Kashaf-ul-haqaiq

CHAPTER 8: OPPOSITION TO THE HOLY INFALLIBLES (A.S.)

1.Our first one is Muhammad (s.a.w.), our middle one is Muhammad (s.a.w.) and our last one is Muhammad (s.a.w.).

2.Ali (a.s.) is the self of Allah (s.w.t.), the self of the Holy Prophet (s.a.w.), the speech of Allah (s.w.t.), the face of Allah (s.w.t.), the eyes of Allah (s.w.t.), the ears of Allah (s.w.t.), the hands of Allah (s.w.t.) and the chest of Allah (s.w.t.).

3.They (a.s.) do not desire but what Allah (s.w.t.) desires.

4.They (a.s.) are all the desires of Allah (s.w.t.).

5.Their (a.s.) speech is the Speech of Allah (s.w.t.) and their (a.s.) actions are the Actions of Alah (s.w.t.).

6.Obedience to them (a.s.) is obedience to Allah (s.w.t.), and disobedience to them is disobedience to Allah (s.w.t.).

7.The truth is with Ali (a.s.) and Ali (a.s.) is with the truth. O Allah (s.w.t.), turn truth to wherever Ali (a.s.) turns.

I have not presented the above quotations as some sort of evidence or proof, rather I have presented those established facts that all Shiites living in every sector of the world would not have the audacity to oppose. The only ones that oppose this are those in whose hearts there is enmity towards Imam Ali (a.s.) and go around the community dressed up in Shiite garbs. We have been warned of them by Imam Ali (a.s.): ‘Save yourselves from the people of low nature who call themselves Shia’.

The purpose of listing out certain beliefs of the Shiites was to draw certain conclusions from these, but it seems that these conclusions have already reached your minds. I mean, any person that opposes any of them (a.s.), fights against any of them (a.s.), falsifies any of them (a.s.), rejects any of them (a.s.), issues orders against any of their (a.s.) orders, equates himself with any of them (a.s.), adopts any of their (a.s.) virtues, or adorns for himself any of their special titles which Allah (s.w.t.) has Allocated to them (a.s.), is neither a Shiite nor a Muslim, nor has he anything to do with truth. He is falsehood from head to toe.

Now if anyone were to associate these kinds of people with religion then he should think twice about his own faith, for any opposition to them (a.s.) is opposition to Allah (s.w.t.).

AL KAFI - H 166, Ch. 19, h10

Muhammad ibn abu ‘Abd Allah has narrated in a marfu’ manner from Yunus ibn 'Abd al-Rahman who has said the following: “Once I asked (Imam) abu al-Hassan the First, ‘How can I prove that Allah is one?’ The Imam replied, ‘O Yunus, do not be an innovator (heretic). One who depends on his personal opinion is destroyed. One who abandons the members of the family of his Prophet goes astray. Whoever abandons the book of Allah and the words of His prophet becomes an unbeliever.’”

I have nothing against any person or his status for that matter. I have simple stated certain principles with full responsibility. If anyone has anything against these principles then he should consider now whether he wishes to accept them and be a believer or reject them and become an unbeliever. It does not concern me at all, but, if these principles cannot be denied, and surely they can never be denied, then instead of being thrown out of their Mastership it would be better if we were to bow our heads in front of these personalities and say: ‘O my Master, I am with those that help you and support you, and I am an enemy to those that oppose you regardless of whosoever he may be. I fully agree with their statement: ‘Befriend one who befriends us even if he were your father’s murderer, and be an enemy to one who is inimical to us even if he were your own father’’.

If you have now come to be of such a state of mind then the discussions which are to take place in this chapter and the following ones will not appear strange to you. Neither will you get angry nor will you roll up your sleeves, but rather you will side yourselves with those that have given you the guarantee of salvation. The love for those (a.s.) and the single tear which flows in their grief, is sufficient to put out the fire of Hell. I am convinced that you will indeed be doing this. In opposition to these (a.s.) personalities, will we then ally ourselves with people whose own salvation is in doubt; and that besides some worldly gain from them there is nothing more to achieve?

Now I come to the actual point I am trying to make and would like to present before you certain questions and ask you for justice. Before I do this I would like you to read the following statement of Imam Ali (a.s.) from Nahj Ul Balagah:

SAYING 153 - One who assents or subsribes to the actions of a group or a party is as good as having committed the deed himself. A man who joins a sinful deed makes himself responsible for two-fold punishments, one for doing the deed and the other for assenting and subscribing to it.

(1)If a Holy Infallible (a.s.) was to explain a Verse from the Holy Quran and another person explains it differently?

(2)If a Holy Infallible (a.s.) issues an order and someone else issues a contradictory one?

(3)If a Holy Infallible (a.s.) performs an act in a particular way and someone else then performs it differently?

These are just a few questions which I have presented to you in order to draw your attention to the group which opposes the Holy Infallibles (a.s.). You will no doubt be able to think of many more, provided you make the effort to look around.

Although the main purpose of this entire book is to point out to the you the opposition that is being done to the Holy Infallibles (a.s.), I have made this topic a separate chapter, so that your attention does not get diverted from it. Please do not depend only on this chapter as only a few examples have been given herein.

1 - UNITY

[Shakir 3:103] And hold fast by the covenant of Allah all together and be not disunited, and remember the favour of Allah on you when you were enemies, then He united your hearts so by His favour you became brethren; and you were on the brink of a pit of fire, then He saved you from it, thus does Allah make clear to you His communications that you may follow the right way.

In the commentaries of the Holy Infallibles (a.s.), ‘rope of Allah (s.w.t.)’ here denotes the Wilayah (Mastership) of Imam Ali (a.s.). The Mujtahids on the other hand say : ‘It is not obligatory upon all Muslims to unite on one Sect or on one point of view, rather it is obligatory upon them to act according to the Fatwas issued by their own Mujtahids’ - Agha Syed Muhammad Qazwini.

2 - TAQAYYAH (Dissimulation)

This is to hide one’s faith for the protections of one’s life, wealth and honour, even if one has to speak a word of disbelief for it.

Let us first see whether the mention of Taqayyah in the Holy Quran is for the beliefs or for actions.

[Shakir 3:28] Let not the believers take the unbelievers for friends rather than believers; and whoever does this, he shall have nothing of (the guardianship of) Allah, but you should guard yourselves against them, guarding carefully; and Allah makes you cautious of (retribution from) Himself; and to Allah is the eventual coming.

When the unbelievers had captured the parents of Ammar Yasir and tortured them to renounce their newly acquired faith and praise the idols, they refused and were killed for it. Ammaar Yasir, under compulsion, uttered the words that the unbelievers wanted to hear. He then ran towards the Holy Prophet (s.a.w.) crying and questioning whether he had become an unbeliever. This led to the revelation of this verse which had to do with beliefs and not with actions.

AL KAFI - H 2231, CH 93, h 2

Ibn abu ‘Umayr has narrated from Hisham ibn Salim from abu ‘Umar al-‘A’jami who has said the following: “Once abu ‘Abd Allah, recipient of divine supreme covenant, said to me, ‘O Abu ‘Umar, nine tenths of religion is in al-Taqiyyah (cautious measures). One who does not observe al-Taqiyyah has no religion. Al-Taqiyyah must be observed in all matters except wine and wiping (a part of Wuzu) over the socks.’”

It follows from above that 90% of taqaiyyah is related to principles and beliefs rather than actions.

AL KAFI - H 2246, CH 93, h 17

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from Muhammad ibn Muslim from abu ‘Abd Allah, recipient of divine supreme covenant, who has said the following: “As it (time of Imam al-Mahdi) draws closer, al-Taqiyyah will be more intensely needed.”

AL KAFI - H 2247, CH 93, h 18

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ibn ‘Udhaynah from Isma'il al-Ju’fi and Mu’ammar ibn Yahya ibn Sam and Muhammad ibn Muslim and Zurara who have said the following: “We heard abu Ja’far, recipient of divine supreme covenant, saying, ‘Al-Taqiyyah is whenever the son of Adam is compelled; Allah has made it lawful for him.’”

AL KAFI - H 2234, CH 93, h 5

Abu Ali al-Ash’ari has narrated from al-Hassan ibn Ali al-Kufi from al-‘Abbas ibn ‘Amir from Jabir al-Makfuf from ‘Abd Allah ibn abu Ya’fur from abu ‘Abd Allah, recipient of divine supreme covenant, who has said the following: “Protect your religion and veil it with al-Taqiyyah (protective measures); one who does not observe al-Taqiyyah has no belief. You in the people are like honeybees, in birds. Had birds known what is inside honeybees no honeybee would have been left and it all would have been consumed. Had people known that you love Ahl al-Bayt they might have destroyed you with their tongues, abusing you in private and in public. May Allah bless those of you who are in our Walayah (Divine Guardianship).’’

The following points should be noted about Taqaiyyah.

1.It is to be done for the concealment of faith.

2.It is related to everything.

3.It is mostly related to beliefs rather than actions.

4.In our time period it should be done even more intensely.

In his book ‘Islamic Government’. Agha e Khomeini said: ‘Taqiyyah relates to the branches (furū’) of religion; for example - performing ablution in different ways. But when the chief principles of Islam and its welfare are endangered, there can be no question of silence or taqiyyah.’

COVETING LEADERSHIP AND GOVERNMENT

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Mu’ammar ibn Khallad from abu al-Hassan, recipient of divine supreme covenant, who has said the following: “It was mentioned before the Imam that a certain man loves to have leadership. The Imam said, ‘Two fierce wolves in a flock of sheep, whose shepherd is far away, are not more harmful to the flock than seeking leadership to a Muslim’s religion is.’”

AL KAFI - H 2494, CH 113, h 2

It is narrated from him (narrator of the Hadith above) from Ahmad ibn Sa’id ibn Janah from his brother, abu ‘Amir from a man from abu ‘Abd Allah, recipient of divine supreme covenant, who has said the following: “Abu ‘Abd Allah, recipient of divine supreme covenant, has said, ‘Whoever seeks leadership is destroyed.’”

AL KAFI - H 2497, CH 113, h 5

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Ayyub from abu ‘Aqilah al-Sayrafi who has said that Karram narrated to us from abu Hamza al-Thumali who has said the following: “Once abu ‘Abd Allah, recipient of divine supreme covenant, said to me, ‘Beware of leadership and beware of marching behind men (following them).’ I (the narrator) asked, ‘May Allah keep my soul in service for your cause, I understand what leadership is. However, as far as walking behind men is concerned, I must acknowledge that two thirds of what I know are but from my walking behind and following men.’ The Imam said to me, ‘That is not the way you think. Beware of supporting a man who does not have any (Divine) Authority but you acknowledge whatever he has said.’”

AL KAFI - H 2500, CH 113, h 8

Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “I heard abu ‘Abd Allah, recipient of divine supreme covenant, asking, ‘Do you think I do not distinguish the bad from good among you? Yes, by Allah, the bad ones among you are those who love people walking behind him. Such a person is inevitably a liar or a helpless one (due to his ignorance) in his opinion.’”

AL KAFI - H 2501, CH 114, h 1

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from Isma'il ibn Jabir from Yunus ibn Zabyan who has said the following: “I heard abu ‘Abd Allah, recipient of divine supreme covenant, saying, ‘The Messenger of Allah has said, “Allah, the Most Majestic, the Most Holy, has said, ‘Woe upon those who treacherously use religion for their worldly goals and fight those who command people to yield to justice. Woe upon those among whom the believers live frightened and hide their belief. Are they deceiving Me or that they dare to oppose Me? I swear by Myself that I will allow them to be afflicted by means of such strife whereby the most forbearing will suffer confusion.’”

In his book ‘Islamic Government’ Agha e Khomeini says: ‘This is an individual obligation and if not then a collective one’.

QIYAS (ANALOGY)

AL KAFI - H 167, Ch. 19, h11

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Washsha’ from Muthanna al-Hannat from abu Basir who has said the following: “Once I asked (Imam) abu ‘Abd Allah, recipient of divine supreme covenant, saying, ‘We may face an issue about which there is nothing said in the book of Allah or in the Sunnah, tradition of the Holy Prophet, recipient of divine supreme covenant, can we use our own opinion in such matters?’ The Imam replied, ‘No, you must not do that. If you, in this way, find the truth you will receive no rewards for it, and if you missed the truth you have forged lies against Allah, the Majestic, the Glorious.’”

The Jurists one the other hand claim that if a Mujtahid were to issue a wrong fatwa then he will get single reward for trying, whereas if he gets it right then he will get double the reward.

I have presented before, eighteen hadeeth that Qiyas is forbidden, but they have categorized it into three types of which two types have been declared as allowable. I have discussed this in detail before.

AHL UL ZIKR (PEOPLE OF REMEMBRANCE)

[Shakir 16:43] And We did not send before you any but men to whom We sent revelation-- so ask the followers of the Reminder if you do not know--

[Shakir 16:43] And We did not send before you any but men to whom We sent revelation-- so ask the followers of the Reminder if you do not know--

AL KAFI - H 538, Ch. 20, h1

Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha' from ‘Abd Allah ibn ‘Ajlan who has said the following: “About the words of Allah, the Most Holy, the Most High, ‘Ask the people of Dhikr if you do not know’ (16:43, 21: 7) Abu Ja‘far, recipient of divine supreme covenant, has said that the Messenger of Allah, recipient of divine supreme covenant, said, ‘I am the Dhikr and ‘A’immah are the people of Dhikr.’ About the words of Allah, the Most Holy, the Most High, ‘It is a Dhikr for you and for your people and you all must be asked (for guidance).’ (43:44) The Imam, recipient of divine supreme covenant, said, ‘We are his “people” and we must be asked (for guidance).’”

There are eight more Hadeeth like this from the same chapter of Al Kafi confirming the Ahl Ul Zikr to be the Holy Infallibles (a.s.) who must be asked for guidance. This has also been commented upon in Tafseer Qummi, Tafseer Ayyashi, and Uyoon Akhbar Al Ridha (a.s.).

The Mujtahids say that this is a reference to them. (Allamah Ali Haeri’s AL RISALA, and Agha Syed Muhammad Hasan Qazwini).

I am amazed at the people who make such claims and I find it even stranger that some people actually close their ears and accept these claims although the whole Shiite world accepts that the world is never without a Divine Proof. These Verses can only refer to the Holy Imams (a.s.) as there is not restriction on what one can ask of them. I mean the restriction is not only to questions on Fiqh, but the words are that whatsoever that you do not know then ask the People of Remembrance. It was only the Holy Imams (a.s.) that made the claim “Ask us whatever you want to know’.

Imam Al Ridha (a.s.) has said: ‘An Imam is not one who replies that he does not know when asked a question’. History bears witness that in the time of each Imam (a.s.), they were asked question of various topics and they all received an answer. I don’t understand how is it possible that other people had the audacity to make these claims of being the People of Remembrance and where was the intellect of the people who accepted these claims of theirs. How is it that the Hadeeth of the Holy Infallibles (a.s.) escaped their attention.

Imam Ja’far Al Sadiq (a.s.)s said: ‘There will also be people who will be ready to give verdicts and tell the people to ask them whatever they want despite the fact that they may not even be able to explain a single word correctly. Allah (s.w.t.) does not befriend such people’ - Al Khisal.

KHUMS

[Shakir 8:1] They ask you about the windfalls. Say: The windfalls are for Allah and the Messenger. So be careful of (your duty to) Allah and set aright matters of your difference, and obey Allah and His Messenger if you are believers.

[Shakir 17:26] And give to the near of kin his due and (to) the needy and the wayfarer, and do not squander wastefully

[Shakir 59:7] Whatever Allah has restored to His Messenger from the people of the towns, it is for Allah and for the Messenger, and for the near of kin and the orphans and the needy and the wayfarer, so that it may not be a thing taken by turns among the rich of you, and whatever the Messenger gives you, accept it, and from whatever he forbids you, keep back, and be careful of (your duty to) Allah; surely Allah is severe in retributing (evil):

[Shakir 59:8] (It is) for the poor who fled their homes and their possessions, seeking grace of Allah and (His) pleasure, and assisting Allah and His Messenger: these it is that are the truthful.

As you can see from the above verses, Khums and the spoils of war is the right of Allah (s.w.t.), the Holy Prophet (s.a.w.), the near of kin, the orphans, the poor and the travellers. You can go through all the commentaries of the Ahl Ul Bayt (a.s.) and you will realise that the near of kin referred to here are the Holy Imams (a.s.). The right of Allah (s.w.t.) is theirs and so is the right of the Holy Prophet (s.a.w.). As far as the right of the poor and the orphans and the travellers is concerned, this is also for the relatives of the Holy Prophet (s.a.w.). The non-Syeds are not entitled to anything and even in narrations you will find that it is the right of the Syeds even if they are rich.

Agha e Khomeini has said in his book, Islamic Government: ‘such a tax is not merely the upkeep of the sayyids or the religious scholars, but on the contrary, something far more significant - namely, meeting the financial needs of the great organs and institutions of government’.

THE IMAM (A.S.)’S APPARENT RULE AND HIS (A.S.) ESOTERIC MASTERSHIP

It is established from Shiite books that Imam Mahdi (a.s.) will make decisions based on his (a.s.) knowledge and not on the strength of witnesses, just like Prophet Dawood (a.s.) used to do.

In the time of Imam Ali (a.s.), during the battle of Siffin on the Night of Hareer, the battle started in the morning and continued overnight until the next morning. During this period the time for Prayers (Namaaz) passed by. Neither did he (a.s.) tell the combatants to pray the Prayer of Fear nor did he tell them to make up their missed Namaaz later on.

From the above two examples of the actions of the Holy Infallibles (a.s.) we can understand that an Imam (a.s.) can and does use his esoteric Mastership for his apparent governance. There is a deep relationship between the two aspects.

Agha e Khomeini said in his book Islamic Government: ‘This thing (Esoteric Mastership) has nothing to do with the government and caliphate’.

THE METHOD FOR RUKOO (BOWING)

Imam Muhammad Baqir (a.s.) said: ‘In Rukoo place both the palms of your hands on your knees, placing the right hand before the left hand, level your back and forward your neck’ - AL KAFI, BOOK OF SALAAT, HADEETH NO. 1.

Imam Ali (a.s.) said: ‘Whosoever does not level his back in Rukoo, his Prayer is not correct’ - AL KAFI, BOOK OF SALAAT, HADEETH NO. 4.

Three points can be extracted from the above two Hadeeth:

•The palms must rest on the knees.

•The back must be level straight.

•Without these two the Prayer is not correct.

In the Tawzeeh Ul Masail of Agha e Khomeini it says: ‘In every cycle of prayer, you should bow down such that your hands should be placed on your hips, and this is known as Rukoo. If you cannot place both hands on your knees then it is not a problem’.

RECITATION IN THE 3RD AND 4TH CYCLE OF PRAYER

In a written reply of Imam Mahdi (a.s.) he says: ‘In both these cycles the recitation of Surah Al Fatiha abrogates the ‘Tasbeehat e Arba’. However, that person can recite it who thinks that the recitation of Surah Al Fatiha will lead to forgetfulness or deteriorate his health’. (In other words the Tasbeehat e Arba can only be recited under those two conditions, otherwise only Surah Al Fatiha should be recited).

In his Twazeeh, Agha e Khomeini says: ‘It is better to recite the Tasbeeh in both the cycles’.

MAJOR SINS

AL KAFI - H 2432, CH 108, h 2

It is narrated from him (narrator of the Hadith above) from ibn Mahbub who has said the following: “Once certain individuals of our people and I wrote to abu al-Hassan, recipient of divine supreme covenant, asking what and how many were the major sins. He wrote back to us about major sins, ‘Whoever avoids the act for which Allah has decided to send one in the fire, his evil deeds are expiated, if he is of the believers. The seven acts that subject one to punishment are to commit murder, a disregard of kindness to parents, collecting unlawful interest in trade, alienating oneself from religion after accepting it, accusing married women of committing indecent acts, consuming the properties of orphans and running away from the enemy during an offensive in battle.’”

AL KAFI - H 2433, CH 108, h 3

Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from ‘Abd Allah ibn Muskan from Muhammad ibn Muslim who has said the following: “I heard abu ‘Abd Allah, recipient of divine supreme covenant, saying, ‘The major sins are seven in number: Murdering a believer intentionally, Accusing a married women of committing indecent act, Running away from the enemy in the battle field during an offensive, Alienating one’s self from religion after accepting it, consuming the properties of the orphans unjustly, consuming unlawful interest in trade after knowing it clearly and all such acts that Allah has considered to be the cause for one’s being subjected to suffering in the fire.’”

AL KAFI - H 2444, CH 108, h 14

Al-Husayn ibn Muhammad has narrated from Mu'alla ibn Muhammad from al-Washsha’ from Aban from abu Basir who has said the following: “I heard abu ‘Abd Allah, recipient of divine supreme covenant, saying, ‘The major sins are seven: One of them is murdering a soul intentionally, considering things as a partner of Allah the Most Great, accusing a married women of committing an indecent act, consuming unlawful interest in trade with evidence, running away from the battlefield during an offensive against the enemy, alienation from religion after accepting it, disregarding to maintain good relations with parents and consuming the property of orphans unjustly.’ The Imam said, ‘Alienation and paganism are the same.’”

According to the Mujtahids, the list of major sins is so long that I begin to wonder whether there is any such thing as a minor sin. I have in my possession the third volume of the Mujtahid Agha e Dastghayb Shirazi’s book on sins, and I don’t even know how many more are to follow.

If I were to list all the opposition that has taken place against the Holy Infallibles (a.s.) then it would be too long. I suggest that you read this book once more, and in fact read it a few times so that you will realise that the main purpose of all these Mujtahids is to divert the people away from the Marji’at of the Holy Infallibles (a.s.) towards their own Marji’at whilst giving the impression that they are advancing the mission of the Holy Imams (a.s.). These people have now transferred all the rights and titles of the Holy Infallibles (a.s.) to themselves, and have given the impression to the people that during the major occultation of our Imam (a.s.), they are his (a.s.) representatives.

As per the statement of Mufti Ja’afar Husayn, the orders of the Mujtahids are sufficient for their followers. In other words, their followers have no need to refer to the Holy Quran and the Hadeeth. What I am saying is that if we could make do without these people after the Holy Prophet (s.a.w.), then why can’t we make do without them during the major occultation, when in fact they were much closer to him (s.a.w.). Why are you creating such a furore and thousands of books have been written against these people and are still being written even today. My ears are burning after listening to debates against them from the pulpits. After all, what faults had the people of Saqifa committed? Their actions were the same as yours are today. They replaced a Holy Infallible (a.s.) with an ordinary person and so have you. Gradually, the differences between the Mujtahids and the people of Saqifa are being removed, and today they are claiming that the only differences between them are those of Furoo (Actions) and this is indeed the reality. There are many Shiite books that the government has confiscated and prohibited their publication, and even keeping them at homes. Libraries were raided and books confiscated, but was there any religious missionary who raised his voice against these measures? This means that all this was done with their blessings. They have complied with this because they have realised that if the correct beliefs as taught by the Holy Infallibles (a.s.) were to fall into the hands of the people then their businesses would shut down.

So far I have only made a hue and cry over the opposition to the Holy Infallibles (a.s.) and you may have been surprised, that what is this strange reasoning, but each and every argument of mine has been presented with evidence and proofs. This is why I am certain that you will not reject the statements of the Holy Infallibles (a.s.) and adopt the words of the ordinary people. If you come to a crossroads, then you will no doubt take the road that has been indicated by the Holy Infallibles (a.s.).

ENMITY WITH THE HOLY INFALLIBLES (A.S.)

Do not be worried when you are told that the whole system is based on opposition to the Holy Infallibles (a.s.), otherwise you will get even more worried later on because the word ‘opposition’ is a very mild term that I have used. It is not a question of just opposition but it goes even further. I will prove to you in this chapter that in actual fact it is a matter of enmity with the Holy Infallibles (a.s.) that forms the basis of the system. They are making the people do such things as to end up deserving of curses from the Holy Infallibles (a.s.). The fate of such people is destruction, and to be the fuel of the fire of Hell, and those that doubt this fate of theirs are hypocrites. Come, let me show you such a statement of Imam Ali Bin Husayn (a.s.)’s from Sahifa E Kamila, that after listening to it you will lament your previous life and will cry over those that put you on this road of yours. Yes, those that repent and hold on to the bosom of the Holy Infallibles (a.s.) and stopped usurping their rights, their forgiveness has been promised by Allah (s.w.t.).

Before I present to you the statement of this Holy Infallible (a.s.), let me tell you something about the book Sahifa E Kamila. This is a book of supplications. If you were to even ponder a little bit you will see that from the Torah to the Holy Quran, from the Hadeeth of the Holy Prophet (s.a.w.) to the Hadeeth of the Holy Infallibles (a.s.), all have been subjected to doubt and distortions by a large group of people who even believe in alterations to have taken place in the Holy Quran. However, Sahifa E Kamila is such a book that from its inception up until today neither friend nor foe has had the audacity to point a finger at it. It is an established fact among the Shiites that these are one hundred percent the statements of a Holy Infallible (a.s.). It therefore follows that rejection of these statements is equal to casting doubt on Allah (s.w.t.) and rejecting His (s.w.t.) statements.

Before I present to you this supplication from Sahifa E Kamila, I would like you to cast aside any bias or doubts that you may have in your hearts and make the intention that: ‘O Allah! I seek refuge in you from that I should cast doubt on your Proof or reject him. O my Master! Do not make me from among those on whom the Imam (a.s.) has cursed and save me from punishment’.

SERMON 48 - SUPPLICATION FOR THE DAY OF SACRIFICE AND FRIDAY

‘O God! This station belongs to Your vicegerents, Your chosen ones while the place of Your trusted one in the elevated degree which You have singled out for them have been forcibly stripped! But You are the Ordainer of that, Your command is not overcome, the inevitable in Your governing is not overstepped! However You Will and whenever You will! In that which You Know best, You are not accused for Your creation or Your Will! Then Your selected friends, Your vicegerents, were overcome, vanquished, forcibly stripped; they see Your Decree replaced, Your Book discarded, Your obligations distorted from the aims of Your Laws, and the Sunnah of Your Prophet abandoned. O God! Curse their enemies among those of old and the later folk, and all those pleased with their acts, and their adherents and followers!’

You have now read what the Holy Imam (a.s.) has said in his supplication. There is nothing complicated in this supplication, and it is my belief that whosoever has even an inkling of truth in his heart will have understood what the Holy Imam (a.s.) has said in his supplication.

Mufti Ja’far Husayn said about this: ‘The Imam (a.s.) has clearly stated a few commands in this supplication. The Friday Prayers and the Prayers for the two Eids are exclusively for the Holy Imams (a.s.) and no other person has got the right to perform these.

Abdullah Ibn Dinar has narrated from Imam Muhammad Baqir (a.s.) that: ‘O Abdullah! Be it the Eid of Azha or Fitr of the Muslims, the grief and sorrow of the Family of the Holy Prophet (s.a.w.) is freshened anew’. So I asked the reason for it and he (a.s.) replied: ‘It is because they see their rights in the hands of the others’.

In this way the right of the leadership of the Friday Prayers is not for anyone other than the Holy Imam (a.s.) or one appointed by him.

Now that you have read what the Mufti has commented about this, then the gist of the supplication will have become even clearer to you.  The Mufti has tried to hide half the truth here and only restricted himself to the ‘Friday Prayers and the two Eids’, and skipped over the curse part. The Holy Imam (a.s.) has cursed three types of people in this supplication.

1.The prayer leaders of the Friday Prayers and the two Eids.

2.Those that pray behind these leaders.

3.Those that neither lead these prayers nor pray behind them, but are happy with these happenings.

The Mufti has also skipped over that the Holy Imam (a.s.) has cursed these three types of people.

This Hadeeth about being an enemy to the Holy Imams (a.s) is so well known that you have probably heard it since childhood and is on the tongues of virtually every person. The Holy Prophet (s.a.w.) said to Imam Ali (a.s.): ‘Even if a person were to recite so many prayers that his back would become bent like a bow, fast so many fasts that he becomes thin, gives in the way of Allah (s.w.t.) charity gold and silver the size of the mountain of Ohad, and gets killed whilst doing SA’EE (The running between Safa and Marwa) in an oppressed state, O Ali! If that person keeps you as an enemy then that person will be flung headlong into Hell’.

In another Hadeeth the Holy prophet (s.a.w.) said: ‘O Ali! No one will love you except one who is of legitimate birth and no one will hate you except one who is of illegitimate birth’.

The situation is so delicate that it is possible these words may have hurt some people, but they cannot hold me to anything. If they have the courage and the audacity then they should put up a fight against the Holy Imams (a.s.) and say openly that they will not listen to the Holy Imams (a.s.), and will only listen to their Mujtahids. As far as the explanation is concerned, then each and every sect of the Muslims produces evidence from the Holy Quran in justification for their beliefs and faith. The reality is that this supplication is so clear that no one will doubt it except a hypocrite.

The Holy Imam (a.s.) has not restricted his statements to a particular time period and so it is applicable even today. The leading of these prayers is either for the Holy Imams (a.s.) or for their appointed ones. This principle cannot change along with the circumstances, that once the Holy Imam (a.s.) goes into occultation whosoever wishes can usurp these rights and adorn them for himself. When the Holy Imam (a.s.) makes his (a.s.) appearance then these conditions will be met and not before and so until such time these prayers, as they are congregational, cannot be recited.

Mufti Ja’far Husayn himself agrees to this: ‘In the Friday Prayers and the Prayers for the two Eids, one of the conditions is the person of the Holy Imam (a.s.) himself. Therefore, it follows that when the Holy Imam (a.s.) is not here then these Prayers cannot be obligatory upon us, and whosoever leads them or follows them or is content with these being done, will come under the curse of the Holy Imams (a.s.)’.

Can any one with intellect accept that when Allah (s.w.t.) has Commanded the Friday Prayer to be prayed and the condition of the presence of the Holy Imam (a.s.) has to be met, that someone will use his opinion to declare the condition to be unimportant, change the obligation to ‘almost obligatory’ and stand up to lead these prayers? Furthermore those who are enthusiastic about prayers would then join them in this by casting aside this condition? This problem has been so illuminated that anyone who has an inkling of the fear of Allah (s.w.t.) in him will never be disobedient in this regard and will save himself from the road which leads straight to Hell.

In this complete darkness, some Mujtahids have seen a ray of light and have issued Fatwas that Friday Prayers during the occultation of the Holy Imam (a.s.) are forbidden. I am listing nine of these Mujtahids from the book Al Risala.

1.Allamah Noorullah Shustary (Shaheed e Thalith)

2.Maulana Hamza Salaad

3.Maulana Jalil Qazwini

4.Maulana Sheikh Ali Naqi

5.Maulana Muhammad Bin Idrees (Author of Sharai Ul Islam)

6.Maulana Hassan Bin Abdullah Tastary

7.Maulana Abdullah Bin Al Hajj Muhammad Touie

8.Maulana Ismail Mazandarani

9.Maulana Sheykh Suleiman Bin Ali Bin Abi Tayyib Al Shakhuri

People have abandoned their responsibilities in matters of religion so much so that today they neither are aware of the beliefs, or religion or its history. The reality is that during the occultation, the Shiites had never recited the Friday Prayers. This plague first started in Iran, and in India this was first led in Lucknow by the Mujtahid Dildar Husayn Gufran. The other Muslims started mocking at them as to who are these people who do not pray the Friday Prayers. Hence, in order to please their elder brothers they have accepted being the accursed by the Holy Imams (a.s.).

As for the Prayers of the two Eids, this is the icing on the cake. I have perused through the Tawzeehs of Agha e Khomeini, Al Khoie, Shirazi, Al Araki and have found the words: ‘As far as the prayers for the two Eids are concerned this was obligatory during the time of the Holy Imams (a.s.), but during the occultation these are preferable acts’.

Along with this, in all their books I have found only one command of theirs regarding preferable prayers: ‘The preferable prayers cannot be recited in congregation except for the ‘Istisqa’ in beseeching for the rainfall’.

Who is this ‘person of power’ whose control over matters is so wide that he has made this individual obligation of Allah (s.w.t.) into a preferable deed based on his own opinion and get people to act on this. To consider the deeds that have been made obligatory by Allah (s.w.t.) to be obligatory in all circumstances and simply have to be done is not right. Whatever that Allah (s.w.t.) has made obligatory is with certain conditions which have to be met first e.g. Prayers, Fasts, Pilgrimage, Charity, Khums, Holy War etc. If the attached conditions are not met then these obligations would lapse. The Prayers of the two Eids also have conditions, one of which is the presence of the Holy Imam (a.s.). What logic is this that if the conditions are not met then instead of the intention of obligation let us now pray together with the intention of a preferable act. The purpose here is not obedience of Allah (s.w.t.), but rather it is the madness to please the elder brothers.

Secondly, if you are reciting these prayers as preferable acts then why are you doing so in congregation when the Fatwa of your own Mujtahid is that it cannot be done as such? All of them have only one answer to give. We are praying this with the intention of ‘Ba Rajaae Matloobiyat’. You go and ask them for the meaning of this term. I am only asking you is this - why have you been criticising the Taraweeh Prayers of your elder brothers throughout the centuries? Maybe they will also give the same answer as you did. ‘Ba Rajaae Matloobiyat’. At least now the reality has dawned upon us here through this. Although, apparently these are two sects, but in reality they are one and the same.

Anyhow, whatever I have said so far in this chapter is sufficient for those who think and want to understand. I have proven their opposition to the Holy Infallibles (a.s.) through their Fatwas and their enmity towards them from the word of the Holy Infallibles (a.s.). But this enmity is not so ordinary that it is restricted to the Prayers for the two Eids and the Friday Prayers. It is spread out everywhere.

Enmity is on two aspects, life and glory. The enemies of the life of the Holy Infallibles (a.s.) can be seen everywhere in history. The enemies of their glory can be found in their writings and I will show them to you.

THE DUA OF QUNOOT OF EID PRAYERS

You have just read about the Prayers for the two Eids. Let us now look at one of its horrifying aspects, the supplication that is recited nine times in the Qunoot of the Prayer for Eid. Look at this supplication very carefully and then think how many times in your life you have earned the Wrath of Allah (s.w.t.) by the recitation of this. I do not want you to be in a state of despair from the door of repentance, but the crime is so grave that you will have to rub you head into the ground to ask for forgiveness. I don’t think that it is possible to insult the Holy Infallibles (a.s.) any more than what is being done in this supplication that is recited in Qunoot.

They are making you recite two sentences in Qunoot which are blasphemous.

The first one is -

And You may enter me into every of goodness with which You have entered Muhammad (s.a.w.) and the Household of Muhammad (a.s.).

Now think over this sentence. Anyone with a little bit of sense will be able to understand that when someone is told to enter, then it follows that he must have been outside first, or else he cannot be told to enter. What you are saying is that there was first a time period when the Holy Infallibles (a.s.) (God forbid) were outside all goodness and then they were told to enter into them and so they did. You can imagine yourself what state a person would be in when he is outside of all goodness.

But, the Holy Infallibles (a.s.) have stated that they are the essence of all goodness themselves; meaning that they existed before any goodness existed. Whatsoever acts they performed, goodness came into existence with those. Any one who performs a good deed and does not have in his mind that the origin of all goodness are the Holy Infallibles (a.s.), then his good deeds will go to waste. And those who claim to be Shiites, scream and scream at least nine times that the Holy Infallibles (a.s.) were outside of all goodness and it was only after some time that Allah (s.w.t.) put them into it. O Lord! Even after bestowing so much ‘honour’ on these pure personalities at least eighteen times a year, the Shiites still remain Shiites.

On top of this ugly insult, the point to think about is that the Holy Infallibles (a.s.) are in every goodness and there is a desire on your part to equate yourself with them.

The second sentence is even more dangerous than the first one -

And that You take me out from every evil from which You have taken out Muhammad (s.a.w.) and the Household of Muhammad (a.s.).

What this means that you will have to accept that there has been a period during which the Holy Infallibles (a.s.) (God forbid) were immersed in all evil. Then Allah (s.w.t.) took them (a.s.) out. The words used here are ‘every evil’, meaning that there is no evil in which they were not present before they were taken out.

May Allah (s.w.t.)’s Wrath descend upon these people who make these insulting assertions and those that are happy with them making these.

Even now if someone does not open his eyes, then he should understand that his enmity towards the Holy Infallibles (a.s.) has been widened.

I spoke about this Qunoot with a Mullah and he presented a strange defence to this. He said that the Arabic term ‘Akhraj’ means to keep far away. Then I was convinced that this new logic is not based on ignorance but it is a deliberate act of enmity. This Mullah is not that naive that he cannot differentiate between the simple Arabic terms of ‘Akhraj’ and ‘Azhab’. Everywhere the term ‘Azhab’ is used to denote ‘keeping away from’ like in the Verse of Purification.

[Shakir 33:33] And stay in your houses and do not display your finery like the displaying of the ignorance of yore; and keep up prayer, and pay the poor-rate, and obey Allah and His Messenger. Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying.

You can look up any book of language, and if you were to come across anywhere whatsoever whereby the term ‘Akhraj’ has been used to denote ‘keeping away’, then I am responsible. This is all nothing but deliberate enmity towards the Holy Infallibles (a.s.) and nothing else.

ENMITY WITH THE KNOWLEDGE OF THE HOLY INFALLIBLES (A.S.)

•The foundation of the Shiite sect is on its belief of the Infallibility of the Holy Infallibles (a.s.), and the basis of this infallibility is knowledge.

•Upon the creation of the human beings it was decided that the scale of virtue is knowledge.

•[Shakir 13:43] And those who disbelieve say: You are not a messenger. Say: Allah is sufficient as a witness between me and you and whoever has knowledge of the Book.

•[Shakir 6:59] And with Him are the keys of the unseen treasures-- none knows them but He; and He knows what is in the land and the sea, and there falls not a leaf but He knows it, nor a grain in the darkness of the earth, nor anything green nor dry but (it is all) in a clear book.

•[Shakir 27:75] And there is nothing concealed in the heaven and the earth but it is in a clear book.

•It has been proven from above that whosoever has the knowledge of the Book will have the knowledge of the unseen and of everything. He will be a witness as well as have the knowledge of the apparent and the hidden.

•AL KAFI - H 600, Ch. 34, h1 - ‘Allah does not grant Divine Authority on His earth to those who if questioned are not able to give the right answer and say I do not know.’

•The claim of Imam Ali (a.s.): ‘Ask me! Ask me! Before you lose me’.

You have had a glimpse of the extent of the knowledge of the Holy Infallibles (a.s.) from the above points, otherwise it is not possible to fully understand the extent of their knowledge. To point accusing fingers at them is to find fault with the Actions of Allah (s.w.t.). Somebody posed a question at Imam Musa Al Kadhim (a.s.): ‘What is meant by the phrase that Allah (s.w.t.) is Knowledgeable?’. The Holy Imam (a.s.) replied: ‘This means that Allah (s.w.t.) has created someone who has the knowledge of every thing’. In other words, he would have the knowledge of whatever that the term ‘thing’ can be applied to.

I have stated in the beginning that the Shiite religion is based on the infallibility of the Holy Infallibles (a.s.) which is in turn based on knowledge. So, if a person were to find fault with their knowledge then that would put their infallibility in doubt. Then the whole Shiite religion would collapse.

Let us now see what the scholars of religion have to say in the middle of all this. In the time of Syed Murtadha (The pioneer Shiite Mujtahids), the Sunni scholar Abdul Jabbar wrote in his objection to the knowledge of the Holy Imams (a.s.): ‘We, the Sunnis agree that the Imams of the Shiites do have the knowledge necessary for their position of Imamate, but you Shiites consider it obligatory for your Holy Imams (a.s.) to possess all the knowledge which has no bearing on their Imamate. This belief means that they possess the knowledge of the unseen’. Syed Murtadha replied to this in such a way that he proclaimed the beliefs of all the Mujtahids.

‘Honourable judge, I hereby proclaim on behalf of the Shiites that we also have the same beliefs that you do. We also believe that the Holy Imams (a.s.) are only knowledgeable to the extent it is necessary, in the performance of their duties as Imams. We do not accept that they possessed all other knowledge including that of the unseen, and we seek refuge in Allah (s.w.t.) from this belief. You can rest assured that it is my responsibility to spread this belief among the Shiites. Was-Salaam’.

It can be seen from the letter of this Sunni scholar that the belief of the Holy Imams (a.s.) having the knowledge of the unseen was so widespread among the Shiites that even the Sunnis knew about this. It is now unthinkable that the belief that that was so widespread among the Shiites did not reach a scholar like Syed Murtadha. Therefore only three conclusions can be drawn from this.

1.Syed Murtadha had completely rejected the beliefs of the Shiites pertaining to the knowledge of the Holy Imams (a.s.).

2.He was making amendments to this doctrine.

3.He had promised to spread these amended beliefs among the Shiites.

I reserve my comment on this enemy of the Holy Infallibles (a.s.), and reply him through their (a.s.) statements which are quoted in the book Al RISALA.

Imam Ali (a.s.), Master of the Universe has said: ‘I have the knowledge of the Guarded Tablet. I have received this knowledge through inspiration of Celestial origin’.

Imam Ja’far Al Sadiq (a.s.) said: ‘O Mufazzal! Whosoever is under the assumption that there is something which is written on the Guarded Tablet which the Holy Imams (a.s.) are not aware of is an unbeliever’.

You have read the replies of the Holy Infallibles (a.s.). Now I am free from all blame. Let me now present to you the Fatwa of Mujtahid of Lucknow Maulana Naasir Husayn (Naasir Ul Millat).

‘The knowledge of reading and writing was given to the Holy Prophet (s.a.w.) from Allah (s.w.t.) after the declaration of his (s.a.w.) prophethood. There is also a possibility that Imam Ali (a.s.)’s knowledge was acquired from some one else or maybe it was from Allah (s.w.t.). The first case seems to be more correct although I have not come across this from any book of history as to who he had acquired it from. Allah (s.w.t.) Knows best. - Kashful Asrar Page No. 171.

If you would like to have a more detailed explanation of this Fatwa, then you should read the book Kashful Asrar. A lot of veils will be lifted from your eyes and you will be more convinced of their enmity towards the Holy Infallibles (a.s.). But, what I would like to say to this Mufti is: ‘Sir, if you could not find any historical reference, nor any reference from Hadeeth of the acquisition of knowledge of Imam Ali (a.s.) from another person, then how did this become ‘more correct’ in your view?’. There is always a reason to give preference to one thing over the other unless of course it is your heart’s desire then you just prefer one over the other. Therefore, it is clear that it is your desire than only if Imam Ali (a.s.) had learnt his knowledge from someone else just like you, then you would have been able to equate yourself with him (a.s.).

At least the Mufti has regarded the Holy Prophet (s.a.w.) as having acquired the knowledge of reading and writing after the declaration of his (s.a.w.) prophethood, but Syed Murtadha thinks that he (s.a.w.) did not acquire this even after that - Kashful Asrar.

As you have seen that the Mufti has been pointing out the ‘deficiencies’ in a Holy Imam (a.s.), now look at what epitaphs have been given to him - ‘Kaaba tul Imaan’ (The kaaba of faith) and ‘Ma’dan Imaan Wal Islam’ (The Centre of Faith and Islam). Glory be to Allah (s.w.t.)!

ENMITY WITH THE MOURNING OF IMAM HUSAYN (A.S.)

After the event that transpired in Karbala in 61 AH, the mourning and lamentations of Imam Husayn (a.s.) have been the purpose of the lives of us Shiites. If all the tears that have flowed in the outpour of grief and mourning for Imam Husayn (a.s.) were to be collected, they would become an ocean. From the first Majlis of Lady Zaynab (a.s.) in Damascus up to this day where Majalises are taking place almost everywhere, this flow of tears is showing no signs of abating, and God willing will not stop until the Day of Judgement. The norm of the Holy Infallibles (a.s.) has always been that as soon as the first moon of the month of Muharram is seen, they used to sit in grief for Imam Husayn (a.s.). If the name of Imam Husayn (a.s.) was mentioned in front of Imam Ja’afar Al Sadiq (a.s.), then for the whole of that day nobody ever saw him smile. The Shiites are proud of the fact they are the fruits of the supplication of Lady Fatima Zahra (a.s.), and in fact it is the purpose of their creation that they should sit in mourning for Imam Husayn (a.s.) and await the coming of their Imam (a.s.) who is the manifestation of Allah (s.w.t.)’s attributes and whose purpose of return is to avenge the blood of Imam Husayn (a.s.). The Shiites have only two things to do, mourn and wait. Apart from this no other responsibility has been placed on the shoulders of the Shiites. There is nothing in the good lives of the Holy Infallibles (a.s.), in their statements or orders or actions, whereby they have not instructed the Shiites to do anything else nor did they turn this into a political issue. They only gave one message: ‘Whosoever mourns for Imam Husayn (a.s.), or make others cry for him (a.s.), or even expresses grief from his face then the Garden of Paradise is obligatory upon him’. Now, how come it has become obligatory, you go and ask them as they own it and it is in their control. It is up to them who they give it to and who they don’t.

Imam Husayn (a.s.) said: ‘It is our right that, for whoever has shed even a single tear for us, Allah (s.w.t.) should Grant him a place in the Garden of Paradise’- Al Balagaht Ul Husayn (a.s.).

He (a.s.) also said: ‘I am being killed as a stranger, whoever remembers me will cry over me’.

Allah (s.w.t.) has stated that the evil deeds of some people will be changed into good ones.

[Shakir 25:70] Except him who repents and believes and does a good deed; so these are they of whom Allah changes the evil deeds to good ones; and Allah is Forgiving, Merciful.

Please understand this properly. The sins are not being pardoned here. They are actually being converted into good deeds. You should now think over this in isolation as to what kind of people are these that are so beloved of Allah (s.w.t.) that He (s.w.t.) does not even want to embarrass them or make them face remorse in any way that He (s.w.t.) is simply converting their evil deeds into good ones. Now refer back to the two Hadeeth of Imam Husayn (a.s.) quoted above.

Today when they turn the Hussainiyas into their political arenas and instigate trouble and strife among the people as well as commissioning terrorist activities in the name of Imam Husayn (a.s.). They are giving the whole Shiite world, in fact the Shiite sect itself a bad name. The result of all this has been the wholesale massacre of the Shiites in Pakistan and there is no one to stop this. Let us ask Imam Husayn (a.s.) as to what his (a.s.) mission was:

1.The place of my death has been fixed and I am going there.

2.Whoever among you can absorb the wound of a sword of a spear should come with us otherwise be separate from here.

3.I am not embarking upon this to achieve authority, or to spread strife and injustice in the land, but I am doing this for the correction of the ummah of my grandfather (s.a.w.) and the Shiites of my father Ali (a.s.)

4.The Banu Umayya reduced my status among the people and I was patient, they looted my belongings and I remained patient, but now they are bent upon taking my life, and so I am leaving.

The following points can be made from the above quotations:

1.According the command of Allah (s.w.t.), striving to protect one’s life is to act upon the apparent command.

2.As Imam Husayn (a.s.) was the desire of Allah (s.w.t.), he (a.s.) knew that despite his (a.s.) efforts his (a.s.) life would not be saved and so he told his companions accordingly.

3.Imam Husayn (a.s.)’s purpose was neither to fight a war, nor to form a government, nor to spread strife in the land. His mission was to correct the Shiites.

What is meant by correction here? Are you telling me that the Shiites had stopped praying namaaz, or keeping fast, or not going to pilgrimage, that Imam Husayn (a.s.) made his stand for that? Or maybe the Shiites did not know the correct way to perform these tasks? Or maybe they were not aware of the procedures of obligatory baths? No person of intellect will accept this. It was the beliefs of the Shiites which were being eroded by the Banu Umayya that Imam Husayn (a.s.) wanted to correct. This is the reason why on seventy two people came out of their houses to help him and the rest saved their lives. This fear of death was a result of their weak beliefs and not their weakness in praying namaaz or fasting.

You have heard the reasons for Imam Husayn (a.s.)’s stand from his own words. Some historians have written all sorts of reasons in their books, like coveting the government and that he (a.s.) was killed by his (a.s.) own grandfather (s.a.w.)’s sword because he (a.s.) stood against the caliph of the time. Books of histories over the centuries have borne witness that the Shiite scholars and the people have claimed that Imam Husayn (a.s.) made his stand only and only for the protections of Tawheed (Unity of God), and that is why one of his (a.s.)’s title is ‘Dalil Ala Tawheed’ (Proof of Unity of God). The Khwaja of Ajmer has put this in his words ‘Haqqa Ke Bina La Ila Ast Husayn’ (The basis of Unity of God is Husayn (a.s.).

Some people hungry for authority have discovered that the sayings of the Sunnis are correct, and that is why they have separated the grief of Imam Husayn (a.s.) from his (a.s.) mourning, by turning this mourning sessions into tools for establishing the government of the Jurists. This is to the extent that is has been said that if these majalises do not establish the rule of the Jurist then they are useless.

Agha Sharif Ud Din Musawi, in his book ‘Usool E Azadari’ (The Principles Of Mourning’ states: ‘The mourning of Imam Husayn (a.s.) in the eyes of the Holy Imams (a.s.) is a political event’. What this means that if the Holy Imams (a.s.) did not take any political advantage out of this then whey shouldn’t we? And so to achieve this aim they have pressed hard on the speakers and the poets to politicise the mourning sessions and you can see this happening around you these days. I shall now show you how the Holy Imams (a.s.) have refuted this and what should our responsibilities be in our time.

When someone posed the question to Imam Husayn (a.s.) that who had the highest regard in his eyes, he said: ‘The one who does not care as to who in whose hands are the affairs of the world’.

And he (a.s.) also said: ‘One who has loved us for the sake of Allah (s.w.t.), then the both of us will be with the Holy Prophet (s.a.w.) like these two fingers of mine. The one who loves us for the sake of this world, then whether good or bad, the world always comes to everyone’.

‘People are the slaves of this world. So long as they are getting their livelihood from it they will take care of it, but when they fall into trials then only a few of them remain religious’.

As for our responsibilities during occultation, he said in a sermon: ‘Therefore sit tight until such time as the signs of his (a.s.) appearance are not witnessed’. Bearing brevity in mind, I shall discuss this Hadeeth in the chapter on revolution later on.

ENMITY WITH LAMENTATIONS AND POEMS (NAWHAS AND MARSIYAS)

The Mujtahids have, for some time now, prohibited the lamentations and the poems about Imam Husayn (a.s.) on the basis of the Hadeeth: ‘Music/Singing (Ghina) is worse than adultery’. In other words, first they assumed them to be in the ambit of ‘Ghina’, and then issued the fatwas accordingly. This is the result of issuing Fatwas based on conjectures, analogies and doubts. They have done this despite the risk that they would be deserving the anger of Lady Fatima (a.s.) and what would be the position of the one she (a.s.) is displeased with.

Her (a.s.) sons (a.s.)’s remembrance is taking place and the fire of Hell is being doused by the tears that are flowing from the eyes of the participants, their minds are concentrating on the grief of the tragedy and hearts are being hardened against their enemies, but these guys have nothing to do with all this. They are only concerned with their followers, and so not only fatwas are being issued in matters of Fur’oo, but now they are interfering with beliefs as well.

The whole mischief started when they classified these lamentations as music and singing. Their followers did not even have the inspiration to ask, ‘Sir, can you please define music so that we may place some value to your fatwa?’ If someone were to declare theft as being prohibited but does not define it or prohibits adultery without having defined it, then these rulings would be meaningless.

Now if I were to say something then some people would raise objections on the basis that they do not consider me a Jurist and so they will not listen to me. Okay, so I will not say anything, but the pleasure would be when they themselves admit that they are wrong. I will now quote you from a Mujtahid about whom Agha e Khomeini has referred to as a ‘son of Islam’, ‘path of the Prophet of Islam (s.a.w.) and the ‘Remembrance of Imam Husayn (a.s.)’, and is the author of ‘Gunahane Kabira’ (Major Sins).

Agha e Abdul Husayn Dastagahib Shirazi has defined music and singing in his book as: ‘Every sound that is produced for entertainment and is capable of exciting passion is known as singing’ and is prohibited.

Can anyone explain to me how the Marshiyas and Nawhas would fit in the above definition of singing?

Dr. Ali Shariati in his book ‘Zikr O Zakireen’ (Remembrance and the Preachers) has a chapter entitled ‘The Prohibition of Music and Singing’. He has discussed this in detail and says: ‘Singing and playing is that music which arouses feelings of love and animal desires’.

Now I would like to request those who walk away from the Marshiyas and Nawhas when they are being recited, that they should ask for forgiveness from Lady Fatima (a.s.) and beat their chests and see what feelings they get.

BOMBING OF THE HOLY SHRINE OF IMAM AL RIDHA (A.S.) AND THE MASSACRE OF THE PILGRIMS

Abul Fariq Wasiti in his book ‘Anwaar Ul Iqaan’ quoting from a person who used to work for the British Embassy in Iran, says: ‘For a long time now the Russians and the British have been dreaming to take control of Iran. The northern part of Iran was under the influence of the Russians whereas the influence of the British was more pronounce in the South. The Russians bought faith of one Mujtahid by the name of Syed Tahir and made him their agent. He then started speaking out against the Russians and instigated the fire of rebellion among the people. He started throwing accusations against the government of Iran saying that it is not competent enough to stand up to the Russians and free its people from their influence. He said that he will, on the orders of the Imam Mahdi (a.s.), declare Holy War (Jihad) on the Russians, and for which he used to go to many places to speak out. After some time thousands heeded his call and gathered around him. He then told them that I have received advice from Imam Al Ridha (a.s.) that when you see a sword coming out of my Zareeh (Sarcophagus) you can start the Jihad, and that time is very near and I am also awaiting instructions from the Holy Imam (a.s.). In those days he used to make speeches in the courtyard of the Holy Shrine and kept on instigating the people. Then there was a sound of cannon fire from the Russian Embassy, which as per their scheme was empty. He shouted ‘Miracle! A miracle has happened! The cannon did not reach us and could not harm us!’ This made the people even more courageous. Then there was a second fire and the same thing repeated itself. The crowd went wild. Then he came down from the pulpit and walked away. People kept shouting for him to declare Jihad but he was nowhere to be seen. Then the real cannons started falling on the people and thousands were massacred. The whole courtyard was full of the blood of the people.

BOYCOTT OF THE VIRTUES OF THE HOLY INFALLIBLES (A.S.)

In order to strengthen their own Marjiat these people have made it their mission to suppress the virtues of the Holy Infallibles (a.s.) and keep them within the bounds of the books. This claim does not quire any proofs and in fact you may even bear witness to this yourselves. They have prepared a group which considers it prohibitive to speak the virtues of the Holy Infallibles (a.s.) from the pulpits and they spend all their time explaining the problems of Fiqh, and the virtues of Iran. Yes, they do recite the injustices against Imam Husayn (a.s.) so that the people would think that a Majlis has indeed taken place. The reason is that the recitation of the ‘Masaaib’ (injustices) does not harm them in any way. The people then return home after the mourning sessions. The danger to them is from the virtues. If the true virtues of the Holy Infallibles (a.s.) were to get to the people then their schemes would be spoilt. In order to stop the propagation of the virtues they have invented a weapon called ‘Ghuloo’ (Extremism). As soon as someone speaks out the virtues of the Holy Infallibles (a.s.) he gets slapped with the accusation of being an extremist. The situation has deteriorated to such an extent that people are now scared of being labelled as extremists and so are beginning to fear from the virtues of the Holy Infallibles (a.s.). One speaker went as far as saying from the pulpit: ‘Enough of these virtues have been said. The time for this has now passed. It is now time for action’.

Alas! I am writing a book and not speaking to you, otherwise you would have heard my reply to this in beautiful words.

Anyway, I am only trying to show you their enmity towards the Holy Infallibles (a.s.) and that is why I am only giving you certain points otherwise this is a matter of belief. What are those virtues of the Holy Infallibles (a.s.) which are being stopped from reaching the believers? What is extremism, who is an extremist (Ghali) and who is a Mukassir (Reducer of status), who will be forgiven and who will not. For this you will have to wait for my next book which will be on the subject of beliefs.

CLAIM OF BEING FROM THE SAME SPECIES

In following the footsteps of the Najdis, it is being claimed that we and the Holy Infallibles (a.s.) are of the same type, i.e. our births are the same, just as we have been created from an impure drop, so have they, we are both under the same compulsion. Neither can they give anything to anyone nor is it right for us to beseech them for help. Loads of books are being written on this subject e.g. ‘Ahsan Al Fawaaid’, ‘Usool Sharia’ etc.

For this mission they chose a group of seven Mullahs (Mufti Jaffar Hussain, Yaar Shah, Akhtar Abbas Baloch, Mohammed Hussain Dhakku, Hussain Baksh Jara, Ghulab Shah Multani, and Mullah Saifullah) who would shoulder all the blame whilst the rest go free. Allah (s.w.t.) has purified the earth from the filthy origins of six of them, but the environment is full of the germs that they have left behind in the form of books among the Shiites. If someone were to claim that these were the beliefs of the members of that particular group alone, then I say that within that group were some Mujtahids as well. Secondly, to keep silent about someone’s actions is to agree with it. In these books they have heaped insults on the Holy Infallibles (a.s.) to such an extent that they have even compared them to flies and mosquitoes. Can someone show me even one Mujtahid who has refuted any of these books? Or even condemned them by speech only? But they would only have done this if those beliefs had contradicted their own. Those of you who have had the good fortune to visit the Holy Sarcophagus In Mashad, should have given some thought to the beliefs of the people there would definitely believe what I am saying. You will not hear the phrase ‘Ya Ali’ from their mouths, but rather ‘Ya Allah’.

Yes, those who have written in refutation of these books have been those scholars who had clear understanding. Scholars like Allamah Muhammad Bashir Hussain Ansari Fateh Texlai (Haqail ul Wasait), Allamah Mirza Yusuf Husayn Lucknowi (Haqaiq-ul-Aqaid), Syed Abdullah Shah Abd, Allamah Muhammad Hasnain Sabiqi Multan (Rosumay Shia Fi Mizan-e-Shariya) etc. I have only summarised the situation as I do not have the audacity to write here the insults that they have heaped upon the Holy Infallibles. However, if the force of your faith is persuading you to find out these and the replies to them, then I would advise you to read the Allamah Muhammad Bashir’s book ‘Haqaaiq Ul Wasaait’. God willing, your chests will radiate with light and you will come to know the real faces of these ‘holy people’.

REJECTION OF SHAHADA BIL WILAYAH (TESTIMONY)

Before discussing this topic I would like to present to you certain points from the book by Allamah Nazar Hussein Qamar ‘Shahadat E Wilayat E Ali’: -

1.And then Allah (s.w.t.) said to the Pen: ‘Write’, and the Pen asked ‘What shall I write?’, and Allah (s.w.t.) said: ‘There is no God but Allah, Muhammad is the messenger of Allah and Ali is His vicegerent’ - Madinat Ul Mo’ajiz, Kifayat Ul Mo’hideen.

2.After the creation of Adam (a.s.), as soon as he (a.s.) raised his head, he (a.s.) saw written on the Throne ‘There is no God but Allah, Muhammed is the Prophet of Mercy and Ali is the established Proof’ - Irshad Ul Quloob.

3.The words which were taught to the angels were these - Tafseer Furaat.

4.When Allah (s.w.t.) created the heavens and the earth He (s.a.w.) ordered the announcer  to announce, ‘I bear witness that there is no God but Allah’, I bear witness that Muhammad is the Messenger of Allah, and I bear witness that Ali is the Commander of the Faithful’, three times each - Al Amali of Sheykh Sadouq.

5.The Holy Prophet (s.a.w.) said: ‘When I went on Me’raj (Ascension), I saw all the eight doors of Paradise and on every door was written, ‘There is no God but Allah, Muhammad is the Messenger of Allah and Ali is the Vicegerent of Allah’ - Shajar E Tooba.

6.On the Throne, the Chair, the Guarded Tablet, the wings of Israfeel and Jibraeel, the shores of the Heavens and the layers of the Earth, the mountain tops, the Sun and the Moon, the same words were inscribed - Al Ihtijaj Tabarsi.

7.All Prophets had borne this witness - Tafseer Furaat.

8.These were the words inscribed on the seal of Prophet Suleyman (a.s.).

The reason for quoting the above points was to emphasise that the testimony ‘Ali Un Vali Allah’, is not a mere custom or personal belief but it is a reality that permeates the whole Universe. The Throne had not been set up, the Chair had not been placed, the heavens and the earth and the sun and the moon and stars were not established until such time as these words were inscribed on it. My Master Imam Ja’far Al Sadiq (a.s.) said: ‘Religion is only Mastership (Wilayah)’. Mastership is such an Attribute of Allah (s.w.t.) that overwhelms all other Attributes, and its manifestation is my Master Imam Ali (a.s.). Therefore not accepting the mastership of Ali (a.s.) is not accepting the Divine Mastership, which is why he (a.s.) said: ‘Without my Mastership, Tawheed will not profit you, nor will you benefit from Nabuwwat as both these testimonies are obligatory with each other’ - Mishkat Ul Anwaar.

It is the Mastership of Ali (a.s.) which differentiates us from others. But, who is there to hold the tongues of the rejectors. Have they not rejected Allah (s.w.t.), or the Prophet or Revelations? The generality of people are not aware of what to accept and what to reject. They merely follow the representatives of their religion. The history of the human race from the time of Adam (a.s.) is witness that the amendments to the religion were not made by the generality of the people but it was the priests of the religion that done it. The people merely followed them without any question. This was the main reason for the destruction of religions. It was these priests that were responsible for the killing of seventy thousand Prophets of the Israelites. This also happened with our Holy Prophet (s.a.w.) as well. The others, in order to establish their leadership, made the claim that he (s.a.w.) did not leave any successor and therefore they will now take over the running of religion in their hands. The Shiites disagreed vehemently and said that he (s.a.w.) not only left one, but two things to hold on to for guidance. This is why the traditions of ‘The two weighty things’, is considered foundational in the Shiite sect and is accepted by all Shiites. "I am leaving for you two precious and weighty symbols that if you adhere to both of them, you shall not go astray after me. They are, the Book of Allah, and my progeny, that is, my Ahl al-Bayt. The Merciful has informed me that these two shall not separate from each other till they come to me by the Pool (of Paradise-Al-Kawther)."

Let us now consider this hadeeth and what conclusions we can reach from it;

1.The words ‘I am leaving for you’, proves that it is the right of the Holy Prophet (s.a.w) to hand over the religious affairs to someone else. The people have no right over this that they should take over by their own will.

2.The Arabic word ‘Thaqalayn’ has been translated as two precious and weighty symbols. Their value is that they should be obeyed till the day of judgement. We have to see who bears this weight and who does not and instead, puts his own burden on other people.

3.The words, if you adhere to both of them, you shall not go astray, mean that if you were to leave any one of these you will definitely go astray.

4.The words, these two shall not separate from each other till they come to me by the Pool (of Paradise) means that during any time period if someone were to think that the Imam (a.s.) is in occultation and the Holy Quran has now been left alone and so let me make my enquiries (Istambaat) and derive whatever meaning that I feel like, is in actual fact attributing a lie to the statement of the Holy Prophet (s.a.w.).

5.This Hadeeth is showing us that religion has had no connection with non Infallibles and never will it have in the future. There is no room for error, doubt, suspicion, mistakes, delusions, bad intentions, interference from worldly matters, and that religion should survive in the same form that it had been first revealed.

After going through the above points, can you please tell me if there is any room for the Mullahs in this religion? Are you telling me that the Holy Prophet (s.a.w.) did not know that the twelfth Imam (a.s.) would go into occultation? Then why did he (s.a.w.) that these two things will never ever separate from each other till the day of judgement? This was only to tell us that only an Infallible can give us the understanding of an Infallible. You will have to admit that even in this time of the greater occultation, the meanings and explanations of the Holy Quran can only be taken from the Infallible Imams (a.s.) statements and no one else. Now if someone were to make a claim that the Holy Quran is here in front of us and so we should now extract the religious law from it by the use of ‘Istambaat’, then he is surely forging a lie against the Holy Prophet (s.a.w.). This was due to the fact that the Wilayah of Imam Ali (a.s.) was a thorn in their side and they went on to believe the Hadeeth of Thaqalayn through their actions, by abandoning the two things and creating a third thing in the form of a group of these Jurists and made it obligatory upon the people to follow them. There was no danger for them from the Holy Quran as it is silent. Neither does it stop anyone nor does it rebuke any of them. They can take whatever meaning that they like from it and it will not say anything. Their danger was from the Wilayah of Imam Ali (a.s.) as its radiance was so bright that not even the blind could deny it. But these people became blinder than the blind and the first thing they did was to remove the testimony of Wilayah of Imam Ali (a.s.) from the Adhan, Iqamah (Call to prayer), and Namaaz. They then formed a consensus that if this testimony were to form a part of these actions then it would invalidate them. Those few Jurists that gave some flexibility to Imam Ali (a.s.) made it a recommended act. There was not one among them who made it an obligatory act. They made this so well known that it has now become common knowledge and part of people’s faith. It is very strange that the denial of the ‘Kulle Iman’ (Complete Faith) would become faith and people do not even think about it. They lied consistently for so long that the lie became to be known as the truth and the truth is now considered a lie. It is for this time period that Imam Ali (a.s.) said: ‘In those days nothing will be more hidden than the truth and nothing will be more apparent than falsehood.

Now, a believer should think that the one, without whose name the universe cannot be spread out, without whose testimony the Prophet’s cannot receive their Prophethood, without the announcement of whose Wilayah the Holy Prophet (s.a.w.) delivery of the message becomes pointless and religion remains incomplete, how is it possible that your calls to salat and prayers would be acceptable? This is not an opportunity for me to give details about this matter and so I am only giving you a few verses and Hadeeth. Whosoever wishes can submit to these and whosoever wishes can reject these and make his own way from there.

THE PROOF OF THE THIRD TESTIMONY IN KALEMA

Please bear in mind that in the Arabic language has two forms of plural - the dual and the plural. The plural form is only used to denote three or more.

[Shakir 35:10] Whoever desires honour, then to Allah belongs the honour wholly. To Him do ascend the good words; and the good deeds, lift them up, and (as for) those who plan evil deeds, they shall have a severe chastisement; and (as for) their plan, it shall perish.

The form used for ‘good words’ here is the plural form. As I have explained before this means three or more. We have seen that wherever in the universe, be it on the divine chair, divine throne, or on the guarded tablet, the third testimony has always followed the second one. Imam Ja’far Al Sadiq (a.s.) responding to a question about these good words said: ‘These are the three testimonies borne by a believer’- Tafseer Saafi, Tafseer Meerat Ul Anwaar and Tafseer Burhan. And so now, if a Shiite were to raise objections to this, he would be initiating an intellectual rebellion against the Holy Infallibles (a.s.) -  Shahaadat E Wilaayat E Ali.

Now, I am not aware of which ‘Kalema’ you are reciting, but if there is any one which reaches Allah (s.w.t.), then it is the one which includes the third testimony. Now if someone were to recite only two testimonies time and again and fill his pouch with it in the process, then his pocket may get filled up but these words will not reach Allah (s.w.t.).

THE THIRD TESTIMONY IN TASHAHHUD OF NAMAAZ

There is an obligatory part of Namaaz which is Tashahhud, and generally after sending salutations two testimonies are borne, but when we take a look at the Holy Quran we find it clear that:

[Shakir 70:32] And those who are faithful to their trusts and their covenant

[Shakir 70:33] And those who are upright in their testimonies,

[Shakir 70:34] And those who keep a guard on their prayer,

[Shakir 70:35] Those shall be in gardens, honoured.

The form used here for ‘trusts’ and ‘covenants’ is the plural one, which denotes three or more. Allah (s.w.t.) is stating the virtures of those that bear three testimonies that they have protected their prayers and they shall be in gardens as honourable people.

There you are, even in the Tashahhud of namaaz, the third testimony has been proven to be obligatory. Now it is a matter of choice whether you bear the third testimony and become deserving of virtues from Allah (s.w.t.) and be honoured in the gardens of Paradise, or whether you only bear two testimonies and collect your namaaz under your prayer mat. In the Hereafter you may be disgraced, but at least in this world people will look at the quantity of your prayers and honour you accordingly.

Now, from the book Shahaadat E Wilayat E Ali, I am quoting a Hadeeth from Ihtijaj Al Tabarsi which I have already quoted before and one which is stuck in the throats of the enemies of Wilayah of Imam Ali (a.s.).

Imam Al Sadiq (a.s.), after describing how the testimony of Imam Ali (a.s.) was found to be in every corner of the universe, said: ‘And so if anyone of you were to recite the two testimonies, he must immediately follow it up with the third testimony’. What he (a.s.) is saying is that, why are you leaving the third testimony in any of your actions when you have clearly been commanded to bear this. This is the reason it is said that whosoever does not have the Wilayah of Ali (a.s.) none of his actions are valid.

This hadeeth is to be found in many books of the Shiites and is regarded as correct. You will have noticed that Imam Ja’far Al Sadiq (a.s.) has not restricted the third testimony in any way and that it is to be recited immediately after the second one regardless of the time or place or action involved.

In this book there is a quoted from Al Amaali of Sheykh Sadouq of a Divine Hadeeth (Hadeeth Qudsi) where Allah (s.w.t.) Says: ‘I will not accept the deeds of a person who, after testifying to the Prophethood of Ahmad (s.a.w.), does not follow it up by bearing witness to the Wilayah of Ali (a.s.)’. It is obvious that Namaaz is also a deed, and how can this deed of ours be honoured if it does not include the testimony of the Wilayah of Imam Ali (a.s.).

I have presented to you clear evidence from the Holy Quran as well as the statements of the Holy Infallibles (a.s.) about this matter. The only people left now are those who say that they will neither listen to Allah (s.w.t.), nor the statements of the Holy Infallibles (a.s.); we will only listen to the statement of the Mujtahid. Go and get us a Fatwa from him and then we shall recite it. But I am not even addressing these kinds of people as I want people to recite the third testimony in obedience to Allah (s.w.t.) and not in obedience to any Mujtahid.

I will now present to you a statement of a Sunni scholar, as a witness by an adversary in support of truth is considered reliable.

In the book Al Risala, Imam Abu Laith Al Harwi, a Sunni scholar has quoted Allamah Ibn Hajar Al Athqalani as saying:

‘This statement of Ali Un Wali Ullah, in the last six months of the Holy Prophet (s.a.w.) and nine months afterwards, used to be recited five times a day. This gave the opportunity to the Rafizees (Shiites) and they started saying this in their Adhan and Iqamahs. But they do not know that this statement had been abrogated because the big Sheykhs during their caliphate did not allow this to be recited. And if one of them was found to be reciting this then the big Sheykh Umar Farooq used to deal very harshly with them. These Rafizees cling themselves to Ali (a.s.) and they act upon an abrogated order. They have made it a habit to say this in their Adhan and Iqamahs and are considering it true religion. They don’t know that the big Sheykhs went to great lengths to stop its recitation. If its recitation was allowed then the big Sheykhs would have acted upon it themselves’.

This Sunni Imam Abu Laith has stated something which the Mujtahids of the Shiites have hidden from the Shiites for a very long time now. Let us summarise this in points below:

1.The third testimony was being recited by friend as well as foe for the last six months of the Holy Prophet (s.a.w.).

2.This recitation continued for nine months after the Holy Prophet (s.a.w.) and friend as well as foe used to recite this.

3.After the nine months the two big Shaykhs (Abu Bakr and Umar) stopped its recitation.

4.I am not going to discuss whether the two big Sheykhs had the right or not to abrogate the hadeeth of Ghadeer, but it is quite clear from the statement of Imam Abu Laith that the Shiites used to recite this despite the harsh disciplinary measures taken by Umar Ibn Khattab because they considered it to be part of their faith. They used to consider this recitation as such an obligation which could not be avoided under any circumstances, even they be part of the government’s repressive measures.

5.Is the Hadeeth of Ghadeer abrogated in the eyes of the Shiite Mujtahid as well? Why have they expelled the third testimony from the Adhan, Iqamah and namaaz, whilst acting upon the Seerah of Shaykhain (The Way of the Two Sheykhs). Those that insist upon its recital have been declared by them as extremists. If they do not think that this Hadeeth has been abrogated then why are they not getting their followers to act upon this.

This chapter is now coming to its end. I have proven both the opposition as well as enmity to the Holy Infallibles (a.s.). But the discussion would not be complete until I present to you this Hadeeth of Imam Hasan Al Askari (a.s.) taken from Ihtijaj Al Tabarsi.

‘There is a group among the scholars which harbours jealousy and enmity with our friends and lovers (Mawaalis). This group does not have the courage to openly denounce us and speak evil about us. This group learns from some of our knowledge due to which gains the attention of our Shiites and lovers. When they find out that some of our simple Shiites of little knowledge have begun to respect them, they then start showing them deficiencies which they claim to have found about us, and state these in front of the enemies of our friends. Then with the use of their analogies and Ijtihad they exaggerate these false deficiencies of ours despite the fact that we are far from these deficiencies. Our simple Shiites, thinking that they are listening to our knowledge, get entrapped in the web of these people and are led astray. This group affects our Shiites even more than they have been by the army of Yazeed which wrought injustices on Husayn (a.s.) and his (a.s.) companions. This is because this group not only takes away the faith of our simple Shiites with little knowledge, but takes away their wealth as well. This group is the evil scholars. This is the group which harbours jealousy and enmity towards our Mawaalis and entangles them by saying that they are the ones who love the Ahl Ul Bayt (a.s.) and hates their enemies. This group of scholars then changes its garb and infects the minds of our Shiites with little knowledge with doubts and confusion. The result is that these Shiites of ours then are deprived of the conviction on our status and glory. This is the group which leads them astray and stops them from the path of truth’.

Tell me! Has a clear picture come to your mind or not? That’s it! This is the picture that I wanted to show you.