A Shia’s claim that Imamat is mentioned in the 12th verse of Surah Mai’dah

http://askimam.org/public/question_detail/46328

A Shia says imamat is mentioned in the Quran in surah maidah ayat 12, where Allah mentions how he appointed twelve imams from bani Israeel. And he says after every prophet 12 imams were appointed by Allah.
He Also says the reason why this reference number from Quran made by Allah , to indicate “5 panjatan” from surah 5 and “12 imams” from ayah 12.
Sir, I want you to give me some references from Quran so I can dismantle his claim, Jazak Allah

In the Name of Allah, the Most Gracious, the Most Merciful.As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.Surah Maa’idah has no relevance to Panjatan (5 members of the Ahlul Bayt) just because it is the 5th Surah of the Quran.The term Ahlul Bayt is clearly mentioned in the Quran in Surah Ahzaab Verse 33. Allah refers to the blessed wives of Rasulullah (Sallallahu Alaihi Wasallam) as Ahlul Bayt.It is incorrect to infer to Surah Maa’idah as Panjatan simbly because it is the 5th Surah of the Quran when the term, Ahlul Bayt is expressly mentioned by Allah in the Quran.In the 12th verse of Surah Maa’idah, Allah refers to the 12 leaders of the Bani Israeel. Shias believe that this verse refers to the 12 Imams in Shiasm.[1]According to the Shias, every Imam is infallible and superior to the prophets.Mullah Baqir Majlisi, the chief scholar of Safawid Iran, states in his book, “Hayatul Qulub – Vol 3 Pg 10”:رتبہ امامت برتر از نبوت است “The position of Imamat is greater than that of Nubuwah/Prophethood.” Ten of the twelve leaders of Bani Israeel were disloyal to Moosa (Alaihis Salaam). There were only 2 loyal leaders i.e. Yusha (Alaihis Salaam) and Kaalib (May Allah be pleased with him).[2] If the Shias use this verse of the 12 leaders of Bani Isra’eel to prove the 12 Imams, then this goes against their concept of the purity of the Imams, as 10 out of the 12 leaders were disloyal. The similarity leads to the 12 Imams of the Shias being disloyal. In the verse, Allah mentions that He chose 12 Naqeebs for the Bani Israeel. The work of a Naqeeb is to oversee a tribe. A Naqeeb is under the order and instruction of a prophet. Rasulullah (Sallallahu Alaihi Wasallam) appointed Sahabah as Naqeebs. According to the belief of the Shias the Imams are superior to prophets. A Naqeeb is lower than a prophet. A Naqeeb therefore cannot refer to an Imam of the Shias as according to them an Imam is even greater than a prophet. It is not possible to interpret the 12th verse of Surah Maa’idah as referring to the Imams of the Shias.
You may refer to the book on the belief of Shias “Ikhtilaafe Ummah Aur Siraate Mustaqeem” written by Hadhrat Moulana Yousuf Ludhyaanwi Rahimahullāh.
The English translation of the book is: “Differences of the Ummah”. And Allah Ta’āla Knows BestMohamed Ebrahim bin Ismail AbdullahStudent – Darul IftaaPietermaritzburg, KZN, South Africa Checked and Approved by,Mufti Ebrahim Desai. 24-02-1442|12-10-2020
[1]Hereunder are the names of the 12 Imams according to the Shia sect:1) Sayyidina Ali bin Abi Taalib (Radhiyallahu Anhu)2) Sayyidina Hasan (Radhiyallahu Anhu)3) Sayyidina Husain (Radhiyallahu Anhu)4) Ali “Zain al-Abideen” bin Husain (Radhiyallahu Anhu)5) Muhammad bin Ali al-Baaqir6) Ja’far bin Muhammad as-Saadiq7) Musa bin Ja’far al-Kaazhim8) Ali bin Musa al-Ridha9) Muhammad bin Ali al-Taqi al-Jawaad10) Abu al-Hasan Ali bin Muhammad al-Taqi al-Haadi11) Abu-Muhammad Hasan bin Ali al-Askari al-Alawi12) Muhammad bin Hasan al-Askari al-Qaaim “al-Muntazhar” al-Mahdi: This person is known as the “Muntazhar” or “The Awaited” by the Shia. They tend to believe he will be the Imam Mahdi discussed in the Ahadith. They also believe he is well and alive but went into hiding to protect himself from harm and also possesses the rest of the Qur’an (may Allah protect us all from saying such statements). After entering the basement of his father’s house at a young age, he never came out and he will emerge once again before qiyaamah and fill the world with justice. Some also believe that his father, Hasan al-Askari never had any children. The Shias response to this is the father was hiding the child and was born after the father’s death.We believe and bring Iman upon the Imam Mahdi mentioned in the Ahadith. However, the Imam Mahdi mentioned in the Ahadith is much different in comparison to the Imam Mahdi “al-Muntzhar” the Shias believe in. The twelfth Imam the Shias believe in is the only person we consider unreliable as he is unknown. He is also not the actual Imam Mahdi because it contradicts the statement of Rasulullah Sallallahu Alayhi Wasallam that Imam Mahdi will share the same name Muhammad and his father will also possess the same name as Rasulullah Sallallahu Alayhi Wasallam’s father Abdullah. Hence, his name will be Muhammad bin Abdullah and not Muhammad bin Hasan al-Askari. Imam Mahdi is also known to be born prior to the day of qiyamah and not known to be immortal/alive for a very long time. سورة المائدة- اية 12ولَقَدْ أَخَذَ اللَّهُ مِيثَاقَ بَنِي إِسْرَائِيلَ وَبَعَثْنَا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيبًا وَقَالَ اللَّهُ إِنِّي مَعَكُمْ لَئِنْ أَقَمْتُمُ الصَّلَاةَ وَآتَيْتُمُ الزَّكَاةَ وَآمَنْتُمْ بِرُسُلِي وَعَزَّرْتُمُوهُمْ وَأَقْرَضْتُمُ اللَّهَ قَرْضًا حَسَنًا لَأُكَفِّرَنَّ عَنْكُمْ سَيِّئَاتِكُمْ وَلَأُدْخِلَنَّكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ فَمَنْ كَفَرَ بَعْدَ ذَلِكَ مِنْكُمْ فَقَدْ ضَلَّ سَوَاءَ السَّبِيلَِ (12) أيسر التفاسير للجزائري (1/ 605)شرح الكلمات:الميثاق: العهد المؤكد بالإيمان{بَنِي إِسْرائيلَ} : اليهود{نَقِيباً} : نقيب القوم: من ينقب عنهم ويبحث عن شؤونهم ويتولى أمورهم{وَعَزَّرْتُمُوهُمْ2} : أي: نصرتموهم ودافعتم عنهم معظمين لهم{وَأَقْرَضْتُمُ اللهَ} : أي: أنفقتم في سبيله ترجون الجزاء منه تعالى على نفقاتكم في سبيله{لأُكَفِّرَنَّ عَنْكُمْ سَيِّئَاتِكُمْ} : أسترها ولم أوآخذكم بها{فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ} : أخطأ طريق الهدى الذي يفلح سالكه بالفوز بالمحبوب والنجاة من المرهوبمعنى الآية الكريمة:لما طالب تعالى المؤمنين بالوفاء بعهودهم والالتزام بمواثيقهم ذكرهم في هذه الآية بما أخذ على بني إسرائيل من ميثاق فنقضوه فاستوجبوا خزي الدنيا وعذاب الآخرة ليكون هذا عبرة للمؤمنين حتى لا ينكثوا عهدهم ولا ينقضوا ميثاقهم كما هو إبطال لاستعظام من استعظم غدر اليهود وهمهم بقتل النبي صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فقال تعالى: {وَلَقَدْ أَخَذَ اللهُ مِيثَاقَ بَنِي إِسْرائيلَ} وهو قوله إني معكم الآتي، {وَبَعَثْنَا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيباً3} أي: من كل قبيلة من قبائلهم الاثنى عشرة قبيلة نقيباً يرعاهم ويفتش على أحوالهم كرئيس فيهم، وهم الذين بعثهم موسى عليه السلامتفسير المنار (6/ 232)(وَبَعَثْنَا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيبًا) النَّقِيبُ فِي الْقَوْمِ: مَنْ يُنَقِّبُ عَنْ أَحْوَالِهِمْ وَيَبْحَثُ عَنْ شُئُونِهِمْ، مِنْ نَقَبَ عَنِ الشَّيْءِ: إِذَا بَحَثَ أَوْ فَحَصَ فَحْصًا بَلِيغًا، وَأَصْلُهُ الْخَرْقُ فِي الْجِدَارِ وَنَحْوِهِ ; كَالنَّقْبِ فِي الْخَشَبِ وَمَا شَابَهَهُ، وَيُقَالُ نَقَبَ عَلَيْهِمْ (مِنْ بَابِ ضَرَبَ وَعَلِمَ) نِقَابَةً ; أَيْ صَارَ نَقِيبًا عَلَيْهِمْ، عُدِّيَ بِاللَّامِ لِمَا فِيهِ مِنْ مَعْنَى التَّوْلِيَةِ وَالرِّيَاسَةِ، وَنُقَبَاءُ بَنِي إِسْرَائِيلَ هُمْ زُعَمَاءُ أَسْبَاطِهِمُ الِاثْنَيْ عَشَرَ. وَالْمُرَادُ بِبَعْثِهِمْ: إِرْسَالُهُمْ لِمُقَاتَلَةِ الْجَبَّارِينَ الَّذِينَ يَجِيءُ خَبَرُهُمْ فِي هَذِهِ السُّورَةِ، قَالَهُ مُجَاهِدٌ وَالْكَلْبِيُّ وَالسُّدِّيُّ، فَإِنْ صَحَّ هَذَا أُخِذَ بِهِ، وَإِلَّا فَالظَّاهِرُ أَنَّ بَعْثَهُمْ مِنْهُمْ هُوَ جَعْلُهُمْ رُؤَسَاءَ فِيهِمْ تفسير الجلالين (ص: 138){وَلَقَدْ أَخَذَ اللَّه مِيثَاق بَنِي إسْرَائِيل} بِمَا يُذْكَر بَعْد {وَبَعَثْنَا} فِيهِ الْتِفَات عَنْ الْغَيْبَة أَقَمْنَا {مِنْهُمْ اثْنَيْ عَشَرَ نَقِيبًا} مِنْ كُلّ سَبْط نَقِيب يَكُون كَفِيلًا عَلَى قَوْمه بِالْوَفَاءِ بِالْعَهْدِ تَوْثِقَةً عَلَيْهِمْ {وَقَالَ} لَهُمْ {اللَّه إنِّي مَعَكُمْ} بِالْعَوْنِ وَالنُّصْرَة {لَئِنْ} لَام قَسَم {أَقَمْتُمْ الصَّلَاة وَآتَيْتُمْ الزَّكَاة وَآمَنْتُمْ بِرُسُلِي وَعَزَّرْتُمُوهُمْ} نَصَرْتُمُوهُمْ {وَأَقْرَضْتُمْ اللَّه قَرْضًا حَسَنًا} بِالْإِنْفَاقِ فِي سَبِيله {لَأُكَفِّرَن عَنْكُمْ سَيِّئَاتكُمْ وَلَأُدْخِلَنكُمْ جَنَّات تَجْرِي مِنْ تَحْتهَا الْأَنْهَار فَمَنْ كَفَرَ بَعْد ذَلِكَ} الْمِيثَاق {مِنْكُمْ فَقَدْ ضَلَّ سَوَاء السَّبِيل} أَخْطَأَ طَرِيق الْحَقّ وَالسَّوَاء فِي الْأَصْل الْوَسَط فَنَقَضُوا الْمِيثَاقتفسير النسفي ­- مدارك التنزيل وحقائق التأويل (1/ 433){ولقد أخذ الله ميثاق بني إسرائيل وَبَعَثْنَا مِنهُمُ اثني عَشَرَ نَقِيباً} هو الذي ينقب عن أحوال القوم ويفتش عنها ولما استقر بنوا إسرائيل بمصر بعد هلاك فرعون أمرهم الله بالمسير إلى اريحاء أرض الشام وكان يسكنها الكنعانيون الجبابرة وقال لهم إني كتبتها لكم داراً وقراراً فاخرجوا إليها وجاهدوا من فيها وإني ناصركم وأمر الله موسى عليه السلام أن يأخذ من كل سبط نقيباً يكون كفيلاً على قومه بالوفاء بما أمروا به توثقة عليهم فاختار النقباء وأخذ الميثاق على بني إسرائيل وتكفل لهم النقباء وسار بهم فلما دنا من أرض كنعان بعث النقباء يتجسسوا فرأو أجراماً عظيمة وقوة وشوكة فهابوا ورجعوا فحدثوا قومهم وقد نهاهم أن يحدثوهم فنكثوا الميثاق إلا كالب بن يوقنا ويوشع بن نون وكانا من النقباءمختصر تفسير ابن كثير (1/ 57){وَلَقَدْ أَخَذَ اللَّهُ مِيثَاقَ بَنِي إِسْرَآئِيلَ وَبَعَثْنَا مِنهُمُ اثْنَيْ عَشَرَ نَقِيباً. وَقَالَ اللَّهُ إِنِّي مَعَكُمْ لَئِنْ أَقَمْتُمُ الصَّلَاةَ وَآتَيْتُمُ الزَّكَاةَ، وَآمَنتُمْ بِرُسُلِي وَعَزَّرْتُمُوهُمْ، وَأَقْرَضْتُمُ اللَّهَ قَرْضاً حَسَناً، لأُكَفِّرَنَّ عَنْكُمْ سَيِّئَاتِكُمْ وَلأُدْخِلَنَّكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الأنهار} الآية. وقال آخرون: هو الذي أخذ اللَّهُ عَلَيْهِمْ فِي التَّوْرَاةِ أَنَّهُ سَيَبْعَثُ مِنْ بَنِي إِسْمَاعِيلَ نَبِيًّا عَظِيمًا يُطِيعُهُ جَمِيعُ الشُّعُوبِ وَالْمُرَادُ بِهِ مُحَمَّدٌ صَلَّى اللَه عَلَيْهِ وَسَلَّمَ، فمن اتبعه غفر الله له ذنبه وأدخله الجنة وجعل له أجرين. وقد أورد الرازي بشارات كثيرة عن الأنبياء عليهم الصلاة والسلام بِمُحَمَّدٍ صَلَّى اللَه عَلَيْهِ وَسَلَّمَ. التفسير المظهري (3/ 65)وَلَقَدْ أَخَذَ اللَّهُ مِيثاقَ بَنِي إِسْرائِيلَ حين انزل عليهم التورية بعد الفراغ من امر فرعون وقد مرّ قصة أخذ الميثاق فى سورة البقرة حيث قال وإذ أخذنا ميثاقكم ورفعنا فوقكم الطور وَبَعَثْنا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيباً والمراد به رئيس كل سبط يكون شاهدا ينقب عن احوال قومه ويفتش عنها ويكفل عنهم بالوفاء بما أمروا به ويأمرهم بالمعروف وينهاهم عن المنكر على حسب امر نبيهم ونهيه روح البيان (2/ 361)وَلَقَدْ أَخَذَ اللَّهُ مِيثاقَ بَنِي إِسْرائِيلَ اى بالله قد أخذ الله عهد طائفة اليهود والالتفات فى قوله تعالى وَبَعَثْنا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيباً للجرى على سنن الكبرياء او لان البعث كان بواسطة موسى عليه السلام كما سيأتى اى شاهدا من كل سبط ينقب عن احوال قومه ويفتش عنها او كفيلا يكفل عليهم بالوفاء بما أمروا به. وقد روى ان النبي عليه السلام جعل للانصار ليلة العقبة اثنى عشر نقيبا وفائدة النقيب ان القوم إذا علموا ان عليهم نقيبا كانوا اقرب الى الاستقامة. والنقيب والعريف نظيران وقيل النقيب فوق العريف. تفسير ابن كثير ط العلمية (3/ 58)لما أمر تَعَالَى عِبَادَهُ الْمُؤْمِنِينَ بِالْوَفَاءِ بِعَهْدِهِ وَمِيثَاقِهِ الَّذِي أَخَذَهُ عَلَيْهِمْ عَلَى لِسَانِ عَبْدِهِ وَرَسُولِهِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَأَمَرَهُمْ بِالْقِيَامِ بِالْحَقِّ، وَالشَّهَادَةِ بِالْعَدْلِ، وَذَكَّرَهُمْ نِعَمَهُ عَلَيْهِمُ الظَّاهِرَةَ وَالْبَاطِنَةَ فِيمَا هَدَاهُمْ لَهُ مِنَ الْحَقِّ وَالْهُدَى، شَرْعٌ يُبَيِّنُ لَهُمْ كَيْفَ أَخَذَ الْعُهُودَ وَالْمَوَاثِيقَ عَلَى مَنْ كَانَ قَبْلَهُمْ مِنْ أَهْلِ الْكِتَابَيْنِ: الْيَهُودِ وَالنَّصَارَى، فَلَمَّا نَقَضُوا عُهُودَهُ وَمَوَاثِيقَهُ أَعْقَبَهُمْ ذَلِكَ لَعْنًا مِنْهُ لَهُمْ، وَطَرْدًا عَنْ بَابِهِ وَجَنَابِهِ، وَحِجَابًا لِقُلُوبِهِمْ عَنِ الْوُصُولِ إِلَى الْهُدَى وَدِينِ الْحَقِّ، وَهُوَ الْعِلْمُ النَّافِعُ، وَالْعَمَلُ الصَّالِحُ، فَقَالَ تَعَالَى: وَلَقَدْ أَخَذَ اللَّهُ مِيثاقَ بَنِي إِسْرائِيلَ وَبَعَثْنا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيباً يَعْنِي عُرَفَاءَ عَلَى قَبَائِلِهِمْ بِالْمُبَايَعَةِ وَالسَّمْعِ وَالطَّاعَةِ لِلَّهِ وَلِرَسُولِهِ وَلِكِتَابِهِ، وَقَدْ ذَكَرَ ابْنُ عَبَّاسٍ وَمُحَمَّدُ بْنُ إِسْحَاقَ وَغَيْرُ وَاحِدٍ أَنَّ هَذَا كَانَ لَمَّا تَوَجَّهَ مُوسَى عَلَيْهِ السَّلَامُ لِقِتَالِ الْجَبَابِرَةِ، فَأُمِرَ بأن يقيم نقباء مِنْ كُلِّ سِبْطٍ نَقِيبٌ، قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: فَكَانَ مِنْ سِبْطِ رُوبَيْلَ شَامُونُ بْنُ زَكَورَ، وَمِنْ سِبْطِ شَمْعُونَ شَافَاطُ بْنُ حُرِّي، وَمِنْ سِبْطِ يَهُوذَا كَالِبُ بْنُ يُوفِنَا، وَمِنْ سبط أبين ميخائيل بْنُ يُوسُفَ، وَمِنْ سِبْطِ يُوسُفَ وَهُوَ سَبْطُ أَفْرَايْمَ يُوشَعُ بْنُ نُونٍ، وَمِنْ سِبْطِ بِنْيَامِينَ فلطمى بن رفون ومن سبط زبولون جدي بن سودى ومن سبط منشا بن يوسف جدي بن موسى ومن سبط دان حملائيل بن حمل وَمِنْ سِبْطِ أَسِيرٍ سَاطُورُ بْنُ مُلْكِيلَ، وَمِنْ سبط نفثالي نحر بْنُ وَفْسَى، وَمِنْ سِبْطِ جَادٍ جَوْلَايِلُ بْنُ مَيْكِي.وَقَدْ رَأَيْتُ فِي السِّفْرِ الرَّابِعِ مِنَ التَّوْرَاةِ تَعْدَادَ النُّقَبَاءِ عَلَى أَسْبَاطِ بَنِي إِسْرَائِيلَ وأسماء مخالفة لم ذَكَرَهُ ابْنُ إِسْحَاقَ، وَاللَّهُ أَعْلَمُ، قَالَ فِيهَا: فعلى بني روبيل اليصور بْنُ سَادُونَ، وَعَلَى بَنِي شَمْعُونَ شَمْوَالُ بْنُ صورشكي، وعلى بني يهوذا يحشون بن عمياذاب، وَعَلَى بَنِي يسَاخرَ شَالُ بْنُ صَاعُونَ، وَعَلَى بني زبولون الياب بن حالوب، وعلى بني إِفْرَايِمُ منشا بْنُ عمنهودَ، وَعَلَى بَنِي مَنَشا حمليائيلُ بْنُ يرصونَ، وَعَلَى بَنِي بِنْيَامِينَ أبيدنُ بْنُ جَدْعُونَ، وَعَلَى بَنِي دَانٍ جَعَيْذَرُ بْنُ عميشذي، وَعَلَى بَنِي أَسِيرٍ نَحَايِلُ بْنُ عَجْرَانَ، وَعَلَى بَنِي حَازَ السَّيْفُ بْنُ دَعْوَايِيلَ، وَعَلَى بَنِي نَفْتَالِي أَجْزَعُ بْنُ عَمْينَانَ.وَهَكَذَا لَمَّا بَايَعَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْأَنْصَارُ لَيْلَةَ الْعَقَبَةِ، كَانَ فِيهِمُ اثْنَا عَشَرَ نَقِيبًا: ثَلَاثَةٌ مِنَ الْأَوْسِ: وَهُمْ أُسَيْدُ بْنُ الْحُضَيْرِ، وَسَعْدُ بْنُ خَيْثَمَةَ، وَرِفَاعَةُ بْنُ عَبْدِ الْمُنْذِرِ، وَيُقَالُ بَدَلُهُ أَبُو الْهَيْثَمِ بْنُ التَّيِّهَانِ رضي الله عنه، وَتِسْعَةٌ مِنَ الْخَزْرَجِ وَهُمْ: أَبُو أُمَامَةَ أَسْعَدُ بْنُ زُرَارَةَ، وَسَعْدُ بْنُ الرَّبِيعِ، وَعَبْدُ اللَّهِ بْنُ رَوَاحَةَ، وَرَافِعُ بْنُ مَالِكِ بْنِ الْعَجْلَانِ، وَالْبَرَاءُ بْنُ مَعْرُورٍ، وَعُبَادَةُ بْنُ الصَّامِتِ، وَسَعْدُ بْنُ عُبَادَةَ، وَعَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ حرام، والمنذر بن عمر بن حنيش رَضِيَ اللَّهُ عَنْهُمْ، وَقَدْ ذَكَرَهُمْ كَعْبُ بْنُ مَالِكٍ فِي شِعْرٍ لَهُ، كَمَا أَوْرَدَهُ ابْنُ إِسْحَاقَ رَحِمَهُ اللَّهُ، وَالْمَقْصُودُ أَنَّ هَؤُلَاءِ كَانُوا عَرْفَاءَ عَلَى قَوْمِهِمْ لَيْلَتَئِذٍ عَنْ أَمْرِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَهُمْ بِذَلِكَ، وَهُمُ الذين ولوا المعاقدة والمبايعة عَنْ قَوْمِهِمْ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ على السمع والطاعة «1» .قَالَ الْإِمَامُ أَحْمَدُ «2» : حَدَّثَنَا حَسَنُ بْنُ مُوسَى، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ عَنْ مُجَالِدٍ عَنِ الشَّعْبِيِّ، عَنْ مَسْرُوقٍ قَالَ: كُنَّا جُلُوسًا عِنْدَ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ وَهُوَ يُقْرِئُنَا الْقُرْآنَ، فَقَالَ لَهُ رَجُلٌ: يَا أَبَا عَبْدِ الرَّحْمَنِ، هَلْ سَأَلْتُمْ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَمْ يَمْلِكُ هَذِهِ الْأُمَّةَ مِنْ خَلِيفَةٍ؟ فَقَالَ عَبْدُ اللَّهِ:مَا سَأَلَنِي عَنْهَا أَحَدٌ مُنْذُ قَدِمْتُ الْعِرَاقَ قَبْلَكَ، ثُمَّ قَالَ: نَعَمْ، وَلَقَدْ سَأَلْنَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ «اثْنَا عَشَرَ كَعِدَّةِ نُقَبَاءَ بَنِي إِسْرَائِيلَ» هَذَا حَدِيثٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ، وَأَصْلُ هَذَا الْحَدِيثِ ثَابِتٌ فِي الصَّحِيحَيْنِ مِنْ حَدِيثِ جَابِرِ بْنِ سَمُرَةَ، قَالَ: سَمِعْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ «لَا يَزَالُ أَمْرُ النَّاسِ مَاضِيًا مَا وَلِيَهُمُ اثْنَا عَشَرَ رَجُلًا» ثُمَّ تَكَلَّمَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وسلّم بكلمة خفيت علي، فسألت أي مَاذَا قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ؟قَالَ «كُلُّهُمْ مِنْ قُرَيْشٍ» وَهَذَا لَفْظُ مُسْلِمٍ «3» . وَمَعْنَى هَذَا الْحَدِيثِ الْبِشَارَةُ بِوُجُودِ اثْنَيْ عَشَرَ خَلِيفَةً صَالِحًا يُقِيمُ الْحَقَّ وَيَعْدِلُ فِيهِمْ، وَلَا يَلْزَمُ مِنْ هَذَا تَوَالِيهِمْ وَتَتَابُعُ أَيَّامِهِمْ، بَلْ وقد وُجِدَ مِنْهُمْ أَرْبَعَةٌ عَلَى نَسَقٍ وَهُمُ الْخُلَفَاءُ الْأَرْبَعَةُ: أَبُو بَكْرٍ، وَعُمَرُ، وَعُثْمَانُ، وَعَلِيٌّ، رَضِيَ اللَّهُ عَنْهُمْ، وَمِنْهُمْ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ بِلَا شَكٍّ عِنْدَ الْأَئِمَّةِ وَبَعْضُ بَنِي الْعَبَّاسِ، وَلَا تَقُومُ السَّاعَةُ حَتَّى تَكُونَ وِلَايَتُهُمْ لَا مَحَالَةَ، وَالظَّاهِرُ أَنَّ مِنْهُمُ الْمَهْدِيُّ الْمُبَشَّرُ بِهِ في الأحاديث الواردة بذكره، فذكر أَنَّهُ يُوَاطِئُ اسْمُهُ اسْمَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَاسْمُ أَبِيهِ اسْمَ أَبِيهِ، فَيَمْلَأُ الْأَرْضَ عَدْلًا وَقِسْطًا كَمَا مُلِئَتْ جَوْرًا وَظُلْمًا، وليس هذا بالمنتظر الذي تتوهم الرافضة وجوده ثم ظهوره من سرداب سامرا، فَإِنَّ ذَلِكَ لَيْسَ لَهُ حَقِيقَةٌ وَلَا وُجُودٌ بِالْكُلِّيَّةِ، بَلْ هُوَ مِنْ هَوَسِ الْعُقُولِ السَّخِيفَةِ، وَتَوَهُّمِ الْخَيَالَاتِ الضَّعِيفَةِ، وَلَيْسَ الْمُرَادُ بِهَؤُلَاءِ الْخُلَفَاءِ الِاثْنَيْ عَشَرَ الْأَئِمَّةَ الِاثْنَيْ عَشَرَ الَّذِينَ يَعْتَقِدُ فيهم الاثنا عشر مِنَ الرَّوَافِضِ لِجَهْلِهِمْ وَقِلَّةِ عَقْلِهِمْ.وَفِي التَّوْرَاةِ الْبِشَارَةُ بِإِسْمَاعِيلَ عَلَيْهِ السَّلَامُ، وَأَنَّ اللَّهَ يُقِيمُ مِنْ صُلْبِهِ اثْنَيْ عَشَرَ عَظِيمًا، وَهُمْ هَؤُلَاءِ الْخُلَفَاءُ الِاثْنَا عَشَرَ الْمَذْكُورُونَ فِي حَدِيثِ ابْنِ مَسْعُودٍ وَجَابِرِ بْنِ سَمُرَةَ، وَبَعْضِ الْجَهَلَةِ مِمَّنْ أَسْلَمَ مِنَ الْيَهُودِ إِذَا اقْتَرَنَ بِهِمْ بَعْضُ الشِّيعَةِ يُوهِمُونَهُمْ أَنَّهُمُ الْأَئِمَّةُ الِاثْنَا عَشَرَ، فَيَتَشَيَّعُ كَثِيرٌ مِنْهُمْ جَهْلًا وَسَفَهًا لِقِلَّةِ عِلْمِهِمْ وَعِلْمِ مَنْ لَقَّنَهُمْ ذَلِكَ بِالسُّنَنِ الثَّابِتَةِ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.عقيدة أهل السنة في الصحابة لناصر بن علي (3/ 949)فقد قال الإمام الذهبي رحمه الله تعالى مبيناً عقيدة أهل الحق فيهم: “فمولانا الإمام علي: من الخلفاء الراشدين المشهود لهم بالجنة رضي الله عنه، نحبه أشد الحب ولا ندعي عصمته ولا عصمة أبي بكر الصديق، وابناه الحسن والحسين: فسبطا رسول الله صلى الله عليه وسلم وسيدا شباب أهل الجنة، لو استخلفا لكانا أهلاً لذلك.وزين العابدين كبير القدر من سادة العلماء العاملين يصلح للإمامة.وكذلك ابنه أبو جعفر الباقر سيد إمام فقيه يصلح للخلافة.وكذلك ولده جعفر الصادق: كبير الشأن من أئمة العلم، كان أولى بالأمر من أبي جعفر.وكان ولده موسى: كبير القدر، جيد العلم، أولى بالخلافة من هارون وله نظراء في الشرف والفضل.وابنه علي بن موسى الرضا: كبير الشأن له علم وبيان ووقع في النفوس صيره المأمون ولي عهده لجلالته، فتوفي سنة ثلاث ومائتين.وابنه محمد الجواد: من سادة قومه، لم يبلغ رتبة آبائه في العلم والفقه.وكذلك ولده الملقب بالهادي: شريف جليل.وكذلك ابنه الحسن بن علي العسكري رحمهم الله تعالى 1.وأما عن الإمام الثاني عشر، فقال فيه: “ومحمد هذا هو الذي يزعمون أنه الخلف الحجة وأنه صاحب الزمان، وأنه صاحب الزمان، وأنه صاحب السرداب بسامراء وأنه حي لا يموت حتى يخرج فيملأ الأرض عدلاً وقسطاً، كما ملئت ظلماً وجوراًعقيدة أهل السنة والجماعة في الصحابة الكرام (4/ 87)فقد قال الإمام الذهبي رحمه الله تعالى مبيناً عقيدة أهل الحق فيهم: فمولانا الإمام علي: من الخلفاء الراشدين المشهود لهم بالجنة رضي الله عنه، نحبه أشد الحب ولا ندعي عصمته ولا عصمة أبي بكر الصديق، وابناه الحسن والحسين: فسبطا رسول الله صلى الله عليه وسلم وسيدا شباب أهل الجنة، لو استخلفا لكانا أهلاً لذلك.و زين العابدين كبير القدر من سادة العلماء العاملين يصلح للإمامة.وكذلك ابنه أبو جعفر الباقر سيد إمام فقيه يصلح للخلافة.وكذلك ولده جعفر الصادق: كبير الشأن من أئمة العلم، كان أولى بالأمر من أبي جعفر.وكان ولده موسى: كبير القدر، جيد العلم، أولى بالخلافة من هارون، وله نظراء في الشرف والفضل.وابنه علي بن موسى الرضا: كبير الشأن له علم وبيان ووقع في النفوس صيره المأمون ولي عهده لجلالته، فتوفي سنة ثلاث ومائتين.وابنه محمد الجواد: من سادة قومه، لم يبلغ رتبة آبائه في العلم والفقه.وكذلك ولده الملقب بـ الهادي: شريف جليل.وكذلك ابنه الحسن بن علي العسكري رحمهم الله تعالىوأما عن الإمام الثاني عشر، فقال فيه: ومحمد هذا هو الذي يزعمون أنه الخلف الحجة وأنه صاحب الزمان، وأنه صاحب السرداب بـ سامراء، وأنه حي لا يموت حتى يخرج فيملأ الأرض عدلاً وقسطاً، كما ملئت ظلماً وجوراً(صحيح البخاري، ج9ص81، دار طوق النجاة)حَدَّثَنِي مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ المَلِكِ، سَمِعْتُ جَابِرَ بْنَ سَمُرَةَ، قَالَ: سَمِعْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، يَقُولُ: «يَكُونُ اثْنَا عَشَرَ أَمِيرًا» ، فَقَالَ كَلِمَةً لَمْ أَسْمَعْهَا، فَقَالَ أَبِي: إِنَّهُ قَالَ: «كُلُّهُمْ مِنْ قُرَيْشٍ» [2]أيسر التفاسير للجزائري (1/ 605)1 النقب، والنقب بفتح القاف وضمها: الطريق في الجبل. والنقيب: الأمين على القوم، وجمعه نقباء، وهو من ينقب عن أمور القوم ومصالحهم ليرعاها لهم. وقالوا النقيب أكبر من العريف، وفي البخاري: “ارجعوا حتى يرفع إلينا عرفائكم أمركم”.2 التعزير: التعظيم. والتوقير والنصرة والدفاع عن المعزر. والتعزير في الشرع: الضرب دون الحد لرد المخالف إلى الحق وسبيل الرشاد.3 من بين النقباء الاثنى عشر: يوشع، وكالب، وهما رجلان صالحان، والباقون هلكوا فلا خير فيهم. البحر المديد في تفسير القرآن المجيد (2/ 17)يقول الحق جلّ جلاله: وَلَقَدْ أَخَذَ اللَّهُ مِيثاقَ بَنِي إِسْرائِيلَ على أن يجاهدوا مع موسى- عليه السلام- وينصروه، ويلتزموا أحكام التوراة، وَبَعَثْنا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيباً اخترناهم وقدمناهم، على كل سبط نقيبًا ينقب عن أحوال قومه، ويقوم بأمرهم، ويتكفل بهم فيما أمروا بهرُوِي أن بني إسرائيل لمَّا خرجوا عن فرعون، واستقروا بأوائل الشام، أمرهم الله تعالى بالمسير إلى بيت المقدس، وهي في الأرض المقدسة، وكان يسكنها الجبابرة الكنعانيون، وقال: إني كتبتها لكم دارًا وقرارًا، فأخرجوا إليها، وجاهدوا مَن فيها من العدو، فإني ناصركم. وقال لموسى عليه السلام: خذ من قومك اثني عشر نقيبًا، من كل البحر المديد في تفسير القرآن المجيد (2/ 18)سبط نقيبًا، يكون أمينًا وكفيلاً على قومه بالوفاء على ما أمروا به. فاختار موسى النقباء، فسار بهم حتى إذا دنوا من أرض كنعان، وهي أريحا، بعث هؤلاء النقباء يتجسسون الأخبار، ونهاهم أن يحدثوا قومهم بما يرون، فلما قربوا من الأرض المقدسة رأوا أجرامًا عظامًا وبأسًا شديدًا، فهابوا ورجعوا وحدثوا قومهم، إلا كالب بن يوقنا- من سبط يهوذا- ويوشع بن نون- من سبط إفرائيم بن يوسف- ثم قالُوا يا مُوسى إِنَّ فِيها قَوْماً جَبَّارِينَ إلى آخر ما يأتي من قصتهم. وأما ما ذكره الثعلبي هنا، وغيره، من قصة عوج بن عناق، فقال القسطلاني: هي باطلة من وضع الزنادقة، فلا يجوز ذكرها في تفسير كتاب الله الصادق المصدوق

In The Footsteps Of Nabi Ebrahim (Alayhis Salaam)

Pearls Of Taqwa

(Abu Muslim Al-Khawlaani [rahimahullah] #1)

Towards the end of the blessed life of Rasulullah (sallallahu ‘alaihi wasallam), there was a man named Aswad ‘Anasi who took over Yemen by force and proclaimed prophethood. Among the people that he summoned was Abu Muslim Al-Khawlaani (rahimahullah).  

When Abu Muslim (rahimahullah) stood before him, he asked him, “Do you testify that Muhammad (sallallahu ‘alaihi wasallam) is the Rasul of Allah?” Abu Muslim (rahimahullah) replied, “Yes.” Aswad ‘Anasi next asked him, “Do you testify that I am the Rasul of Allah?” To this question, Abu Muslim (rahimahullah) replied, “I cannot hear.”

Aswad ‘Anasi thereafter repeated the same two questions to Abu Muslim (rahimahullah) for a second and third time and received the exact same answers. Aswad ‘Anasi was now frustrated and had realized that Abu Muslim (rahimahullah) would not accept his self-proclaimed prophethood. He thus issued the command for a large fire to…

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The Definition Of Taqwa

Pearls Of Taqwa

On one occasion, Hazrat Umar bin Khattaab (Radhiyallahu ‘Anhu) asked Hazrat Ubayy bin Ka’b (Radhiyallahu ‘Anhu) to explain the essence of Taqwa. In reply, Hazrat Ubayy bin Ka’b (Radhiyallahu ‘Anhu) asked; “Have you ever travelled along a path filled with thorns?” When Hazrat Umar bin Khattaab (Radhiyallahu ‘Anhu) answered in the affirmative, Hazrat Ubayy (Radhiyallahu ‘Anhu) asked; “How did you conduct yourself when travelling on this path?” Hazrat Umar (Radhiyallahu ‘Anhu) responded; “I lifted and held onto my garment (so that it would not get caught in the thorns) and I walked with extreme caution (trying my best to avoid being pricked by the thorns).” Hazrat Ubayy bin Ka’b (Radhiyallahu ‘Anhu) concluded; “That exactly is Taqwa.” 

(Tafseer ibn Katheer Vol 1, page 255)

The challenge is that we navigate through the passage of life without falling prey to temptations that lurk in our paths.

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The Last to Pass away from the Blessed Generations

Islam Reigns

The best generations are that of the Sahaba, the Tabi’un and the Tabi’ Tabi’in.

Abdullah ibn Mas’ud reported that the Prophet (sallallahu ‘alayhi wa sallam) said, “The best people are those of my generation, then those who come after them, then those who come after them.” [Al-Bukhari 6065 and Muslim 2533]

The last Sahaba to left this abode was Abu at-Tufayl ‘Aamir ibn Waathila al-Laythi (radiyallahu ‘anhu). He passed away in Makkah in the year 110 H. He was at that time 107 years old.

The last Tabi’un to pass away was Khalaf ibn Khalifa al-Kufi al-Mua’mmar (rahimahullah). He passed away in Baghdad in the year 181 H. His age was above 100. He saw the Sahaba ‘Amr ibn Hurayth (radiyallahu ‘anhu) when he was 7 years old.

The last to leave this world among the Atba’ at-Tabi’in was Al-Hasan ibn ‘Arafah al-‘Abdi al-Baghdadi (rahimahullah). His demise was in Samarra…

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How A Muslim Should View Modern Science

Pearls Of Taqwa

Open Science

by Spiritual Light – Ml Ridwaan Kajee

Introduction

Throughout the course of history, the acquisition of knowledge concerning matters beyond general man’s reach has always been a coveted treasure, for which scholars, philosophers, astronomers, scientists, etc. devoted great portions of their lives. The results of their research and experience were forever to be appreciated and considered as aids for those that would strive in these fields in later years.

Due to much of their views however being based upon assumption, the scope for error would always be present. Thus, no aspect of these sciences would ever achieve a mantle described as ‘the absolute truth’. Wherever and whenever theories of science and philosophy would stand in contradiction to clear-cut knowledge derived from the Quraan and the Sunnah these scientific and philosophical theories would be out-rightly refuted.

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Modern-day Afghanistan (Khorasan) is founded upon resistance against Rafidi Shiism and the Persian Rafidi Safavid Empire

Islam Reigns

By Ebn Hussein (Hassan Shemrani)

Some 300 years ago, in November 1715, a powerful man passed away peacefully in Kandahar. Mirwais Hotak, a chief of the Pashtun Ghilji tribe, originally set out to free his city from continued Persian Safavid pressure.

Gurgin Khan was the Safavid governor in the lands of the Pashtuns. He suspected something about Mirwais Hotak and took him as a political prisoner and eventually sent him to the Safavid court at Isfahan, the capital of the Safavids.

Mirwais Hotak was later freed and even allowed to meet with the Safavid Shah, Sultan Husayn, on a regular basis. Having ingratiated himself with the Persian court, Mirwais sought and obtained permission to perform the pilgrimage to Makkah in the Ottoman Empire. At that time the once-powerful Safavids were declining politically and militarily, riven by internal strife, royal intrigues, and endless wars against their arch-rivals, the Ottomans. During his…

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BANI ISRAAEEL

Q. I heard a lecture wherein the speaker said that the ‘Jews’ were first referred to as the Bani Israel but those elites who eventually changed the Torah were later known as Jews. Was this similar to that of Christianity in the sense that they were first Muslims then as the scripture changed they became known as Christians?
Please clarify and advise what to tell a Christian who is saying that Judaism was there before Isa (alayhis salaam) came.


A. The Jewish nation is Bani Israaeel. Even after they interpolated and mutilated the Tauraah, they remained Bani Israaeel. Even the Christians in the early days were Bani Israaeel. Nabi Isaa came to Bani Israaeel. However, the followers of Nabi Musaa (Alayhis salaam) from Bani Israaeel are called Yahood (Jewish) even the sincere ones who were great Ulama and Auliya as the Qur’aan makes it clear. From Bani Israaeel, the followers of Nabi Isaa (Alayhis salaam) are called Nasaara.
The name ‘christian’ is a fabrication of non-Bani Israaeel, westerners.
Westerners – those who are not Jews – have coined the term ‘Judaisim’. The religion of Nabi Musaa (Alayhis salaam) and of all the Ambiya was always Islam.
There is no contention in the fact that Nabi Musaa (Alayhis salaam) appeared before Nabi Isaa (Alayhis salaam). It is therefore correct that the
Islam propagated by Nabi Musaa (Alayhis salaam) to which westerners refer to as ‘Judaism) was before the advent of Nabi Isaa (Alayhis salaam).
Yahood is a race/ nation. This nation is called Bani Israaeel. Hence all Yahudis (Jews) regardless of the religion and ideology they follow are Bani Israaeel. Even atheist Jews are Bani Israaeel. Those Jews who embraced Islam at the hands of Nabi Isaa (Alayhis salaam) are called Nasaara by the
Qur’aan. However, the term Nasaara is not restricted to only Jews who
followed Nabi Isaa (Alayhis salaam). It refers to all people of any nation
who followed Nabi Isaa (Alayhis salaam).
The term ‘Yahudi’ is also used in the Qur’aan for only the followers of
Nabi Musaa (Alayhis salaam). It is used to distinguish between the followers of Nabi Isaa (Alayhis salaam) and Nabi Musaa (Alayhis salaam). In this
regard the Qur’aan Majeed states:
“Ibraaheem was neither Yahudi nor Nasaara. But, he was an uprighteous Muslim. He was not among the mushrikeen). (Aal-e-Imraan, Aayat 67)

THE MAJLIS VOL 25 NO 09

Disrespect To The Beloved Sahaba رضي الله عنهم – Companions

Those who possess love for Allâh will definitely love Rasûlullâh صلى الله عليه و سلم and those who love Rasûlullâh صلى الله عليه و سلم will definitely love the Sahâbah رضي الله عنهم . The converse is also true. Thus a person who does not love any of the Sahâbah رضي الله عنهم does not really love Rasûlullâh صلى الله عليه و سلم and thus, does not love Allâh. Since the Sahâbah رضي الله عنهم are the greatest of Auliyâ (friends of Allah), whoever has enmity with them actually declares war with Allâh.

Hereunder are some incidents mentioning the severe punishment for those who were insulting, disrespectful and insolent towards the Sahâbah رضي الله عنهم. Many a time, Allâh punishes people in this worldly life so that it could be a lesson to those who witness and hear such incidents.

  1. Hayyân Jabarî relates, “I was acquainted with a person who always insulted Abu Bakr and Umar رضي الله عنه . Whenever I stopped him, he would curse them more and I would leave him.

Once, as usual, he started cursing them. I stood up in disgust and left. I was very angry and upset that I had not been harsher to him. I fell asleep that night and saw a dream of Nabî صلى الله عليه و سلم, with Abu Bakr and Umar رضي الله عنه sitting on his flanks. I said to Nabî صلى الله عليه و سلم, “I know a person who always grieves me regarding Abu Bakr and Umar رضي الله عنه . I stop him, yet this incites him even more. When I woke up in the morning, I decided to meet the person and tell him my dream, hoping that perhaps he would change his ways. When I reached his house, I heard loud wailing and crying. The body of this man was on the ground. (In shock) I asked the people, “Who is this man?” The people said, “This is so and so. Somebody murdered him last night.6

2) A person relates, “We were once on a journey and were accompanied by a man who swore at Abu Bakr and Umar رضي الله عنه (Târîkh-Madînah pg.204 v.30). He left the caravan for some purpose and suddenly a swarm of hornets covered him from all sides. He yelled for help. When we ran to help him, the hornets attacked us. We left him and moved back. The swarm of hornets continued their attack until he died.”8

Another incident is mentioned of Abul Hujjaj who would insult and curse Abu Bakr رضي الله عنه . Hornets attacked and killed him, but did not harm any of the Mujâhidîn he was with. When they tried to dig a grave, they found the crust of the earth unusually hard. Eventually they gathered leaves and stones and placed them over his body, and departed from that island.9

3) Mustaghfiri relates in his book, Dalâilun Nubuwwah, from a reliable person who said, “We were three men on a journey to Yemen. One of us was from Kûfa and he used to curse Abu Bakr and Umar رضي الله عنه . We would rebuke him and try to stop him, but he would not listen. One day we camped at a place near our destination. We woke up early next morning and told him to wake up. On awakening, he said, “Too bad, I cannot accompany you on this journey any longer. I will have to stay here because I saw Nabî صلى الله عليه و سلم in my dream; he was standing at my bedside saying, “O wretched one, you will be morphed in this very place.” We urged him to get up and perform wudû. Instead he pulled his feet up and we witnessed the transformation begin from his toes. Within a short time, his feet resembled that of a monkey. The transformation then slowly moved up to his knees, then back, then chest, then head, and finally the entire face, he had completely transformed into a monkey. We picked him up and tied him to one of the camels. We departed immediately after and by sunset reached the edges of a thick jungle. There, when he saw a troop of monkeys, he broke open the ropes and joined the troop. 12

4) Allâmah Ibnu Abid Dunyâ in his masterpiece من عاش بعد الموت has written the incidents of many people who began screaming ‘Fire, fire!’ at the time of death. When they were asked to recite the kalimah, they answered, “We cannot recite the kalimah, because we were influenced by a group who used to revile and speak ill of Abu Bakr and Umar رضي الله . 13

5) Abu Nadhra relates, “We were in Madînah Munawwarah. We met a man there who cursed Uthmaan رضي الله عنه . We scolded him and told him to repent, but he refused. Not a second had passed before we heard the skies thunder; a flash of lightning struck him and he died. 15

6) Ali ibn Zayd (who was born blind) says, “Once I was sitting with Sa’îd ibnul Musayyab . He said to me, “Tell your guide to go and see this person, then I will tell you his story.”
My guide went, and returned to tell me that he saw a man whose face was dark black while the rest of the skin on his body was of a light hue. Sa’îd ibne Musayyab said, “This man used to insult Ali , Uthmaan , Talha and Zubair رضي الله عنه.” I said to Allâh , “O Allâh, blacken his face if he is a liar.” By the power of Allâh , a blister formed on his face and it turned black thereafter.” 16

7) Sa’d ibn Abi Waqqâs رضي الله عنه was the governor of Kufa. Once some people conspired against him and sent complaints regarding him to Umarرضي الله عنه . An investigative group was sent to find out the reality. They found the accusations to be false. Only in one Masjid, a man by the name of Abu Sa’da accused him, “I swear by Allâh , he is not fair in the distribution of wealth, nor just in decision-making in the courts, and he does not go out in the path of Allâh against the disbelievers.”
Sa’d رضي الله عنه replied, “O Allâh, if he is a liar, give him a long life, increase his poverty, and embroil him in fitna.” The narrator says that he saw this man at such an old age that his eyebrows hung over his eyes. He was poverty stricken and, at this age, he would flirt with and tease the girls passing him. When asked
why this was happening, he would reply, “I am senile and stricken by fitna. The curse of Sa’d has fallen upon me.” 17
Likewise, once a man swore at him. He supplicated, “O Allâh, as You wish, save me from his tongue and hands.” In the battle of Qâdisiyyah, this man was injured; his hands and tongue were cut off and until death he was deprived of these two blessings of Allâh . 18

8) Imam Zuhri says, “Of the men involved in the murder of Husain رضي الله عنه, none of them passed away before receiving a terrible punishment in this world. Some were killed, the faces of others were distorted or blackened, or their property was usurped. Of course, this is not the real punishment for their
evil, but merely a sign to learn a lesson from.” Allâh afflicted the person who shot an arrow at Husain with an unquenchable thirst. He would drink endless amounts of water, yet remain thirsty. Thus, once he drank so much that his stomach burst and he died. One of the killers went blind after seeing a dream wherein Nabî صلى الله عليه و سلم scolded him and ran a needle from the blood of Husain RA through his eyes. Another man’s clothing caught on fire and he burnt to death.

Sufyân says, “Two men from the Ju’fi tribe were amongst the killers of Husain رضي الله عنه. The genitals of one became so long that he would have to wrap it up around his body; the other would drink an entire water-skin full of water and would still suffer from thirst. I saw the son of one of them go insane.” 19
One man defecated on the grave of Husain RA and went insane. He would bark like a dog and continued to do so until he died. After he died, people heard sounds of barking and screaming coming from the grave. 20 21

  1. Tabarru’ is one of the ten pillars of Shite faith. It is a belief which obligates repudiation and cursing of all Sahâbah because of their supposed reversion to kufr and their rejection of Ali رضي الله عنه as the first Khalifâ after Nabî صلى الله عليه و سلم (May Allâh save us from such beliefs!)

One of the most revered shite scholars, muhaqiq tusi, included an appendage, a tabauru’ of the Sahâbah, at the end of his book, Tajrîdul-Aqâid. On his deathbed, he coughed up faeces as happened with the false prophet mirzâ ghulam ahmad qâdiyânî. He pointed towards the faeces in shock and asked, “What is this?” A scholar of righteous belief sitting nearby said, “This is the filth you ate at the end of your Tajrîd book.”

6 Imam Abu Haamid Ghazaali has quoted this incident in Ihyaa’u Uloomid Deen v.4 pg.377, and extra explanatory notes were added from a discourse by Moulana Yunus Patel entitled Ikhlaas (Sincerity).

8 (Ar-Riyadhun Nadhirah v.1 pg.368/Sa’âdatud Dârayn pg.153)
9 (Târîkh-Madînah pg.490 vol.44)
10 (Manâqib Umar ibnul Khattâb pg.256/257)

12 (Majma’us Sa’âdaat pg.222)
13 (Mausûa’tur Rasaail libni Abid Dunyâ pg. 23, quoted in ‘Allâh se SharmKîjiye’ pg.236)
14 (Târîkh Madînah pg.446 vol.39)
15 (Târîkh Madînah pg.511 vol.39)

16 (Târîkh Madînah pg.511 vol.39)
17 (Bukhârî v.1 pg.104, Muslim)

18 (Tabrânî, Ibn Asâkir, as quoted in ‘Consequences of debasing the Auliya-Allâh’ pg.50)
19 (Târîkh Madînah pg.234 vol.14)
20 (Ibid pg.305 vol.13)
21 (Most of (5.) was extracted from Shahîde-Karbala of Muftî Muhammad Shafi’)

The Shia Betrayed Imam Hussain – A Treacherous Murder Turned Into a Romanticized Sacrifice

Islam Reigns

The Rafida usually blame Sunnis for the martyrdom of Imam Hussain (radhiyallahu anhu), but their lies are exposed from testimonies of the Ahlul Bayt and Imam Hussain himself, that the Shia’s were the ones who betrayed them, following are just two testimonies from their own books which completely exposes the lie of the Rafida:

Undoubtedly, Yazid and his cursed army led by Ibn Ziyad are not innocent of the blood of al-Husayn (alayhisalam), however, what is interesting to note is that the Ahlul-Bayt  place the responsibility of the murder of al-Husayn (alayhisalam) and whoever was with him upon the Shia.

The Ahlul-Bayt (alayhisalam) invoked Allah against the Shia and described them as “Taghuts of this Ummah, the remnants of the factions and the throwers of the Book (behind their backs)” and they added to this with their saying, “May the curse of Allah be upon the wrongdoers.” For this reason…

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