GHULU (EXAGGERATION)

When Iblees (shaitan la) refused to recognize Nabi Adam (as) by His Noor

instead recognizing Him (Nabi Adam as) by his physical appearance, this was

the first instance in which doubts were created in the way of recognizing

Masoomeen (as). The majority of people today are still following his (iblees la)

way of recognizing Masoomeen (as) by Their physical appearances instead of by

Their Noor. Then the offspring of Iblees created a second hurdle for humans in

order to cast doubt upon the attributes of Masoomeen (as) which were so clear

and apparent that no one was able to reject them. They created the ideology of

ghulu (exaggeration), and in this way clouded the extremely apparent attributes

of Masoomeen (as) with doubts. In reality, today‟s Shia has fallen into this trap of

declaring everything which is in praise of Masoomeen (as) as ghulu

(exaggeration). Whenever any attribute of a masoom is reported, immediately it

is declared as an exaggeration by the majority of today‟s shias. Unfortunately,

this has become a common belief.

With this one doubt, they (offspring of Iblees la) were able to cast doubts upon

not only the attributes of Masoomeen (as), but also upon everything else in the

religion including oneness of Allah, justice, prophet hood, imamate, and judgment

day. They filled the people‟s minds with such doubts that they were able to

change the whole truth of what the real religion is. These doubts have become so

strong the people hesitate to accept any truth about the religion if it differs from

their own so called truths. They (offspring of Iblees la) used all their energies to

degrade the status of Ahlul Bayt (as) as others (wahabis etc) have used all their

energies to degrade the status of RasoolAllah (saw) in order to lower Them

(RasoolAllah saw and Ahlul Bayt as) to their level. In this way the wahabis can

feel superior as if they know more about the religion than the ones who originally brought it. 

Slowly with the passage of time these doubts have been able to cause the people to be

unable to understand what the true meaning of marifat is. Iman

(faith) by one‟s tongue only instead of in one‟s heart and the showing off of one‟s

ibadat (acts of worship) has become the “real” religion of the people of today. We

have reached the point today where the sacrifices made by previous shias who

gave up their lives trying to defend the truth about the attributes of Ahlul Bayt (as)

has been rendered futile. Now so called shias of today openly insult Ahlul Bayt

(as) whether it be intentionally and unintentionally. Not only do they do this by

their tongues but also in their writings. But yet no one has enough belief in their

heart to stand up and say to these so called shias “Stop”. They allow them to go

on insulting Ahlul Bayt (as) and then accept those insults as truths. They drink

these words of kufr (disbelief) in the same way a baby drinks the milk of its

mother. Still somehow they call themselves “shia”. The root of all of this evil is

the ideology of ghulu (exaggeration). These so called scholars have scared the

shias of today so much by using the word “ghulu” that the shias are afraid to

accept the truth of the attributes of Ahlul Bayt (as). Not only do they not accept

these truths, but they will not even listen to anyone who tries to speak them out

of a so called imaginary fear. They are so afraid of becoming a “ghali”

(exaggerator) because in narrations a ghali has been proved to be a kafir

(disbeliever). The people have only heard of this word ghulu, but no one truly

knows what its real meaning is. If you give Masoomeen (as) a status which is

above that of a great scholar, devotee, or a man of great strength, then it is

considered ghulu (exaggeration). This is not ghulu.

What is Ghulu (exaggeration)?

Ghulu is when you exaggerate the truth of what something is by giving it

attributes that it does not possess or by raising its status to a level which is

higher than what it truly is. This is what ghulu is commonly known as. I have not

seen in any dictionary where this word has been used for one specific purpose or

group of people. Anyone who gives a higher attribute to a person who does not

possess those qualities is considered a ghali. If someone considers others as

“Qibla tul Islam” (honor of Islam) or “Marja anam” (great scholar) or (Maula, Maulana,Ayatullah or Ayatullah al Uzma...etc), he will be

considered as a ghali. Also one who gives himself these titles will be considered

as a ghali. These are the true meanings and explanations of this word “ghulu”,

but unfortunately in Shia Islam, this word is specifically used for Ahlul Bayt (as).

For Shia, ghulu means when you exaggerate the attributes of Ahlul Bayt (as).

Until now the shias take this as the true meaning of the word “ghulu”. This is such

a great tragedy that no matter how much grief one suffers from knowing this it will

never be enough. Even though it has been proved that when you have marifat

(recognition) of two beings, and you knowingly give the

attributes of the one who possesses a high status to the one who possesses the

lower status, then this is ghulu. It means that you know the status of Ahlul Bayt

(as) and know their limitations and boundaries maa‟ z aallah. In this case one who

uses the word ghulu for Ahlul Bayt (as); he is himself a mushrik (polytheist) .He becomes a mushrik (polytheist) because he claims he knows the boundaries

or limits of Allah‟s attributes (astarfghullah). The only way we can exaggerate the

status of Ahlul Bayt (as) is by claiming They are Allah. In reality it is impossible to exaggerate the status

of Ahlul Bayt (as). Even if you consider what someone is doing to be an

exaggeration of Their status, in reality he is not doing exaggeration, he is doing

taqseer (lowering Their status). This is because no one can know the true limit or

boundaries of Ahlul Bayt (as). So when you do not know the limit of something,

then it is impossible to exaggerate its status.

The people who consider the sayings of Masoomeen (as) as “ghulu” amaze me ,

and then they insult Masoomeen (as) openly, while at the same time following so

called ayatollahs blindly and giving them (ayatollahs) the respect that should only

be given to Masoomeen (as).

Exaggeration in the Favor of Ahlul Bayt

There is no doubt about it that in all narrations both ghali and ghulu have both

been condemned by Masoomeen (as). Before becoming so afraid of these

words, we have to find out what the true meanings of these words are according

to Masoomeen (as) and not according to other people.

O followers of the Book! do not exceed the limits in your religion, and do not speak (lies) against Allah, but (speak) the truth; the Messiah, Isa son of Marium is only a messenger of Allah and His Word which He communicated to Marium and a spirit from Him; believe therefore in Allah and His messengers, and say not, Three. Desist, it is better for you; Allah is only one Allah; far be It from His glory that He should have a son, whatever is in the heavens and whatever is in the earth is His, and Allah is sufficient for a Protector. (Qur'an 4:171)

Masoomeen (as) explained Ayah 171 of Sura al Nisa in this way:

Moula Ali (as) said, “Do not disassociate Us from the status of abduiyat

(servants of Allah). Other than this, whatever you say in regards to Our

attributes, you will never be able to describe Our true attributes. Listen! Be

aware of “ghulu” (exaggeration)! Be aware of what the Christians did to Isa

ibn Mariam (as)! They made Him as their god. I have no relation to those

who will do this to Us.”

Moula Ali (as) said, “ I am far away from “ghalis” (exaggerators) the same

way Isa ibn Mariam (as) disassociated Himself from Christians.”

Imam Zainul Abideen (as) said, “Jewish love Hazrat Uzair (as). They

made Him as their god. So neither they are from Uzair (as) nor is Uzair

(as) from them. Christians love Isa ibn Mariam (as). They also made Him

as their god. So neither they are from Isa (as) nor is Isa (as) from them. I

am the same way. If a group of our Shia loves us and says the same for

Us as the Jews said for Uzair (as) and the Christians said for Isa (as), then

I am not from them nor are they from Me.”

Imam Jafar Sadiq (as) said, “Our Rabb (Lord) is Allah. We always look

towards Him for assistance. Other than this you can describe Our

attributes in any way you wish.”

Moula Ali (as) said, “Be aware of “ghulu”. We are Allah‟s servants and His

Worshippers. Allah is Our Rabb (Lord). Apart from this, describe those

attributes given to Us by Allah as you wish.” (Haqaiqul Wasiyat First

Edition page 96-100)

In these five hadiths of Masoomeen (as), it has been clearly proven that “ghulu”

is only when you consider Masoomeen (as) as your Rabb (Lord) in such a way

that you have no other Rabb (Lord) other than Them. Apart from this, whatever

belief we have about Ahlul Bayt (as), it can never be considered as “ghulu”.

Masoomeen (as) Themselves said it does not matter how much we describe

Their attributes, but we will never find the limit of Their attributes or Their

boundaries. When we are not aware of the limit and

boundaries of Ahlul Bayt (as), then how is it possible to increase and go beyond

that limit?

Ghulu (Exaggeration) and Taqseer (Lowering the status of Ahlul Bayt as)

Apparently there are two opposite ideologies regarding Masoomeen (as). One

ideology is that They have full command over everything.

The other is that They are unable to do anything. This is the reason the

ideologies of ghulu (exaggeration) and taqseer (lowering the status of Ahlul Bayt

as) were established. Those who have the ideology that They have full command

over everything became ghalis (exaggerators). Those who have the ideology

They are unable to do anything became muqassir (defamators). These foolish

people could not understand that the reason Masoomeen (as) remained silent

and took no action against Their oppressors and lived Their worldly lives in a

state of such poverty was to show Their followers that They (Masoomeen as)

were servants of Allah.

If I say, in front of my teacher, I am an ignorant person, and it causes my children

to believe I am ignorant; it is nothing other than foolishness. If a person has a

limited ability to understand, and he himself is unable to understand the

teachings of any learned person, then when he relates any information, even if it

be the truth, he will relate it in such a way that no one will be able to understand it

in its true sense. For example, “Ghalib” (a very famous Urdu poet), he has been

considered as a poet whose writings are not understandable by the vast majority

of people. When people understood the true meanings of his poetry, they then

came to know he was a great poet. He was such a great poet that his poetry is

still being read and loved by the people of today. When the sayings of a human

are so difficult that every person is unable to understand them, then how will we

be able to understand the sayings of Allah and Masoomeen (as)? If you relate all

of those narrations which give Masoomeen (as) a high status to the ghalis, then it

is nothi ng but pure ignorance. This is why Imam Ri za (as) said, “When the

“ghalis” saw such servants of Allah (Ahlul Bayt as) who were blessed with such

supernatural abilities and used those abilities in such a way as to show the

people how to worship Allah, the ghalis took this in the wrong way and believed

Us to be Allah himself. When in reality, We are merely servants of Allah. Even

though Allah has blessed Us with full command over everything, still We were

showing people with Our ibadats (acts of worship) the greatness of Allah.”

(Haqaiqul Wasiyat First Edition page 104 ref. Ahtejaj Tibarsi)

On the other hand, there are such people who upon seeing the condemnation of

ghalis (exaggerators) in narrations became so afraid of becoming a ghali

themselves that they denied all those narrations which tell of the high status of

Masoomeen (as). They allowed their fear to become greater than their iman

(faith), and due to such weakening of iman, they became unable to accept that

such greatness could exist in the form of Masoomeen (as).

Imam Jafar Sadiq (as) said:

“A group of Our shia did taqseer (lowering one‟s status) in recognition of Us.” The

Imam (as) further said,” If Our shia ponders upon Quran, then certainly they

(shia) will never have any doubts in regards to Our attributes.” (Haqaiqul

Yaqeen Second Edition page 40).

As in regards to such people (muqassireen),

we will mention a few hadiths so that you will come to know what a great sin

taqseer (loweri ng one‟s status) is.

In Manaqib ibn Shahr Ashoob First Edition page no. 447, the author

says: We saw Jabir ibn AbdullAllah Ansari (ra) holding his walking stick

wondering the streets of Medina saying,“O‟ Ansarians (helpers)! Put the love of Ali(as) ibn Abi Talib (as) in your offspring.

One who will deny the attributes of Moula Ali (as) must look at his mother

(meaning he is an illegitimate offspring).”

(We must note that here the hadith is not referring to denying Moula Ali (as)

Himself. It is simply referring to the denial of His true attributes.)

In Yanabiul Muwaddat page 202, RasoolAllah (saw) said about Aimmah

(as), “Those people in my nation who will deny the attributes of My Ahlul

Bayt (as) and do not have any care as to Their relation to Me, there is only

destruction for those people. My intercession will never reach to such

people.”

In Najul Israr First Edition page 78, Ameerul Momineen (as) said, “One

who denies Our wilayat is a kafir (disbeliever). One who denies Our

attributes is also a kafir.”

In Manaqib ibn Shahr Ashoob Second Edition page no 119, Moula Ali

(as) said, “I swear by my Lord, anyone who will decrease Our attributes,

Allah will decrease his reward both in this world and in the hereafter.”

Masoomeen (as) never took notice of such so-called shias who were of a jealous

and envious nature or of those who were Shia by name only. These so called

shias are the same as the nasibis (enemies of Ahlul Bayt as). The friend is one

who even upon hearing a false admiration of his friend, he becomes happy. I

cannot understand what type of shia they are that they cannot bear to accept the

true attributes of Ahlul Bayt (as) which were given to Masoomeen (as) by Allah.

In Bihar ul Anwar Twelfth Edition page no. 614, Moula Ali (as) said; “Only

those true shias whose hearts are filled wi th Our love and whose intellect can

bear Our attributes can guard Our hadiths.”

It is really amazing that Masoomeen

(as) always hide Their true attributes. Despite of this, whatever attributes reach to

us, we still cannot accept them. Imam Muhammad Baqir (as) said, “We are afraid

the people will go astray because of Us and will consider Us as Allah.” Yet we

do not accept even those true attributes which are proven by narrations and

sayings of Masoomeen (as) Themselves.

The Worst Thing is Lowering the status of another not Exaggeration

Not a single person can deny that the beginning of sins and deviation began

the moment when shaitan refused to do sajdah (prostration) to Nabi Adam

(as). Now decide for yourself.

Did shaitan do ghulu (exaggeration) or taqseer (lowering one‟s status)? Did

he exaggerate the attributes of Nabi Adam (as) or did he decrease them? He

ignored the true recognition of Nabi Adam (as), and only looked at His (Nabi

Adam as) physical appearance. On the basis of his own qiyas (conjecture), shaitan thought he was greater than Nabi Adam (as). He (shaitan) became

the true reason of deviation in religion. So the story of Nabi Adam (as) is

enough for our proof. The beginning of deviation came from taqseer (lowering

one‟s status). The first muqassir (defamator) was Iblees, and after him, his

whole offspring. (this includes so called shias, ayatollahs, usoolis and all

enemies of Ahlul Bayt as)

Muqassireen (One Who Lowers the Status of Ahlul Bayt as)

Muqassireen (defamators) have a strange weapon in their hands. Whenever they

read or hear such hadiths in which Ahlul Bayt (as) introduce Their true attributes,

they (muqassireen) issue a fatwa (verdict) that the narrators of these hadiths

were “ghalis” (exaggerators). They use this excuse of “ghali” so that they will not

have to provide any proof to their followers, and their followers will simply accept

without using any of their own intellect and without insisting the scholars provide

proof of their claims. These people relate all the sayings of Masoomeen (as) to

“ghalis”. They insult Masoomeen (as) behind the cover of ghalis. It is amazing

that such people who in the enimity of Ahlul Bayt (as) have forgotten their own

ilm e rajjal.

Neither do they tell the names of these so called ghalis nor do they tell their

nation, their tribe, their time, or why such narrations were even narrated to begin

with. They do not give any sources to prove their claims. They only know of one

word which is ghulu (exaggeration). They tried to hide their defamation behind

the veil of exaggeration.

Even though there is not one word in those hadiths which is against the Oneness

of Allah.

These people do not ponder upon a very important point. If all these narrations

and sermons which tell the true attributes of Masoomeen (as) are unauthentic

and written by ghalis, then I make this challenge to all the so called ayatollahs to

bring even one sentence which is similar to those wonderful sayings which is

written in the sermons of Ahlul Bayt (as) where They Themselves are telling of

Their true attributes. I have no doubt that not one so called scholar will be able to

do such a thing. So it brings us to this point. If no one today is able to reproduce

such eloquent writings, then who actually wrote those so called unauthentic

sermons? It can only be the words of Masoomeen (as) because if it were the

words of any human, then it could easily be reproduced. A great scholar Syed

AbdullAllah Shah Abd writes in his wonderful book ―Al Ali Sultan un Naseera‖

on page 117, Ameerul Momineen (as) said, “Two kinds of people will go into hell

in regards to Me. The first kind is a ghali, one who loves Me in the wrong way.

The second kind is a muqassir, one who does not know Me and lowers My

status.” This saying proves that both ghalis and muqassir are regarded by

Masoomeen (as) in the same way. So we have to create criteria for both ghulu

and taqseer. Then we have to separate them from the narrations. After

understanding what is ghulu and taqseer and removing those two things from the

narrations, then from the remaining narrations, we will be able to find the true

attributes of Masoomeen (as). If people do not do this, then they cannot prove

what they are saying to be true because it will become possible to a label a true

momin as a ghali and a muqassir as a true momin. As well we also have to

correct the Quran. There are so many verses which were revealed in regards to

Ahlul Bayt (as), but the scholars have changed the tafseer of these verses so

that the truth of Ahlul Bayt (as) has become hidden from the people.

So it has been proved that anyone who will deny those narrations will become a

wahabi. The reason is that the wahabis also have these same invented beliefs

about Masoomeen (as) such as They are normal human beings who cannot do

anything. If one has such beliefs, then you automatically will not be shia

anymore. (the Imams (as) have said one with these beliefs is amongst Our

enemies). After this Shah Saheb said, “Masoomeen (as) never called

Themselves “Allah”. They always said, “We are servants of Allah.” First They

prayed to Allah and then described Their attributes. When the hearts of the

muqassireen do not believe these attributes, they immediately without proof say

these narrations are from ghalis. Due to this so called reason, these narrations

become unacceptable. Those narrators and scholars who brought these

attributes of Masoomeen (as) to us are the same scholars and narrators of

hadiths regarding the other aspects of Islam such as Islam, iman, usool e deen,

and furoo e deen. Muqassireen do not object to these narrations. They follow

them whole heartedly. If they truly consider those narrators to be ghalis and

kafirs, then why do they accept their narrations regarding other aspects of Islam?

This is a very strange thing that when these narrators describe the other aspects

of religion they are authentic, reliable and true, but when they describe the

attributes of Masoomeen (as), they become ghalis, kafirs, unauthentic,

unreliable, and untrue. So it has been proven that these narrators are not the

issue. In reality, these muqassir intentionally do not want to accept the true

attributes of Masoomeen (as) and use the excuse of “ghalis”. The rejection of

these narrations without proof is enough to prove one is a muqassir.

Our fifth Imam (as) (Imam Muhammad Baqir as) said, “I am amazed on those

who claim to be our friends, lovers, and followers, and consider Us as their

Imam, and obey Us the same way they obey Allah, but due to the weakness of

their intellect, they break their promise, oath, and allegiance to Us and become

their own enemy. They lower Our status. They accuse Us in front of those people

whom Allah has blessed with Our full recognition and who are in full obedience to

Us.” (Bihar ul Anwar First Edition page 114)

Who is worse, an exaggerator or one who lowers the status of Ahlul Bayt (as)?

We will not decide which is worse ourselves. We will prove this from the sayings

of Masoomeen (as) so that no one can have any objections to our decision. In

religious groups, it is a very common thinking that a muqassir can be forgiven but

a ghali cannot be. Where this type of thinking originated from, we have

absolutely no idea. But here are some hadiths of Masoomeen (as) which will

reveal the whole truth.

Quaid ul Sharia fi Aqaid Shia page no. 22 ref. Ahtejaj Tabrisi First

Edition page no. 77, in the Sermon of Ghadeer RasoolAllah (saw) said,

“O‟ People! I contain the Noor of Allah and after Me it will continue in Ali

and His offspring until Imam Mahdi (ajf) who will take the rights of Us and

Allah. Because Allah has declared it as a hujjah (proof) on all muqassireen (those

who lower the status of Ahlul Bayt as), rebels, opponents, untrustworthy

peoples, sinful peoples, and the oppressors throughout the whole world.”

If you had read this hadith carefully, you will know in this hadith RasoolAllah

(saw) mentioned “muqassireen” as first among His enemies. This was the last

sermon given by RasoolAllah (saw) and in it you will find absolutely no mention

of ghalis.

Quaid ul Sharia page no. 24 ref. Bihar ul Anwar Seventh Edition page

no. 275, Moula Ali (as) said, “Anyone who believes in My attributes is a

true momin. Anyone who doubts, hesitates in believing, or is surprised; he

is a muqassir and a nasibi (enemy of Ahlul Bayt as).”

You will notice that Moula Ali (as) declared both the muqassir and nasibis as one.

Quaid ul Sharia page no. 25 ref. Bihar ul Anwar Seventh Edition,

Imam Zainul Abideen (as) said, “These people are muqassireen. They are

not your friends. Jabir asked, “O‟ Son of RasoolAllah, who are the

muqassireen?” Imam (as) replied, “The people who are negligent in the

recognition of Aimmah (as) and those who are negligent in the matters of

commandments by Aimmah (as), then those people are the muqassireen.”

In the same book page no. 26 ref. Amarat ul Anwar page no. 81, Imam

Zainul Abideen (as) said, “One who neglects in the recognition of Aimmah

(as) is a muqassir. Even though he may believe in Our Imamate.”

Quaid ul Sharia ref. tafseer Noor ul Saqlain First Edition page no.

135, Imam Muhammad Baqir (as) said, “Ghalis will come back to Us. A

muqassir can only be related to Us through truth. Otherwise he will never

be.”

Quaid ul Sharia ref. Sahih Fatul Abrar Second Edition page no. 365,

Imam Jafar Sadiq (as) said, “Muqassireen are those who Allah blessed

with Our knowledge and guided them towards Us, but they doubted. One

who will become ghali in Our Love, we will return him back to Us. He will

become steadfast and accept Our obedience. When we will call the

muqassir to relate with Us and invite them to accept Our attributes, he will

never be steadfast and accept Our obedience nor will He relate to Us.

Nasibis are your (shias) enemies. Muqassireen are Our enemies.”

In the context of these hadiths, we want you to pay attention to one very

important point. The main principle of friendship is that a friend of a friend is your

friend.

The enemy of a friend is also your enemy. So it can be said without any doubt,

Masoomeen (as) consider Their shias as Their friends. Masoomeen (as) fulfill

Their friendship in such a way that They issued very strict orders against the

enemies of Their friends. We have been ordered, after shaking hands with a kafir

(disbeliever), to go and rub our hands on the wall. Because nasibis are the

enemies of shias, we have been ordered, after shaking the hand of a nasibis, to

go and wash our hands with water. Furthermore, if two people are dying of

hunger, one of them is a kafir (disbeliever ie Hindu, Buddhist, etc) and the other

is a nasibi, you are to feed the kafir first. Do not feed the nasibi. It clearly means

Masoomeen (as) were not as strict against Their own enemies as They were with

Their friends‟ enemies. I ask you a question. In this situation, is it not wajib on us

that we also fulfill our friendship towards Masoomeen (as) by condemning Their

enemies (Muqassireen) in the same way that Masoomeen (as) condemn our

enemies?

I have invited you towards the truth. My invitation is for every person who claims

to be a friend of Masoomeen (as). I have told you the hadiths of Masoomeen (as)

regarding taqseer (lowering the status of another). Now the decision is in your

own hands. Now it is your duty to look around yourself and see who is trying to

divert you from the recognition of Masoomeen (as). (kashful aqaid)

Wilayat al Faqeeh al Aammah [guardianship of a jurist in public affairs] and Wilayat al Faqeeh al Mutlaqah [Absolute guardianship of a jurist]

ليس للفقيه ولاية على النفوس والأعراض والدماء / الإعتقاد بولاية الفقيه العامة والمطلقة بدعة مخالفة للكتاب والسنّة / لا أحد يمثل النبي وأهل بيته الطاهرين في ولايتهم الشريفة
Guardianship of a jurist is not [proven] over the life,property and blood [of believers]/The belief regarding Wilayat al Faqeeh al Aammah [guardianship of a jurist in public affairs] and Wilayat al Faqeeh al Mutlaqah [Absolute guardianship of a jurist] is an innovation and is against the Book (of Allah) and Sunnah (of Mohammad (sawa) and his Holy Progeny (asws))/No one is similar to the Messenger (sawa) and Ahlulbayt (asws) in their revered guardianship
1.هل تعتقدون سماحتكم بأصل ولاية الفقيه والحكومة الإسلامية؟
Question 1: Does His Eminence believes in the basic of guardianship of a jurist and islamic government?
أولاً:
الخامنئي ليس آية من آيات الله في الفقه والعقيدة..لأن هذا المصطلح خاص بالفقهاء الأتقياء، والخامنئي ليس فقيهاً فضلاً عن أنه ليس تقياً، لأن من يظلم رعيته ويظلم الموالين من العلماء وطلبة العلوم الدينية وغيرهم من المؤمنين لا يعرف من الفقه شيئاً ولا يدخل في زمرة المجتهدين ولا يندرج في سلك الأتقياء العارفين...فضلاً عن أن من ينتحل ولاية أهل البيت عليهم السلام ويسقطها على نفسه، ويحلّل حرام الله تعالى كتحليله للشطرنج (رافضًا لروايات متواترة صريحة بحرمته)، وكتحليله التلقيح بماء رجل أجنبي من بنك المنيّ (وهو ما يرفضه الشرع والعقل)..
Answer:
Firstly: Khamenei is not a sign amongst the signs of Allah (swt) in jurisprudence and islamic belief.. since this title is specifically for God-fearing jurists,and Khamenei is not a jurist in addition to that he also is not pious,for he has oppressed his people and mawaliyeen amidst scholars and students of religious knowledge and other believers,he has no understanding of jurisprudence neither has he entered in the band of jurists nor is he following the godly and knowledgeable in conduct..moreover he is from amongst those who arrogated the wilayah of ahlulbayt (asws) and omitted it for himslef, and he permitted what Allah (azwj) forbade such as he allowed chess (disapproval for [which came in] clear mass narrated reports on it's forbiddance) and like he permitted pregnancy with the semen of an unknow person [collected from] sperm bank (and it 's disdained by both shariah and intellect)..
ثانيًا:
ليس لولاية الفقيه العامة والمطلقة أيّ أساسٍ شرعيٍّ في مداركنا الإجتهادية,فولاية الفقيه العامة ما هي إلا ولاية الجبت والطاغوت، بل نصر على أنها ولاية صنمي قريش، وقد أبرمناها من أساسها في كتابنا "ولاية الفقيه العامة في الميزان" فراجعوه..
Secondly: Wilayat al faqeeh al aammah and mutlaqah has no legal foundation in our jurisprudential perception......,Wilayat al faqeeh al aammah is [exactly] as the wilayah of falsehood and tyranny actually it's the triumph of the wilayah of sanamy quraysh [Abu Bakr & Umar] and we already had reached to a conclusion regarding it's very foundation in our book "Wilayat al Faqeeh al Aammah Fil Meezan" refer to it...
هل تعتقدون سماحتكم أن آية ال.. الخامنئي هو المصداق الكامل لولي الأمر؟.2
Question 2: Does His Eminence believes that Khamenei is perfect embodiment for [the title of] Wali ul Amr?
الجواب / ننفي ذلك نفيًا قاطعًا ونرفضه ولا نقبل به، ومَن اعتقد بولايته فقد خرج من ملة رسول الله وأهل بيته الطاهرين..لأن ولايته بهذه الشكل الذي نراه(يحلل الحرام ويحرم الحلال لمصلحة يراها عقله الضعيف ويدعي مقام ولاية الله تعالى ورسوله وأهل بيته الطاهرين عليهم السلام على الأموال والأعراض والدماء) هي ولاية إبليس، إذ لا ولاية على المال والأعراض والنفوس إلاّ للإمام الحجة المنتظر إمام زماننا وناموس عصرنا...مضافاً إلى ذلك فإن مصطلح"أولي الأمر" هو خاص بأئمة الهدى من آل البيت عليهم السلام لأن الله تعالى عندما أمر المسلمين بإطاعته وإطاعة رسوله وآل بيته الطيبين الطاهرين عليهم السلام إطاعة مطلقة فلأنه تعالى معصوم عن الخطأ، وكذا رسوله وكذا أهل بيته عليهم السلام بمقتضى قوله تعالى يَا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللّهِ وَالْيَوْمِ الآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً النساء59.فالإطاعة المطلقة تستلزم العصمة عن الخطأ، وغير المعصوم لا يجوز إطاعته مطلقاً لأنه معرّض للسهو والجهل والنسيان وتعمد المعصية والظلم وما شابه ذلك..
Answer:
We deny this deny this wholly and we reject that and do not accept that, and whosoever believed in [such] wilayah is abandoned from the community of the Apostle of Allah (sawa) and his Ahlulbayt (asws).. because wilayah of this nature as we witness is to ( permit what is forbidden and forbid what is permitted on the behalf of weak minded proposals and to claim the status of wilayah of Almighty Allah and His Apostle (sawa) and the immaculate Ahlulbayt (asws) on the life,property and blood [of believers]) this is wilayah of Iblees (la)... and there's no wilayah on the life,property and blood [of believers] except for Imam al Hujjah The Awaited One the Divine Leader of our time and the Law of our Era... In addition to that this terminology of "Wali ul Amr" is specifically for the Imams of Guidance amongst the Ahlulbayt (asws) since when Almighty Allah ordered muslims for His obedience and the obedience of His Apostle (sawa) and his Ahlulbayt (asws) the pure and immaculate ones [it is] absolute submission because Almighty Allah is infallible from making errors,and such is His Apostle (sawa) and such are his Ahlulbayt (asws) in accordance to the word of Almighty:
"O you who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If you differ in anything among yourselves, refer it to Allah and His Messenger, if you do believe in Allah and the Last Day: That is best, and most suitable for final determination"(4: 59)
Therefore absolute obedience obligates infalliblity from making mistakes and for other than infallible absolute submission is forbidden because he is vulnerable to error,ignorance,forgetfulness and is liable to intentional disobedience and injustice...
حررها العبد الملتجئ إلى كهفهم الحصين
عبدهم الفقير إليهم محمد جميل حمود العاملي
بيروت بتاريخ 27 رجب الأصب 1434هـ
Freed slave of their (asws) fortified cave [which] he is obliged to leave
Their (asws) hapless servant Muhammad Jameel Hammoud Aamili

Who Are Ahlul-Bayt?

According to most authentic traditions in collections of both Sunni and Shi’a, Ahlul-Bayt (People of the House) of the Prophet are one of the two most precious Symbols of Islam after the departure of the Prophet (S). There are numerous traditions in the collection of both schools that the Prophet (S) has reminded us to stick to these two weighty things (al-Thaqalain), namely Qur’an and Ahlul-Bayt, in order not to go astray after him.

The Messenger of Allah also informed us that these two weights are non-separable and are with each other till the day of Judgment. This requires us that for understanding the interpretation of Qur’an and the Sunnah of the Prophet (S) we should refer to those who are attached to it, namely Ahlul-Bayt.

Knowing exactly who Ahlul-Bayt are, thus becomes a very vital matter when one considers the above tradition of the Prophet (S) as well as many other traditions which unequivocally state that adherence to Ahlul-Bayt is the only way of salvation. This clearly implies that the one who follows a wrong set of Ahlul-Bayt (!!), will be led astray.

Considering the critical importance of the subject, it will not be surprising to see that the Shi’a differ from some Sunnis in this subject. In fact, the Sunnis do not have one voice in specifying the Members of the House the Prophet. Most Sunnis are in the opinion that the Ahlul-Bayt of the Prophet (S) are:

• Fatimah al-Zahra (sa) (the daughter of the Messenger of Allah),

• Imam ‘Ali (as),

• Imam al-Hasan (as),

• Imam al-Husayn (as),

• Wives of the Prophet (S)

Others among the Sunnis further include ALL the descendants of the Prophet to the list! Some other Sunnis are very generous and include all the descendants of Abbas (the Abbasid) as well as the descendants of Aqil & Ja’far (the two brothers of Imam ‘Ali) to the list. It should be noted, however, that there have been some leading Sunni scholars who did NOT consider the wives of the Prophet among Ahlul-Bayt. This happens to be consistent with the Shi’a point of view.

To the Shi’a, the Ahlul-Bayt of the Prophet (S) consist of the following individuals ONLY:

• Fatimah al-Zahra (sa),

• Imam ‘Ali (as),

• Imam al-Hasan (as),

• Imam al-Husayn (as),

• Nine descendants of Imam al-Husayn (as).

and including the Prophet (S) himself, they will become fourteen individuals. Of course, at the time of the Holy Prophet only five of them (including the Prophet) were living and the rest were not born yet.

The Shi’a further assert that these fourteen individuals are protected by Allah from any kind of flaws, and thus worthy of being obeyed beside Qur’an (the other Weighty Symbol), and they are the only people who have the full knowledge of the interpretation of the Qur’anic verses.

In this discussion, we would like to explain why the Shi’a exclude the wives of the Prophet from Ahlul-Bayt, and also we will briefly discuss why Ahlul-Bayt are protected/infallible. (More detailed discussion on the infallibility is provided in Chapter 2). We base our proofs on:

1. Qur’an,
2. Traditions from the authentic Sunni Collections,
3. Historical events.

Evidence From Qur’an

The Holy Book of Allah mentions Ahlul-Bayt and their exceptional virtue in the following verse which is known as "Purification Verse”(Ayah al-Tat’hir):

إِنَّمَا يُرِيدُ اللَّـهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا
"Verily Allah intends to keep off from you every kind of uncleanness O’ People of the House (Ahlul-Bayt), and purify you with a perfect purification". (Qur’an, the last sentence of Verse 33:33)

Note that the word "Rijs”in the above verse has got the article "al-”at its beginning which makes the word universal. Thus "al-Rijs”means "EVERY KIND of impurity". Also at the end of the verse, Allah states "and purify you a PERFECT purification.”The word "perfect”comes from the emphasis of "Tat’hiran". This is the only place in Qur’an that Allah uses the emphasis of "PERFECT purification".

According to the above verse, Allah expresses his intention to keep Ahlul-Bayt pure and flawless/sinless, and what Allah intends it will certainly take place as Qur’an itself testifies (see 16:40).

Indeed, a human can be sinless because he is not forced to commit sin. It is the human’s choice to accept the instructions of Allah and get His help to avoid sin, or to neglect Allah’s commandments and commit the sin. Allah is advisor, and encourager, and warner. A sinless human is still a human; no doubt about it. Some people assert that in order to be human, one SHOULD have some mistakes. Such claim is unsupported. The truth is that Human CAN make mistakes but he does not have to.

It is the Grace of Allah that attracts His servants towards Him, WITHOUT compelling them any way. This is our choice to pursue this attraction and refrain from doing mistakes, or to turn away and commit the mistakes. However, Allah has GUARANTEED to show the Right Path and to provide a pure life for those who seek it:

Whoever works righteousness man or woman and is faithful, We shall revive a PURE life for him. (Qur’an 16:97)

And whosoever keeps his duty to Allah, Allah will appoint a way out for him. (Qur’an 65:2)

It is worth mentioning the sentence of Qur’an in verse 33:33 which is related to purification of Ahlul-Bayt, has been placed at the middle of verses related to the wives of the Prophet (S), and this was the main reason why some Sunnis include the wives of the Prophet in Ahlul-Bayt.

However, the sentence related to Ahlul-Bayt (given above) distinguishes itself from the sentences before and after it with a clear distinction. The sentences before and after, use only feminine gender which clearly shows they are addressing the wives of the Prophet (S). However, in contrary, the above sentence uses only masculine gender which is a clear indication that that Qur’an is changing the individuals who it is referring to.

People who are familiar with Qur’an to some extent, know that such a sharp change of addressee is not a weird-thing, and it has been applied to several places in Qur’an. For instance we read in Qur’an:

"O Joseph! pass this over and (O wife of Aziz!) ask forgiveness for your sin, for truly you have been at fault."(Qur’an 12:29)

In the above verse, "O wife of Aziz”has not been mentioned and the address to Joseph (as) looks to continue. However the transition of the address from masculine gender to feminine gender clearly shows that the second sentence is addressing the Aziz’s wife and not Prophet Joseph (as). Notice that both sentences are within one verse. Also note the immediate change of addressing from Aziz’s wife to Joseph and again back to the wife in verses before verse 29 and also within that verse.

In Arabic language, when a group of women are being addressed, feminine gender is employed. However, if only one man exists among that group, masculine gender is used instead. Thus the above sentence of Qur’an clearly shows Allah is referring to a group other than the wives of the Prophet, using masculine gender, and that group includes some male members.

From the verse 33:33 alone, we cannot conclude that the wives of the Prophet are not included in Ahlul-Bayt. This latter claim can be proven by the authentic traditions of the Sunnis from Sihah Sittah in which the Prophet mentioned who Ahlul-Bayt are; and also by comparing the specifications of Ahlul-Bayt given in the verse of Qur’an with the behavior of the some of the wives of the Prophet mentioned in Sihah Sittah to prove the contrary.

What can be understood from the verse ALONE is that Allah is changing His address (which was exclusively the wives of the Prophet at the beginning of the verse) to some people who include some male members, and may or may not include the wives of the Prophet.

Authentic Traditions

It is interesting to see that both Sahih Muslim and Sahih al-Tirmidhi as well as many others confirm the Shi’ite point of view explained above. In Sahih Muslim, there is a chapter named "Chapter of Virtues of the Companions". Inside this chapter, there is a section called "Section of the Virtues of the Ahlul-Bayt of the Prophet". There exists ONLY ONE tradition in this section, and this tradition has no reference to the wives of the Prophet (S). The tradition is known as "The Tradition of Cloak/Mantle”(Hadith al-Kisaa), and is as follows:

Narrated Aisha:

One day the Prophet (S) came out afternoon wearing a black cloak (upper garment or gown; long coat), then al-Hasan Ibn ‘Ali came and the Prophet accommodated him under the cloak, then al-Husayn came and entered the cloak, then Fatimah came and the Prophet entered her under the cloak, then ‘Ali came and the Prophet entered him to the cloak as well. Then the Prophet recited: "Verily Allah intends to keep off from you every kind of uncleanness O’ People of the House (Ahlul-Bayt), and purify you a perfect purification (the last sentence of Verse 33:33)."

Sunni reference:

• Sahih Muslim, Chapter of virtues of companions, section of the virtues of the Ahlul-Bayt of the Prophet (S), 1980 Edition Pub. in Saudi Arabia, Arabic version, v4, p1883, Tradition #61.

Below is the Arabic text of above tradition given in Sahih Muslim:

خرج النبي غداة وعليه مرط مرحل من شعر أسود فجاء الحسن فأدخله معه ، ثم جاء الحسين فأدخله معه ، ثم جاءت فاطمة فأدخلها، ثم جاء علي فأدخله ثم قال: إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا
One can see that the author of Sahih Muslim confirms that:

1. Imam ‘Ali, Fatimah, al-Hasan, and al-Husayn are the Ahlul-Bayt,

2. The purification sentence in Qur’an (the last sentence of Verse 33:33) was revealed for the virtue of the above-mentioned individuals, and NOT for the wives of the Prophet (S).

Muslim (the Author) did not put any other tradition in this section (section of the virtues of Ahlul-Bayt). If the author of Sahih Muslim believed that the wives of the Prophet were included in Ahlul-Bayt, he would have quoted some traditions about them in this section.

It is interesting to see that Aisha, the wife of the Prophet (S) is the narrator of the above tradition, and she herself is testifying that Ahlul- Bayt are the above-mentioned individuals (i.e., Imam ‘Ali, Fatimah, al-Hasan, and al-Husayn, may the blessing of Allah be upon them all).

Another version of the "Tradition of Cloak”is written in Sahih al-Tirmidhi, which is narrated in the authority of Umar Ibn Abi Salama, the son of Umm Salama (another wife of Prophet), which is as follows:

The verse

"Verily Allah intends to ... (33:33)"

was revealed to the Prophet (S) in the house of Umm Salama. Upon that, the Prophet gathered Fatimah, al-Hasan, and al-Husayn, and covered them with a cloak, and he also covered ‘Ali who was behind him. Then the Prophet said: "O’ Allah! These are the Members of my House (Ahlul-Bayt). Keep them away from every impurity and purify them with a perfect purification.”Umm Salama (the wife of Prophet) asked: "Am I also included among them O Apostle of Allah?”the Prophet replied: "You remain in your position and you are toward a good ending."

Sunni reference: Sahih al-Tirmidhi, v5, pp 351,663

Here is the Arabic text of above tradition given by Sahih al-Tirmidhi:

نزلت هذه الآية على النبي "إنَّما يريدُ اللهَ...”في بيت أُم سلمه فدعا النبي فاطمه و حسناً و حسيناً فجعلهم بكسائه و علي خلف ظهره ثم قال: ألَّلهم هؤلاء أهل بيتي فاْذهب عنهم الرجس و طهرهم تطهيراً. قالت أمُّ سلمه: و أنا معهم يا نبي الله؟ قال أنتِ على مكانك و أنتِ إلى خير.
As we see, al-Tirmidhi also confirms that Imam ‘Ali, Fatimah, al-Hasan, and al-Husayn are the Ahlul-Bayt, and the purification sentence in Qur’an (the last sentence of Verse 33:33) was revealed for the virtue of the above-mentioned individuals, and NOT for the wives of the Prophet (S). Also it is apparent from above authentic tradition that the Prophet himself excluded his wives from Ahlul-Bayt. If Umm Salama (ra) was among Ahlul-Bayt, why didn’t the Prophet answer her positively? Why didn’t he enter her into the cloak? Why did the Prophet tell her that she remains in her own position? If the Prophet (S) would consider Umm Salama among Ahlul-Bayt, he would surely have entered her to the cloak and would have prayed for her perfect purity as well.

It is also worth mentioning that the Prophet (S) did NOT say: "These are among the Members of my House". He rather said: "These are THE Members of my House”since there was no other member of Ahlul-Bayt who was alive at the time of the Prophet (S). Also notice that Umm Salama (ra) who is the virtuous wife of the Prophet is the narrator of the tradition to his son and gives the testimony that who Ahlul-Bayt are.

In the tradition of al-Hakim the wording the last question and answer is as follows:

Umm Salama said: "O Prophet of Allah! Am I not one of the members of your family?”The Holy Prophet replied: "You have a good future but only these are the members of my family. O Lord! The members of my family are more deserving."

Sunni reference: al-Mustadrak, by al-Hakim, v2, p416

Also the wording reported by al-Suyuti and Ibn al-Athir is as follows:

Umm Salama said to the Holy Prophet: "Am I also one of them?”He replied: "No. You have your own special position and your future is good."

Sunni reference:

• Usdul Ghabah, by Ibn al-Athir, v2, p289

• Tafsir al-Durr al-Manthoor, by al-Suyuti, v5, p198

Also al-Tabari quotes Umm Salama saying:

I said, "O Prophet of Allah! Am I not also one of your Ahlul-Bayt?”I swear by the Almighty that the Holy Prophet did NOT grant me any distinction and said: "You have a good future."

Sunni reference: Tafsir al-Tabari, v22, p7 under the commentary of verse 33:33

Beside Sahih Muslim and Sahih al-Tirmidhi from which we quoted the Tradition of Cloak on the authority of Aisha and Umm Salama respectively, below are more Sunni references of the Tradition of Cloak who reported both versions of the traditions:

(3) Musnad Ahmad Ibn Hanbal, v6, pp 323,292,298; v1, pp 330-331; v3, p252; v4, p107 from Abu Sa’id al-Khudri

(4) Fadha’il al-Sahaba, by Ahmad Ibn Hanbal, v2, p578, Tradition #978

(5) al-Mustadrak, by al-Hakim, v2, p416 (two traditions) from Ibn Abi Salama, v3, pp 146-148 (five traditions), pp 158,172

(6) al-Khasa’is, by an-Nisa’i, pp 4,8

(7) al-Sunan, by al-Bayhaqi, narrated from Aisha and Umm Salama

(8) Tafsir al-Kabir, by al-Bukhari (the author of Sahih), v1, part 2, p69

(9) Tafsir al-Kabir, by Fakhr al-Razi, v2, p700 (Istanbul), from Aisha

(10) Tafsir al-Durr al-Manthoor, by al-Suyuti, v5, pp 198,605 from Aisha and Umm Salama

(11) Tafsir Ibn Jarir al-Tabari, v22, pp 5-8 (from Aisha and Abu Sa’id al-Khudri), pp 6,8 (from Ibn Abi Salama) (10 traditions)

(12) Tafsir al-Qurtubi, under the commentary of verse 33:33 from Umm Salama

(13) Tafsir Ibn Kathir, v3, p485 (Complete version) from Aisha and Umar Ibn Abi Salama

(14) Usdul Ghabah, by Ibn al-Athir, v2, p12; v4, p79 narrated from Ibn Abi Salama

(15) Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, sec. 1, p221 from Umm Salama

(16) Tarikh, by al-Khateeb Baghdadi, v10, narrated from Ibn Abi Salama

(17) Tafsir al-Kashshaf, by al-Zamakhshari, v1, p193 narrated from Aisha

(18) Mushkil al-Athar, by al-Tahawi, v1, pp 332-336 (seven traditions)

(19) Dhakha’ir al-Uqba, by Muhibb al-Tabari, pp21-26, from Abu Sa’id Khudri

(20) Majma’ al-Zawa’id, by al-Haythami, v9, p166 (by several transmitters)

... and more ...

Here is another authentic variation of "The Tradition of Cloak”which is related to Safiyya who was another wife of the Prophet (S). Ja’far Ibn Abi Talib narrated:

When the Messenger of Allah noticed that a blessing from Allah was to descent, he told Safiyya (one of his wives): "Call for me! Call for me!”Safiyya said: "Call who, O the Messenger of Allah?”He said: "Call for me my Ahlul-Bayt who are ‘Ali, Fatimah, al-Hasan, and al-Husayn.”Thus we sent for them and they came to him.

Then the Prophet (S) spread his cloak over them, and raised his hand (toward sky) saying: "O Allah! These are my family (Aalee), so bless Muhammad and the family (Aal) of Muhammad.”And Allah, to whom belong Might and Majesty, revealed: "Verily Allah intends to keep off from you every kind of uncleanness O’ People of the House (Ahlul-Bayt), and purify you a thorough purification (Qur’an, the last sentence of Verse 33:33)".

Sunni references:

• al-Mustadrak by al-Hakim, Chapter of "Understanding (the virtues) of Companions, v3, p148. The author then wrote: "This tradition is authentic (Sahih) based on the criteria of the two Shaikhs (al-Bukhari and Muslim)."

• Talkhis of al-Mustadrak, by al-Dhahabi, v3, p148

• Usdul Ghabah, by Ibn al-Athir, v3, p33

Although the majority of traditions on this issue show that the last sentence of the verse 33:33 was revealed in the house of Umm Salama (as quoted earlier), the above tradition implies that it might have been revealed in the house of Safiyya.

Based on the opinion of the Sunni scholars including Ibn Hajar, it is quite possible that the verse was revealed more than once. In each occasion, the Prophet repeated his action in front of different wives so that they all realize who his Ahlul-Bayt are.

The testimony of three wives of the Prophet (Aisha, Umm Salama, and Safiyya) leaves us no room but to believe that the Ahlul-Bayt at the time of the Prophet were no more than five individuals: Prophet Muhammad, Lady Fatimah, Imam ‘Ali, al-Hasan, and al-Husayn (Peace be upon them all).

The fact that the gender in later part of Verse 33:33 is switched from feminine to masculine, has led the majority of Sunni commentators to believe that the last part was revealed for Imam ‘Ali, Fatimah, al-Hasan and al-Husayn, as Ibn Hajar al-Haythami indicated:

Based on the opinion of the majority of (Sunni) commentators, the saying of Allah:"Verily Allah intends to ... (the last sentence of the verse 33:33)”was revealed for ‘Ali, Fatimah, al-Hasan, and al-Husayn, because of the usage of masculine gender in the word "Ankum”and after that.

Sunni reference: al-Sawa’iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, p220

Although the Shi’a have great respect for the highly righteous wives among the wives of the Prophet (S), such as Khadija, Umm Salama, Umm Ayman and ... (may Allah be pleased with them) who closely followed the Prophet and his Ahlul-Bayt before and after the demise of Prophet (S), yet we do not include even those respected individuals into Ahlul-Bayt since the Prophet clearly excluded them according to the authentic Sunni and Shi’i traditions. Ahlul-Bayt have exceptional virtues that no other pious person after the Prophet would possess them in the world, which are according to Qur’an: sinlessness, flawlessness and perfect purity

Muqassir In Wilayat Will Go To Hell

Imam Jafar Sadiq (s.a.) said: “More than this will be grieved (regretting) that person who collected wealth with many difficulties by putting him in dangers, and then spent it in charity and good works, spent his youth and power in Ibadaat and Salat, but did not believe in the Haqq of Ali ibne Abi Talib (s.a.), did not recognise his status and degree in Islam, and considered those people better who do not possess even tenth of tenth of Fazilat of Maola.

When proofs of Righteousness of Maola are presented to him, he hesitates. When proofs are presented in front of him from the Traditions and Quranic Verses, it rather increases his arrogance and ignorance. The grief and regret of such person will be more than all the people on the day of Qiyamah. He will be resurrected in such a condition that his charity will be chasing him in the form of snakes, pythons, and Angels of punishment, and his Salat and Ibadaat will convert into the Angels of Azaab (Punishment), until they will cast him in Hell and beat him. He will say: “Curse on me, was I not from among those who offer Salat? Was I not among those who give Zakaat? Was I not pious about wealth and ladies? For what reason I am caught in so much hardships and punishments?” He will be told: ‘Ill fated! Which deeds you did they are of no use to you, because you left the Great Obligation after believing in Tauheed of Allah and Nabuwat of Mohammad (s.a.w.a.w.); and that Inevitable Obligation is Marifat of Haqq of Ali ibne Abi Talib (s.a.). Along with it you made obligatory on you such thing which Allah declared Haraam, and that is to follow the enemies of Allah.

In such a situation, you can not get anything except distance from Rahmat of Allah, and nearness to wrath & anger of Allah, even if instead of your these deeds Ibadaat of all the world, and instead of your charities the wealth of all the world, rather more deeds than those mentioned, and gold equal to planet Earth is given in the way of Allah.”
(Tafseer Imam Hassan Askari s.a.)

On Growing Beard and Trimming Or Cutting Moustaches:

It is narrated by Ibn-e-Massoud that Prophet Mohammad (saww), said:
when Hazrat Adam (as) was feeling low Allah azwj sent Hazrat Jibraeil (as)
to (cheer him up). Jibraeil said: I am a messenger of Allah and
Allah Wishes you a long and cheerful life. (Upon hearing this)
Adam went into prostration and then lifted his head towards skies
and prayed: O Lord! Make me more graceful. In the morning, the
next day, upon touching his face with his hands, Hazrat Adam felt
a heavily grown black beard. Upon feeling it, Hazrat Adam said:
Allah What is this? Allah replied: This is beard, the beauty for
you and your sons to come until the day of resurrection. (Bihar V 73 P 379 Ilaloshraya V2 P 379)

Rasool Allah (saww) said shaving beard is an act of mutilation and one
incites Allah (azwj) ‘s curse by shaving his beard. (Mustadrak Ul Wasail Vol 1 Hadees No 1003)

Rasool Allah (saww) said that I have been asked by my Lord to grow
my beard and cut my moustaches (Mustadrak Ul Wasail, Vol 1, Hadees No 1004)

It is narrated from a chain of narrators that Imam Jafar-e-Sadiq (asws)
quoted on behalf of Amir-ul-moumaneen (asws) that if someone
shaves his beard and it does not grow again then there is ‘Blood
Money’ on him but if his beard grows again then he should pay out one third of the ‘Blood Money. (AL-KAFI .V-7.PG-316, FAQI V.4 P.150,TAHZEEB V 10 P.250)


Hazrat Abu Abdullah (asws) said: Blood money is ten thousand
Dirhams or one thousand Dinars. Jamil said that Abu
Abdullah (asws) said the blood money is equivalent to the price
of one hundred camels. (AL-KAFI V-7 P-272. TAHZEEB V-10 P-160)


The Messenger of Allah (saww) said: The Majoosi (A nation who disobeyed Allah and were destroyed by Allah’s wrath.) shave their beards,
and grow their moustaches and we trim our Moustaches, and grow
our beards. (Mustadrak Ul Wasail, Vol 2, Hadees No 1659)

KALIMA TAYYIBA

“Have you not seen that how Allah described the example of Kalima Tayyiba, its example is like Shajarah Tayyiba, whose root is firm in the earth and its branches are in the sky and it is giving fruit all the time with the order of its Rabb. Allah describes these examples so that people can take advice.” (Qur'an 14:24,25)

Kalima Tayyiba is same (unchanged) from Azal to Abad: La ilaha illallah Mohammadur Rasool Allah Ali un Wali Ullah, which is mentioned clearly in verses no 24 & 25 of Surah Ibraheem:

حدثنا الحسن بن موسى الخشاب عن عمرو بن عثمان عن محمد بن عذافر عن اب حمزة الثمالى عن اب جع رِ عليه

السلَم قال س لِته عن قول الله تعالى شجرة طيبة اصلها ثابت وفرعها ف السماء تؤتى اكلها كل حين باذن ربها فقال

قال رسول الله صلى الله عليه وآله انا اصلها وعلى فرعها والْ مِة اغصانها وعلمنا ثمرها وشيعتنا ورقها يا ابا حمزة

هل ترى فيها فضلَ قال قلت لا والله لا ارى فيها قال فقال يا ابا حمزة والله ان المولود يولد من شيعتنا فتورق ورقة

منها ويموت فتسقط ورقة منها.

Narrated to us Al-Hassan Bin Musa Al-Khashaab, from Amro Bin Usman, from Muhammad Bin Azaafar, from Abu Hamza Al-Thumaly who reported:

‘I asked Abu Ja’far (asws) about the Words of Allah (azwj) the High [Quran 14:24] Have you not considered how Allah Sets forth a parable of a good word (being) like a good tree, whose root is firm and whose branches are in the sky [Quran 14:25] Yielding its fruit in every season by the permission of its Lord?’ He (asws) said: ‘Rasool-Allah (saww) said: ‘I am its origin (root), and Ali (asws) its trunk, and the Imams (asws) are its branches, and our knowledge is its fruit, and our Shiites are its leaves. O Abu Hamza! Do you see in it virtues?’ I said, ‘No, by Allah, I cannot see in it.’ He (asws) said: ‘O Abu Hamza, by Allah, when a baby is born to our Shias a leaf is added on to it and when he dies, a leaf falls from it.’ (Basaair Al Darajaat – P 2 Ch 2 H 2...Tafseer Of Abu Hamza Al Sumali - Hadeeth No. 166)

How Allah can give more clear description of Kalima Tayyiba than this i.e. Kalima Tayyiba comprises of whole Shajarah Tayyiba (Holy family tree). This Shajarah Tayyiba is firmly rooted in the Land of Tauheed, its root is Rasool Allah (sawaw) , its stem is Maola Ali (asws), its branches are Aima Masumeen (asws), and fruit is the knowledge of Masumeen (asws) which is continuously being bestowed. So it is not necessary for any Usuli Mujtahid to issue his Fatawa. Imam Qaim (asws) is definitely enough for the guidance of all the creations, bestowing knowledge to the seekers. Our young generation should keep in mind that meaning of Kalima Tayyiba, Kalima Tauheed, Kalima tat Taqwa, Kalima Shahadat, Tashahud, Kalima Baqiya, Kalima Lazim and, Qawl e Sabit is the same i.e. testimony of Tauheed of Allah, Risalat of Mohammad e Mustafa (sawaw), and Walayat of Aima Masumeen (asws): Ash’hadu un la ilaha illallahu Wahdahu la sharika lahu wa ash’hadu unna Mohammadan Abduhu wa Rasoolu wa ash’hadu unna Aliyan Wali Ullah wa Aoladahul Masumeena Hujjatullah (Salwatullah alaihim ajmaeen). And this Kalima with “Aliun Wali Ullah” Allah wrote on everything of the Universe: Allah wrote it on Arsh, on Kursi, on Laoh-e-Mehfooz, on the foreheads and the wings of the Angels, on the skies, on strata of the earth, on the tops of mountains, on the sun, on the moon, on the airs, on the waters. And then Allah said: O My Habeeb (sawaw), whenever someone says “ La ilaha illallah Mohammad ur Rasool Allah” immediately should say “Ali Amirul Momineen” (al-Ehtijaj, vol 1, p 365) There are numerous proofs of this Kalima Tayyiba from Azal, e.g. Biharul Anwaar, vol 10, p 125 & vol 3, p 135. Amali Sheikh Sudooq vol 2, p 530. Uyoon e Akhbar e Raza (asws) vol 1, p 536. Remember carefully, the Kalima of all the Prophets (a.s.) was also the same Kalima: La ilaha illallah Mohammad ur Rasool Allah Ali un Wali Ullah... -  Wa Salaam!

The Assassination of Prophet Muhammad (peace be upon him and his pure family)

In His Name the Most High,
All praise is due to Allah, may peace be upon Muhammad and his pure progeny and may the curse of Allah be upon their enemies.


There are a number of traditions from the Shi’ah and Bakri sources concerning the involvement of Aysha and Hafsa in assassination of Prophet Muhammad (peace be upon him and his pure family) as previously stated by the Sheikh in many lectures. However, in order for us to cite the sources of these traditions, it might be useful to look at the following verse first.

"And Muhammad is no more than a messenger; many were the messengers that passed away before him; if then he died or is killed will you then turn back upon your heels? And whoever turns back upon his heels, not the least harm will he do to Allah; and Allah will reward the grateful." (003:144).

If we pay a closer attention to this section: “if then he died or is killed.” We find that it confirms that the Prophet (peace be upon him and his pure family) would not die a natural death. Rather, it confirms that he would be killed. For the reason that the conjunctive (or) in this verse means “Rather” In Arabic, sometimes (or) indicates uncertainty and probability. In other contexts, it imparts correction.

Since it is next to impossible that anyone should suspect Allah's word, since He has insight into the unknown, Allah must have intended to impart the other meaning. Accordingly, the meaning of the verse is: "If he died, rather, he is killed, you turn upon your heels."

We hereby understand that the Prophet was to be killed and his assassination was to be followed by turning back and apostasy. This actually happened, and turned in favour of the rebels who seized power, i.e. Abu Bakr and Omar. Thus, it was particularly addressed to figures who were followers of Islam at the time of the Prophet and not to the Jews who were no longer a threat in Medina as the Bakries believe.

How then was the prophet killed? And who were those involved in such a heinous crime? Was it really, as Aysha narrates, the Jewish woman Zainab Bint al-Harith who invited the Prophet (peace be upon him and his pure family) and his companions after gaining victory over the Jews in the battle of Khaibar to a banquet; when she poisoned the meat she cooked causing the Prophet to die four years later!

Ignoring the fact that the Battle of Khaibar actually took place in the seventh year of Hijra, while the Prophet (Peace be upon him and his pure family) died in the eleventh year. Is it really likely for a person to die because of a poisoned food he had consumed four years ago! Regardless of the fact that the effect of poison is immediate and even if it takes time it cannot exceed a few months in which the health condition deteriorates gradually; In addition to the fact that the prophet had no unusual health complaints and would participate in the battles throughout that intervening period!

Or rather was the prophet poisoned by Aysha and Hafsa as commanded by their fathers Abu Bakr and Omar, which is evidenced in the Bakries' as well as Shi'as' books of Hadith? If we look at the following hadith reported by Bukhari from Aysha regarding the prophet's death, She relates: "Allah's Prophet told me on his death bed, 'Aysha, since I consumed that poisoned food after the Khaibar Battle, I have been in pain. Now it is the time for my heart to stop beating because of that poison." (Sahih Al-Bukhari, Vol V, Page 137).

Regardless of the fact that the Quran described Aysha and Hafsa as sinful wrongdoers whose hearts deviated from the true path in Chapter (66:04), we cannot trust Aysha's tradition about poisoning the Prophet for three important reasons.

The first of which is because Aysha was an infamous liar. Al-Bukhari reported Aysha saying: "Allah's Prophet was eating honey at Zainab Bint Jahsh place. So Hafsa and I agreed to tell him, upon his return that he smelled of Maghafeer". (Sahih Al-Bukhari, Vol 6, Page 68. Maghafeer is a substance extracted from a tree. It has a sweet taste but very foul smell.)

Aysha knew that the Prophet (Peace be upon him and his pure family) had taken honey from his other wife, Zainab Bint Jahsh. Being jealous of her, she agreed with her friend, Hafsa, to hurt the Prophet by claiming that he smelled foul when he consumed that honey. Thereby, he would stop eating it, and consequently stop visiting his wife, Zainab. That was a lie. A woman, who would not abstain from lying to the noblest prophet, would not abstain from lying to ordinary people, either. Therefore, the Hadiths reported by her cannot be trusted.

The second of which is because the Prophet (Peace be upon him and his pure family) had described Aysha as "The spearhead of disbelief and the horn of Satan”. Ahmed Ibn Hanbal and other famous scholars of Bakri Sect related: "The Prophet, (Peace be upon him), emerged from Aysha's room saying this is the spearhead of disbelief! It is from here that Satan's horn emerges"! (Musnad Ahmed, Vol II, Page 23). Hence, we cannot trust her Hadiths.

The third and most important reason of which why we should not believe in Aysha's Hadith about poisoning the Prophet (peace be upon him and his pure family) is because Aysha contradicts herself in another Hadith. She claimed that the Prophet did not die because of the Jewish woman's poison. Rather, the cause of his death was because of another disease! According to Abu Yoalla, Aysha also said that: "Allah's Prophet, (Peace be upon him), died of an ailment Dhatul Janb"! (Masnad Abu Yoalla, Vol. VIII, Page 258. Dhadul Janb is an internal tumour that forms on man's side. It leads to death when it explodes.)

Our Imams (peace be upon them) confirmed that their grandfather, the Prophet (peace be upon him and his pure family), had been poisoned in his last days by Aysha and Hafsa, at the order of their fathers, Abu Bakr and Omar. One of the famous ancient Shia interpreters of Quran by the name of Ali Ibn Ibrahim Al-Qummi, who lived in the days of Imam al-Hassan al-Askry (Peace be upon him), relates a Hadith as reported by the Imams regarding the assassination of the Prophet (peace be upon him and his pure family).

"The Prophet said to Hafsa: 'I will tell you a secret. If you divulge it, Allah, His Angels and people will curse you.' 'So, what is it?' wondered Hafsa. The Prophet said: 'Abu Bakr will be able to seize the Caliphate and power after me, and will be succeeded by your father, Omar.' Hafsa wondered: 'Who informed you of this?' 'Allah, the Omnipresent, the Omniscient informed me.'

"On the same day, Hafsa divulged the secret to her friend, Aysha. In turn, Aysha divulged the secret to her father, Abu Bakr. So, Abu Bakr came to Omar and said: 'My daughter Aysha told me a secret reported by Hafsa, but I cannot always trust what Aysha says. So, you ask your daughter Hafsa, make sure and tell me.'

"Omar went over to Hafsa, and asked her. In the beginning, she was startled and denied it. But, Omar said to her: 'If you have indeed heard this secret, then, tell us so we can immediately seize power and get rid of Muhammad'. So, Hafsa said: 'yes, he told me that.' At this point, those four got together and conspired to poison the Prophet" (Tafseer al-Qommi, Vol II, Page 367, Bihar-ul-Anwar by Allama al-Majlisi, Vol XXII, Page 239).

There is another great ancient scholar of the Quran, Muhammad Ibn Massoud al-Ayashi who also belonged to the Bakri sect, but was later divinely guided to the true faith and converted to Shia faith.

He narrates that: "Imam al-Sadiq (Peace be upon him) was sitting with a group of his followers, and asked them: 'Do you know whether the Prophet died a natural death or was murdered? Allah the Almighty says: "if then he died or is killed". The truth is that the Prophet was poisoned in his last days before he died. Aysha and Hafsa administered poison in his food.' Upon hearing this, the Imam Sadiq's followers said that they and their fathers were among the worst villains ever created by Allah." (Tafseer al-Ayashi, Vol I, Page 200; Bihar-ul-Anwar, by Allama Al-Majlisi, Vol XXII, Page 516)

Al-Ayshi relates another Hadith attributed to Imam Al-Sadiq (Peace be upon him) in which he says: "al-Hussein Ibn Munther asked Imam Al-Sadiq (peace be upon him) about Allah's words "if then he dies or is killed will you turn back upon your heels". Does it mean that the Prophet died a natural death or was murdered? Imam Al-Sadiq (peace be upon him) said: In this verse, Allah refers to the Prophet's companions who committed the misdeed". (Tafseer Al Ayash, Vol I, Page 200; Bihar-ul-Anwar, By Allama Al-Majlisi, Vol XX, Page 91)

These Hadiths confirm beyond doubt that the Supreme Prophet (Peace be upon him and his pure family) was killed by poison administered in his last days and not which was allegedly given four years prior to his death. They also confirm that the crime was an act of treachery by his two wives and their fathers. Meaning that Jews had no involvement.

There are also evidences in the Bakries' books of Hadith, that support the Shi'ahs' Hadiths and demonstrate involvement of the Prophet's two wives in the crime. One of which is a Hadith reported in Sahih al-Bukhari, Muslim and others from Aysha who confesses that when the Prophet was asleep during his illness she put a strange substance into his mouth with the help of the other wives.

Aysha did it intentionally despite Prophet's prohibition. When the Prophet woke up, he saw the residuals of the substance that they had put into his mouth. He angrily asked what it was and who had disobeyed his orders. Aysha and her collaborators justified their action saying that it was just a medication.

Following that, they accused the Prophet's uncle, Al-Abbas Ibn Abdul Muttalib. However, the Prophet acquitted his uncle and ordered that those who were with him in the room should be punished by having the same substance put into their mouths. Aysha narrates:

"When Allah's Prophet contracted the terminal disease, he told us: 'Don't put the medicine in my mouth.' But we disobeyed him on the ground that every patient dislikes medication! So, we put the substance in his mouth. When he regained his senses, he wondered: 'Who did that? Have I not admonished you not to do that?'

"So, we said: 'It is your uncle Al-Abbas who thought that you might have contracted a lateral tumour!' The Prophet said: 'This disease is caused by the Devil. I cannot contract it.' The Prophet ordered that everyone in the house must put the same substance into their mouths, except Al-Abbas, as the Prophet said: He was not with you". (Sahih Al-Bukhari, Vol VIII, Page 42; Sahih Muslim, Vol VII, Page 42; Masnad Ahmed Ibn Hanbal, Vol VI, Page 53; Prophet's Biography by Ibn Kathier, Vol. IV, Page 446).

As I have previously mentioned, the Quran predicted ,as stated by Imam al-Sadiq (peace be upon him), that the Prophet's companions would turn against him. The Prophet had also predicted in his several Hadiths that most of his companions would go to hell. One of which is a Hadith reported by Bukhari who narrates that the Prophet (peace be upon him and his pure family) said:

"On doomsday, when I will be at the water pond delivering water to those who will be thirsty among my followers, a group of my followers will come to drink but the angels will drive them away and take them to Hell! And I'll say: Oh, God! They are my companions! But God will tell me: You do not know what they did after your death. They degraded themselves to apostasy ..... Thus, only small number of my companions will escape like deserted camels in the desert." (Sahih Al-Bukhari, Vol VII, Page 206).

No one can claim that Abu Bakr for example cannot be among those who will be driven to Hell, since the Prophet himself did not exempt him from that. Malik Ibn Anas, relates that the Prophet prophesied to the Muslim martyrs of Uhud that they would go to Heaven.

"So, Abu Bakr wondered: "Aren't we their brothers who have submitted to Islam just as they did, and fought in jihad just as they did; so, why don't you give us the good news that we will go to heaven? The Prophet said: "It is absolutely true that you are their brothers, but I do not know what you will do after my death". (Al Muatta of Malik Ibn Anas, Vol II, Page 642).

Therefore, we should not exempt Abu Bakr and Omar from the crime of having taken the life of the Prophet, especially when they had tried that once before when the Prophet was on his way back from the city of Tabuk. (Refer to Al Mohalla of Ibn Hazm, Vol. IX, Page 224).

In conclusion we say that we can now be sure that Abu Bakr and Omar indeed wanted to kill the Prophet (peace be upon him and his pure family). Though, their plan after Tabuk failed, their next plan succeeded by collusion with their daughters Aysha and Hafsa who administered poison to the Prophet during his sleep in order to hasten the seizure of power by their fathers, while ousting the rightful successor, Imam Ali Ibn Abi Talib (peace be upon him).    (26th Rajab 1431
The Office of Sheikh al-Habib in London)