her woes. Her house was set aflame, and the people opened the door of her house forcefully so much so that she was crushed between the door and the wall of her house. In the process, her ribs were smashed and Janabe Mohsin (a.s.) who was still in her womb, was martyred, even before he was born (Tabari). She was lashed mercilessly on her hands, while she was calling out her beloved father for help.

Even the lion-hearted Ali (a.s.), was subjected to intense humiliation, but for Islam’s sake, he swallowed all this disgrace patiently and adopted silence. Thus he (a.s.) declares in Nahjul Balagha, ‘I was patient inspite of a thorn pricking my eyes and a bone lodged in my throat.’ After this, a group of people on the orders of the Caliph, seized Ali (a.s.) and dragged him to the Prophet’s mosque with a rope wound around his neck. Their objective was to force Ali (a.s.) to pay allegiance to the newly selected Caliph. All these and the subsequent calamities, took a heavy toll on Janabe Zahra’s (s.a.) health and she also passed away within a few weeks of her beloved father’s (s.a.w.s.) demise.

It is mentioned in the authentic books of Ahle Sunnah (Sahih-e-Bukhari, Sahih-e-Muslim, Yusuf Ganji Shafe’i in Kifaayatut Talib, etc) that Janabe Zahra (s.a.) while she was unwell after the burning of the door, told the first and second Caliphs, ‘When I shall leave this world and meet my dear father, I shall complain to him about you both.’

The appointment of the second Caliph was more absurd than that of the first one. This is because the same people who had advocated that the Caliph should be selected by the Muslims and made Saqifa a reality, chose the second Caliph in a totally different manner. When the first Caliph was on his deathbed due to ill health he appointed Umar as the next Caliph and did not feel the need to consult the Muslims, in the process overlooking the fact that he himself was selected by them. This implies that he himself was not in favour of selection by the people and appointed his successor on his own.

The appointment of a successor by the second Caliph was even more atrocious. During the last few days of his life, when his death became inminent, he adopted a totally different manner of selecting a Caliph. He appointed a committee (Shura) of six persons and ordered them to select a Caliph among themselves. He ordered that if any member opposed the decision of the committee, he should be killed. Everything was so arranged and planned, that Uthman would end up being selected his successor. And this actually happened.

Finally Uthman’s Caliphate reached a stage where the people realised the folly (in his Caliphate) and out of sheer desperation, they laid siege to his house and killed him. Then they proceeded towards the house of Ali (a.s.) and persuaded him to undertake the Caliphate, while he showed absolutely no inclination for it. Finally Ali (a.s.) accepted it only in the better interest of the Muslim community, which had sunk to the depths of misguidance and falsehood under the reign of the first three Caliphs. On his acceptance of the Caliphate, the Muslims rushed to pay allegiance to him, and selected him as their Ameer (chief).

Who has the right to appoint the Imam? How and on what conditions should the selection of the Caliph take place? How did these conditions change in the course of time?

In the following paragraphs, we shall learn the answers to these and other questions from the Shi’ite viewpoint.

Imamat and Caliphate are divine positions and consequently can be conferred upon man only by Allah. No one can compete with Allah in this. Just like the appointment of a prophet, which is in the hands of Allah alone. Unless a prophet or his successor is appointed by Allah Himself, he cannot attain this position, even if all the people of the world reach an overwhelming consensus on his Prophethood or Caliphate. According to the Shi’ite viewpoint, Imamat is not a matter of selection, as selection is done when there are some contenders for a particular position. Rather the Shias believe that Allah appoints an Imam, introduces him to the people through the Prophet (s.a.w.s.) so that the people know who is their Imam and Caliph. This is the most fundamental difference in the concept of Imamat between the Shia and the Ahle Sunnah. Many great and illustrious Ahle Sunnah scholars have realised this difference. Ibne Khaldoon is one such Ahle Sunnah scholar, whose sayings are considered authentic. He explains both the views as follows – In view of the Ahle Sunnah, Imamat is a public affair which is related to the nation. The Imam will be the one selected by the nation. While in the view of the Shias, Imamat is the pillar of religion. In this regard, consultation with the Holy Prophet (s.a.w.s.) is not permitted and the nation has no say in it. It cannot be left in their hands, instead appointing an Imam over them is Allah’s privilege alone. Moreover, the Imam should be infallible (free from all sins big and small)
(al-Mukaddamah by Ibne Khaldoon. Printed by Maktabe Tejaariyyan, Egyptian edition, pg 196)

Therefore, it is clear that after the Holy Prophet (s.a.w.s.), it is upon Allah to appoint the Imam. The Holy Prophet (s.a.w.s.) ensured that the chain of guidance continued after him by announcing his successor. Now since the responsibility of guidance is so monumental, there should be some similarity between the characteristics of the Prophet and the Imam, however, with same differences. The Prophet explains the religion, receives revelation, brings the divine Book, while the Imam lacks all these characteristics, and instead he protects the religion, translates and explains the revelation. He elaborates on the correct meaning and concept of the verses of the Book. The Imam safeguards the religion from heresy, apostasy and hypocrisy. He expounds the roots (Usule deen) and branches of religion (Furue deen) and completes the aim of Prophethood. He is not a Prophet but very similar to him in duties, responsibilities and characteristics. On this basis, according to the Shia viewpoint, the Imam should also posses the following characteristics:

1) Knowledge

It is necessary for an Imam to have absolute knowledge about the roots (Usul) and branches (Furu) of religion. He should not have acquired this knowledge from any other mortal, because in that case the position of his teacher would be greater than him. In every affair (religious or worldly), he must be able to guide the people and make them aware of their responsibility to the extent that people do not feel the need to refer to anyone else in his presence. If the Imam does not posses such expansive knowledge, he cannot be the successor of the Holy Prophet (s.a.w.s.) because if he does not have the requisite knowledge, then a) He will definitely err in his judgment and will do what he is not supposed to do. b) He will narrate wrong laws and make unlawful what is lawful and vice versa. c) He will seek solutions for problems from others and how can an Imam guide others while he himself needs guidance.

2) Infallibility

This is an important criterion for an Imam. It means that the Imam should be free from all sins – big and small, knowingly and unknowingly. This is the only way he will ever win the trust and confidence of the people. A leader by committing mistakes will undermine his own credibility and his words will never be considered as the words of Allah and the Prophet (s.a.w.s.). Consequently his obedience will never be deemed tantamount to the obedience of Allah and His Prophet (s.a.w.s.). Moreover, if he cannot refrain from sins, how can he order others to do so? He will never be a successful guide for the people. This is the reason that all the Prophets (s.a.w.s.) and successors (a.s.) sent by Allah were all infallible. In Shiasm even for praying two units of congregational prayers, leadership of an Adil (just) Imam is required. Then how can the Shias accept an Imam who is steeped in sins for their Hereafter? That is why according to the Shias, infallibility is a necessary condition for an Imam.

3) Superiority

Along with the above-mentioned two criteria, it is necessary that the Imam is superior to all the people of his time. His superiority should extend to all fields. He must be the best in worship among the worshippers, the most courageous among the warriors, the most patient and forbearing among the patient ones, the most knowledgeable among the knowledgeable ones, the most strict and relentless with the enemies of Islam and the most loving and affectionate towards the friends. The entire nation combined should not be able to equal him in his excellence. Intellect demands that when the most superior is present, then the less superior one cannot and should not be given precedence.

Other than the above characteristics, the characteristics required for an Imam for leading prayers must also be present in him. Even if one of these characteristics is not present in him, he cannot be an Imam even if the entire nation pays allegiance to him.

As we have already stated previously, the Imam should be appointed only by Allah because only He knows whether the characteristics (i.e. knowledge, infallibility, superiority) are present or not, especially infallibility. No one else can judge or determine this particular virtue. Since Allah is completely aware about the hidden and the apparent, past and future, knowledge and actions, thoughts and ideas of each and every person, only He has the right to appoint an Imam. Imamat is not a democratic position that can be acquired by popular vote.

4) Miracles

When it is clear that only Allah can appoint an Imam and the Prophet introduces the Imam appointed by Him to the people, then as a further proof, it is necessary for the Imam to possess some extraordinary traits which would prove his claim of being Allah’s representative. He must be able to perform actions that common people find impossible to do. In this way, it becomes easier for the people to differentiate between a true Imam and false claimant of Imamat. Such extraordinary acts are termed as miracles (Aayaat).

When Allah has appointed such a person as the Imam for the whole universe, it means that He has made his obedience obligatory upon all His creatures. The people in this regard have no choice but to accept his leadership whether they like it or not.

Taloot and Jaloot

Bani Israel lived in Palestine under the leadership of Yusha b. Nun (a.s.)., who till the end of his life tried to improve their social and religious matters. But after he passed away, this responsibility fell upon Bani Israel themselves.

There was no king in Bani Israel for a period of 356 years after the demise of Hazrat Moosa (a.s.). Thus the reigns of the government were in the hands of the advisors (Vazir) of Bani Israel and even the Prophets of that period delivered Allah’s orders through the advisors.

It was in this period that the Amaalekah, Mudyani and Palestenians attacked the Bani Israel several times as they were settled around them. These conflicts between them ended evenly. This condition persisted till the middle of the fourth century after the demise of Hazrat Moosa (a.s.). Bani Israel decided to wage war against the Palestinians and they carried the ‘Taboot-e-Ahad’. There was a trunk (Taboot) in which they kept the pages of the Torah and other belongings of the past Prophets (a.s.). They carried this Taboot with them to all the wars and encouraged the warriors through the Taboot. However Bani Israel lost the battle against the Palestinians, and in the process also forfeited the Taboot.

The loss of the Taboot was a matter of immense shame and disgrace for the Bani Israel, and they lived under such a condition for some years. Finally they could not withstand the humiliation and they approached the Prophet of their time, Hazrat Shamueel (Samuel) (a.s.) and pleaded with him to appoint a leader for them under whose guidance they could wage a war against their enemies and regain their lost respect and honour by reclaiming the Taboot.

Since Hazrat Shamueel (a.s.) was aware of the characteristics and behaviour of the Bani Israel and knew them to be weak in fulfilling promises, he told them, ‘I fear that if Allah orders you for war you may flee away and disobey Him, as a result of which Allah may punish you.’ Bani Israel said ‘Why should we behave like this especially when our enemies have rendered us homeless, separated our children from us and under these conditions, there is no other solution for us than to fight. Then why should we flee from the battle?’

Then Hazrat Shamueel (a.s.) said ‘Allah has appointed Taloot as your leader and you should fight your enemies under his leadership.’ Taloot was a strong and handsome young man. He was from the generation of Hazrat Benyamin (a.s.), the son of Hazrat Yakoob (a.s.). There was none equal to him. However, he lacked wealth and riches and led a poor life. In view of Bani Israel, poverty was a major defect in a person and they claimed, ‘We are better than Talut. We possess wealth and riches, while he is a poor man.’ Hazrat Shamueel (a.s.) countered, ‘Allah has chosen him as a king amongst you. He is far superior to you in knowledge, strength and valour and the sign of his leadership is that he will reclaim for you the Taboot from your enemies.’

After 20 years and 7 months, Taloot reclaimed the Taboot from the Palestinians for the Bani Israel and established his leadership in their midst. The Bani Israel proceeded for war against the Palestinians under his leadership. Jalut (Goliath) was the leader of the Palestinians. Before leaving for battle, Talut told them, ‘On the way there is a river. One who drinks from it is not from me and the one who refrains from drinking is my follower.’

After travelling through the jungles, Bani Israel felt very thirsty and when they reached the river, (predicted by Taloot) except for a few, all of them drank from the river and in this way they disobeyed Taloot’s instructions. They said, ‘We cannot fight against circumstances. We are very few in number and our enemy is very powerful. There is a lot of difference between him and us.’

Those believers who did drink from the river, when they saw the faith of others weakening, they exhorted the Bani Israel, ‘There are many instances when a small group has overcome big armies with the order and help from Allah’s side and has claimed honour and respect in this world and the hereafter. Therefore, it is not necessary that a small group may defeated.’

Over here we realise that it is not possible to obtain success in this world and the hereafter without a leader. And when Allah appoints somebody as a leader, then we should accept his leadership without protest and obey his orders without any hesitation. We should not be intimidated by the large numbers of the enemy as with our unity and cooperation we can overcome them. But in order to achieve this success, we must obey Allah and His representative completely.

Hazrat Dawood (a.s.) in Taloot’s army

The few who were left in Taloot’s army stood and faced the Palestinians, who were priding themselves on Jaloot, their strong leader. Once war commenced, Jaloot marched onto the battlefield and challenged the Bani Israel. But due to his awe and terror, none in the Bani Israel had the courage to face him. There was a young boy in Taloot’s group, Dawood (a.s.) who was accompanying his three brothers. Dawood (a.s.) did not come with the intention of participating in the battle. Rather he had been sent by his father along with his brothers so that he would inform him about their victory at the earliest. Hazrat Dawood (a.s.) was appointed as a Prophet among the Bani Israel after Hazrat Shamueel (a.s.). Hazrat Dawood (a.s.) asked one person, ‘If someone vanquishes Jaloot, how will the king reward him?’ The man replied, ‘Apart from bestowing him with innumerable gifts, the king will give him his daughter’s hand. His family will be honoured and respected.’

Until that day, Hazrat Dawood (a.s.) had never participated in a battle and in fact, had no exposure whatsoever to warfare. However, he still approached the king and expressed his desire to fight Jaloot. Taloot refused to grant him permission and informed him of Jaloot’s strength compared to his own weakness. But Hazrat Dawood (a.s.) replied fearlessly, ‘I think of myself capable of fighting this war. Just a few days ago a lion had attacked the Rock of sheep of my father but I countered it and killed it.’ The king made Hazrat Dawood (a.s.) wear the armour and sent him to the battlefield. Hazrat Dawood (a.s.) felt uneasy in the armour and he removed it and went to battle Jaloot unarmed. He did not have any weapon with him except five stones, which he had picked in the jungle, a small stick and a sling.

After arriving in the battlefield, he loaded a stone in his sling, aimed it at Jaloot and flung it at him, taking Allah’s name. The stone hit Jaloot on the forehead and Jaloot fell on the ground. Hazrat Dawoood (a.s.) advanced towards Jaloot and severed his head from his body. He carried the head to Taloot. When Jaloot’s soldiers saw this sight, their hopes were frustrated and they all fled.

Hazrat Dawood’s (a.s.) relation with Taloot

As per his promise, Taloot married his daughter to Hazrat Dawood (a.s.) and appointed him the commander of his army. Gradually the discussion of Hazrat Dawood’s (a.s.) greatness and excellence increased among the people. With these discussions, love and affection for him increased manifold in the hearts of the people. Meanwhile friendship of Hazrat Dawood (a.s.) with Yunasan (son of Taloot ) grew stronger.

This widespread fame and acceptance of Hazrat Dawood (a.s.) among the people became a cause of jealousy and envy for Taloot. This fire of jealousy against Hazrat Dawood (a.s.) began raging fiercely, until one day Taloot made a plan to kill him. Yunasan tried unsuccessfully to stop his father from this disgraceful act. Taloot sent Hazrat Dawood (a.s.) to many dangerous wars so that he may be killed by the enemy. However Hazrat Dawood (a.s.) was always victorious.

Talut devised another scheme to kill Hazrat Dawood (a.s.), but the latter got news of it. He left the place that same night along with his relatives and took shelter in a cave. Gradually Hazrat Dawood’s (a.s.) other relatives, the poor, weak and needy also took shelter along with him. Hazrat Dawood (a.s.) along with the entire group sought refuge in the neighbouring kingdom of Palestine. When Talut learnt of this, he attacked the kingdom of Palestine, but was defeated and the battle ended with his death. His soldiers fled the battlefield. The kingdom fell in the hands of the Hazrat Dawood (a.s.). During the same period Hazrat Shamueel (Samuel) (a.s.) passed away and the prophethood transferred to Hazrat Dawood (a.s.). He fought several wars and Allah gave Him victory. Hence he was successful in bringing many kingdoms within the realm of Bani Israel.

Miracles of Hazrat Dawood (a.s.)
Allah bestowed numerous favours on Hazrat Dawood (a.s.) in addition to the kingdom. Apart from prophethood, knowledge, kingdom and a divine book like ‘Zaboor’, he was also blessed with a good voice. When he was engaged in Allah’s worship, the birds of the mountains and forests rushed towards him and joined him in divine remembrance in their own language. Even the mountains prayed along with him.

Hazrat Dawood’s (a.s.) miracles mentioned in the Holy Quran are:

1. The mountain glorified Allah, the Almighty, along with him.
2. The birds too glorified Allah along with him.
3. Allah made iron soft as wax for him, without any furnace and tools. Allah bestowed upon him the knowledge of constructing the armour. In fact, the armour was invented by him.
4. Allah granted him a huge, stable and secure kingdom.
5. Allah granted him the Zaboor, which he recited with pleasant recitation. In this manner he invited the people towards Allah.

(These miracles are explained in Surae Yunus (Sura no. 10) and Surae Hud (Sura no. 11))

Hazrat Dawood’s (a.s.) wailing and worship

Hazrat Dawood (a.s.) used to fast very frequently. To the extent that all his life, he fasted on one day and ate the next day. Some traditions quote the Holy Prophet (s.a.w.s.) – Hazrat Dawood (a.s.) grieved and wailed out of Allah’s fear in such a way that it was as if two streams (of tears) were continuously flowing forth from his eyes. Others traditions state that the vegetation and plants would turn green on being watered continuously by his tears.
(Qasasul Quran by Hashim Rasooli vol. 2)

‘When you were born Holy Prophet (s.a.w.s.) came to me, took you in his arms and said:
‘O Fatema! Take your Husain and know that he is the father of nine Imams (a.s.) and the infallible Imams (a.s.) will be born from his progeny, the ninth of whom will be the ‘Qa’m’

(Ithbaatul Huda at, vol 2, pg. 552)

Three more traditions in this regard have been narrated from her (a.s.)

Imam Hasan b. Ali (a.s.)

Imam (a.s.) said,

‘The number of Imams (a.s.) after the Holy Prophet (s.a.w.s.) are twelve, of which nine will be from the progeny of my brother Husain and the Mahdi of the nation will also be from among them.’

(Ibid, pg. 555)

Four more traditions in this context have been narrated from him (a.s.).

Imam Husain b. Ali (a.s.)

Imam (a.s.) said,

‘Twelve Imams are from us. The first is Ali b. Abi Talib (a.s.) and the last will be my ninth son, and he is ‘Qa’im’ with the truth. Allah, The Blessed and the High, through his Holy existence will give life to the dead earth and the true religion will be victorious over all other religions, even if the polytheists are averse. The Mahdi will be away from the eyes of the people for a period of time. During his occultation, a group of people will deviate, while others will remain steadfast, due to which they will be involved in fear, afflictions and grief. They will be taunted with questions like – If your belief is true, when will your promised Imam reappear? But know that whoever during the period of occultation will bear the torments and false accusations about him (a.s.) he is like the person who has accompanied the Holy Prophet (s.a.w.s.) in battle.’

(Beharul Anwar, vol 51, pg. 133,
Ithbaatul Huda at, vol 2, pg. 333, 399)

Thirteen more similar traditions in this regard have been narrated from him (a.s.)

Imam Ali b. Husain (a.s.)

Imam (a.s.) prophesied,

‘The birth of our Qaim will be hidden from the people in such a way that people will say that he is not yet born. The reason behind his hidden birth is that when he will begin his revolution there will not be anyone’s allegiance (bay’at) upon him.’

(Beharul Anwar, vol 51, pg. 135)

Ten more traditions in this regard have been narrated from him (a.s.)

Imam Mohammad Baqir (a.s.)

Imam (a.s.) said to Abaan b. Taghlib (r.a.),

‘I swear by Allah, Imamat is that position which has reached us from the Holy Prophet (s.a.w.s.). After the Holy Prophet (s.a.w.s.) the Imams (a.s.) are twelve in number of which nine are from the progeny of Imam Husain (a.s.). Mahdi will be from us and he will protect the religion in the last days.’

(Ithbaatul Huda at, vol 2, pg. 559)

Sixty-two more similar traditions in this regard have been narrated from him (a.s.)

Imam Ja’far Sadiq (a.s.)

He (a.s.) said,

‘The person who believes in all the Imams (a.s.) but denies the existence of Imam Mahdi (a.s.) is like the one who believes in all the past Prophets (a.s.) but denies the Prophethood of Hazrat Mohammad Mustafa (s.a.w.a.). He (a.s.) was asked, ‘From whose progeny will Mahdi arise?’ He (a.s.) replied, ‘He will be the fifth son of the seventh Imam (Imam Moosa Kazim (a.s.)). But he will be concealed and it is not permitted for you to take his name.’

(Beharul Anwar, vol 51, pg. 143,
Ithbaatul Huda at, vol 6, pg. 404)

One hundred and twenty three more traditions in this regard have been narrated from him (a.s.)

On the basis of these traditions some of the past scholars do not permit to take Imam’s (a.t.f.s.) name and instead, read & wrote ‘ Arabic ‘.

Imam Moosa Kazim (a.s.)

In his reply to the question of Yunus b. Abdir Rahman – ‘Are you Qaem?’ Imam (a.s.) replied,

‘Yes I am Qaim with the truth, but that Qaim who will free the earth from Allah’s enemies and fill the earth with justice and equality is my fifth son. Since he will fear for his life, he will be in long occultation. In occultation, a group of people will deviate from religion. But some others will remain firm in their belief.’ Then Imam (a.s.) said, ‘What should I say about the Shias who during the occultation will withhold our Wilayat and will be firm on our friendship and will bear enmity with our enemies. They are from us and we are from them. They are satisfied with our Imamat and we will be pleased with them. Then what can I say about them? By Allah, in Paradise they will enjoy our grades.’

(Beharul Anwar, vol 51, pg. 115,
Ithbaatul Huda at, vol 6, pg. 417)

Five more traditions in this context have been narrated from him (a.s.)

Imam Ali Reza (a.s.)

In reply to the question of Rayyan b. Salt ‘Are you Sahebul Amr?’ Imam (a.s.) said,

‘Yes I am Sahebul Amr (Master of the Affair), but not that Sahebul Amr who will fill the earth with justice and equity. The promised Qaim is he who will look like a youth even in old age, when he will reappear and he will be so powerful that if he extends his hand towards the largest tree, he will uproot it. If he shouts from between the mountains, the hardest of rocks will crumble to pieces. He will have the staff of Hazrat Moosa (a.s.) and the ring of Hazrat Sulaiman (a.s.). He will be my fourth son. When Allah the Almighty will wish, he will disappear from the eyes of the people. Then Allah will make him reappear and through him He will fill the earth with justice and equality like it would be filled with injustice and inequality.’

(Beharul Anwar, vol 52, pg. 322,
Ithbaatul Huda at, vol 6, pg. 419)

Eighteen more similar traditions have been narrated from him (a.s.)

Imam Mohammad Taqi (a.s.)

Imam (a.s.) disclosed to Abdul Azim Hasani,

‘Our Qaim is that promised Mahdi whose intezar (awaiting) will be obligatory during his occultation and his obedience will be obligatory during his reappearance. He will be my third son.’
‘I swear by Allah who sent Muhammad (s.a.w.a.) as a Prophet and selected us for Imamat, even if one day is left for the world to end, Allah will prolong it so much that the Mahdi will reappear. He will fill the earth with justice and equality like it will be filled with injustice and oppression. Allah will change his affair (reappearance) in one night, just like He transformed the affair of His Prophet – Hazrat Moosa (a.s.) in one night. Hazrat Moosa (a.s.) had gone to get some firewood for his wife and returned with the position of Prophethood. Then Imam (a.s.) declared, ‘Awaiting for the reappearance is the best action of our Shias.’

(Beharul Anwar, vol 51, pg. 151,
Ithbaatul Huda at, vol 6, pg. 420)

Five more traditions in this regard have been narrated from him (a.s.)

Imam Ali Naqi (a.s.)

He (a.s.) said,

‘After me, my son Hasan will be Imam and after Hasan his son Qaim will be Imam whose justice will encompass the entire world.’

(Ithbaatul Huda at, vol 6, pg. 275)

Five more similar traditions have been narrated from him (a.s.)

Sins have been divided into two categories i.e. Major Sins and Minor Sins. One of the main differences between major and minor sins is that once a Muslim commits a major sin he becomes liable to be chastised. While chastisement for a minor sin is only on its repeated performance.

In this lesson we have outlined the major sins. Allah forbid, if we are committing even of one these sins, then we should abandon it immediately and repent and seek forgiveness from Allah. Also, we should seek protection from committing these sins in future.

1. Polytheism
2. To despair from Allah’s mercy
3. To consider oneself safe from Allah’s punishment
4. Disobeying parents
5. Killing a believer
6. Slandering a blameless person.
7. Usurping an orphan’s wealth
8. To flee from the battlefield
9. Usury
10. Adultery
11. Sodomy
12. Magic
13. To take false oath on Allah
14. Not paying zakat which is due
15. Giving false testimony
16. Suppressing the truth
17. Consuming alcohol
18. Leaving obligatory prayers
19. Violating the pledge
20. To sever relations
21. Migrating to a place where one’s religion is harmed
22. Theft
23. Disobeying any command of Allah
24. Attributing falsehood towards Allah, Holy Prophet (s.a.w.s.) and Ahlul Bait (a.s.)
25. Lie
26. Eating a corpse
27. Drinking blood
28. Eating the flesh of swine
29. Eating unlawful meat (which has not been slaughtered in an Islamic manner)
30. Gambling
31. Eating from unlawful wealth
32. Cheating in weighing and measuring things
33. Helping the oppressors
34. To be inclined toward injustice
35. Not giving the due of others
36. Pride and arrogance
37. Extravagance
38. Considering Hajj lightly
39. Fighting against the friends of Allah
40. Being involved in play and fun
41. Slandering
42. To facilitate adultery (even if one does not commit it himself or herself)
43. Backbiting
44. Accusing a believer falsely
45. Abusing and disgracing a believer
46. Considering a sin to be insignificant and repeating it

    (Minhaajus Saaleheen, vol 1, pg 10, 12, 22nd edition)

O Allah, for the sake of Imam-e-Asr (a.t.f.s.), give us the taufeeq to abstain from all major and minor sins.