Thursday, May 19, 2016

Islam, Violence And Women Rights













Every time the terrorist strikes in the name of Islam, it will fall to the Muslims in general to answer for their crime, and take the blame on behalf of these stupid fools. So, since their misguided violence is not expected to stop anytime soon, i might as well compile a notes, taken from the writings of Ahmed Al-Hassan, the man who really represent the religion of Islam, about the reality of Jihad in Islam, and the controversial verses in Quran that said to be encouragement of violence. Also included, is the matter of women rights in Islam.






The following is an excerpt taken from the book 13th Disciple, where Ahmed Al-Hassan answer several questions from Christians about the controversial verses and Jihad 






Question: There are those who say that violence is not a modern issue in Islam, rather it has been used since the time of the Prophet pbuhap, and they say that Islam spread by the sword, so how do you interpret these Quranic verses which promote killing, extermination and alienation: Surat Aal-e-Imran (The Family of Imran) 3:85, 91, 83, Surat at-Taubah (Repentance) 9:29, Surat an-Nisa (The Women) 4:91, Surat Muhammad 47:4? And how do you interpret the verses concerning inheritance and testimony, which violate the civil rights of women?






Answer:






The matter of jihad in the divine religion, as a whole and not just in Islam, is a matter I have clarified in the book of Jihad, the Doorway to Heaven.[1] As for the verses in the Quran which they consider to promote violence or marginalization of others:






First: Surat Aal-e-Imran (The Family of Imran), ﴾19 Indeed, the religion in the sight of Allah is Islam . And those who were given the Book did not differ except after knowledge had come to them — out of animosity between themselves. And whoever disbelieves in the verses of Allah, then indeed, Allah is swift in account. ﴿ . ﴾ 83 So is it other than the religion of Allah they desire, while to Him have submitted those within the heavens and earth, willingly or by compulsion, and to Him they will be returned? ﴿. ﴾ 85 And whoever desires other than Islam as a religion — never will it be accepted from him, and he, in the Hereafter, will be among the losers. ﴿ .






The meaning: Aal-e-Imran (The Family of Imran), ﴾ 83 So is it other than the religion of Allah they desire, while to Him have submitted those within the heavens and earth, willingly or by compulsion, and to Him they will be returned? 84 Say, “We have believed in Allah and in what was sent down to us and what was sent down to Abraham, Ishmael, Isaac, Jacob, and the Descendants, and in what was given to Moses and Jesus and to the prophets from their Lord. We make no distinction between any of them, and we are Muslims [submitting] to Him.” 85 And whoever desires other than Islam as a religion — never will it be accepted from him, and he, in the Hereafter, will be among the losers. ﴿






Verse 84 of Surat Aal-e-Imran shows clearly that the meaning of Islam in the verses is submission to Allah and to the vicegerent of Allah on His earth in all times, who is appointed according to the law of the vicegerency of Allah on His earth, which has been since the first day of the first human on this earth, who is the prophet of Allah Adam pbuh, whom Allah appointed as His vicegerent on His earth.






So these verses are not for the purpose of marginalizing any one or judging anyone, rather they are for the purpose of clarifying the law of belief that is acceptable to Allah, which is the submission to Him and to His vicegerent on His earth. But if you consider that placing a law of belief is marginalization of others who do not accept it, then the meaning of your words is that all people of religion, considering that they possess a law of belief, marginalize others. Moreover, the matter extends to every group which has a certain ideology.[2]






Second: At-Taubah (Repentance), ﴾29 Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Book — [fight] until . they give the tribute willingly while they are humbled ﴿






The meaning: The Quran is an integral unit, and what the Wahhabis do to pass their false ideologies and their verdicts of killing people, and what the Christians and others do nowadays to slander the Quran is a process of taking out verses from a book which is an integral unit, of which no part can be taken in isolation from the whole or the remaining parts.[3] And Allah has clarified in the Quran that it is an integral unit and it is invalid to segregate, and whoever segregates it is a tendentious person who either wants to slander in a random and absurd manner, such as the one who says that whoever says “There is no god but Allah” is a disbeliever in Allah because he said “There is no god”, or that he is a person who wants to pass an ideology or a corrupt verdict for a purpose within himself, like the Wahhabis have done (or those who are called Salafis).






And these are Quranic verses which forbid this tendentious and deviated behavior of segregating the Quran:






﴾ … 85 So do you believe in part of the Scripture and disbelieve in part? Then what is the recompense for those who do that among you except disgrace in worldly life; and on the Day of Resurrection they will return to the severest of punishment. And Allah is not unaware of what you do. ﴿ Surat al-Baqara (The Cow) 2:85.






﴾ 91 Who have made the Quran into portions. 92 So by your Lord, We will surely question them all 93 About what they used to do. ﴿ Surat al-Hijr (Rock City) 15:91-93 .






As for verse twenty-nine of Surat at-Taubah (Repentance), we need to read the verses after it to see clearly why Allah urged the believers to fight here,






﴾ 29 Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Book — [fight] until they give the tribute willingly while they are humbled. 30 The Jews say, “Ezra is the son of Allah”; and the Christians say, “The Christ is the son of Allah.” That is their statement from their mouths; they imitate the saying of those who disbelievedfrom before. May Allah destroy them; how are they deluded? 31 They have taken their scholars and monks as lords besides Allah, and the Christ, the son of Mary. And they were not commanded except to worship one God; there is no deity except Him. Exalted is He above whatever they associate with Him. 32 They want to extinguish the light of Allah with their mouths, but Allah refuses except to perfect His light, although the disbelievers dislike it. 33 It is He who has sent His Messenger with guidance and the religion of truth to manifest it over all religion, although they who associate others with Allah dislike it. ﴿






Therefore, Allah promotes fighting them because they were the ones






to initiate the war,






﴾32 They want to extinguish the light of Allah with their mouths, but Allah refuses except to perfect His light, although the disbelievers dislike it ﴿






..and I do not believe that the encouragement to kill another or preparation to kill another or that equipping to kill another is other than war, and I believe that the wish to extinguish the light of Allah with their mouths bears these things and more.[4]






And if the previous verses tolerate giving and taking and are allegorical, then there is a clear and explicit verse which clarifies that Allah urges the believers to fight those who fight them; and Allah forbids the believers to assault others, and the allegorical is referred to the explicit. The Almighty said, ﴾ Fight in the way of Allah those who fight you but. . . do not transgress Indeed Allah does not like transgressors ﴿ Surat al-Baqara (The Cow) 2:190.






Moreover, the action of the Messenger Muhammad pbuhap is clear, as the Jews, who are the People of a Book, used to live with him in al-Madina in safety and he did not harm them until they started fighting him and supporting those who fought him pbuhap.






Attention must also be paid to the fact that Islam and the divine religion does not consider religion separate from politics; rather, that governance and politics are a component of religion, therefore many verses of the Quran are military laws clarifying the rights of a soldier in battlefield and what he is permitted to do toward whoever fights him; as the believer does not kill, even one who fights him, except by the command of Allah in order for him to be rewarded. For this reason, Allah allowed the believers on the battlefield to kill whoever fights them, and He clarified this matter in Quranic verses; just as the countries, now and before now, enact laws for their armies and in them they clarify the rights of their soldiers in the battlefield and what is permissible and what is not, etc.






Third: ﴾ You will find others who wish to obtain security from you and obtain security from their people. Every time they are returned to trial, they fall back into it. So if they do not withdraw from you or offer you peace or restrain their hands, then seize them and kill them wherever you overtake them. And those — We have made for you against them a clear authorization. ﴿ Surat an-Nisa (The Women) 4:91.






Where is the problem in this verse?






It promotes fighting the disbeliever who fights [Muslims] and whose hand does not cease fighting the believers. In addition, the verse before it from the same sura also states that it is permitted to make truces with whoever requests peace and does not fight the believers or seek their harm: ﴾ Except for those who take refuge with a people between yourselves and whom is a treaty or those who come to you, their hearts strained at [the prospect of] fighting you or fighting their own people. And if Allah had willed, He could have given them power over you, and they would have fought you. So if they remove themselves from you and do not fight you and offer you peace, then Allah has not made for you a cause [for fighting] against them. ﴿ Surat an-Nisa (The Women) 4:90 .






Fourth: ﴾ So when you meet those who disbelieve [in battle], strike [their] necks until, when you have inflicted slaughter upon them, then secure their bonds, and either [confer] favor afterwards or ransom [them] until the war lays down its burdens. That [is the command]. And if Allah had willed, He could have taken vengeance upon them [Himself], but [He ordered armed struggle] to test some of you by means of others. And those who are killed in the cause of Allah — never will He waste their deeds. ﴿ Surat Muhammad (Muhammad) 47:4.






The meaning: This verse clarifies some of the rights of the believing soldiers, in the Islamic army, during war and in battlefield, and it is that they have the right to kill the disbeliever who fights them, [5] and it clarifies that they also have the right to take prisoners and it gives them liberty in handling the prisoners, so they either release them without exchange or exchange them or ask for their ransom, etc.






So where is the problem in this verse? And we have said that the Quran is a divine law not only for worshipping; rather, it also clarifies the divine politics and governance and the rights of the believers and their obligations, etc.






Fifth: Whoever says that the woman is oppressed by a specific legislation such as the inheritance[6] or testimony must clarify for us his scale and gold standard upon which he determines justice and oppression, and thus decided and concluded that the woman must be made equal to the man in everything, although we all see that the woman does not equal the man in everything . [7]






Also: whoever wants to direct criticism toward a certain legislation within a lawful and legislative system, must observe this legislation as a part of this system, and not take this portion out and treat it in isolation of the system as a whole.






He should at least consider both the rights of a woman and her responsibilities in the Divine Law and not just consider her rights and say that the woman was given less rights than the man in the Divine Law. Why does he not consider the responsibilities, and say that the man was burdened with more responsibilities than the woman in the Divine Law?






And as an example: for two people, you gave one of them an assignment to build five stories and the other ten stories; would it be fair if I gave them the same amount of building material and money for the building? And if I were to give the one assigned ten stories double the one assigned five stories, would it be valid for a person to come and say, “You are unjust, because while they both work for you, you did not give to them equally”?






I believe that whoever says that the woman is oppressed by such legislation, his words and decision are impulsive and far from accurate scientific research.






___






[1] A text from the book of Jihad, the Doorway to Heaven by Imam Ahmad al-Hassan pbuh: “Jihad in the Divine Religions: Jihad or fighting to raise the word of Allah and to spread monotheism and the religion with which Allah swt is satisfied is a cause decided by Allah swt, and He urged the believers toward it and made it obligatory upon them and he promised heaven to whoever fights in His way, and promised hellfire to whoever turns away from jihad. And the prophets and the messengers pbut are the bearers of the word of Allah swt and they are the bearers of the banner of jihad and fighting for the way of Allah swt, and this is the history of the prophets and the messengers pbut between your hands, browse through it in the Torah, the Gospel and the Quran so that you may find Moses pbuh carrying his sword and preparing to enter the Holy Land, and Joshua son of Noon pbuh carrying his sword and entering the Holy Land, and David pbuh spending his days fighting to raise the word of Allah and spread monotheism, and then Jesus pbuh saying to his followers, [ “If anyone would come after me, let him deny himself and take up his cross and follow me. ” ] [Matthew 16:24] meaning that he calls to rebel against tyranny and corruption and he commands his followers with jihad and fighting in the way of Allah, as the wood at that time is the match for the shroud with us today, meaning it is as if he is saying to his followers, ‘Whoever wants to follow me, let him carry his shroud with him … ’






It was mentioned in the Torah (The Old Testament, Joshua Chapter 10): [ 34 Then Joshua and all Israel with him passed on from Lachish to Eglon . And they laid siege to it and fought against it . 35 And they captured it on that day, and struck it with the edge of the sword . And he devoted every person in it to destruction that day, as he had done to Lachish . 36 Then Joshua and all Israel with him went up from Eglon to Hebron. And they fought against it 37 and captured it and struck it with the edge of the sword, and its king and its towns, and every person in it . He left none remaining, as he had done to Eglon, and devoted it to destruction and every person in it . 38 Then Joshua and all Israel with him turned back to Debir and fought against it and 39 he captured it with its king and all its towns. And they struck them with the edge of the sword and devoted to destruction every person in it; he left none remaining. Justas he had done to Hebron and to Libnah and its king, so he did to Debir and to its king. 40 So Joshua struck the whole land, the hill country and the Negeb and the lowland and the slopes, and all their kings. He left none remaining, but devoted to destruction all that breathed, just as the Lord God of Israel commanded. 41 And Joshua struck them from Kadesh-barnea as far as Gaza, and all the country of Goshen, as far as Gibeon. 42 And Joshua captured all these kings and their land at one time, because the Lord God of Israel fought for Israel. 43 Then Joshua returned, and all Israel with him, to the camp at Gilgal. ] … This is an image of one of the days which Joshua son of Noon spent in jihad and fighting to raise the world of Allah and spread the religion of Allah and monotheism on this earth.”






[2] For example, in the introduction of The Book Of Faith by Pope Shenouda, “And the importance of the Nicene Creed is that all the Churches of the Christian world believe in one creed and it is a law acknowledged by all Churches. That is why it must be placed by an ecumenical society that encompasses the representatives of all ecumenical Churches. The law between our hands was formatted in the Ecumenical Council of Nicaea in 325 A.D , and it was the first ecumenical council . And that was in response to the Arian Controversy which denied the divinity of Christ. All the Churches of the world, even if they disagree on some ideologies, believe in all the clauses of this law . And any sect that does not believe in anything in the Nicene Creed is not considered Christian, such as Jehovah’s Witnesses and Adventists who believe in the Holy Book and its two testaments ‘according to their own translations’ but they do not believe in all the Christian ideologies that came in the Nicene Creed .”






[3] Referring to a single verse in isolation from the rest of the book is a matter warned against by the Christians as well, and their clerics reject it. For this reason, for example, we find that Pope Shenouda III devoted a particular chapter in his book Salvation in the Orthodox Understanding, and he named it “The Danger of Using the Single Verse”. Also Bishop Bishoy of Damietta has done the same in the book A Collection of Lectures of Simplifying Faith, passage 115 also carries the same title, “The Danger of Using the Single Verse”. And this is the text of Pope Shenouda III’s words, “In the topic of salvation, O brothers, and as in any other topic, be very careful concerning the danger of using one [verse] of the Holy Book . The Holy Book is not just a verse or verses, it is rather a particular spirit that walks through the entire book . The ignorant person places before himself one verse or a part of a verse, separating it from its circumstances and situation and from the general meaning as a whole. As for the wise searcher who is intent upon the truth, he collects all the texts that are related to his topic of research, and sees what they indicate .”






[4] In The Dictionary of the Holy Book , there is the definition of the word “kill”: “The permissible killing: and killing is permitted or obligatory in the following situations as mentioned from the events of the book … and the jurisprudence obligates to kill the enemies at war without hesitation. And some of the prophets recommended forbidding some of the enemies of God who are evil, meaning they recommend eliminating them and their cattle. ”






Moreover, the clerics of the Church considered jihad and fighting the occupier and defending the countries to be established and fundamental values. Pope Shenouda III said, “And one of the established and firm values that are obligatory for every human: the love of the country and defending it, and sacrificing blood for its sake, if necessary. ” Article: “The Values and Principles between Titles and Concepts”, published in Al-Ahram newspaper, 6th of August, 2006.






[5] And this is a matter acknowledged by human nature and all divine books, and we mentioned some of the passages of the Old Testament that the Jews and the Christians believe in; moreover, it is a matter acknowledged by all societies whether religious or not religious.






[6] In the Old Testament, [ 1 Then drew near the daughters of Zelophehad the son of Hepher, son of Gilead, son of Machir, son of Manasseh, from the clans of Manasseh the son of Joseph. The names of his daughters were: Mahlah, Noah, Hoglah, Milcah, and Tirzah. 2 And they stood before Moses and before Eleazar the priest and before the chiefs and all the congregation, at the entrance of the tent of meeting, saying, 3 “Our father died in the wilderness. He was not among the company of those who gathered themselves together against the Lord in the company of Korah, but died for his own sin . And he had no sons. 4 Why should the name of our father be taken away from his clan because he had no son? Give to us a possession among our father’s brothers. ”






5 Moses brought their case before the Lord. 6 And the Lord said to Moses, 7 “The daughters of Zelophehad are right. You shall give them possession of an inheritance among their father’s brothers and transfer the inheritance of their father to them. 8 And you shall speak to the people of Israel, saying, ‘If a man dies and has no son, then you shall transfer his inheritance to his daughter. 9 And if he has no daughter, then you shall give his inheritance to his brothers. 10 And if he has no brothers, then you shall give his inheritance to his father’s brothers. 11 And if his father has no brothers, then you shall give his inheritance to the nearest kinsman of his clan, and he shall possess it. And it shall be for the people of Israel a statute and rule, as the Lord commanded Moses. ’”] Numbers Chapter 27 .






This is the law of inheritance mentioned in the Torah which the Jews and Christians believe in . In this law, there is no equality between man and woman. Rather, the woman does not inherit if there is a son . Fr . Antonios Fekry says, “And there was a new law that if the deceased had no son, his daughter is to inherit from him and if he had no daughter, his brothers or uncles or those closest to him among his family .” The Explanation of the Holy Book, Interpretation of Numbers.






[7] Although this matter is obvious, I relate a passage from Pope Shenouda III, “If we search in the Holy Book and the old traditions of the Church we find that 1. The woman does not teach in the Church, and concerning this, St. Paul the messenger says, ‘Let the woman learn in silence and with complete submission; however, I do not permit the woman to teach or to be dominant over the man but she should remain silent. Because Adam was created first and then Eve. And Adam was not tempted but the woman was, so she committed the transgression. But she would be saved by bearing children if she was firm upon belief, love, and sanctity along with reasoning. ’ And we notice that the teaching of St . Paul the messenger in this field presented a justification for this restriction that has nothing to do with the common social conditions of that time or with the particular conditions of the Church that was looked after by his student, Timothy. Rather, he relied upon matters that concerned man and woman since the beginning of creation … 11. Practical Obstacles: There are practical obstacles for the woman during pregnancy, birth and breastfeeding. Because of these matters, working women take a long leave of absence from their jobs. And perhaps the preoccupation with the work of the priesthood results in completely neglecting the work of the housewife, including the raising of children.” The Opinion of the Orthodox Church in the Priesthood of the Woman

Sunday, April 24, 2016

Shia Marja: Those Who Vote Is Out Of Islam








Book: Marja'iya AlDeenya Min AlDhaat ila Almu'asasa(The religious sources of emulation: from the self to the establishment)
Author: Hussain Barakat AlShami page 101

"Sayed Isfahani, Sheikh AlKhalisy and Sheikh AlNa'ieeni had issued fatwas forbidding the participation in elections. And the fatwa of Sayed Al-Isfahani was the following:

(To our Muslim brothers: These elections will destroy the Islamic nation, so whoever votes after knowing that the elections are forbidden, his wife will become forbidden unto him and also his Zyara(religous visitation of an Imam's grave at the shrines), and its forbidden to say Salam back to him, and he is not allowed to enter the bathroom of the Muslims"(1)

Additionally speaking, scholars of Najaf and Karbala issued fatwas similar to the above one on boycotting elections and considering whoever participates in it to be out of Islam; and this has been spread all throughout Iraq in various counties.(2)
______
1-Abdulhareem AlRaheemi Tareeikh AlHaraka AlIslamiya fil Iraq page 260
2-Farooq Saaleh AlUmr, AlMu'ahadat AlIraqiya AlBuraitanya
page 82-86


Friday, April 22, 2016

Islam, The Politics And The Rule

By Sayed Ahmed Al-Hasan from his book, The Labyrinth Or The Path To Allah




Islam and The Politics and The  Rule



The tyrants who are ruling the Islamic countries are trying to spread the idea of separation between religion and politics, and raise the slogan (religion is for religion, and politics is for politics), and those ignorant didn't invent this idea, rather they brought it from the Western Materialists, and this materialistic idea would have never been spread in the west between Christians and Jews if the Gospel and the Torah had not been altered, and if  the monks and the priests weren't caring about their positions and this world.


And this is a fallacy that no Muslim who is aware of his religion would stand for, because the Islamic religion spoke about every little detail in the life of the people, as it spoke of all the acts of worship, so there is no economic or social transaction that the Islamic Jurisprudence didn't speak of, as well as the military matters and Jihad and how to deal with non-muslims, and also the covenants and the contracts and the reconciliation, and what is politics except these things combined. But tyrants are not satisfied with that; for politics for them is the tricks that they are practicing to take over the Islamic people, their policy is against the people, and the politics which Allah wants is for the people, and whoever wants to deviate from the politics which Allah defined in Islam, is heading towards the darkness of the days of ignorance:


Allah said: “Is it a judgment of the time of (pagan) ignorance that they are seeking? Who is better than Allah for judgment to a people who have certainty (in their belief)?” [Surat Al-Mā'idah (The Table Spread): 50 ]

And Allah said: “Whoso judgeth not by that which Allah hath revealed: such are disbelievers.” [Surat Al-Mā'idah (The Table Spread): 44 ] And Allah said: “Whoso judgeth not by that which Allah hath revealed: such are wrong-doers” [Surat Al-Mā'idah (The Table Spread): 45 ] And Allah said: “Whoso judgeth not by that which Allah hath revealed: such are evil-livers” [Surat Al-Mā'idah (The Table Spread):  47 ]

Politics is closely linked to the rule and the ruler, for the policy of a tyrant is to trick and hurt the people and to besiege them culturally, intellectually, and economically, and to spread corruption and oppression between the servants.

As for the policy of the Prophet (sawas) or the Infallible (as), or whoever represents them; It is the spreading of mercy between the people and the worship of Allah (swt), and to push people towards prudence, and to spread justice and equality in the community, and to provide people with food and to entertain them economically.





The goal of a tyrant is to remain in power, and the goal of the Prophet (sawas) is to get the people out of the darkness and into the light and to spread justice between them.








And if it is like that, does it make sense that Allah (swt) leaves the Muslims after the Prophet of Allah (sawas) without appointing Infallible Leaders for them, who guards the religion and spreads justice between the people?








How? And He is the Most Wise, the Most Knowledgeable, who didn't leave the small family without a leader, and mentioned in the Qur'an that men are the guardians of  the   women.


Does it make sense that Allah leaves the Islamic nation without an appointed leader, and leave the matter for the enemies of Allah, the likes of Mu’waiyyah to kill Al-Hussain (as), and transgresses on Al-Madinah al-Monawara, and attacks the House of Allah with catapults?

Parable of the Ship

Any person who owns a small ship with a group of  workers, does he leave them without appointing a leader for the ship? And if he left them without a leader and the ship sank, don't we call this person an ignorant and unwise? Then how can we accept that Allah (swt) left his ship-full of His servants-roaming the space without a leader!?


A nuclear war between those servants today is enough to sink this ship, and to break it into pieces scattered in space, so is it wise to leave those on the ship without a Divine Law, and without a just infallible leader implementing this Law? Allah (swt) is far from it, the Just, the Wise, the King, the Holy One.


And we as Muslims agree that the Law in this age is the Islamic religion, the seal of the religions, and Allah (swt) appointed just, pure, and Infallible leaders to attend to the matters of the world and the religion justly, but the tyrants raped their rights and took over the wheel ruthlessly, and people failed the purified leaders and did not support them so they lost their luck and made their God angry.

And Muslims agreed that their numbers are twelve, as it was mentioned in the prophetic hadith [It is narrated by Ahmad in Al-Masnid Bisanda: “The Messenger of Allah (PBUH) said: ‘The Religion will not remain in place except so that there may be 12 Vicegerents from Quraysh.’” v. 5, p. 86], and we say; That their first is Ali (as) and their last is Al-Mahdi (as), and the hadith about the twelve which will come after me will not be achieved except with them, and each one of  them claimed the leadership and the Imamate of  the nation in the religious and worldly matters, and mentioned the one who will follow him, just as the Prophet (sawas) mentioned them by name.


And in every age the people agreed that they are the perfect and most knowledgeable people of their age, and it was not reported from anyone that they sought knowledge from any of the people, rather the knowledge is an inspiration from Allah (swt), and they are the progeny of Muhammad (as), and from the progeny of Abraham (as), or who were mentioned in the Qur'an as in being Imams, and promised whoever disbelieves in them the hellfire, Allah said: “Or are they jealous of mankind because of that which Allah of His bounty hath bestowed upon them? For We bestowed upon the house of Abraham (of old) the Scripture and wisdom, and We bestowed on them a mighty kingdom. - And of them were (some) who believed therein and of them were (some) who disbelieved therein. Hell is sufficient for (their) burning.” [Surat An-Nisā' (The Women): 54 & 55]

And the Muslims have agreed upon the Imamate of their last; which is Al-Mahdi (as), and whoever disbelieves in him it's as if he disbelieves in the Prophet of Allah (sawas), and the hadith's which mentions him are in the hundreds. And unfortunately many who claim to be Muslims will disbelieve in his blessed appearing, and will stand with sufyani, the leader of misguidance, who claims to be Muslim and defending the Muslims, Allah said:


“Hast thou seen him who maketh his desire his god, and Allah sendeth him astray purposely, and sealeth up his hearing and his heart, and setteth on his sight a covering? Then who will lead him after Allah (hath condemned him)?Will ye not then heed?” [Surat Al-Jāthiyah (The Crouching): 23]


And they will know him through miracles and through the verses, but they will misinterpret it, for they will interpret the Land-Swallowing as a natural occurrence, just as their predecessors made the death of the army of  Abraha Al-Habashy, as if  it happened from a plague and not a Divine torment.


And the proofs of the Imamate of the first of the Imams who is Ali (as), are more than we can count; one of them being the saying of the Prophet (sawas): “(Ali (as) is the most just among you) [The Peak of Eloquence, Ch. 1, P. 18], and (Greet him by the prince of the believers) [Al-Aqtasad Al-Toosi, P. 203], and (You are the Caliph after me) [The Ten Messages by Al-Toosi, P. 97], and (You are the guardian of every believer after me)[The Ten Messages by Al-Toosi, P. 97], and (You are to me like Aaron was Moses (as), and (And Aaron was the Caliph for Moses in his life.)[Sahih Muslim, V. 7, P. 120]


And he is the same as the Prophet (sawas) in the Qur'an, in the verse of the Mutual Prayer (Challenge of Imprecation), Allah said: “And whoso disputeth with thee concerning him, after the knowledge which hath come unto thee, say (unto him):Come! We will summon our sons and your sons, and our women and your women, and ourselves and yourselves, then we will pray humbly (to our Lord) and (solemnly) invoke the curse of Allah upon those who
lie.” [Surat 'Āli `Imrān (Family of Imran): 61]


And the interpreters agreed that the Prophet (sawas) brought out Ali and Fatima, and Al-Hassan and Al- Hussain (pbuta). And Fatima (as) is all the women; because she is the Lady of the women, of the first and the last, Allah said about Abraham (as), that he is a nation though he is just one person [Yasheer (a.s) regarding the saying of the Almighty; “Indeed, Abraham was a [comprehensive] leader, devoutly obedient to Allah ,
inclining toward truth, and he was not of those who associate others with Allah .” - Surat An-Naĥl (The Bee): 120]. And Al-Hassan (as) and Al- Hussain (as) are the sons and there is no doubt about it. And Ali (as) is the like of the Prophet (sawas).


As for claiming that the self in the verse is the self of the Prophet (sawas), it is nothing but following the desire and making the words of Allah (swt) like useless chatter, and Allah far from it; for there is no meaning for someone to call himself, while it is already with him.


And Allah said: “Your friend can be only Allah; and His messenger and those who believe, who establish worship and pay the poordue, and bow down (in prayer).”[Surat Al-Mā'idah (The Table Spread):  55]

And most of the interpreters agreed that this verse is about Ali (as), when he gave his ring as charity while he was bowing. And the plural form is about his eleven sons after him (as), so he (as) became and his eleven sons (as)- and they are the sons of the Prophet (sawas) from Fatima (as)-after him more worthy to handle the believers affairs after the Prophet of Allah (sawas); for their appointing is derived from the appointment of the Prophet of Allah (sawas), and his appointment is derived from the Divine appointment.


And since it was associated in this verse with the appointment of Allah, then there is no meaning to interpret it as other than handling the worldly and the religious matters.


Allah said: “O ye who believe! Obey Allah, and obey the messenger and those of you who are in authority.” [Surat An-Nisā' (The Women): 59]


The guardians here are the twelve Infallible Imams (as) after the Prophet (sawas), and if it meant other than them then the command would have meant obeying sinners; because it was associated with the obedience to Allah (swt), and this is not true; that would mean that Allah (swt) is commanding us to obey His enemies, and the least that it could mean is the disobeying of Allah, Allah forbid.


And it chose that the ones to obey after the Prophet (sawas) are Ali and his infallible sons (as). And their infallibility is mentioned in the Qur'an. Allah said:

“Allah's wish is but to remove uncleanness far from you, O Folk of the Household” [Surat Al-'Aĥzāb (The Combined Forces): 33]


And the Prophet (sawas) mentioned that they are Ali and Fatima, and Al-Hassan and Al-Hussain (as), as it was stated in many interpretations [Muslim narrated in Sahih Muslim: Narrated Aisha: “One day the Prophet (PBUH&HF) 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- Husain 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)."Sahih Muslim, Chapter of virtues of companions, section of the virtues of the Ahlul-Bayt of the Prophet (PBUH&HF), 1980 Edition Pub. in Saudi Arabia, Arabic version, v4, p1883, Tradition #61.].



And the Prophet (sawas) said in the Farewell Pilgrimage in Ghadeer Qum during the noon: “O' people, am I not more worthy of you than yourselves? They said: 'Yes O' Prophet of Allah.' He said: 'Whoever I am his master, Ali is his mater, O' Allah befriend with whoever befriends with him, be an enemy to whoever is his enemy, and make whoever makes him victorious, victorious...and let down whoever lets him down, and make the right turn wherever he turns.” [From the Life of the Successor Umar ibn Al-Khattab, P. 321]

In this hadith the Prophet (sawas) proved his appointment to Ali ibn Abi Talib (as), and the Prophet is more worthy of the believers than themselves, and this is a frequent hadith from the Prophet (sawas), with tens of sources from the books of the Muslims in which the Prophet (sawas) asked the Muslims to pay allegiance to Ali ibn Abi Talib (as) after his sermon in the Farewell Pilgrimage in Ghadeer Qum. And Abu Bakr and Omar paid allegiance to him and greeted him by the prince of believers [Tareekh Damshaq, Ch. 42, P. 220; Al-Badaya Wa Al-Nahaya, Ch. 7, P. 386], and we will be asked and they will be asked on the Day no money or sons will be of  avail to anyone except those who approach Allah with a sound heart.


And the Prophet (sawas) mentioned the Imams from Ali (as), as it was narrated from the authority Ja'ber bin Abdullah al-Ansary (may Allah be pleased with him), when he heard Allah's verse:

“O ye who believe! Obey Allah, and obey the messenger and those of you who are in authority; and if ye have a dispute concerning any matter, refer it to Allah and the messenger if ye are (in truth) believers in Allah and the Last Day. That is better and more seemly in the end.” [Surat An-Nisā' (The Women): 59]

Ja'ber said: “O' Prophet of Allah we knew Allah, so we obeyed Him, and we knew you, so we obeyed you, so who are the guardians that Allah is commanding us to obey? He (sawas) said: 'They are my successors O' Ja'ber and the guardians after me, their first is my brother Ali (as), then after him is son Al-Hassan (as), then Al- Hussain (as), then Ali ibn Hussain (as), then Muhammad ibn Ali (as), and you will live to witness him O' Ja'ber, so when you reach him send him my Salam, then Ja'far ibn Muhammad (as), then Musa ibn Ja'far (as), then Ali ibn Musa al-Rida (as), then Muhammad ibn Ali (as), then Ali ibn Muhammad (as), then Al-Hassan ibn Ali (as), then Muhammad ibn Al-Hassan (as), who will fill the earth with justice as it was filled with tyranny and injustice.” [Al-Ahtijaj, V.1, P. 87]

Also the Prophet (sawas) said to Al-Hussain (as): “This is my son Al-Hussain, he is an Imam from an Imam, a brother of an Imam, father of nine Imams, the ninth is the riser and their best.” [Bihar Al-Anwar, V. 36, P. 372]


And chapter Al-Qadr is a proof for their Imamate (as), and the descending of the angels (as) and the Spirit with the command on them on the night of  power after the Prophet (sawas) has gone, or it would have been said that it had gone with him, which is invalid because it was narrated that it remains after him (sawas), and that it is in the last ten days of Ramadan.


And the proofs of the Imamate of Ali and his sons (pbut), the twelve Infallibles after the Prophet (sawas) are many, and I only mentioned some of them, and I apologize to Allah and the Prophet (sawas) and the Imams (as), and the believers for my short-comings.


For there is no excuse left for those who deviated from them (as) and followed those who raped their rights, while knowing that it's their right and not the right of those who took it from them, the prince of the believers (as) said: “Beware! By Allah the son of Abu Quhafah (Abu Bakr) dressed himself with it (the caliphate) and he certainly knew that my position in relation to it was the same as the position of the axis in relation to the hand-mill. The flood water flows down from me and the bird cannot fly up to me. I put a curtain against the caliphate and kept myself detached from it.

Then I began to think whether I should assault or endure calmly the blinding darkness of tribulations wherein the grown up are made feeble and the young grow old, and the true believer acts under strain till he meets Allah (on his death). I found that endurance thereon was wiser. So I adopted patience although there was pricking in the eye and suffocation (of mortification) in the throat. I watched the plundering of my inheritance till the first one went his way but handed over the Caliphate to Ibn al-fthattab after himself. (Then he quoted al-A`sha's verse).

My days are now passed on the camel's back (in difficulty) while there were days (of ease) when I enjoyed the company of Jabir's brother Hayyan.(3) It is strange that during his lifetime he wished to be released from the caliphate but he confirmed it for the other one after his death. No doubt these two shared its udders strictly among themselves. This one put the Caliphate in a tough enclosure where the utterance was haughty and the touch was rough. Mistakes were in plenty and so also the excuses therefore. One in contact with it was like the rider of an unruly camel. If he pulled up its rein the very nostril would be slit, but if he let it loose he would be thrown. Consequently, by Allah people got involved in recklessness, wickedness, unsteadiness and  deviation.

Nevertheless I remained patient despite length of period and stiffness of trial, till when he went his way (of death) he put the matter (of Caliphate) in a group and regarded me to be one of them. But good Heavens! what had I to do with this "consultation"? Where was any doubt about me with regard to the first of them that I was now considered akin to these ones? But I remained low when they were low and flew high when they flew high. One of them turned against me because of his hatred and the other got inclined the other way due to his in-law relationship and this thing and that thing, till the third man of these people stood up with heaving breasts between his dung and fodder. With him his children of his grand-father, (Umayyah) also stood up swallowing up Allah's wealth like a camel devouring the foliage of spring, till his rope broke down, his actions finished him and his gluttony brought him down prostrate.


At that moment, nothing took me by surprise, but the crowd of people rushing to me. It advanced towards me from every side like the mane of the hyena so much so that Hasan and Husayn were getting crushed and both the ends of my shoulder garment were torn. They collected around me like the herd of sheep and goats. When I took up the reins of government one party broke away and another turned disobedient while the rest began acting wrongfully as if they had not heard the word of Allah saying:


Yes, by Allah, they had heard it and understood it, but the world appeared glittering in their eyes and its embellishments seduced them. Behold, by Him who split the grain (to grow) and created living beings, if people had not come to me and supporters had not exhausted the argument and if there had been no pledge of Allah with the learned to the effect that they should not acquiesce in the gluttony of the oppressor and the hunger of the oppressed I would have cast the rope of Caliphate on its own shoulders, and would have given the last one the same treatment as to the first one. Then you would have seen that in my view this world of yours is no better than the sneezing of a goat.)” [The Peak of Eloquence, Chapter 1, Page 30. Known as the Sermon of ash-Shiqshiqiyyah.]

And peace be upon him said: “O' people hear my words and understand it from me for the Parting (death) is near, I am the Imam of the world and the trustee of the best of creation, the husband of the master of the women of the nation and the father of the purified progeny and the guiding Imams. I am the brother of the messenger of Allah (sawas), his vicegerent, his trustee and his vizier, his companion, his preferred, his beloved, his closest friend. I am the prince (commander) of the believers, and the leader of the ornamented with shining light (on the Day of Judgement) and the master of vicegerents (of prophets), my war is the war of Allah, and my peace is the peace of Allah, my obedience is the obedience of Allah, and my Wilaya is the Wilaya of Allah, and my Shias are friends of Allah, and my Ansars are Ansar Allah. By Allah who created me and I was nothing; the keepers from the companions of Muhammad (sawas) that the treacherous, the unjust and the apostates are cursed by the tongue of the Ummi/Goyim Prophet and fails the one who oppresses) [Al-Amali Al-Sadouq, P. 702]

And when the Caliphate came to Ali, the prince of the believers (as), he tried to get the Muslims out of the darkness and into the light, and to spread justice after oppression had spread, by the hand of the supporter of  Othman, but how hard it is when the people are slaves to this world and religion is only on their tongues, except few who were sincere to Allah. And how hard it is when Abi Sufyan, the leader of the disbelievers, and ibn Hend the eater of the liver of Hamzah, the master of the martyrs, jumped over authority...and he (as) did his Jihad against the liars and the renegades, (may Allah curse them all), and this is well known to everyone, for he (as) made his right clear and guided the people to the straight path of Allah, so the people won't have any excuse to deviate from the Imams (as), but the people failed them (as) and didn't support them.


For Mu’waiyyah (may Allah curse him) killed Al-Hassan (as), and Yazid (may Allah curse him) killed Al- Hussain (as), and only seventy people or less supported Al-Hussain (as), and he is the fifth companion of the Cloak, and the Master of the Youth of Paradise (as), and the last son of the Prophet's daughter on the face of the earth, and the third successor of the Prophet (sawas). And you have to know to what extent of surrendering to the tyrants the Muslims had reached in the age of Al-Hussain (as), which led him to sacrifice the progeny of the Prophet (as) and his holy self; to alert the Muslims that they went far away from religion and got out of the rule of Allah, to the rule of the tyrant and satan by submitting to Yazzid and the likes of him (may Allah curse them).


And the successors of the Prophet after Al-Hussain (as) continued the path of Jihad for Allah and to call the people to return to the true Islamic religion, which Muhammad (sawas) brought, not to what those tyrants who took over the nation were calling them to. And the blood of Al-Hussain (as) had a major impact to make many Muslims return to the rule of Allah (swt), and since that time a popular Islamic base started to form led by the family of Muhammad (as), which represents the true Mohammedan Islam, and they (as) continued to call to Allah, and the tyrants continued to call to satan, and they (the tyrants) found who supports them of those who favored this world over religion.


And the successors of the Prophet (as) were extremely harmed and their followers were killed, and the tyrants of this nation did as the Pharaoh did with the believers from the Children of Israel, and arms and legs were cut off, and the believers were crucified on the stumps of the palms, but the more they harmed the believers, the followers increased by the thousands.


And when the Imamate reached the seal of the successors of the family of Muhammad (as), Allah willed to protect him and kept him hidden from the eyes of the tyrants, so they couldn't kill him (as), like they did to his fathers (as), and he (as) kept leading the Islamic nation for more than 70 years through devoted believers, who were in regular contact with him (as), and they sent the questions of the Muslims to him and his answers about the different matters and his instructions were sent to them.


And when this period passed Allah willed to get him into a long occultation until Allah permits him to rise when a generation of this ummah is ready to support him and support the religion of Allah and to show it for the whole world, and it is narrated from him (as) and his fathers (as), some of the narrations by the narrators of their sayings, which can be beneficial in the worldly and religious leadership of the Islamic nation.


And some interpreted that the narrators of hadith are the just scholars in the age of his (as) occultation, and this in case there is no representative for him (as), who delivers his commands to the believers.

But in case he (as) sends a messenger from him, then he has to be obeyed, even by the scholars, they should even support him and if they fail him or disobey his commands, then they are out of the rule of Ahlul Bayt (as), and must not be obeyed (the scholars), and they must be disobeyed and to obey the messenger sent from the Imam (as).


And it is mentioned in the book The Repertoire of the Righteous, by Al-Sheikh Abdul Kareem Al- Zengany, (may Allah rest his soul) on pages 7, 8, and 9: “As for the rule of the one who fulfills the conditions of fatwa, it is a derivative branch out of the rule of the Imam (as), which is derived from the rule of the Prophet (sawas), which is derived from the Divine Rule and Authority.


And to clarify this: It is obvious that the power of the Creator over His creation is the most superior type of power and rule, and the rule of the Prophet (sawas) is derived from this Divine Rule and Power, and it is mentioned in the verse: “The Prophet is closer to the believers than their selves” [Surat Al-'Aĥzāb (The Combined Forces): 6], then the rule of the Imam (as) is derived from this prophetic rule, as the Prophet (sawas) pointed out in the frequent hadith of Al- Ghadeer, which is in the books of the two sects. For the Prophet of Allah (sawas) paved the way for the rule of the Imam (as), with his saying: “Am I not more worthy of you than yourselves? They said: 'Yes', He said: 'Whoever I am his master, Ali is his master.......” [Al-Ghadeer, Ch.   1, P.  7] (etc.) So this pavement could be an ultimate presumption that he (sawas) wanted to show the people that Ali is most worthy and that the rule of Ali (as) is a branch from the rule of the Prophet (sawas), and to show his position.

And the thorough sayings support that the Imam (as) is a proof upon the people and that he (as) has the ultimate authority over the people from Allah (swt), and this rule is the fundamentals and the support of this sect which it was built on.


And one of the branches of the rule of the Imam (as) is the rule of the Jurist, who fulfils the conditions of issuing the Fatwa, which is summarized in the interpretations of Imam Hassan al-Askary (as) in the following sentence: “And whoever among the Jurists who preserve himself and maintains his religion and disagrees with his own desires, and who obeys the command of his master, then it is for the common public to follow him.” [Tafsir of Imam Hassan Al-Askary (a.s), P. 300]

And the Imam (as) showed the truth about disagreeing with your own desires in the hadith that was narrated by Al-Tabrassy in the book Al-Ahtajjaj on the authority of the eighth Imam, Al-Rida (as): “Ali ibn Hussain (as) said: 'If you see a man who elevated his characteristics, and was guided and humble in his logic and actions, don't be tempted by him, for how many are unable to gain this world and what's forbidden, just because of his weakness and cowardly heart, so he set the religion as a trap for it, for he still deceived people with his outer appearance, but once he is able to do the forbidden he does it, and if you find him staying away from forbidden money, don't be deceived for the temptations differ from one to another, for how many stay away from the forbidden money even if it's a large amount, but approach forcefully an ugly woman and fornicate with her.


So if you find him staying away from that, don't be deceived until you see what his mind intended, for how many stay away from all of that and still without a sane mind, so he corrupts with his ignorance more than he upholds righteousness with his mind. So if you find his mind sane don't be deceived, until you see if his mind is with his desires or his desires are with his mind, and how he loves the presidencies, for there are people who lost this world and the hereafter, and see that the pleasure of the presidency is better than the pleasure and the wealth. So he leaves all that for the presidency, until it is said to him fear Allah and he becomes prideful, for his end is in the hell-fire and he stumbles, his falsehood leads him to the greatest loss, and Allah gives him as much as he can transgress, and he allows what Allah forbids and forbids what Allah allows, without caring about the real loss once the presidency that he struggled for is handed to him, for those are the ones that Allah are angry with and curses, and preparing for them a humiliating torment, but the best of men is the one who makes his own desires according to the command of Allah, and his strength is for the satisfaction of Allah, and sees the humility of truth as eternal glory. He knows that he can only bear a little of the false glory, and guided for the eternal bliss in a eternal house, and if he follows his own desire then its acquisition leads him to an eternal torment without end, and this is the best of men, so follow his sunnah and seek your Lord, and beg Allah through him, for Allah does not refuse his supplication, and doesn't disappoint him in what he is asking.....” [Al-Ihtajaj, Ch. 2, P. 52]

And the elements of the rule of the one who is fulfilling the conditions are three:


1: The Fatwa to the common person in his work, and its source is sub-issues and the devised issues in terms of giving an Islamic ruling for it.


2: The position of the judge in the pleadings and other specific cases.


3: The position of mandating funds and selves, and it is a negotiable position from the general mandate.


And in the book 'Refining the Assets of the Appendages and Curiosity', by Abd Al-Ala Al-Sbzwary (may Allah rest his soul) in the second volume, pg. 128: “The matters of the Jurist who is fulfilling the conditions is not only about the authenticity of the fatwa and the rule, but he also has a existentialistic authenticity even if he remains silent; because he can be Allah's hujjat (proof) on the Day of Resurrection, and he can complain to Allah (swt) about the ignorants if they didn't go back to him in the understanding of the provisions, and it is narrated in the hadith: “Three will complain to their Lord on the Day of Judgment, a scholar who the people don't ask about - the hadith - also he has the regular mandate, meaning regulating the people and their policies with a Divine system, only with the condition when he is the ruler over everything.”

So the duty of the Muslims in the age of the occultation is to support the religion by supporting the Imam's private representative sent by him, or the Jurist who is fulfilling the conditions, the Just, the Ascetic, in case there is no representative for the Imam (as) ruling over everything. As it is the duty of the scholars today to face the tyrants; because it is a defensive Jihad for Islam in this age, where the tyrants are trying to obliterate Islam completely, and to get the Islamic countries to the days of ignorance, just as Yazzid (may Allah curse him) did in the age of Al-Hussain (as), and even more than that, they filled the Islamic countries with idols, and the images, and forced the Muslims to respect and sanctify; because it represents their evil abhorrent selves, and this case represents the clearest form of polytheism, for the scholar must show his knowledge and fight them and support the Mujahadeen, even if it's by an advisory opinion and getting it to the people, and working on educating the people religiously.


As for the scholars or let's say the ignorants, because the non-working scholar is ignorant in reality, as it was narrated by them (as) [Sermon in The Peak of Eloquence, Ch. 1, P. 153.], those who languish in the dark dungeons without even caring to hear about the status of the Islamic community, or to rise up with the Islamic religion through an effective and true rise in the community or to move, for they don't belong to this saved sect at all, and they will find themselves on the Day of Resurrection in these same dark dungeons with blackened faces, the Prophet of Allah (sawas) said: “The most evil one on the Day of Resurrection is the scholar whose knowledge was not benefited from.”[Ruda Al-Watheen, P. 10.]

From the above it was shown that the Islamic religion has its own political integrated theory, as legislation and implementation, and Muslims should not be excess with it; because it is the most complete political theory ever known by humanity, and there is no political theory that could live up to it; because it was put by Allah (swt), the All-Knowledgeable, the All-Wise, and the one who must implement it is the Prophet (sawas), or the Infallible Imam (as) after him (sawas), or the scholar who is fulfilling for the conditions, the Just, the Ascetic... in case of the absence of the Imam (as), and the representative for him (as), and all praises due to Allah alone.


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