Spurious Arguements

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SSPPUURRIIOOUUSS

AARRGGUUMMEENNTTSS

AABBOOUUTT TTHHEE

SSHHIIAA By:

ABU TALIB AT-TABRIZI


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Translated by

Abdullah Al-Shahin

Edited by:

Ahmed Haneef


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Tabrizi, Abu Talib,Spurious arguments about the Shia/ by Abu Talib at-Tabrizi;

translated by Abdullah al-Shahin; edited by Ahmed Haneef.-

Qum: Ansariyan Publications, 1380 2001.119 p.Original Title: ISBN: 964-438-33891. Shia defense and answers. I. Al-Shahin, Abdullah Tr.

II. Haneef, Ahmed Edit. III. Title.297.417 BP212.5

Name of Book:Sp urious Argum ents ab out the Shia

Author: Abu Talib at-TabriziTranslator: Abdullah al-Shahin

Editor: Ahmed HaneefPublisher: Ansariyan Publications Qum

First Edition 1422 2001.

Ofuq Press Quantity: 2000Number of pages: 120 Size: 180 x 120 mm

ISBN: 964-438-338-9

ALL RIGHTS RESERVED A ND RECORDED FOR THEPUBLISHER

Ansariyan PublicationsP.B. Box 187

22, Shohada Str.Qum, I.R.Iran

Tel: 0098 251 7741744 Fax 7742647Email: [email protected]


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IN THE NAME OFALLAH,

THE BENEFICENT THE

MERCIFUL


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TABLE OF CONTENTS

PREFA CE ......................................................................................... 7

THE FIRS T SP URIOUS A RGUMENT: SEEING ALLAH .................... 9

The answer ........................................................................................ 9

Proof of Application: .................... ................ ................. ................. .. 12

THE SECOND SPURIOUS ARG UMENT: CONSTRAINT AND FREE

WILL ............................................................................................. 17

The answer ....................................................................................... 17

Quranic Verses that reject constraint ............................................... 17

Verses that refute free will .............. ................. ................ ................ 22

Shias interpretation of the Conception of intermediacy................... 24

THE THIRD SPURIOUS AR GUMENT: VISITING THE SHRINES OF

THE PROPHETS , IMAMS AND SAINTS ......................................... 27

The answer .......................................................................................27

Proving the legitimacy of visiting the Prophets shrine..................... 28

THE FOURTH SPURIOUS AR GUMENT: THE INTERCESSION OF

THE PR OPHETS, IMAM S AND SAINTS ......................................... 37

The answer ............... ................. ................ ................. ................. ..... 37THE FIFTH SPURIOUS ARGUMENT: BESEECHING THE

PROP HETS , IMAMS AND SA INTS ................................................. 41

The answer ....................................................................................... 41

THE SIXTH SPUR IOUS ARGUMENT: INHERITING FROM THE

PROP HETS .................................................................................... 46

The answer ...................................................................................... 46

THE SEVENTH SPURIOUS ARG UMENT: THE FABRICATION THAT

THE SHIAS BELIEVE THE PROPH ETIC MISSION BELONGED TO

IMAM ALI ..................................................................................... 48


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The answer ...................................................................................... 48

THE EIGHTH SPURIOUS AR GUMENT: THE TRADITIONS THAT

THE PROPHET APPOINTED IMAM ALI AS GUARDIAN AND

SUCCESSOR .................................................................................. 51

The answer ....................................................................................... 51

Other sources of The Ghadir tradition ............................................. 65

QURANIC VERSES concerning The Homage AT AL-Ghadir ............ 69

The Companions pay homage to Imam Ali and congratulate him ..... 70

the Linguistic meaning of Mawla ..................................................... 70

Further evidence of the significance of the tradition of al-Ghadir ..... 73

THE NINTH SPURIOUS ARGUMENT: WHO IS THE FAMILY OF

THE PROP HET? ............................................................................ 85

The answer ...................................................................................... 85

THE TENTH SPURIOUS ARGUM ENT: THE INFALLIBILITY OF THE

TWELVE IMAMS .......................................................................... 90

The answer ...................................................................................... 90

THE ELEVENTH SPURIOUS ARGUMENT: THE MIRACLES OF THE

IMAM S .......................................................................................... 93

The answer ...................................................................................... 93

THE TWELFTH SPUR IOUS ARGUMENT: NAMING PERSONS

W ITH NAMES SUCH AS ABD UN-NABI AND THE LIK E ................ 94

The answer ...................................................................................... 94

THE THIRTEENTH SPURIOUS ARGUM ENT: LOVING THE

PROP HETS FAMIL Y ..................................................................... 97

The answer .......................................................................................97

THE FOURTEENTH SPURIOUS ARGUMENT: EXEGESIS AND

INTERPRETATION OF THE VERSES OF THE QURAN ................ 98

The answer ...................................................................................... 98

THE FIFTEENTH SPURIOUS ARGUMENT: IMMODERATION ...... 99

The answer ...................................................................................... 99THE SIXTEENTH SPURIOUS ARG UMENT: SHIA OPINION ABOUT

HAFS A AND AAISH A ................................................................. 103

The answer ..................................................................................... 103

THE SEVENTEENTH SPURIOUS ARGUMENT: THE PEACE

TREATY B ETW EEN IMAM HASA N AND MUAWIY A .................. 105

The answer ..................................................................................... 105

THE EIGHTEENTH SPURIOUS ARGUMENT: SW EARING BY THE

PROP HET AND TH E IMAMS ....................................................... 107

The answer ..................................................................................... 107


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THE NINETEENTH SPURIOUS ARGUMENT: THE CRITERION FOR

ACCEPTING A ND R EJECTING HAD ITHS .................................... 108

The answer ........................... ................. ................. ................. ....... 108

THE TWENTIETH SPURIOUS ARGUM ENT: REJECTING ANALOGY

AND DISCR ETION ........................................................................ 115

The answer ..................................................................................... 115

THE TW ENTY-FIRST SPURIOUS ARGUMENT: JOINING THE

PRA YER S ..................................................................................... 117

The answer ..................................................................................... 117

THE TWENTY -SECOND SPURIOUS ARGUMENT: TEMPORARY

MAR RIAGE ................................................................................... 119

The answer ..................................................................................... 119

THE TW ENTY-THIRD SPURIOUS ARGUMENT: THE ORIGIN OF

SHIIS M ......................................................................................... 121

The answer ..................................................................................... 121


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PREFACE

All Praise is due to Allah, the Lord of the Universe. And Allahs blessing and peace be upon our ProphetMuhammad and his progeny.

We, the Shias, have been accustomed to meeting withaccusations and have had to put up with them. Theaccusations against us started on the death of our Prophet(blessings and peace be upon him) and thus we were made

the adversary in the history of Islam. As the adversary wehave had to bear the persecution and torture of the rulingauthorities and the accusations, annoyance, and hurt frompeople.

Throughout the ages, there was no difference in this stateof affairs except in the severity of the attack. Sometimes,something would happen to make the accusation andpersecution a little lighter, and then something else would

be the cause for a strong assault or set an excuse foranother attack.

What occurred in our time was that the Shia committeda great sin and made a serious mistake. According to a

verdict issued by the leading religious authority, the Shiain Iran revolted against their shah. The West and the Jews

became very angry with this, as were the rulers of manyMuslim countries. They started their activities against theShiite state. It was not long before the anger reached the


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books and the writers inimical to the Shia and a newattack arose against the Shiism. The old accusations of the

Umayyad State were repeated in a new dress, looking for anew axe to grind.

What could be the aim of such writers and editors? Werethese works done with good intentions, or is there a logical

way to interpret them?

Anyone can analyze and arrive at the conclusion that ourtime is a peculiar time just as history has been a peculiarhistory with respect to the Shia! We have been fated to be

always paying the price, to put up with the fabricationsand lies that have accumulated against us, we must witness, in our time, the alliance between enemy andforeigner, and then we are told: Silence! Do not defend

yourselves, if you want us to recognize your Islam, youhave to disavow the Prophets progeny whom he (s)ordered us to follow along with the Quran!

Anti Shia attacks had reached such a degree that writersamong our Sunni brothers had to refute some of these

accusations. They said; why do you slander and levelaccusations against a respected sect known for a long timein the history of Islam for their great love for the Prophetand his progeny?

Perhaps, the idiocy of the accusers and the weakness oftheir proofs made thousands of learned Muslims searchfor Shiism to find their long-sought goal, and declare thehonour of belonging to it. But that did not take the

responsibility away from the ulama. As a result, some ofthe Shiite ulama set out to answer the accusations. One ofthem was the great pious Sheikh Abu Talib at-Tabrizi, to

whom we offered some of these accusations and heconceded to write these chapters.

Darul- Quranul-KareemAli al-Kurani al-Aamili

23/5/1417 A.H.


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The First Spurious Argum ent:

SEEING ALLAHSome people spuriously criticize the Shia for saying that

it is impossible to see Allah whether in this world or in theAfterlife, and they quote some prophetic traditions sayingthat Allah can be seen in the Afterlife.

THE ANSWER

Allah says:

Vision comprehends Him not, and He comprehends all vision; and He is the Knower of Subtleties, the Aware.(6:103)

He, the Almighty, also saysaddressing the ProphetMoses (a):

You will not see Me. (7:143)

Az-Zamakhshary says in his bookal-Inmuzage(TheExample):

((LAN Will not means never; so the verse proves thatAllah cannot be seen at all.))

He, the Almighty, also says:


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And those who do not hope for Our meeting say: Whyhave not angels been sent down upon us, or (why) do we

not see our Lord? Now certainly they are too proud ofthemselves and have revolted in great revolt. On the day when they shall see the angels, there shall be no joy onthat day for the guilty, and they shall say, It is aforbidden thing tota lly pr ohibited. (25:21-22)

The Quranic verses informs about three things:

1) Meeting Allah is definite and inevitable although thearrogant ones do not want such.

2) Those who deny meeting Allah, say, Why have not theangels been sent down upon us, or why do we not seeour Lord?

3) Seeing the angels on the Day of Resurrection ispossible.

The verses showed that those who did not believe inAllah said, Can we see our Lord? So, Allah answered thatthey can see the angels on the Day of Resurrection. If

seeing Allah had been possible, Allah would have grantedthem such. What will happen on that day is meeting Allah

without seeing Him. There are only four Prophetictraditions in the books of the Sunnis apparently provingthat Allah will be seen on the Day of Resurrection. Theseare traditions narrated by Jarir, Abu Hurayra, Ibn Razin,and Suhayb.

These four traditions, besides the weakness of their

series of narrators, have been attested to only once(Aahaad) and are not beneficial in arriving at certainty;therefore, we cannot depend upon them as beliefs. Theremust be definite evidence. Allah says:

And pursue not that of which you have no knowledge;surely, the hearing and the sight and the heart, all ofthese, shall be questioned about that. (17:36)


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Co nstraint a nd Free w il l

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It has been definitively proven that seeing Allah isimpossible. Rational and traditional proofs have stood up

against the corporeality of Allah and honored Him againstsuch. To meet Allah on the Day of Resurrection means toperceive Him without any means, including the means ofsight. A blind man can meet some physical object withoutseeing it. After that, there are many proofs showing that

Allah is not a physical object, because a physical object islimited in place and time.

We have said in our book titled Jami Bara ahin Usul ul-Itiqadaat (A Collection of Proofs-The Principles of

Beliefs) pp. 64-67, that it is impossible for the NecessaryBeing to be a physical object. We had mentioned manyproofs concerning them. Here are some of them:

T h e F i r s t P r o o f :

A physical object has three dimensions: width, lengthand depth. It is a combination of parts, and a combinationis in need of its parts. That which is in need of its parts in

order to exist is not a Necessary Being.

T h e S e c o n d P r o o f :

A physical object is finite and is constantly facing thethreat of annihilation from all sides, while the NecessaryBeing cannot be annihilated at all, and this has beenproven in many ways. The following are some of them:

If a physical object has infinite dimensions, we can

suppose that there is a point in it from which two linesemanate thus forming an angle, these two lines extendingalong the expanse of the physical object. If the physicalobject is infinite, then the two lines will extend to infinity.Because the amount of the separation between the twolines of the angle is the same as the rate of the extensionof the two lines, and because the two lines are infinite, theseparation between them must also be infinite. Thiscontradicts its being limited between two lines.


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Let us suppose that there is a line extended to infinity(line A) and beside it, there is a sphere rotating around its

line of axis. One of its poles lies above the infinite line andthe other is under it. Before beginning its rotation, let ussuppose that there is a line (line B) from the sphereperpendicular to the axis and parallel to the infinite line,extending along with it to infinity. Thus, if the sphererotates towards the infinite line, the line coming from thesphere (line B) will intersect with the infinite line (line A)point by point. The first point at which the two linesintersect would be the point on the two lines where no

intersection had occurred before between them. Hence, itis proved that the first point of intersection is the lastpoint of the two lines. So, the two lines are finite andcannot be infinite.

PROOF OF APPLICATION:Let us suppose six lines emanating from a point inside

the physical object in six directions, extending along with

the expanse of the physical object. Then we cut off asection from each line from the side towards the point.

Afterwards we apply the section to the point from whichthe line itself begins before sectioning. It would eitherextend to infinity, its increase being the same as itsdecrease and this is impossible, or it would become less bythe same amount as the section cut off, and thus it would

be finite. The increase in the line itself should be as muchas the section only and no more. Thus the finitude of the

dimensions of every physical object is proved. The proofcan be determined without hypothetical application. If therest of the line, after cutting off a section is equal to theoriginal line before sectioning, then the part must be equalto the whole. This is impossible. If it is less, it must befinite. Thus the original line, because of its increase, onlydoes so by the amount of the section alone.


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T h e Th i r d P r o o f :

Every physical object is originated; therefore, it is

impossible for the Necessary Being to be a physical object.This will be made clear by elucidating the followingpoints:

1. It is self evident that a physical object connot beseparated from being in motion or at rest. There is nodoubt that a physical object is either at rest in oneplace or it is in motion from one place to another.

2. Movement means to be in one place at one momentand to be in another place at the next moment. Beingat rest means to be in a particular place at one momentand to be in the same place at the next moment. Thus,every physical object has two cases: to be in one placein the first moment and, in the second moment, to bein the same place or in another place.

3. Being in one location at one moment and in the samelocation or another location at the next moment are

two existential states different from each other, it ispossible if one of them occurs the other will not.

4. Every physical object has a special existence and aparticularity by which it is distinguished from otherphysical objects. This particularity is being at a certaintime in a certain place. And since the source of allparticularity is existence and the particularity of aphysical object is by means of its very essence, then all

its essential concomitants and particularities have theexistence of the physical object as their source. Thusthe change of being in a certain place at a certain timenecessitates a change of the existence of that physicalobject.

5. Being is existence. Thus a change in being is a changeof existence. A physical object always changes. At everymoment its existence is different from its existenceprior to that moment. Movement and change are in its


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very existence and not in anything external to itsexistence. Movement is in the essence and substance of

the physical object itself. This proves that everyphysical object has substantial motion.

6. Becoming non-existent and becoming existent is thereality of movement i.e. becoming non-existent at onemoment and existent the next moment. Moment bymoment, all physical objects become existent and thennon-existent, and every existence is preceded by itsnon-existence and succeeded by its non-existence.Indeed, if we consider the quiddity of a physical object,

movement and being at rest are not included in itsquiddity, rather they are external and accidental to it.However, the existence of the physical object and its

being is not different to its existence and being in thefirst moment. Thus it becomes evident that thephysical object does not have two existences at thesame moment, one of the two being its existence andthe second being its existence at that moment. Ratherit has but only one single existence. Thus the change inthe second moment is the non-existentiating of itsexistence in the first moment and the existentiating ofanother existenceand so on in successive moments.This is not inconsistent with the existences of thephysical object having a (common) connected form atall successive moments and in terms of this commonform, considered to be one physical object. Theconnected form of movement in the same way requires

the designation of a single motion to this connectedform from its beginning to its end.

You may say that the Category, when, is one of the nineaccidental categories which have two sides, one of which istime, and time is abstracted from the movement of theheavens.

My answer is that time, which is nights, days and theirparts, is an abstraction from the movement of the heavens

which contains the sun, or from the positional movement


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of the earth and its revolution around its axis as had beendiscovered in the last few centuries. However, substantial

motion and the essentiality of the physical object have been established through the already mentioned proof.Therefore the relationship of the moments- from whichtime is composed-, to it (substantial motion) and to themovement of the heavens is the same, whether theheavenly movement is spatial or not.

7. A physical object is always originated, its origination being renewed at every moment, and that which isoriginated at every moment is not the same as that

which had originated prior to it.

8. It has been established that it is impossible for aphysical object to be the Necessary Being, and it is notnecessary for Him, the Most High to be a physicalobject because nonexistence is impossible for Him.

And how could non-existence be possible for Himwhilst the existence of all that exists is from Him. He isthe Creator of all beings, immaterial and physical,

earthly and heavenly, of all places and all times, ofthose things that stand still and those that move, of allstates and of all moments.


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The Sec ond Spurious Argum ent:

CONSTRAINT AND FREE WILLSome people find a problem with the Shias in that they

believe neither in constraint nor in free will but that theyadopt an interpretation in between and that they refutethe Asharite concept of constraint.

THE ANSWER

The Asharites from among the Sunnis, believed inconstraint and the Mutazilites, also Sunni, believed infree will. The Shias, following their Imams (a), adopted anintermediary position between the two. First of all, we willtry to refute constraint and free will by resorting toQuranic verses, then we will investigate those traditionsthat have come from our Imams (a) negating the two of

them and establishing the intermediary position betweenthe two.

QURANIC VERSES THAT REJECT CONSTRAINT

T h e F i r s t K i n d :

The verses that attribute good and bad deeds to theperson himself such as the following Suras; al-Isra 15,

Yunus 108, and az-Zumar 41: Whoever goes aright, for his


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own soul does he go aright, and whoever goes astray, toits detriment only does he go a stra y.

Say if I err, I err only ag a inst my own soul. (34:40).

There are a great number of verses in a similar vein.

T h e S e c o n d K i n d :

There are verses that hold the Divine Precinct ofLordship (i.e as Provider and Guide) to be above injustice.For example when Allah says, Surely Allah does not doinjustice to the w eight of an a tom. (4:40). There are forty

such verses.

T h e T h ir d K i n d :

There are some verses showing that Allah tests Hisservants whether they choose faith and obedience orchoose disbelief and disobedience. Allah says, Whocreated death and life that He may try you, which of youis best in deeds. (67:2)

There are nearly sixty-seven verses having this meaning.

T h e F o u r t h K i n d :

There are some verses calling people to faith, guidance,supplication, piety and the like, and that Allah, no doubt,likes people to do these things. He says: so that theyshould believe in the meeting of their Lord. (6:154)

... that you may warn a people, to whom no warner

has come before you, that they may follow the rightdirection. (32:3)

...and that they may warn their people when theycome back to them that they may be cautious. (9:122)

...then We seized them with distress and affliction inorder that they might humble themselves. (6:42)

Thus does Allah make clear His communications for

men that they may g uar d ag ainst evil.(2:187)


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Visiting the Shrine s

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There are seventy-nine verses conveying such ameaning.

T h e F i f th K i n d :

There are some verses showing that Allahs reward andpunishment are a requital of what people have earned outof their deeds. Allah says, then every soul shall be paid

back in full wha t it has ear ned, and they shall not be dealtw ith unjustly . (2:281) (3:161)

.that every soul may be rewarded for what it has

earned and they shall not be wronged. (45:22)Every soul is held in pledge for w hat it ear ns. (74:38)

And whoever commits a sin, he only commits itaga inst his ow n soul. (4:111)

Thus, it is that their recompense is Hell, because theydisbelieved and held My communications and My a postlesin mockery . (18:106)

And for those who disbelieved in their Lord is thepunishment of Hell, and evil is the resort. (67:6)

But as to those who are careful of (their duty to) theirLord, they shall have gardens beneath which rivers flow.(3:198)

Their reward with their Lord is gardens of perpetuitybeneath which rivers flow. (98:8)

There are many other verses with such a meaning in the

Holy Quran.

T h e S i x t h K i n d :

There are verses that censure and rebuke thedisbelievers and the corrupt, and this would not be correctunless they possessed freedom of choice in their actions.

Allah says, How do you deny Allah and you were deadand He ga ve you life. (2:28)


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But how do you disbelieve while it is you to whom thecommunications of Allah are recited, and among you is

His Apostle. (3:101)How, then, will you guard yourselves, if you

disbelieve, on the Day which makes children gray-headed. (73:17)

Why do you disbelieve in the communications of Allah,and Allah is a w itness of wha t you do. (3:98)

Will they still believe in the falsehood and disbelieve inthe favor of Allah? (29:67)

Were not My communications recited to you but youused to reject them? (23:105)

T h e S e v e n t h K i n d :

There are some verses showing that people themselvesare responsible for disbelief and belief, obedience anddisobedience. Allah says,

And Musa sa id If you a re ungra teful, you a nd those onEarth all together, most surely, Allah is Self-Sufficient,Praised. (14:8)

...and whoever disbelieves in the communications ofAllah then surely Allah is quick in r eckoning. (3:19)

Shall We treat those who believe and do good like themischief-makers in the ear th? (38:28)

And he who obeys Allah and His Apostle, and fears

Allah, and is careful of (his duty to Him), such are thosethat will achieve. (24:52)

...this was because they disobeyed and used to exceedthe limit. (5:78)

We have mentioned these verses only as examples.Those verses that ascribe actions to the servant are indeedmuch more than these.


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T h e E i g h th K i n d :

There are verses showing that Allah gives people the

option to choose between belief and disbelief, obedienceand disobedience. Allah says:

...so let him who pleases believe, and let him whopleases disbelieve. (18:29)

T h e N i n t h K i n d :

There are verses urging the doing of good beforeopportunities pass by. Allah says, And hasten to

forgiveness from y our Lord. (3:133)

T h e T e n t h K i n d :

There are some verses showing that people should askfor help from Allah. Allah says, Thee do we serve andThee do we beseech for help. (1:5)

This means that man is the performer of his deeds andAllah assists him in his good actions.

T h e E l e v e n th K i n d :

There are some verses that include asking Allah forforgiveness. Allah says, Our Lord! We have been unjustto ourselves, and if Thou forgive us not, and have (not)mercy on us, we shall certa inly be of the losers. (7:23)

T h e T w e l f t h K i n d :

There are some verses which indicate that theconfession of the disbelievers on the Day of Resurrectionshows that they themselves were responsible for disbeliefand disobedience. Allah says, They said: we were not ofthose who prayed, and we used not to feed the poor, and

we used to enter into discourse with those who enteredinto va in discourses. (74:43-45)


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T h e T h i r t e e n t h K i n d :

There are verses showing that the disbelievers, on the

Day of Resurrection, would wish that they could come back to the life of the world to be pious. Allah says,...send me back my Lord, in order that I do good. (23:99-100)

VERSES THAT REFUTE FREE WILL

Some verses ascribe creational guidance to Allah the Almighty. There is seventy-eight such verses. Allah says,These are they whom Allah has guided; therefore, followtheir guidance. (6:90)

Such verses show that the source of guidance is Allah,praise be to Him, but there are others showing that manhas freedom of choice included in his guidance. Allah says, so let him who pleases believe, and let him who pleasesdisbelieve. (18:29)

Whoever disbelieves, he shall be responsible for hisdisbelief, and whoever does good, they prepare (good) fortheir ow n souls. (30:44)

Allahs being the source of guidance means that He hasgiven man the ability of perception, made the way ofguidance and knowledge easy for him, and protected himagainst the delusions of the devils among jinn andhumankind. Were it not for this, man would be adisbeliever and disobedient. Thus, Allah is worthier of

mans good deeds than man himself.

Mans deviation has originated from the negativeapplication of his free will. Even with the delusions of theDevil and many things else, he still has a free will. Allahhas given him the ability of belief and disbelief and theability of perception, and has made the signs and evidenceof guidance and Divine Unity at his disposal and plain forhim to see. Allah therefore, does not cause mans

deviation, although He, the Almighty, has irresistable


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power over His servant. Allah says, If He pleased, He would guide all of Mankind. Allah can force Mankind to

accept guidance willingly or unwillingly, but since He hasmade the way and the means to guidance easy, and hasmade Man free to choose between guidance and deviation,He has given man a great favor. If he choses deviation andrejects guidance, then he would stand accused.

An example of the aforementioned idea is that of anindividual who gave a poor man some money to buy bread,

but the latter bought some poison instead, drank it andkilled himself. The giver is not to be blamed, for he

bestowed a favor upon him in order that he spend themoney in his benefit and not for his destruction.

Some Quranic verses show that none except Allahpossesses power and capability, praise be to Him. He says,There is no power save in Allah. (18:39) There is nocontradiction at all between this meaning and mansfreedom of choice and power to do whatever he likes,

because in the face of the Divine power and Lordship he is

completely impotent, having no authority over good or badfor himself. Taking into consideration that Allah has givenman power and ability, mans very power is amanifestation of Allahs power, thus eliminating theinconsistency between the establishment of power in manand the meaning of His words when The Most High says,There is no power save in Allah. A very large number of

verses attest to this meaning. Allah says, ... so let him who pleases believe, and let him who pleases disbelieve.

(18:29)

Whoever disbelieves, he shall be responsible for hisdisbelief, and whoever does good, prepare (good) fortheir ow n souls. (30:44)

... and whoever is grateful, he is grateful only for hisown soul, and whoever is ungrateful, then surely my Lordis Self-Sufficient, Honored. (27:40)


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Some verses show that benefit and harm are in thehands of Allah exclusively. Allah says, Say: I do not

control any benefit or harm for my own soul except asAllah pleases. (7:188)

... so let him who pleases believe, and let him whopleases disbelieve. (18:29)

... and had your Lord pleased they would not havedone it. (6:112)

... and if Allah had pleased, they would not have doneit. (6:137)

From these verses, we notice that Allah has given manthe ability to believe if he wants, or to disbelieve if he

wants. If Allah wants to prevent man from that freedom ofchoice, He will deprive him of ability and make him unableto do what he wants. Later on, we will prove that this isone aspect of the Shias concept of intermediacy.

SHIAS INTERPRETATION OF THE CONCEPTION OF

INTERMEDIACY

Despite their variety, the two groups of Quranic versesmentioned above show that mans actions have twoaspects. One aspect concerns man himself, in that he hasthe option and the will to do whatever he wants. This isclear from the many Quranic verses that show that man isresponsible for his deeds. The other aspect concerns Allah.The verses that ascribe guidance and deviation to Allah are

numerous and clear, however, the manner in which thesetwo aspects relate to each other, as has been gatheredfrom the Quranic text, is based upon one of threeopinions:

F i rs t : Mans existence, and all his actions, whetherfrom his body or his soul, has its source in the Creator,Exalted and Elevated is His Might. He has given man theability to do good or bad and to choose the good that takes


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him to the elevated stations of the Highest Ones whoseranks cannot be attained without freedom of will.

Thus, if man is the cause of his actions, and Allah is thecause of mans existence, his abilities, and his will to do ornot to do, then Allah is a remote cause of mans actions.

S e c o n d : The power of the Maker encompasses theactions of man. Thus If He wants to prevent man fromchoosing certain actions or to let him act in other ways Hecan, He says, If He pleased, He would guide you all. (6:149)

Allah has created people to try them. He (Elevated is HisMight) says, Who created death and life that He may try

you, which of you is best in deeds. (67:2) Thus He doesnot prevent them from exercising their choice in thinkingand belief, rather, He has placed it within the sphere oftheir will. He says, ... so let him w ho pleases believe, andlet him who pleases disbelieve. (18:29)

In short, the actions of man are related to Allah in so far

as there is no prevention or opposition to what manchooses to do.

T h i r d : Lusts and instincts that mislead and delude manare from Allah (Exalted is He). Allah has given man theability to do good or bad deeds so as to try him in this

worldly life.

Since lusts and instincts are from Allah, deviating isfrom Allah, despite the fact that man goes astray willingly

and of his own free volition. What Allah says about theidols in the story of Prophet Ibrahim (a) confirms thisalthough Allah does not want people to deviate. He(Exalted is He) says, My Lord! Surely, they have ledmany men astray. (14:36) The people deviated on theirown. The idols were just sculptures having no sense andthey could not lead people astray, for they had no will.


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In summary, the conditions for the actions of man are apart of the sufficient cause of his actions, which is from

Allah (Exalted is He). Another proof confirming the Shia concept of

intermediacy between constraint and free will is whenAllah says, ... and you did not smite w hen y ou smote (theenemy), but it w as Allah Who smote. (8:17)

This verse clearly ascribes the smiting to man himselffor Allah says, when you smote, at the same time itincludes the opposite for Allah also says and you did not

smite this negates the ascription of the act to man thusproving the concept of intermediacy.


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The Third Spurious Argum ent:

VISITING THE SHRINES OF THEPROPHETS, IMAMS AND SAINTS

Some people accuse the Shias of believing that it ispermissible to visit the shrines of the Prophets, Imamsand saints, building them, to seek blessings through them,to pray and make supplications around them whereas it isprohibited to consider tombs as mosques or to build

mosques upon tombs.

THE ANSWER

There is no prohibition on visiting tombs in any of thetraditions, rather the Wahhabis prohibited it. We havediscussed this matter in our book Al-Jami li Baraahin

Usul ul-Itiqadaat. We hereby, refer to the samediscussion that is recorded on pages 413-416 of that book:

The Wahhabis prohibited setting out to visit the tombof the Prophet (s) to say nothing of the graves of others as

well. Al-Qastalani, in his bookSharh Sahih ul-Bukhari,and Ibn Hajar, in his book al-Jawhar ul-Munazzam,recorded that Ibn Taymiyyah, a model for the Wahhabis,prohibited visiting the Prophets shrine. Mulla Ali al-Qarisays in his bookSharhu sh-Sha fa , vol. 2:


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Ibn Taymiyyah the Hanbalite was extreme when heprohibited setting out to visit the tomb of the Prophet (s).

Others were even more extreme when they said that visiting is definitely a pious act in religion, and denyingthis is condemned as infidelity. Perhaps the second point

was nearer to being correct, because (of the rule that says)prohibiting that which, according to the consensus of theulama, is considered as recommended (mustahhab) isconsidered as unbelief, for here prohibition supercedessomething that was permissible by unanimous agreementin this case.

PROVING THE LEGITIMACY OF VISITING THE

PROPHETS SHRINE

There are four evidences showing the legitimacy and themerits of visiting the tomb of the Prophet (s), as it isrecorded in the book titled Kashf ul-Irtiya b p. 362-372:

T h e F i r s t E v i d e n c e :

The first evidence is found in the Holy Quran. Allahsays,

And had they, when they were unjust to themselves,come to you and asked forgiveness of Allah and the

Apostle had (a lso) asked forg iveness for them, they w ouldhave found Allah Oft-Returning (to mercy), Merciful.(4:64)

As-Samhudi, in his Wafaul-Wafa vol. 2 p. 411, records:

The ulama understood from this Quranic verse that itapplied in general to the two cases of life and death. Theyruled that it is recommendable for everyone who visits thetomb (of the Prophet) to recite that verse.

T h e S e c o n d E v i d e n c e :

The second evidence is the Sunna. There are manyprophetic traditions in this regard. They are mentioned by


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as-Samhudi in his bookWafaul-Wafa vol. 4 p. 394-403,as well as by many others. We will hereunder report some

of them as recorded by as-Samhudi and omit othernarrators upon the subject. At any rate, as-Samhudi hasmade sufficient reference to such narrators.

1) Ad-Darqutni in his bookas-Sunan and otherbooks, al-Bayhaqi, and others mentioned a certifiedProphetic tradition narrated by Musa bin Hilal al-

Abdi, from Ubaydullah bin Umar, from Nafi, fromIbn Umar that the Prophet Muhammad (peace beupon him -and his family-) said: H e w h o v i s it s m y

t o m b d e s e r v e s m y i n te r c e s s i o n .

2) Al-Bazzar narrated from Abdullah bin Ibrahim al-Ghifari, from Abdur-Rahman bin Zayd, from hisfather, from Ibn Umar that Prophet Muhammad(peace be upon him -and his family-) said: H e w h o

v i si ts m y t o m b d e s e r v e s m y i n t e r c e s s i o n .

3) At-Tabarani in his books (al-Mujam) al-Kabir andal-Awsat , ad-Darqutni in his bookal-Amali, and Abu

Bakr bin al-Muqri in his Mujam mention a traditionnarrated by Maslama bin Salim al-Juhani, fromUbaydullah bin Umar, from Nafi, from Salim, fromIbn Umar that the Prophet Muhammad (peace beupon him -and his family-) said, H e w h o c o m e s to

v i s i t me, h av i n g n o oth er d es i re th an th at o f v i s i ti n g m e, o f a s ur ety I w i l l b e an i n terc e s s orf o r h i m o n t h e D a y o f J u d g e m e n t . He commented: It was mentioned in ibn ul-Muqris Mujam, F o r h i m w h o c o m e s t o v is i t m e , it w i l l

b e i n c u m b e n t u p o n A l l a h t o m a k e m e a ni n t e r c e s s o r f o r h i m o n t h e D a y o f R e s u r r e c t i o n .He also commented that ibn us-Sakan mentioned thisprophetic saying in his book as-Sunan as-Sihahunder the subject of Allahs reward for visiting theProphets shrine. He said that this Prophetic saying

was unanimously confirmed to be right by the ulama.


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This tradition includes, in general, visiting theProphet during his life and after his death.

4) Ad-Darqutni and at-Tabarani in his books al-Kabir and al-Awsat mention a tradition narrated by Hafs bin Dawud al-Qari, from Layth, from Mujahid, fromIbn Umar that the Prophet Muhammad (s) said: H e

w h o g o e s o n p i lg r i m a g e t o M e c c a a n d v i s i ts m y t o m b a f t e r m y d e a t h w i l l b e r e g a r d e d t h e s a m ea s t h o s e w h o h a d v i s i t e d m e d u r i n g m y l i f e . He commented, Ibn Al-Jawzi related this tradition

in his bookMuthir ul-Gharam us-Sakin according tothe same chain of narrations, but he added to thetradition, a n d a c c o m p a n i e d m e . The sametradition was also mentioned by ibn Adiy in his bookal-Kamil with the same series and addition, and by

Abu Yala with the same series, but without theaddition. In some narratives, the hadith was relatedin the following way: H e w h o g o e s o n p i l g r i m a g ea n d v i s i t s m e w i l l b e r e g a r d e d t h e s a m e a st h o s e w h o h a d v i s i t e d m e d u r i n g m y l i f e . . At-Tabarani mentions this tradition in his books al-Kabir and al-Awsat narrated by Aaisha bint YunusLayths wife, from Layth bin Abu Sulaym, fromMujahid, from Ibn Umar that the ProphetMuhammad (peace be upon him -and his family-)said, H e w h o v i s it s m y t o m b a f t e r m y d e a t h i sa s i f h e h a d v i s it e d m e d u r i n g m y l i f e .

C O M M E N T A R Y : As-Suyuti, in his book al-Jamius-Saghir, mentions the hadith in the same manner asthe first narration, from Ahmad in his Musnad, AbuDawud, at-Tirmidhi and an-Nassai, from al-Harith.

5) Ibn Adiy mentions in his book al-Kamil a traditionnarrated by Muhammad bin Muhammad bin an-Numan, from his grandfather, from Malik, fromNafi, from Ibn Umar that Prophet Muhammad(peace be upon him -and his family-) said, H e w h o


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v i s i t s th e H ol y K aab a b ut d oes n ot v i s i t me i st u r n i n g a w a y f r o m m e . As-Sabki said: Ibnu-

Jawzi mentions, in al-Mawzuat, something likethat.

6) Ad-Darqutni, in his bookas-Sunan, mentions atradition narrated by Musa bin Harun, fromMuhammad bin al-Hasan al-Jili, from Abdur-Rahman bin al-Mubarak, from Awn bin Musa, from

Ayyub, from Nafi, from Ibn Umar that the Prophet(s) said: F o r h i m w h o v i s i t s m e i n M e d i n a , I

w i l l b e a w i t n e s s a n d a n i n t e r c e s s o r f o r h i m o n

t h e D a y o f J u d g m e n t .

7) Abu Dawud at-Tayalissi mentions a traditionnarrated by Siwar bin Maymun abul-Jarrah al-Abdifrom a man of Umars family that Umar said: Ih e a r d t h e P r o p h e t ( a ) s a y i n g : F o r h i m w h o

v i s i t s my tomb or v i s i t s me, I w i l l b e ani n te r c e s s o r a n d a w i tn e s s f o r h i m .

8) Abu Jafar al-Aqili mentions a tradition narrated bySiwar bin Maymun, from a man of the family of al-Khattab that the prophet (peace be upon him -andhis family-) said: H e w h o v i s i ts m e i n t e n t i o n a l ly

w i l l b e m y n e i g h b o r o n t h e D a y o f R e s u r r e c t i o n .

9) Ad-Darqutni and others mention a tradition narrated by Harun bin Qaza, from a man of Hatibs family,from Hatib that the Prophet (peace be upon him -and

his family-) said: H e w h o v i s i t s m e a f t e r m y d e a t h i s a s i f h e h a d v i s i t e d m e d u r i n g m y l i fe .

10) Abul-Fath al-Azdi mentions a tradition narrated byAmmar bin Muhammad, from his uncle Sufyan, fromMansur, from Ibrahim, from Alqama, from Abdullahthat the Prophet Muhammad (peace be upon him -and his family-) said: H e w h o p e r f o r m s t h e h a jj ,

v i s i t s my tomb , p ar t i c i p ates i n J i h ad , an d


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p r a y s i n J e r u s a l e m , w i l l n o t b e a s k e d b y A l la ha b o u t h i s r e l i g i o u s d u t i e s o n t h e D a y o f

J u d g m e n t . 11) Abul-Futuh mentions a tradition with his own series

of narrators, narrated by Khalid bin Yazid, from Abdullah bin Umar al-Umari, from Said al Maqbari,from Abu Hurayra that the Prophet (peace be uponhim -and his family-) said: H e w h o v i s i t s m ea f t e r m y d e a t h i s a s if h e h a d v i s i te d m e w h e nI w a s a l i v e , a n d w h o e v e r v i s i t s m e I w i l l b e a

w i t n e s s a n d a n i n t e r c e s s o r f o r h i m o n t h e D a y

o f J u d g m e n t .

12) Ibn Abu-Dunya mentions a tradition narrated byIsmail bin Abu Fudayk, from Sulayman bin Yazid al-Kabi, from Anas bin Malik that the Prophet (peace

be upon him -and his family-) said: F o r h im w h ov i s i ts m e i n Me d i n a , I w i l l b e a w i tn es s an d ,according to another tradition a n i n t e r c e s s o r f o rh i m o n t h e D a y o f R e s u r r e c t i o n . The same was

mentioned by al-Bayhaqi with the same series ofnarrators, but in other words:H e w h o s e t s o u t t oM e d i n a t o v i s it m e w i ll b e m y n e i g h b o r o n t h eD a y o f R e s u r r e c t i o n .

13) Ibnu-Najjar in his book Akhbar ul-Medinamentioned a hadith related to Anas that ProphetMuhammad (peace be upon him -and his family-)said: H e w h o v i s i t s m e a f t e r m y d e a t h w i l l b ea s i f h e h a d v i s i t e d m e w h e n I w a s a l i v e , a n d

w h o e v e r v i s i t s m y t o m b w i l l d e s e r v e m y i n t e r c e s s i o n .

14) Abu Jafar al-Aqili mentioned a hadith related to ibn Abbas that the Prophet (peace be upon him -and hisfamily-) said: H e w h o v i s i t s m e a f t e r m y d e a t h

w i l l b e as i f h e h ad v i s i ted me i n my l i fe , an df o r h i m w h o v i s i t s m e u n t i l h e r e a c h e s m y t o m b , I w i l l b e a w i t n e s s ( o r h e s a i d : a n


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i n t e r c e s s o r ) f o r h i m o n t h e D a y o f R e s u r r e c t i o n .

15) Some muhadditheen in the time of Ibn Mundahmentioned a tradition narrated by ibn Abbas that theProphet (peace be upon him -and his family-) said:H e w h o g o e s o n p i lg r i m a g e t o M e c c a a n d g o e st o v i s i t m e i n m y m o s q u e w i l l b e g r a n t e d ( t h er e w a r d o f ) t w o a d m i t t e d p i l g r i m a g e s . Hecommented: This tradition is recorded in Musnad ul-Firdaus.

16)

Yahya bin al-Hasan bin Jafar al-Husayni in Akhbar ul-Madina mentions a hadith narrated byImam Ali (a) that the Prophet Muhammad (s) said:H e w h o v i s it s m y t o m b a f t e r m y d e a t h w i l l b ea s i f h e h a d v i s it e d m e i n m y l if e , a n d w h o e v e rd o e s n o t v i s i t m e i s t u r n i n g a w a y f r o m m e . Ibn Asaakir mentioned a hadith narrated by Imam

Ali (a) saying, H e w h o v i s i t s a p r o p h e t s t o m b w i l l b e i n t h e n e i g h b o r h o o d o f t h e P r o p h e t

M o h a m m a d ( s ).17) Yahya, too, narrated by someone, from Bakr bin

Abdullah that the Prophet (peace be upon him -andhis family-) said: H e w h o c o m e s t o M e d i n a

v i s i t i n g me w i l l d es erv e my i n terc es s i on ont h e D a y o f R e s u r r e c t i o n .

These were the prophetic traditions that as-Samhudi hasmentioned. Although they are quite numerous, they

confirm each other. They are also confirmed by the otherhadiths that will be mentioned although we do not needthem for proving our claim, the definitive conduct and theactions of Muslims proves this to the level of its necessity.

T h e T h i r d E v i d e n c e :

The third evidence is consensus. Since the time of theProphet (s) and his Companions, Muslims, in their wordsand actions have been unanimous upon visiting the


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Prophets tomb and no one has departed from this wayexcept the Wahhabis. In fact, visiting the graves of the

prophets, pious men and those of all Muslims is arecommended act. All the Believers, the legitimacy of theact, as well as consensus have made this tradition anecessary one among the Muslims. The Muslims havecontinued with this practice from the time of the ProphetMuhammad (s), down to that of his Companions, then tothe time of their disciples, and to their followers, as wellas to all the Muslims in every age and every clime, learnedor ignorant, young or old, men or women. To deny this is

only to enter into a conflict with that which is self- evidentand to deny the inevitable.

As-Samhudi quoted in his bookWafaul-Wafa, from as-Sabki that Ayyadh said: Visiting the Prophets tomb is atradition among Muslims and a recommended virtue.

As-Sabki said: All of the ulama have agreed upon therecommendation for men to visit the graves. The Zahiriteshave also said that it was obligatory. But they have had

different opinions concerning women visiting the graves.The holy Prophets shrine has been distinguished (fromother graves) for special reasons, so I would say that there

would be no difference between men and women in thisregard.

T h e F o u r t h E v i d e n c e :

The fourth evidence is the intellect. The intellect decidesthat the glorifying of those whom Allah has glorified issomething to be preferred. Visiting the shrine of theProphet (s) is a glorification of such a kind. The glorifyingof the Prophet, by means of visiting his tomb or by anyother means, is the glorification of the Islamic rites andthe defeat of the enemies of Islam.

As for visiting other peoples tombs, it was proved thatthe Prophet Muhammad (s) used to visit the graveyard ofal-Baqi and the martyrs of (the battle of) Uhud. Ibn Maja


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mentioned a prophetic tradition saying: Vis i t theg r a v e y a r d s b e c a u s e t h e y r e m i n d y o u o f t h e

After l i fe . He mentioned another relation, narrated byAaisha, that Prophet Muhammad (s) had said: I h a df o r b i d d e n y o u t o v i s i t t h e g r a v e s , b u t h e n c e f o r t h

v i si t th e m , b e c a u s e t h e y m a k e y o u t u r n a w a y f r o mt h i s l i f e a n d r e m i n d y o u o f t h e A f t e r l i f e . The samenarration was related by Muslim who also recorded it upto the Prophets saying, ( v is i t them.) An-Nasaimentioned a prophetic tradition saying: I h a df o r b i d d e n y o u t o v i s i t t h e g r a v e s b u t n o w w h o e v e r

w an ts to v i s i t th em l e t h i m d o s o. In as-Sindis Al-Hashiya, it is mentioned that this tradition was narratedby reliable people according to the reference book ofAz-Zawaid-.

The Prophet Muhammad (s) visited his mothers gravealthough opponents have claimed that she was apolytheist. Muslim, Ibn Maja and an-Nassai mentioned aprophetic saying narrated by Abu Hurayra that theProphet (s) visited his mothers tomb, wept, and caused allthose who were around him to weep. He then said, Ia s k e d m y A l l a h t o p e r m i t m e s e e k H i s f o r g i v e n e s sf o r m y m o t h e r , b u t H e d i d n o t p e r m i t m e . I a s k e dH i m t o p e r m i t m e t o v i s i t h e r t o m b a n d H ep e r m i t te d . S o , y o u v i s it th e g r a v e s f o r t h e y r e m i n d

you o f d e ath .An-Nawawi, in his book titled Sharh Sahihil-Bukhari, said: It is a true Hadith, no doubt.

Muslim mentioned that whenever the turn of Aaisha

came for the Prophet (s) to spend that night with her,he used to go out at the end of night to the cemetry of al-Baqi and say: P e a c e b e u p o n y o u , t h e in h a b i t a n t s o f t h i s h o u s e o f b e l i e v e r s . M a y A l l a h g r a n t y o u w h a tH e h a s p r o m i s e d . He (s) taught Aaisha what to sayafter she had asked him what to say. He (s) said: S a y :P e a c e b e u p o n t h e p e o p l e o f t h e a b o d e s ; b e l i e v e r sa n d M u s li m s ) .Muslim has recorded this hadith.


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Although we believe that all the forebears of the Prophetwere believers according to the true Hadiths and we do not

accept the claim that the Prophets mother was apolytheist, we have quoted this Hadith to raise anobjection to those who forbid the visiting of graves.


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The Fourth Spurious Argum ent:

THE INTERCESSION OF THEPROPHETS, IMAMS AND SAINTS

Some people find fault with the Shias claiming that they believe in the intercession of the Prophet, the Imams andSaints and that they ask them to be intercessors for them

with Allah on the Day of Judgment.

THE ANSWER

Evidence for the validity of intercession is found in theHoly Quran. We have talked about this topic in detail inour book titled al-Jami li Barahin Usul ul-Itiqadaat p.419-422.

Intercession, according to the Holy Quran, is of two

types:

T h e F i rs t T yp e:

The first type is intercession without Allah. It is anintercession to other than Himself that Allah (Blessed andExalted is He) denies. Allah says, There is no guardianfor them or a ny intercessor besides Him. (6:51)

There are other verses having the same meaning.


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Generally, intercession depends upon the power overconveying the needs of the person requesting the

intercession and the obligation of the one interceded tofulfil this need even if he is not pleased with it. Suchintercession cannot be for other than Allah (Exalted isHe). Allah says: Say: Allah's is the intercession altogether. Hisis the kingdom of the heavens and the earth. (39:44)

Believing in the intercession of any other save Allah inthis respect is a form of polytheism. The idolaters

worshipped idols in order to obtain such an intercession,as testified to in the Holy Quran.

T h e S e c o n d T y p e :

The second type is intercession with Allahs permission.Allah has made this type of intercession an exception fromthat intercession that he has denied and has granted it to

whomever He has willed. Allah says,

Who is he that can intercede with Him but by Hispermission? (2:255)

Whose intercession does not avail at all except after Allah has given permission to whomsoever He pleasesand chooses. (53:26)

...and they do not intercede except for him whom Heapproves. (21:28)

This type of intercession consists of simply asking Allahon behalf of him who is to be interceded for.

Another kind of intercession is asking Allah to forgiveothers. Allah has permitted his Prophet Muhammad (s) toask Him for forgivness for believing men and believing

women. Allah says,

and ask par don for them, and ta ke counsel w ith themin the affa ir. (3:159)

and ask forgiveness for them from Allah. (24:62)


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and ask forgiveness for them (women) from Allah.(60:12)

Allah has promised to forgive whoever asks Him forforgiveness and beseeches the Prophet (s) to intercede forhim. He, The Almighty says,

And had they, when they were unjust to themselves,come to you and asked forgiveness of Allah and the

Apostle had (a lso) asked forg iveness for them, they w ouldhave found Allah Oft-Returning (to mercy), Merciful.(4:64)

Allah has mentioned that the angels ask Him to forgivethe believers. He says,

... Celebrate the praise of their Lord and believe inHim and ask protection for those who believe grantprotection to those who turn (to Thee) and follow Thy

w ay , and sav e them from the punishment of Hell. (40:7)

Allah has also mentioned the prayer of the prophet Noahand his asking Allah to forgive the believers,

My Lord! Forgive me and my parents and him whoenters my house believing, and the believing men and the

believing w omen. (71:28)

He has also spoken about the prophet Ibrahims prayerand his asking Allah to forgive the believers. He says,

O our Lord! Grant me protection and my parents andthe believers on the Day w hen the reckoning shall come to

pass!(14:41) Allah has taught the believers how to ask Him for

forgiveness,

Our Lord! Surely, we believe, therefore forgive us ourfaults and save us from the chastisement of the Fire. (3:16)

Our Lord! Forgive us our faults and our extravagancein our affa ir. (3:147 and other verses)


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Allah has forbidden asking Him to forgive thepolytheists. He says,

It is not (fit) for the Prophet and those who believethat they should ask forgiveness for the polytheists, eventhough they should be near relatives, after it has becomeclear to them that they are inmates of the flaming Fire.

And Ibrahim asking forgiveness for his sire was onlyowing to a promise, which he had made to him; but whenit became clear to him that he was an enemy of Allah, hedeclared himself to be clear of him. (9:113-114)

Allah, likewise, has forbidden asking Him to forgive thedisbelievers and confirmed He will not accept it. He says,

It is alike to them whether you beg forgiveness for themor do not beg forgiveness for them, Allah will never forgivethem. (63:6)


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The Fifth Spurious Argum ent:

BESEECHING THE PROPHETS,IMAMS AND SAINTS

Some people criticize the Shias of beseeching theProphets, Imams and virtuous Saints, and of adjuring

Allah through them believing that it has an effect upontheir supplications being answered.

THE ANSWER

The prohibition of beseeching the Prophet Muhammad(s), the other prophets, the Imams, and the Saints isanother Wahhabi innovation. Allah says,

O you who believe! Be careful of (your duty to) Allah and seekmeans of nearness to Him. (5:35)

As-Samhudi said, in his bookWafaul-Wafa,chapterAkhbar ul-Mustafa,

Beseeching the Prophet (s) for something may meanthat he (s) can intercede with Allah to achieve what has

been asked for. It is just as when someone asks him to behis Companion in Paradise. It means that the Prophet is acause and an intercessor.


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In Kashf ul-Irtiya b p.252, it is recorded that an-Nassai,at-Tirmidhi and others mentioned that Prophet

Muhammad (s) had taught some of his Companions topray by saying: O M y L o r d . I a s k Y o u a n d b e s e e c h Y o u b y t h e h o n o r o f Y o u r A p o s t l e , t h e A p o s t l e o f M e r c y . O M u h a m m a d , t h e A p o s t l e o f A l l a h , I

b e s e e c h y o u t o i n t e r c e d e w i t h A l l a h t o g r a n t m ew h at I as k for . O A l l ah , ac c ep t h i s i n terc es s i on .

As-Samhudi quoted in his bookWafaul-Wafa vol. 2 p.422, from the judge Ayyadhs book ash-Shafa that AbuHamid said,

Abu Jafar, the Caliph, debated with Malik bin Anasin the mosque of the Prophet Muhammad (s). Maliksaid: O Amir ul-Muminin -Commander of theBelievers-, do not talk aloud in this mosque, because

Allah had educated the people by saying: O you who believe! Do not raise your voices above the voice ofthe Prophet, and do not speak loud to him as youspeak loud to one another, lest your deeds became

nullified while you do not perceive. (49:2)He has praised some people by saying: Surely, they

who lower their voices before Allah's Apostle arethey whose hearts Allah has proved for guardingagainst evil, they shall have forgiveness and a greatreward. (49:3)

He has dispraised some people by saying: As forthose who call out to you from behind the private

chambers, surely most of them do not understand.(49:4)

The Prophet (s) enjoys the same sanctity whether heis alive or dead.

Abu Jafar submitted and said: O Abu Abdullah, may Iface the Qiblah to pray or should I face the (shrine of the)Prophet? Malik answered, Why do you turn your faceaway from him when he is your intermediary and your


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Inheriting from the Prophets

43

father Adams intermediary to Allah on the Day ofJudgment? Turn your face towards him and ask him to be

your intercessor with Allah. Allah (Exalted is He) says,And had they, w hen they w ere unjust to themselves, cometo you and asked forgiveness of Allah and the Apostle hadalso asked forgiveness for them, they would have found

Allah Oft-returning to mercy , Merciful. (4:64)

The author ofKhulasat ul-Kala m says that this tradition was mentioned by as-Sabki in his bookShifaus-Siqam fiZiya ra t Khay r ul-Anam, as-Samhudi in his bookKhulasatul-Wafa, al-Qastalani in his book al-Mawahib al-

Laduniyya, Ibn Hajar in his books Tuhfatuz-Zuwwar andal-Jawhar ul-Munazzam and many others who wroteabout the etiquette of visiting the tomb of ProphetMuhammad (s).

Ibn Hajar said in his book al-Jawharul-Munazzam:This tradition, narrated by Imam Malik, came with a truesource that could not be suspected.

Az-Zarqani said in Sharh ul-Mawahib: The relation

was narrated by Ibn Fahad from an affirmed source and bythe Judge Ayyadh in his book ash-Shafa from a truesource. All the narrators of this relation were reliable andno one was an inventor or liar. He added: He wanted torefute those who charged Malik that he disliked facing theProphets tomb.

Ibn Hajar in his book as-Sawaiq ul-Muhriqa said thatImam ash-Shafii beseeched the Prophets family when he

composed the lines:

The Prophets family is my excuse

And my means to gain Allahs content

I hope that tomorrow (Day of Judgment)

I will be given my book with my right hand

By means of their honor near Allah


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The author of Kashf ul-Irtiyab on page 260 of the bookhas added;

However, the supplications transmitted from theImams of the pure Household of the Prophet which havethe status of being uninterrupted transmissions (tawatur)are replete with them beseeching their grandfather (s), hispure family, through his right and theirs, and through thisadjuring the Most High. They knew more about theirgrandfathers traditions and the laws of their Lord thanIbn Taymiyyah and Ibn Abdul-Wahhab and their followersfrom among the Arabs of Najd. This is because they were

the gate of the city of knowledge of Muhammad (s) and theinheritors of his knowledge from whom he ordered us tolearn.

On page 260, he recorded:

A kind of beseeching the Prophet (s) is to turn towardshis honored tomb while praying. This was common in thetradition of the Muslims for centuries, and forgenerations. Imam Malik had issued his fatwa about this

matter and recommended it in his saying to al-Mansur,Why do you turn your face away from him when he is yourmeans and your father Adams means to Allah? You shouldturn your face towards him and ask him to be yourintercessor.

The author ofKhulasat ul-Kalam said:

The scholars of the Islamic rites said that turning theface towards the Prophets honored tomb while visitingand praying is better than to turn it towards the Qiblah.

Ibn Hajar said in al-Jawharul-Munazzam:

What leads us to turn towards the Prophets tomb isthat we all agree that the Prophet Muhammad (s) is alivein his tomb and he knows his visitors. If he (s) is alive, onecannot but turn the face towards him and turn his back tothe Qiblah, therefore, it is the same to visit him in histomb.


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The Sixth Spurious Argum ent:

INHERITING FROM THE PROPHETSThe Shias are suspected of believing that the prophets

bequeath what they possess to their inheritors like the restof Muslims and they believe that the tradition which wasnarrated by Abu Bakr, when he said, W e , t h e p r o p h e t s ,d o n o t b e q u e a t h . W h a t w e h a v e l e f t i s t o b ec o n s i d e r e d a s c h a r i t y is untrue.

THE ANSWER

The Shias believe that the Prophets may bequeath whatthey possess to their inheritors just like other people. TheHoly Quran has confirmed this when Allah says, Solomon

was David's heir. (27:16)

Zachariah prayed to Allah saying as Allah mentions in

the Holy Quran,

And surely I fear my cousins after me, and my wife is barren,therefore grant me from Thyself an heir, who would inherit fromme and inherit from the children of Jacob, and make him, myLord, one in whom thou art well pleased. O Zachariah! Surely,

We give you good news of a boy whose name shall be Yahya: Wehave not made before his equal. (19:5-7)


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47

It is agreed upon by all Muslims that this tradition (We,Prophets, do not devise) was narrated by Abu Bakr only.

It also runs contrary to the Holy Quran and has nosupport. It therefore cannot repeal the Holy Quranespecially since afterwards it has been refuted by theProphets family and denounced as untrue by Fatima az-Zahraa (peace be upon her), the Chief of the Women of allthe Worlds, based upon irrefutable textual evidenceattested to by all. She silenced the Caliph Abu Bakr whenshe reasoned that it would have been incomprehensible forthe Prophet to have informed Abu Bakr alone about this

and not inform his heirs. But how surprising it is thatthere are those who try to bring down the Holy Qurandown to their level, abrogating its verses because of anarration by one Companion singled out for the purpose inspite of the fact that the purified family of the Prophet hasdenied that tradition and considered it as untrue!


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The Seventh Spurious Argum ent:THE FABRICATION THAT THE SHIAS BELIEVE

THE PROPHETIC MISSION BELONGED TO

IMAM A LIThere is a widespread spurious argument that the Shias

believe that -Allah forbid- the prophecy had been intendedfor Imam Ali, and the Archangel Gabriel (a) had given it tothe Prophet Muhammad (s) by mistake! They alsofabricate a lie that the Shias say after their daily prayers,

The loyal (Gabriel) had betrayed, (khanal ameen) threetimes raising their hands in disapproval.

THE ANSWERThis is a great slander against the Shias and an insult to

the Keeper of Divine Revelation, Allah the Most High. It was a fabrication attributed to the Shia for it is notpossible for a Muslim to say such a thing. Perhaps it hadappeared among some of the extremists in religion whom

the Shia have ruled to be unbelievers.The truth of the matter is that the Shia say Allahu Akbar

(Allah is greater) three times after their prayers raisingtheir hands when they say it. This is established in their

books. They believe that the best recital after prayers is tosay Allahu Akbar three times then to recite what Fatima(a) recited after her prayers, which is to glorify Allah onehundred times; saying Allahu Akbar thirty four times,Subhan Allah (Glory be to Allah) thirty-three times and


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49

saying al Hamdu lillah (Praise be to Allah) thirty-threetimes.


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The Eighth Spurious Argum ent:THE TRADITIONS THAT THE PROPHET

APPOINTED IMAM ALI AS GUARDIAN AND

SUCCESSOR

The Shias are criticized for saying that the ProphetMuhammad (s) had recommended that the Imamate andthe caliphate were for Ali and his sons (a), and that theProphets Companions had opposed his testament.

THE ANSWER

Among both Shias and Sunnis it has been establishedthat the Prophet (s) had appointed Ali to be the Caliph andImam after him. At the Well of Khum (Ghadir Khum), heproclaimed Ali to be his successor in the presence ofgroups of Muslims coming back from his last Hajj.He

made sure that every one heard this in spite of the bigcrowds on that day. The news had reached everyone andeverywhere. The chain of transmission of the news ofGhadir Khum in Sunni books has been uninterrupted andcertain.

We have collected 256 sources of the tradition of alGhadir from the books of our Sunni brothers in our bookal-Jami li Barahin Usulul-Itiqadaat. We had adequately

explained that the tradition clearly meant to appoint Ali as


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leader and Imam after the Prophet (s). Here we quote it inbrief:

Ibn Asaakir said in his book The History of Damascus vol. p.45: Abu Bakr Muhammad bin al-Husayn bin al-Marziqi told us that abul-Husayn Muhammad bin Ali binal- Muhtadi told us that abul-Hasan Ali bin Umar binMuhammad bin al-Hasan told us that al-Abbas bin Ahmadtold us that Nasr bin Abdur-Rahman abu Sulayman al-

Washa told us that Zayd bin al-Hasan al-Anmati told usthat Maroof bin Kharbooth al-Makki told us that he hadheard from Abut-Tufayl Aamir bin Wathila that Hudhayfa

bin Useid said, When Prophet Muhammad (s) had come back from his last hajj (farewell hajj), he ordered hisCompanions to stop at some trees which were near eachanother in the desert. He came and did his prayer underthe trees. Then he stood up and said,

O p e o p l e , A l l a h t h e M o s t K i n d t h e O m n i s c i e n th a s t o l d m e t h a t n o a p o s t le l i ve s t o m o r e t h a n h a l f t h e a g e o f h i m w h o h a d p r e c e d e d h i m . I t h i n k I a m

a b o u t t o b e c a l l e d ( d i e ) a n d t h u s I m u s t r e s p o n d . Ia m r e s p o n s i bl e a n d y o u a r e r e s p o n s i b le , t h e n w h a td o y o u s a y ? They said, We witness that you haveinformed, advised and striven. May Allah bless you. Hesaid, D o y o u n o t b e a r w i t n e s s t h a t t h e r e i s n o g o d

b u t A l l a h a n d t h a t M u h a m m a d i s H i s s e r v a n t a n d Ap os t l e , an d th at H i s H eav en i s t rue , H i s H el l i st r u e , d e a t h i s t r u e , t h e R e s u r r e c t io n a f t e r d e a t h i st r u e , t h a t t h e r e i s n o d o u b t t h a t t h e D a y o f

J u d g m e n t w i l l c o m e , a n d t h a t A l l a h w i l l r e s u r r e c tt h e d e a d f r o m t h e i r g r a v e s ? They said, Yes, we bear

witness. He said, O A l l a h , b e a r w i t n e s s . Then hesaid, O p e o p l e , A l l a h i s m y L o r d a n d I a m t h e l o r do f t h e b e l i e v e r s . I a m w o r t h i e r o f b e l i e v e r s t h a nt h e m s e l v e s . O f w h o m s o e v e r I h a d b e e n G u r d i a n ,

Al i h ere i s to b e h i s Guard i an . O Al l ah , b e as u p p o r t e r o f w h o e v e r s u p p o r t s h i m ( A l i ) a n d a ne n e m y o f w h o e v e r o p p o s e s h i m . Then he said, O


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Imam Al i as gua rdia n and suc c essor

53

p e o p l e , I w i ll g o a h e a d o f y o u a n d y o u w i ll a r r i v e a tm y P o n d ( i n H e a v e n ) w h i c h i s w i d e r t h a n t h e

d i s t a n c e b e t w e e n B a s r a a n d S a n a . I t h a sr e c e p t a c l e s a s n u m e r o u s a s th e s t a r s , a n d tw o c u p so f g o l d a n d t w o o f s i l v e r . I w i l l a s k y o u a b o u t t h et w o w e i g h t y t h i n g s t h a t I h a v e l e f t f o r y o u w h e n

y o u c o m e t o m e t o s e e h o w y o u d e a l t w i t h t h e m .T h e g r e a t e r w e i g h t y t h i n g is A l l a h s b o o k t h e H o l y Q u r a n . O n e e n d i s i n A l l a h s h a n d a n d t h e o t h e r i si n y o u r h a n d s . K e e p i t a n d y o u w i l l n o t d e v i a t e .T h a t o t h e r w e i g h t y t h i n g i s m y f a m i l y a n d m y

d e s c e n d e n t s . T h e M o s t K i n d t h e O m n i s c i e n t h a dt o l d m e t h a t b o t h o f t h e m , w o u l d n o t s e p a r a t e u n t i lt h e y co m e t o m y P o n d .

The aforementioned account has been a summary of thetradition. We will now cite some of its sources along withthe names of the Companions who had heard it from theProphet (s), as quoted from the books of our Sunni

brothers. After omitting names that have been repeatedthe following is what we have gathered from their books:

1) Narrated by Zathan, from thirteen persons,mentioned in (Ahmads bookMusnad) vol. 1 p. 84.

2) Ziyad bin Abu Ziyad, from twelve persons, who hadfought in the battle of Badr. (Ahmads Musnad) vol. 1p. 88.

3) Said bin Wahhab, from five or six persons (an-Nassais book al-Khasais), p. 21 and Ahmads

Musnad vol. 5 p. 366.

4) Said bin Wahhab, from six persons Al-Khasais p.26 and 40.

5) Said bin Wahhab, from six persons in The History ofDamascus, vol. 2 p. 28.

6) Said bin Wahhab, from thirteen persons-Majmauz-Zawayid, vol. 9.


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54 40125880-Spurious-

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7) Said bin Wahhab and Zayd bin Yathigh, from twelvepersons- Musnad, vol. 1 p. 118.

8) Said bin Wahhab and Zayd bin Yathigh, from somepersons- Kifay at at-Talib, p. 18.9) Zayd bin Yathigh, from six persons- Al-Khasais, p.

26.

10) Amr Dhi Mur, Said bin Wahhab and Zayd bin Yathigh, from thirteen persons-The History ofDamascus, vol. 2 p. 18.

11)

Amr Dhi Mur and Said bin Wahhab, from six orseven persons- The History of Damascus, vol. 2 p.19.

12) Said bin Wahhab and Abd Khayr, from somepersons-The History of Da mascus, vol. 2 p. 20.

13) Zayd bin Arqam, from sixteen persons-Musnad, vol.5 p. 370.

14) Abut-Tufayl, from many persons-Musnad, vol. 4 p.370

15) Abut-Tufayl, from thirty persons- Musnad, vol. 4 p.370.

16) Abut-Tufayl, from seventeen persons- Al-Isaaba, vol.4 p. 156.

17) Abu Zumayla, from some persons- (Ibn abul-Hadidsbook, Sha rh Nahjul-Bala gha).

18) Abdur-Rahman bin Abu Leyla, to twelve people-Musnad, vol. 1 p. 118.

19) Abdur- Rahman bin Abu Leyla-The History ofDamascus, vol.2 p. 9.

20) Also Abdur-Rahman bin Abu Leyla-The History ofDamascus, vol.2 p. 9.

21) Amr bin Sad, from six persons- Al-Khasais, p. 21.


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22) Umayra bin Sad, from twelve persons- Hilyatul-Awliya, vol. 5 p. 26.

23) Umayra, from eighteen persons-The History ofBaghdad, vol. 2 p. 13.24) Umayra, to eight-The History of Baghdad, vol. 2 p.

13.

25) Amr Dhi Mur, to some persons- Al Khasais, p. 40.26) Abu Qulaba, to more than ten people- Al-Kuna wa

al-Asma,vol. 2 p. 61.

27) Abu Ishaq as-Subayi, from more than ten people-Mushkil ul-Athar , vol. 2 p. 307.28) Abu Hurayra, Anas and Abu Said, from nine persons

and others besides- Majmauz-Zawaid, vol. 9 p. 708.

29) Umar bin Abdul-Aziz, from some persons- Hilyatul-Awliya, vol. 5 p. 364.

30) Abd Khayr, Amr Dhi Mur and Habbatul-Urani, fromtwelve people- Ibnul-Maghazilis Manaqib p. 20.

31) Al-Asbagh bin Nabata, from some persons- Al-Isaaba,vol. 4 p. 80.

32) Riyah bin al-Harith, from some of the Ansar-Musnad, vol. 5 p. 419.

33) Riyah bin al-Harith, from some people- Musnad, vol.5 p. 419.

34)

Salama, abu at-Tufeil from Hudhayfa bin Useid al-Ghifari- Ahmads Manaqib.

35) Salama from Hudhayfa bin Usayd, at-TirmidhisSahih, vol. 13 p. 165, The History of Damascus, vol. 2p. 45.

36) Maruf, from Hudhayfa bin Usayd al-Ghifari.37) Asad bin Zurara, from his father- Muwazihul-

Awham,vol. 1 p. 91.


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38) Isa bin Talha, from Talha bin Abdullah- Al-Kafi ash-Shafi, p. 95.

39) Sad bin Abu Waqqas-The History of Damascus, vol.2 p. 53.40) Umar bin al-Khattab-The History of Damascus, vol.

2 p. 80.

41) Malik bin al-Huwayrith-The History of Damascus,vol. 2 p. 80.

42) Habashi bin Junada- Al-mujam ul- Ka bir, p. 127.43) Amr Dhi Mur-Al-Bidayah wa an-Nihayah, vol. 5 p.210.44) Abdullah bin Bamil- al-Isaaba, vol.2 p. 374.45) Talha- Al-Kafi ash-Shafi, p. 95.46) Habba bin Juwayn al-Urani- Usdul-Ghaba, vol.1 p.

376.

47) Hamid bin Imara- Majmauz-Zawaid, vol.9p. 107.48) Bishr bin Harb, from Jarir- Al-Mujam ul-Kabir of

At-Tabarani, p. 127.

49) Hamid at-Tawil, from Anas-Ibnul- MaghazilisManaqib.

50) Sad bin Malik- Mustadrak us-Sahiheyn, vol.3 p. 116.51) Abul-Hamra-Arjah ul-Matalib, p. 581.52)

Musa bin Ayyub, from Abu Hurayra-The History ofBaghdad, vol.8 p. 290.

53) Al-Bazzar, from Abu Hurayra- Al-KhawarizmisManaqib, p. 94.

54) Ibrahim bin al-Husayn, from Abu Hurayra-TheHistory of Dama scus, vol.2 p. 72.

55) Abu Ishaq al-Khitabi, from Abu Hurayra, Vol.2 p. 74.


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56) Mansur bin abul-Aswad, from Abu Hurayra-. vol.2p. 74.

57) Abu Yala, from Abu Hurayra-The History ofDamascus, vol.2p. 74.58) Abdullah bin Adiy, from Abu Hurayra-The History of

Damascus, vol.2 p. 75.

59) Habshun, from Abu Hurayra-The History ofDamascus, vol.2p. 75.

60) Ali bin Shueib, from Abu Hurayra-The History ofDamascus, vol.2p. 76.

61) Ad-Daqqaq, from Abu Hurayra-The History ofDamascus, vol.2 p. 77.

62) Samra bin Jundub-The History of Damascus, vol.2 p.71.

63) Shuriet bin Anas-The History of Damascus, vol.2 p.72.

64)

Abu Leyla bin Said- Al-Jarh wet-Tadil, vol.4 p. 431.65) Qubaysa, from Jabir bin Abdullah-The History of


66) Qubaysa, from someone else-The History ofDamascus, vol.2 p. 63.

67) Muhammad bin al-Munkadir, from Jabir binAbdullah-The History of Dama scus,vol.2 p. 65.

68)

Abu Salama, from Muhammad bin al- Munkadir-Ibnul- Maghazilis Manaqib, p. 25.

69) Abdullah bin Muhammad bin Aqil, from Muhammadbin al- Munkadir- Kifayatu at-Talib, p. 14.

70) Abdullah bin Muhammad bin Aqil, from someoneelse- The History of Da mascus,vol.2 p. 62.

71) Abdur-Rahman bin Bahman-The History ofDamascus, vol.2 p. 63.


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72) Ibn Abbas bin Burayda-Al Khasais, p. 21.73) From another direction to Ibn Abbas from Burayda,-

Al Khasais, p. 21.

74) Tawus, from Burayda- Al-Mujamu s-Saghir, vol.1 p.71.

75) From another direction, to Tawus, from Burayda-Hilya tul-Awliya , vol.4 p. 23.

76) Said bin Ubayda, from ibn Burayda, from his father,Ahmads Musnad, vol. 5 p. 358.

77) Said bin Ubayda from another direction- Musnad,vol. 5 p. 358.78) Said bin Umayr, from ibn Burayda, from his father-

Al Khasais, p. 21.

79) Al-Mansur, from his father, from his grandfather,from Ibn Abbas-The History of Baghdad, vol.12 p.343.

80)

Umar bin Maymun, from Ibn Abbas- Musnad, vol.1 p.331.

81) Aamir bin Wathila- Talkhis ul-Mustadrak, vol.3 p.109.

82) Aamir bin Wathila from another direction- AlKhasais, p. 24.

83) Abdur-Rahman bin Abu Leyla-The History ofBaghdad, vol.14 p. 236.

84) Abdur-Rahman bin Abu Leyla from anotherdirection- Ibn Kathirs Tafsir, vol 2 p. 14.

85) Abdur- Rahman bin abu Leyla from a third direction-Tafsir, vol.2 p. 14.

86) Jundu bin Amr bin Mazin- Usdu l-Ghaba, vol.1 p.308.


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87) Tawus, from his father- Ahmad bin HanbalsManaqib, (Manuscript).

88) Abu Leyla bin Said, from his father- Al-Jarh wa at-Tadil, vol.4 p. 431.89) Yala bin Murra- Usdu l-Ghaba, vol.3 p. 233.90) Abu Ayyub- Al-mujam ul- Kabir, p. 157.91) Abu Ayyub from another direction- Usdu l-Ghaba ,

vol. 5 p. 6.

92) Abu Bastam, Usamas freed slave-The History ofDamascus, vol.2 p. 86.

93) Alqama, from Abu Said-al-Bukharis bookTheHistory of Bukhari , vol.2 p. 194.

94) Al-Abdi, from Abu Said- Al-Khawarizmis Manaqib.95) Bint Kab (Kabs daughter) from Abu Said- Al-

Bidaya h w a a n-Nihay ah, vol. 5 p. 208.

96) Al-Abdi, from Abu Said- Khawarizmis Manaqib.97) Ali bin Khadim, from Abu Said-The History of


98) Abu Ubayd, from Ibn Maymun, from Zayd binArqam- Musnad, vol.4 p. 372.

99) Auf, from Ibn Maymun, from Zayd bin Arqam-AlKhasais, p. 22.

100)Shuba, from Ibn Maymun, from Zayd bin Arqam-The History of Islam, vol.2 p. 196.

101)From another direction to Shuba, from Zayd binArqam- The History of Dama scus,vol.2 p. 42.

102)Ibn Wathila, from Zayd bin Arqam- Mustadrakus-Sahiheyn, vol.3 p. 109.

103) Al-Hakam bin Abu Sulayman, from Zayd bin Arqam-Ibnu l-Maghazilis Manaqib, p. 23.


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104) Al-Hasan bin Kathir, from Zayd bin Arqam- Fazailuas-Sahaba, of As-Samani, (Manuscript).

105) Yahya bin Jada, from Zayd bin Arqam-The Historyof Dama scus, vol.2 p. 41.106) Abdul-Malik, from Zayd bin Arqam- Ahmads

Musnad, vol.4 p. 370.

107) Atiya al-Aufi, from Zayd bin Arqam-The History ofDamascus, vol.2 p. 39.

108)From another direction to Atiya- Musnad, vol.4 p.370.

109) Abu at-Tufayl, from Zayd bin Arqam- Al Khasais, p.21 .

110)From another direction to Abu at-Tufayl, from Zaydbin Arqam-Al-Mujamu l-Kabir , p. 127 (Manuscript).

111)From another direction to Abu at-Tufayl, from Zaydbin Arqam- Kifayatu at-Talib, p. 13-14.

112)From another direction to Abu at-Tufayl, from Zaydbin Arqam- ibn Kathirs Tafsir, vol.2 p. 14.

113)Abu Maryam or Zayd bin Arqam- Al-Biday ah w a an-Nihayah, vol.7 p. 348.

114) Abu Surayha or Zayd bin Arqam-The History ofDamascus, vol.2 p. 36.

115)Hudhayfa bin Usayd or Zayd bin Arqam- Al-Mujamul-Kabir, p. 157 (Manuscript).

116) Abu Abdullah ash-Shami, from Zayd bin Arqam-TheHistory of Dama scus, vol.2p. 38.

117) Abuz-Zuha, from Zayd bin Arqam- Ibnul-MaghazilisManaqib, p. 20.

118)Zayds wife, from Zayd bin Arqam- Ibnul-MaghazilisManaqib, p. 16.


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119)Habibu l-Iskafi, from Zayd bin Arqam-The History ofDamascus, vol.2 p. 41.

120) Abu Ishaq, from Zayd bin Arqam-The History ofDamascus, vol.2 p. 41.121) Yazid bin Talha- Al-Bidayah wa an-Nihayah, vol. 5

p. 108.

122) Abu Ishaq as-Subayi, from al-Bara bin Aazib- Al-Kuna w a al-Asma,vol.1 p. 160.

123) Abd bin Thabit, from al-Bara bin Aazib- al-Khawarizmis Manaqib, p. 93.

124)Al-Bara bin Aazib from another direction- Faraidus-Samtein, vol.1 p. 64.

125)Al-Bara bin Aazib from a third direction- Faraidus-Samtein, vol.1 p. 65.

126) Al-Bara bin Aazib from a fourth direction- IbnMajas Sunan, vol.1 p. 55.

127) Al-Bara bin Aazib from a fifth direction- Musnad,vol.4 p. 281.

128) Al-Bara bin Aazib from a sixth direction- Musnad,vol.4 p. 282.

129) Al-Bara bin Aazib from a seventh direction- Al-Bidaya h w a a n-Nihay ah, vol. 5 p. 208.

130) Al-Bara bin Aazib from an eighth direction- Al-Bidaya h w a a n-Nihay ah, vol. 5 p. 208.

131) Al Bara bin Aazib from a ninth direction- Al-Bidaya h wa an Nihay ah,vol. 5 p. 208.

132) Al-Bara bin Aazib from a tenth direction-TheHistory of Dama scus, vol.2 p. 48.

133) Al-Bara bin Aazib from an eleventh direction-TheHistory of Dama scus, vol.2 p. 50.


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Arguements

134) Al-Bara bin Aazib, from another direction-TheHistory of Dama scus vol.2 p. 50.

135) Abu Ishaq, from al-Bara bin Aazib and Zayd binArqam-The History of Damascusvol.2 p. 52.136)Hudhayfa bin al-Yaman-al-Hasaqanis

Duatul-Hudat.

137)Ammar

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