Sahal: This group ALLAH(SWT) speaks about in surah mujadilah and says they are neither of you or of them (their accursed alliance). Acuudubillaahi mina-sh-shaydaani rajiim. Bismillaahi Rahmaani Raxiim 14.Alam tara ila alladiina tawallaw qawman qadiba Allahu calayhim ma hum minkum wala minhum wayahlifuuna cala al-kadib wahum yaclamuun. 15. acadda Allahu lahum cadaban shadiid innahum saa ma kanu yacmaluuna 16. Ittakhaduu aymanahum junnatan fasaddu can sabiili Allahi falahum cadaabun muhiin 17. Lan tuqniya canhum amwaluhum wala awladuhum mina Allahi shay-an ula-ika as-xabul-nnaari hum fiiha khaliduun 18. Yawma yabcathuhumu Allahu jamiican fayahlifuuna lahu kama yahlifuuna lakum wayaxsabuuna annahum cala shay-in alaa innahum humu-l-kadibuun 19. Istaxwatha calayhimu-sh-shaydaanu fa ansaahum dhikra Allahi ula-ika hizbu sh-shaydaan alaa inna hizba-shshaydaanu humu alkhasiruun 20. Inna alladiina yuxadduuna Allaha wa rasuulahu ulaa-ika fii al-adaliin 21. Kataba Allahu la-aghlibanna ana warusulii inna Allaha qawiyyun caziiz 22. Laa tajidu qawman yu’minuuna bi-llaahi wal-yawmil-akhiri yuwaadduuna man xaadda Allaha warasuulahu walaw kaanuu abaahum aw abnaahum aw ikhwanahum aw cashiiratahum ula-ika kataba fii quluubihimu al-iimana wa ayyadahum bi-ruuxin minhum wayudkhiluhum jannaatin tajrii min taxtiha al-anharu khalidiin fiiha radiya Allahu canhum waraduu canhu ulaa-ika xizbu-llaahi alaa inna xizba-llaahi humu almuflixuun 058.014 Turnest thou not thy attention to those who turn (in friendship) to such as have the Wrath of God upon them? They are neither of you nor of them, and they swear to falsehood knowingly. 058.015 God has prepared for them a severe Penalty: evil indeed are their deeds. 058.016 They have made their oaths a screen (for their misdeeds): thus they obstruct (men) from the Path of God: therefore shall they have a humiliating Penalty. 058.017 Of no profit whatever to them, against God, will be their riches nor their sons: they will be Companions of the Fire, to dwell therein (for aye)! 058.018 One day will God raise them all up (for Judgment): then will they swear to Him as they swear to you: And they think that they have something (to stand upon). No, indeed! they are but liars! 058.019 The Evil One has got the better of them: so he has made them lose the remembrance of God. They are the Party of the Evil One. Truly, it is the Party of the Evil One that will perish! 058.020 Those who resist God and His Apostle will be among those most humiliated. 058.021 God has decreed: "It is I and My apostles who must prevail": For God is One full of strength, able to enforce His Will. 058.022 Thou wilt not find any people who believe in God and the Last Day, loving those who resist God and His Apostle, even though they were their fathers or their sons, or their brothers, or their kindred. For such He has written Faith in their hearts, and strengthened them with a spirit from Himself. And He will admit them to Gardens beneath which Rivers flow, to dwell therein (for ever). God will be well pleased with them, and they with Him. They are the Party of God. Truly it is the Party of God that will achieve Felicity. Kowneyn

Baashi: I think you missed the point! Kowneyn

Baashi: I did! I was referring to your questions about Nur's writing. Kowneyn

Baashi: Slander can not be the basis for a debate. Wherever, the wahhabi/salafi gather they slander muslims, with qoutes and mis-qoutes, use one calim vs another, affirm some reject others...all on a whim. This is the nature of the wahhabi beast. Its utter ignorance to believe that a group of muslims worship a human personality, but you can't get this fact through the thick head of wahhabi/salafi, because the wahhabis have vested interest in such ignorance and divisiveness. A better basis for discussion is one of mutual respect, this is the adaab. Kowneyn

Mr. Salafish: These qoutes only prove your ignorance and the bias of your tormented wahhabi soul. If you are looking for a debate, then first stop your tantrums and you may learn something, i am sure our shia brothers and sisters are more than capable of clearifying their believes and the opinions of their school. Kowneyn

Mr Salafi: Ask yourself what is that ur trying to accomplish? r u fighting ignorance, prejudice and barriers that divide muslims who essentially are seeking the same thing? or r u inflaming and widening the rift? And don't start with that wahhabi line of I am just telling the truth, because even if u possessed the truth, which you don't, u don't approach your brother with an attitude of takfir. Kowneyn

I assume u r steeped in the knowledge of tawxiid, after all only few years ago the wahhabis were calling themselves mutawaxidiin. BTW, I am from the authentic ahlul sunnah wa jamaaca and the shia are my brothers in islam... The Salafi/Wahhabi disorder is a spiritual disease and no matter how many times you change labels you still live with that same wretched self. Kowneyn

From the authentic tradition of the ahlul sunnah wa jamaaca... HadÄ«th No. 1 عن شعبة, عن سلمة بن كهيل, قال: سمعت أبا الطÙيل يحدث, عن أبي سريحة رضي الله عنه — أو زيد بن أرقم رضي الله عنه (شك شعبة) — عن النبي صلى الله عليه وآله وسلم, قال: من كنت مولاه Ùعلي مولاه. وقد روى شعبة هذا الحديث, عن ميمون أبي عبد الله, عن زيد بن أرقم رضي الله عنه, عن النبي صلى الله عليه وآله وسلم. "Shu‘bah relates it from Salmah bin Kuhayl: I heard it from AbÅ« Tufayl that AbÅ« SarÄ«hah (رضي الله عنه) — or Zayd bin Arqam (رضي الله عنه) (Shu‘bah has doubts about the narrator) — relates that the Prophet (صلى الله عليه وآله وسلم) said: One who has me as his master has ‘AlÄ« as his master. “Shu‘bah has related the tradition from MaymÅ«m AbÅ« ‘AbdullÄh, who related it on the authority of Zayd bin Arqam (رضي الله عنه) and he has related it from the Holy Prophet (صلى الله عليه وآله وسلم).â€[1] HadÄ«th No. 2 عن عمران بن حصين رضي الله عنه, قال: قال رسول الله صلى الله عليه وآله وسلم: ما تريدون من علي؟ ما تريدون من علي؟ ما تريدون من علي؟ إن عليا مني وأنا منه, وهو ولي كل مؤمن من بعدي. “‘ImrÄn bin Husayn (رضي الله عنه) has narrated that AllÄh’s Messenger (صلى الله عليه وآله وسلم) said: What do you people want about ‘AlÄ«? What do you people want about ‘AlÄ«? What do you people want about ‘AlÄ«? Then added: Surely ‘AlÄ« is from me and I am from ‘AlÄ« and after me he is the guardian of every believer.â€[2] HadÄ«th No. 3 عن سعد بن أبي وقاص رضي الله عنه, قال: سمعت رسول الله صلى الله عليه وآله وسلم يقول: من كنت مولاه Ùعلي مولاه, وسمعته يقول: أنت مني بمنزلة هارون من موسى إلا أنه لا نبي بعدي, وسمعته يقول: لأعطين الراية اليوم رجلا يحب الله ورسوله. “It is related by Sa‘d bin AbÄ« WaqÄs (رضي الله عنه): I heard AllÄh’s Messenger (صلى الله عليه وآله وسلم) say: One who has me as his master has ‘AlÄ« as his master. And I heard him say (to ‘AlÄ« (رضي الله عنه)): You are in my place as HÄrÅ«n was in MÅ«sÄ’s place, but there is no prophet after me. And I also heard him say (on the occasion of the battle of Khaybar): Today I shall bestow the flag on the person who loves AllÄh and His Messenger (صلى الله عليه وآله وسلم).â€[3] HadÄ«th No. 4 عن البراء بن عازب رضي الله عنه, قال: أقبلنا مع رسول الله صلى الله عليه وآله وسلم ÙÙŠ حجته التي حج, Ùنزل ÙÙŠ بعض الطريق, Ùأمر الصلاة جامعة, Ùأخذ بيد علي رضي الله عنه, Ùقال: ألست أولى بالمؤمنين من أنÙسهم؟ قالوا: بلى. قال: ألست أولى بكل مؤمن من Ù†Ùسه؟ قالوا: بلى. قال: Ùهذا ولي من أنا مولاه, اللهم! وال من والاه, اللهم! عاد من عاداه. “BarÄ’ bin ‘Āzib (رضي الله عنه) narrates: We performed hajj with AllÄh’s Messenger (صلى الله عليه وآله وسلم). On the way he stayed at a place and commanded us (to establish) the prayer in congregation. After this, he held ‘Alī’s hand, and said: Am I not nearer than the lives of the believers? They replied: Why not! He said: Am I not nearer than the life of every believer? They replied: Why not! He said: One who has me as his master has this (‘AlÄ«) as his guardian. O AllÄh! Befriend the one who befriends him and be the enemy of one who is his enemy.â€[4] HadÄ«th No. 5 عن البراء بن عازب رضي الله عنه, قال: كنا مع رسول الله صلى الله عليه وآله وسلم ÙÙŠ سÙر, Ùنزلنا بغدير خم, Ùنودي Ùينا: الصلاة جامعة, وكسح لرسول الله صلى الله عليه وآله وسلم تحت شجرتين, Ùصلى الظهر وأخذ بيد علي رضي الله عنه, Ùقال: ألستم تعلمون أنى أولى بالمؤمنين من أنÙسهم؟ قالوا: بلى. قال: ألستم تعلمون أنى أولى بكل مؤمن من Ù†Ùسه؟ قالوا: بلى. قال: Ùأخذ بيد علي رضي الله عنه, Ùقال: من كنت مولاه Ùعلي مولاه, اللهم! وال من والاه, وعاد من عاداه. قال: Ùلقيه عمر رضي الله عنه بعد ذلك, Ùقال له: هنيئا يا ابن أبي طالب! أصبحت وأمسيت مولى كل مؤمن ومؤمنة. “It is narrated by BarÄ’ bin ‘Āzib (رضي الله عنه): We were on a journey with AllÄh’s Messenger (صلى الله عليه وآله وسلم). (On the way) we stayed at GhadÄ«r Khum. There it was announced that the prayer was about to be offered. The space under two trees was cleaned for AllÄh’s Messenger (صلى الله عليه وآله وسلم). Then he offered the zuhr (noon) prayer, and, holding ‘Alī’s hand, he said: Don’t you know that I am even nearer than the lives of the believers? They said: Why not! He said: Don’t you know that I am even nearer than the life of every believer? They said: Why not! The narrator says that he said while holding ‘Alī’s hand: One who has me as his master has ‘AlÄ« as his master. O AllÄh! Befriend the one who befriends him (‘AlÄ«) and be the enemy of one who is his enemy. The narrator says that after this ‘Umar (bin al-KhattÄb (رضي الله عنه)) met ‘AlÄ« (رضي الله عنه) and said to him: O Ibn AbÄ« TÄlib! Congratulations, you have become the master of every male and female believer, morning and evening (for ever).â€[5] HadÄ«th No. 6 عن ابن بريدة عن أبيه, قال: قال رسول الله صلى الله عليه وآله وسلم: من كنت وليه Ùعليّ وليه. “Ibn Buraydah has attributed it to his father: AllÄh’s Messenger (صلى الله عليه وآله وسلم) said: One who has me as his guardian has ‘AlÄ« as his guardian.â€[6] HadÄ«th No. 7 عن زيد بن أرقم رضي الله عنه, قال: لما رجع رسول الله صلى الله عليه وآله وسلم من حجة الوداع, ونزل غدير خم, أمر بدوحات Ùقمن, Ùقال: كأني قد دعيت Ùأجبت, إني قد تركت Ùيكم الثقلين, أحدهما أكبر من الآخر: كتاب الله تعالى, وعترتي, Ùانظروا كي٠تخلÙوني Ùيهما, Ùإنهما لن يتÙرقا حتى يردا علي الحوض. ثم قال: إن الله عز وجل مولاي, وأنا مولى كل مؤمن. ثم أخذ بيد علي رضي الله عنه, Ùقال: من كنت مولاه Ùهذا وليه, اللهم! وال من والاه, وعاد من عاداه. “It is narrated by Zayd bin Arqam (رضي الله عنه): When AllÄh’s Messenger (صلى الله عليه وآله وسلم) was returning after the Hajjat-ul-wadÄ‘, he stayed at GhadÄ«r Khum. He commanded that a canopy should be put up and so it was done. Then he said: It seems as if I am about to breathe my last which I shall accept. Indeed, I am leaving two important things in your midst which exceed each other in importance: One (is) AllÄh’s Book and the other (is) my progeny. Now it is to be seen how do you treat both of them after me and they will not be separated from each other, and they will appear before me at the Fountain of kawthar. Then added: Surely AllÄh is my Master and I am the master of every believer. Then, holding ‘Alī’s hand, he said: One who has me as his master has this (‘AlÄ«) as his guardian. O AllÄh! Befriend him who befriends him (‘AlÄ«) and be the enemy of one who is his enemy.â€[7] HadÄ«th No. 8 عن ابن واثلة أنه سمع زيد بن أرقم رضي الله عنه, يقول: نزل رسول الله صلى الله عليه وآله وسلم بين مكة والمدينة عند شجرات خمس دوحات عظام, Ùكنس الناس ما تحت الشجرات, ثم راح رسول الله صلى الله عليه وآله وسلم عشية, Ùصلى, ثم قام خطيبًا, Ùحمد الله وأثنى عليه, وذكر ووعظ, Ùقال ما شاء الله أن يقول, ثم قال: أيها الناس! إني تارك Ùيكم أمرين, لن تضلوا إن اتبعتموهما, وهما كتاب الله, وأهل بيتي عترتي, ثم قال: أتعلمون إني أولى بالمؤمنين من أنÙسهم؟ ثلاث مرات, قالوا: نعم. Ùقال رسول الله صلى الله عليه وآله وسلم: من كنت مولاه Ùعلي مولاه. “Ibn WÄthilah is reported to have heard from Zayd bin Arqam (رضي الله عنه) that the Prophet (صلى الله عليه وآله وسلم) was camping between Makkah and Medina near five dense trees. The people cleaned the place under the trees and he rested there for some time. He offered the prayer and then stood up to address the people. He praised AllÄh , gave some advice to the audience and then said whatever AllÄh wanted him to say. He said: O people! I am leaving two things with you. You will never go astray as long as you follow them and these (two things) are AllÄh’s Book and my progeny. He then added: Don’t you know I am nearer than the lives of the believers? He repeated it three times. Everyone said: yes. Then he said: One who has me as his master has ‘AlÄ« as his master.â€[8] HadÄ«th No. 9 عن زيد بن أرقم رضي الله عنه, قال: خرجنا مع رسول الله صلى الله عليه وآله وسلم حتى انتهينا إلى غدير خم, Ùأمر بروح Ùكسح ÙÙŠ يوم ما أتى علينا يوم كان أشدّ حرًا منه, Ùحمد الله وأثنى عليه, وقال: يا أيها الناس! أنه لم يبعث نبي قط إلا ما عاش نص٠ما عاش الذي كان قبله, وإني أوشك أن أدعى Ùأجيب, وإني تارك Ùيكم ما لن تضلوا بعده كتاب الله عز وجل. ثم قام Ùأخذ بيد علي رضي الله عنه, Ùقال: يا أيها الناس! من أولى بكم من أنÙسكم؟ قالوا: الله ورسوله أعلم. ألست أولى بكم من أنÙسكم؟ قالوا: بلى. قال: من كنت مولاه Ùعلي مولاه. “Zayd bin Arqam (رضي الله عنه) narrates: We set out with AllÄh’s Messenger (صلى الله عليه وآله وسلم) until we reached GhadÄ«r Khum. He commanded that a canopy should be put up. He looked tired on that day and it was a very hot day. He praised AllÄh and then said: O people, out of the prophets AllÄh sent, each new prophet had a life span half as much as that of his predecessor, and it seems to me that soon I may be called (to breathe my last) which I shall accept. I am leaving in your midst something that will never let you go astray, and that is the Book of AllÄh . Then he stood up, held ‘Alī’s hand and said: O people, who is he who is nearer than your lives? All of them said: AllÄh and His Messenger (صلى الله عليه وآله وسلم) know better. (Then added:) Am I not nearer than your lives? They said: Why not! He said: One who has me as his master has ‘AlÄ« as his master.â€[9] HadÄ«th No. 10 عن سعد بن أبي وقاص رضي الله عنه, قال: لقد سمعت رسول الله صلى الله عليه وآله وسلم يقول ÙÙŠ علي رضي الله عنه ثلاث خصال, لأن يكون لي واحدة منهن أحب إلي من حمر النعم: سمعته يقول: إنه بمنزلة هارون من موسى, إلا أنه لا نبي بعدي, وسمعته يقول: لأعطين الراية غدا رجلا يحب الله ورسوله, ويحبه الله ورسوله, وسمعته يقول: من كنت مولاه Ùعلي مولاه. “Sa‘d bin AbÄ« WaqÄs (رضي الله عنه) says that he heard AllÄh’s Messenger (صلى الله عليه وآله وسلم) describe three qualities of ‘AlÄ« (رضي الله عنه). Had I possessed anyone of them, it would have been dearer to me than red camels. “I heard him say: Indeed, he (‘AlÄ«) is in my place as HÄrÅ«n was in MÅ«sÄ’s place, but there is no prophet after me. And I heard him say: Today I shall bestow the flag on the person who loves AllÄh and His Messenger (صلى الله عليه وآله وسلم), and AllÄh and His Messenger (صلى الله عليه وآله وسلم) love him too. And I heard him say: One who has me as his master has ‘AlÄ« as his master.â€[10] -------------------------------------------------------------------------------- [1] TirmidhÄ« has declared it fair, sound and weak (hasan sahÄ«h gharÄ«b) in al-JÄmi‘us-sahÄ«h, b. of manÄqib (merits) 6:79 (#3713), and Shu‘bh, in the manner of MaymÅ«n AbÅ« ‘Abdullah, has also related it on the authority of Zayd bin Arqam (رضي الله عنه). Ahmad bin Hambal narrated it in FadÄ’il-us-sahÄbah (2:569 # 959); MahÄmilÄ«, AmÄlÄ« (p.85); TabarÄnÄ«, al-Mu‘jam-ul-kabÄ«r (5:195, 204 # 5071, 5096); Ibn AbÄ« ‘Āsim, as-Sunnah (pp.603, 604 # 1361, 1363, 1364, 1367, 1370); NawawÄ«, TahdhÄ«b-ul-asmÄ’ wal-lughÄt (p.318); Ibn ‘AsÄkir, TÄrÄ«kh Dimashq al-kabÄ«r (45:163, 164); Ibn AthÄ«r, Asad-ul-ghÄbah fÄ« ma‘rifat-is-sahÄbah (6:132); Ibn KathÄ«r, al-BidÄyah wan-nihÄyah (5:463); and ‘AsqalÄnÄ« in Ta‘jÄ«l-ul-manfa‘ah (p.464 # 1222). It has been related from ‘AbdullÄh bin ‘AbbÄs (رضي الله عنهما) in the following books: i. HÄkim, al-Mustadrak (3:134 # 4652). ii. TabarÄnÄ«, al-Mu‘jam-ul-kabÄ«r (12:78 # 12593). iii. KhatÄ«b BaghdÄdÄ«, TÄrÄ«kh Baghdad (12:343). iv. HaythamÄ«, Majma‘-uz-zawÄ’id (9:108). v. Ibn ‘AsÄkir, TÄrÄ«kh Dimashq al-kabÄ«r (45:77, 144). vi. Ibn KathÄ«r, al-BidÄyah wan-nihÄyah (5:451). This tradition has been related on the authority of JÄbir bin ‘AbdullÄh رضي الله عنهما)) in the following books: i. Ibn AbÄ« ‘Āsim, as-Sunnah (p.602 # 1355). ii. Ibn AbÄ« Shaybah, al-Musannaf (12:59 # 12121). This tradition has been reproduced from AbÅ« AyyÅ«b al-AnsÄrÄ« (رضي الله عنه): i. Ibn AbÄ« ‘Āsim, as-Sunnah (p.602 # 1354). ii. TabarÄnÄ«, al-Mu‘jam-ul-kabÄ«r (4:173 # 4052). iii. TabarÄnÄ«, al-Mu‘jam-ul-awsat (1:299 # 348). This tradition has been related by Sa‘d (رضي الله عنه) in the following books: i. Ibn AbÄ« ‘Āsim, as-Sunnah (pp.602,605#1358,1375). ii. DiyÄ’ MaqdisÄ«, al-AhÄdÄ«th-ul-mukhtÄrah (3:139 # 937). iii. Ibn ‘AsÄkir, TÄrÄ«kh Dimashq al-kabÄ«r (20:114). The following narrated it through Buraydah (رضي الله عنه): i. ‘Abd-ur-RazzÄq, al-Musannaf (11:225 # 20388). ii. TabarÄnÄ«, al-Mu‘jam-us-saghÄ«r (1:71). iii. Ibn ‘AsÄkir, TÄrÄ«kh Dimashq al-kabÄ«r (45:143). This tradition has been reproduced from Ibn Buraydah رضي الله عنهما)) in the following books: i. Ibn AbÄ« ‘Āsim, as-Sunnah (p.601 # 1353). ii. Ibn ‘AsÄkir, TÄrÄ«kh Dimashq al-kabÄ«r (45:146). iii. Ibn KathÄ«r, al-BidÄyah wan-nihÄyah (5:457). iv. HindÄ«, Kanz-ul-‘ummÄl (11:602 # 32904). The following transmitted it through HubshÄ bin JunÄdah (رضي الله عنه): i. Ibn AbÄ« ‘Āsim, as-Sunnah (p.602 # 1359). ii. HindÄ«, Kanz-ul-‘ummÄl (11:608 # 32946). This tradition has been related from MÄlik bin Huwayrith in the following books: i. TabarÄnÄ«, al-Mu‘jam-ul-kabÄ«r (19:252 # 646). ii. Ibn ‘AsÄkir, TÄrÄ«kh Dimashq al-kabÄ«r (45:177). iii. HaythamÄ«, Majma‘-uz-zawÄ’id (9:106). TabarÄnÄ« related it from Hudhyfah bin Usayd al-GhifÄrÄ« (رضي الله عنه) in al-Mu‘jam-ul-kabÄ«r (3:179 # 3049). Ibn ‘AsÄkir has narrated it through Hasan bin Hasan in TÄrÄ«kh Dimashq al-kabÄ«r (15:60,61). Ibn ‘AsÄkir related it from AbÅ« Hurayrah, ‘Umar bin al-KhattÄb, Anas bin MÄlik and ‘AbdullÄh bin ‘Umar (رضي الله عنهم) in TÄrÄ«kh Dimashq al-kabÄ«r (45:176, 177, 178, 178) respectively. Ibn ‘AsÄkir related it from Buraydah (رضي الله عنه) with slightly different words in TÄrÄ«kh Dimashq al-kabÄ«r (45:143). Ibn AthÄ«r narrated it through ‘AbdullÄh bin YÄmÄ«l in Asad-ul-ghÄbah fÄ« ma‘rifat-is-sahÄbah (3:412). HaythamÄ« narrated it through AbÅ« Burdah رضي الله عنهما)) in MawÄrid-uz-zam’Än (p.544 # 2204). ‘AsqalÄnÄ« said in Fath-ul-bÄrÄ« (7:74): TirmidhÄ« and NasÄ’ī narrated the tradition and it is supported by numerous chains of transmission. AlbÄnÄ« says in Silsilat-ul-ahÄdÄ«th-is-sahÄ«hah (4:331 # 1750) that its chain of authorities is sahÄ«h (sound) according to the conditions of BukhÄrÄ« and Muslim. [2].TirmidhÄ« narrated it in al-JÄmi‘-us-sahÄ«h, b. of manÄqib (merits) 6:78 (#3712); NasÄ’ī with the sound chains of transmission in KhasÄ’is amÄ«r-il-mu’minÄ«n ‘AlÄ« bin AbÄ« TÄlib (pp.77, 92 # 65, 86), and as-Sunan-ul-kubrÄ (5:132 # 8484); Ahmad bin Hambal in FadÄ’il-us-sahÄbah (2:620 # 1060), and the last words of the tradition narrated in his Musnad (4:437, 438) are: وقد تغير وجهه, Ùقال: دعوا عليا, دعوا عليا, إن علي مني وأنا منه, وهو ولي كل مؤمن بعدي. And his face flashed. Then he said: give up (opposing) ‘AlÄ«, give up (opposing) ‘AlÄ«. Surely ‘AlÄ« is from me and I am from ‘AlÄ« and after me he is the guardian of every believer. Ibn KathÄ«r also narrated it with these words in al-BidÄyah wan-nihÄyah (5:458). HÄkim in al-Mustadrak (3:110,111#4579) has declared this tradition sound according to the conditions laid down by ImÄm Muslim while DhahabÄ« has kept silent about it. AbÅ« Ya‘lÄ has narrated it in al-Musnad (1:293 # 355) and its narrators are men of integrity while Ibn HibbÄn has also called it sound. The tradition in TayÄlisī’s Musnad (p.111#829) also contains these words: The Prophet (صلى الله عليه وآله وسلم) said: ما لهم ولعلي؟ Why are they so concerned about ‘AlÄ«? Ibn HibbÄn narrated it with a firm (qawÄ«) chain of transmission in as-SahÄ«h (15:373, 374 # 6929). Ibn AbÄ« Shaybah narrated it in al-Musannaf (12:80 # 12170); AbÅ« Nu‘aym, Hilyat-ul-awliyÄ’ wa tabaqÄt-ul-asfiyÄ’ (6:294); Muhib TabarÄ«, ar-RiyÄd-un-nadrah fÄ« manÄqib-il-‘ashrah (3:129); HaythamÄ«, MawÄrid-uz-zam’Än (p.543 # 2203); and HindÄ« in Kanz-ul-‘ummÄl (13:142 # 36444). [3].Ibn MÄjah transmitted this sahÄ«h (sound) hadÄ«th in the preface (al-muqaddimah) to his Sunan (1:90 # 121); Ibn AbÄ« ‘Āsim, as-Sunnah (p.608 # 1386); MizzÄ«, Tuhfat-ul-ashrÄf bi-ma‘rifat-il-atrÄf (3:203 # 3901); and NasÄ’ī reproduced it with slightly different words in KhasÄ’is amÄ«r-il-mu’minÄ«m ‘AlÄ« bin AbÄ« TÄlib (pp. 32,33 #91). [4]. Ibn MÄjah narrated this sound hadÄ«th (tradition) in preface (al-muqaddimah) to his Sunan (1:88 # 116); Ibn KathÄ«r, al-BidÄyah wan-nihÄyah (4:168); HindÄ«, Kanz-ul-‘ummÄl (11:602 # 32904); Ibn ‘AsÄkir, TÄrÄ«kh Dimashq al-kabÄ«r (45:167, 168); and Ibn ‘AbÄ« ‘Āsim briefly mentioned in as-Sunnah (p.603 # 1362). [5]. Ahmad bin Hambal related it from BarÄ’ bin ‘Āzib through two different chains of transmission in al-Musnad (4:281); Ibn AbÄ« Shaybah, al-Musannaf (12:78 # 12167); Muhib TabarÄ«, DhakhÄ’ir-ul-‘uqbÄ fÄ« manÄqib dhawÄ« al-qurbÄ (p.125), ar-RiyÄd-un-nadrah fÄ« manÄqib-il-‘ashrah (3:126, 127); HindÄ«, Kanz-ul-‘ummÄl (13:133, 134 # 36420); Ibn ‘AsÄkir, TÄrÄ«kh Dimashq al-kabÄ«r (5:167, 168); Ibn AthÄ«r, Asad-ul-ghÄbah (4:103); and Ibn KathÄ«r in al-BidÄyah wan-nihÄyah (4:169; 5:464). Ahmad bin Hambal in his book FadÄ’il-us-sahÄbah (2:610 # 1042) has added the following words in the tradition related to ‘Umar bin al-KhattÄb (رضي الله عنه). The Prophet (صلى الله عليه وآله وسلم) said: وعاد من عاداه, وانصر من نصره, وأحب من أحبه. قال شعبة: أو قال: Ùˆ ابغض من أبغضه. (O AllÄh!) Be the enemy of one who is his (‘Alī’s) enemy, and help him who helps him, and love him who loves him. Shu‘bah says that the Prophet (صلى الله عليه وآله وسلم) said in its place, “Bear malice towards him who bears malice towards (‘AlÄ«).†ManÄwÄ« has written in Fayd-ul-qadÄ«r (6:217) that when AbÅ« Bakr (رضي الله عنه) and ‘Umar (رضي الله عنه) had heard the Prophet’s saying — One who has me as his master has ‘AlÄ« as his master — they said to ‘AlÄ« (رضي الله عنه) : O son of AbÅ« TÄlib! You have become the master of every male and female believer, morning and evening (for ever).†DhahabÄ« has said in Siyar a‘lÄm-in-nubalÄ’ (2:623, 624) that ‘Umar (رضي الله عنه) uttered the words: هنيئا لك يا علي! O ‘AlÄ«! Congratulations. [6]. Ahmad bin Hambal narrated it in al-Musnad (5:361), and FadÄ’il-us-sahÄbah (2:563 # 947); Ibn AbÄ« ‘Āsim, as-Sunnah (pp.601, 603 # 1351, 1366); HÄkim, al-Mustadrak (2:131 # 2589); Ibn AbÄ« Shaybah, al-Musannaf (12:57 # 12114); TabarÄnÄ«, al-Mu‘jam-ul-kabÄ«r (5:166 # 4968), al-Mu‘jam-ul-awsat (3:100, 101 # 2204); Ibn ‘AsÄkir, TÄrÄ«kh Dimashq al-kabÄ«r (45:143); HaythamÄ«, Majma‘-uz-zawÄ’id (9:108); and HindÄ« in Kanz-ul-‘ummÄl (11:602 # 32905). The same tradition has been reproduced by HindÄ« in Kanz-ul-‘ummÄl (15:168, 169 # 36511), using slightly different words and he says that it has been narrated by Ibn RÄhawayh and Ibn JarÄ«r. Ibn ‘AsÄkir narrated it through FÄtimah (رضي الله عنها) also in TÄrÄ«kh Dimashq al-kabÄ«r (45:142). [7]. HÄkim narrated it in al-Mustadrak (3:109 # 4576); NasÄ’ī, as-Sunan-ul-kubrÄ (5:45, 130 # 8148, 8464); TabarÄnÄ«, al-Mu‘jam-ul-kabÄ«r (5:166 # 4969); and Ibn AbÄ« ‘Āsim related it briefly in as-Sunnah (p.644 # 1555). NasÄ’ī related it with a sound chain of authorities in KhasÄ’is amÄ«r-il-mu’minÄ«n ‘AlÄ« bin AbÄ« TÄlib (pp.84, 85 # 76). AbÅ« MahÄsin copied it in al-Mu‘tasar min-al-mukhtasar min Mashkal-il-ÄthÄr (2:301). [8]. HÄkim related it in al-Mustadrak (3:109, 110 # 4577); HindÄ«, Kanz-ul-‘ummÄl (1:381 # 1657); Ibn ‘AsÄkir, TÄrÄ«kh Dimashq al-kabÄ«r (45:164); and Ibn KathÄ«r in al-BidÄyah wan-nihÄyah (4:168). [9]. HÄkim graded it sahÄ«h (sound) according to the conditions of BukhÄrÄ« and Muslim in al-Mustadrak (3:533 # 6272) and DhahabÄ« confirmed its soundness. TabarÄnÄ« transmitted it in al-Mu‘jam-ul-kabÄ«r (5:171,172 # 4986); and HindÄ« in Kanz-ul-‘ummÄl (11:602 # 32904). [10]. NasÄ’ī narrated it with sound chain of trasmission in KhasÄ’is amÄ«r-il-mu’minÄ«m ‘AlÄ« bin AbÄ« TÄlib (pp.33, 34, 88 # 10, 80); and HindÄ« related it in Kanz-ul-‘ummÄl (15:163 # 36496) through ‘Āmir bin Sa‘d with the addition of a few words. ShÄshÄ« narrated it through ‘Āmir bin Sa‘d bin AbÄ« WaqÄs in al-Musnad (1:165, 166 # 106). Ibn ‘AsÄkir narrated it through ‘Āmir bin Sa‘d and Sa‘d bin AbÄ« WaqÄs in TÄrÄ«kh Dimashq al-kabÄ«r (45:88). if any one wants to read the 41 remaining ahadith follow this link http://www.research.com.pk/home/fmri/books/eng/ghadir/index.minhaj?id=0 Kowneyn

Salafi/Wahhabis are khawarij with a computer. Kowneyn

Nur: So I am looking in every corner for something to substantiate IMAM CALI(CS)'S DIVINITY? I think its best you get off your wahhabi/salafi wild horse as quickly as possible. Kowneyn

Mutakalim: This scholar and many other muslim like him, both sunnah and shia, are forming a bridge between the differing schools. As the following statement shows: “Thus we can deny neither the khilÄfah (caliphate; political leadership) nor the wilÄyah (spiritual leadership). The direct caliphate of AbÅ« Bakr as-SiddÄ«q (رضي الله عنه) was established with the consensus of the people and is categorically proved by the evidence of history. The direct spiritual leadership of ‘AlÄ« al-MurtadÄ (عليه السلام) was announced by the Prophet (صلى الله عليه وآله وسلم) himself and is categorically proved by the evidence of unbroken chain of traditions. The proof of the caliphate is the consensus of the Companions (رضي الله عنهم), the proof of spiritual sovereignty (wilÄyah) is the declaration of the Prophet (صلى الله عليه وآله وسلم). One who denies the caliphate in fact denies history and consensus, and one who denies the spiritual leadership (wilÄyah) denies the Prophet’s declaration. Therefore, both the caliphate and the spiritual leadership are inescapable realities. What is urgently needed is a clear understanding of the reality of the two institutions in order to present them to the people as unity, and not as division.†Kowneyn

There is no Sunnah vs Shia atleast not between the ahlul sunnah wa jamaaca and the authentic shia. This thread and others like it should be called "Wahhabi/Salafi vs the ummah". Kowneyn

The Ghadir Declaration Preface Today is 18 Dhul-hijjah, the day when the Prophet (صلى الله عليه وآله وسلم) stayed at GhadÄ«r Khum after his return from Hajjat-ul-wadÄ‘ to Medina, and surrounded by the Companions (رضي الله عنهم), he declared while raising the hand of ‘AlÄ« al-MurtadÄ (صلى الله عليه وآله وسلم): مَنْ ÙƒÙنت٠مَولاه٠ÙعَلÙيٌّ مَولاه٠One who has me as his master has ‘AlÄ« as his master. This was the declaration of ‘Alī’s spiritual sovereignty and its unconditional acceptance is binding on the believers till the Day of Judgment. It clearly proves that anyone who denies ‘Alī’s spiritual leadership in fact denies the Prophet’s leadership. This most humble follower of the Prophet (صلى الله عليه وآله وسلم) felt that some people deny this reality partly out of ignorance and partly out of prejudice, which is spreading unnecessary tension in the Muslim community. Under the circumstances I thought it necessary to write two pamphlets on the issue of sovereignty and leadership: one titled as The GhadÄ«r Declaration and the other titled The Awaited ImÄm. The former is designed to clarify the status of ‘AlÄ« (عليه السلام) as the opener of the spiritual sovereignty and the latter is designed to describe the status of ImÄm MahdÄ« (عليه السلام), the seal of spiritual sovereignty. The main purpose is to remove the doubts that have gathered around the issue and to make the Muslims aware of the reality. The spiritual sovereignty of ‘AlÄ« and MahdÄ« (عليهما السلام) are proved by the authentic hadÄ«th-books of Ahl-us-Sunnah wal-JamÄ‘ah, in the form of continuous traditions, that is, there is uninterrupted evidence to endorse the soundness of the claim. In the first pamphlet I have included 51 traditions which are authentically documented. The reason for this number is that this year I have completed 51 years of my life. Therefore, I have relied on the relationship of figure to make my humble contribution to the glory of ‘AlÄ« al-MurtadÄ (عليه السلام) and to seek the divine blessing through an expression of my humility. I propose to establish the point that three forms of legacy are derived from the person of the Prophet (صلى الله عليه وآله وسلم): The spiritual legacy of internal (hidden) sovereignty. The political legacy of external (manifest) sovereignty. general legacy of religious sovereignty. The first form of legacy was given to the members of the Prophet’s family. The second form of legacy was given to the rightly-guided caliphs. The third form of legacy was given to the Companions and the Successors (رضي الله عنهم). The internal sovereignty is the fountainhead of Prophet Muhammad’s vicegerency which not only safeguarded the spiritual achievements and hidden blessings of the religion of Islam, but also introduced the people to the blessings of Prophet Muhammad’s spiritualism. The fountains of spiritual sovereignty, saintliness and reformation originated from it. The external sovereignty is the fountainhead of Prophet Muhammad’s vicegerency which led to the practical dominance of the religion of Islam as well as its enforcement as a symbol of worldly power. It paved the way for the creation of different Islamic states and introduced the Prophet Muhammad’s sharī‘ah as the world system. The general legacy is the fountainhead of Prophet Muhammad’s vicegerency which promoted the teachings of Islam as well as the righteous deeds in the Muslim community. It not only helped in the preservation of knowledge and piety among the Muslims but also in the evolution and dissemination of Islamic morality. Thus the three legacies may be summed up as: The legacy of spiritualism. The legacy of dominion. The legacy of guidance. ShÄh WalÄ« AllÄh (رحمة الله تعالى عليه) has commented on this division of legacy in the following words: پس وارث آنحضرت هم بسه قسم منقسم اند, Ùوراثه الذين أخذوا الحكمة Ùˆ العصمة Ùˆ القطبية الباطنية, هم أهل بيته Ùˆ خاصته, Ùˆ وراثه الذين أخذوا الحÙظ Ùˆ التلقين Ùˆ القطبية الظاهرة الإرشادية, هم أصحابه الكبار كالخلÙاء الأربعة Ùˆ سائر العشرة, Ùˆ وراثه الذين أخذوا العنايات الجزئية Ùˆ التقوى Ùˆ العلم, هم أصحابه الذين لحقوا بإحسان كأنس Ùˆ أبي هريرة Ùˆ غيرهم من المتأخرين, Ùهذه ثلاثة مراتب متÙرعة من كمال خاتم الرسل صلى الله عليه وآله وسلم People who have received the Prophet’s legacy are of three kinds: ‘The first kind is of those who received wisdom, virtuousness and inner enlightenment from him. These are the members of his family and dignitaries. The second group is of those who received the legacy of external blessings from him in the form of virtuousness, religious instruction and manifest guidance. These are his Companions, eg the four (rightly-guided) caliphs and the ten (Companions) who received glad tidings (of paradise from the Prophet Muhammad (صلى الله عليه وآله وسلم)). The third group is of those who received individual blessings from him in the form of knowledge and piety. These are the people who were steeped in the virtue of selflessness, like Anas and AbÅ« Hurayrah (رضي الله تعالى عنهما), and the people who came later.’ The three forms of legacy owe their origin to the finality of messengership. It may be noted that this division is based on convenience and distinction as each form of legacy shares the qualities of other legacies: In dominion, AbÅ« Bakr as-SiddÄ«q (رضي الله عنه) was a directly appointed deputy of the Prophet (صلى الله عليه وآله وسلم). In spiritualism and saintliness ‘AlÄ« al-MurtadÄ (رضي الله عنه) was his directly appointed deputy. In guidance all of his Companions and Caliphs (رضي الله عنه) were his directly appointed deputies. It means that three forms of permanent study were born out of the finality of prophethood for the eternal propagation of Prophet Muhammad’s blessings: Political legacy Spiritual legacy Intellectual and practical legacy The political legacy of the Prophet (صلى الله عليه وآله وسلم) was known as khilÄfah rÄshidah (the rightly-guided caliphate). The spiritual legacy of the Prophet (صلى الله عليه وآله وسلم) was known as wilÄyah (spiritual sovereignty) and imÄmah (spiritual leadership). The intellectual and practical legacy of the Prophet (صلى الله عليه وآله وسلم) came to be known as guidance and belief. Therefore, the first man of political legacy was AbÅ« Bakr as-SiddÄ«q (رضي الله عنه), the first man of spiritual legacy was ‘AlÄ« al-MurtadÄ (عليه السلام), and the first men of intellectual and practical legacy were the Companions (رضي الله عنه). So all these legatees were independently appointed within their own orbits of influence and had no clash or contradiction with one another. The other important point is that these legacies also stand apart in many other matters: The manifest caliphate is the political office of the religion of Islam. The hidden caliphate is exclusively a spiritual office. The manifest caliphate is an elective and consultative issue. The hidden caliphate is an inherent and selective act. The manifest caliph is elected by the people. The hidden caliph is elected by God. The manifest caliph is elected. The hidden caliph is selected. This is the reason that the first caliph AbÅ« Bakr as-SiddÄ«q (رضي الله عنه) was elected on the basis of ‘Umar FÄrÅ«q’s proposal and the support of the majority of public opinion. But the election of the first ImÄm of spiritual sovereignty — ‘AlÄ« al-MurtadÄ (عليه السلام) — required neither anybody’s proposal nor support. Caliphate was a democratic act, therefore, the Prophet (صلى الله عليه وآله وسلم) did not declare it. Spiritual leadership was an act of designation; therefore, the Prophet (صلى الله عليه وآله وسلم) declared it in the valley of GhadÄ«r Khum. The Prophet (صلى الله عليه وآله وسلم) left the election of the caliph to the will of the people, but himself announced his spiritual heir with the divine consent. Caliphate is established for improving the administration of the earth. Spiritual leadership is established to beautify it with the heavenly charm and grace. Caliphate makes men just. Spiritual leadership makes them perfect. Caliphate is confined to the floor. Spiritual leadership extends to the Throne. Caliphate is ineffective without crowning. Spiritual leadership is effective even without crowning. This is probably the reason that caliphate is entrusted to the Ummah, and Spiritual leadership is entrusted to the progeny. “Thus we can deny neither the khilÄfah (caliphate; political leadership) nor the wilÄyah (spiritual leadership). The direct caliphate of AbÅ« Bakr as-SiddÄ«q (رضي الله عنه) was established with the consensus of the people and is categorically proved by the evidence of history. The direct spiritual leadership of ‘AlÄ« al-MurtadÄ (عليه السلام) was announced by the Prophet (صلى الله عليه وآله وسلم) himself and is categorically proved by the evidence of unbroken chain of traditions. The proof of the caliphate is the consensus of the Companions (رضي الله عنهم), the proof of spiritual sovereignty (wilÄyah) is the declaration of the Prophet (صلى الله عليه وآله وسلم). One who denies the caliphate in fact denies history and consensus, and one who denies the spiritual leadership (wilÄyah) denies the Prophet’s declaration. Therefore, both the caliphate and the spiritual leadership are inescapable realities. What is urgently needed is a clear understanding of the reality of the two institutions in order to present them to the people as unity, and not as division.†It should be understood that just as the manifest caliphate started with the early caliphs and its blessings percolated down to the righteous and just rulers, similarly the hidden caliphate started with ‘AlÄ« al-MurtadÄ (عليه السلام) and its blessings gradually trickled to the members of the Prophet’s family and the saints of the Ummah. By means of the declaration — مَنْ ÙƒÙنْت٠مَولاه٠ÙَعَلÙيٌّ مَولاه٠(one who has me as his master has ‘AlÄ« as his master) — and — عليّ وليكم من بعدي (‘AlÄ« is your spiritual leader after me) — the Prophet (صلى الله عليه وآله وسلم) pronounced ‘AlÄ« (عليه السلام) as the opener of the spiritual kingdom. ShÄh WalÄ« AllÄh (رحمة الله تعالى عليه) says: Ùˆ Ùاتح٠اَوّل اَزين اÙمت مرحومه حضرت على مرتضى است كرم الله تعالى وجهه In this Ummah the first person to open the door of spiritual dominion is ‘AlÄ« al-MurtadÄ (كرم الله تعالى وجهه). Ùˆ سÙر حضرت اَمير كرم الله وجهه در اولاد كرام ايشان رضي الله عنهم سرايت كرد The secret of spiritual dominion of the leader permeated his progeny. چنانكه كسى اَز اولياء امت نيست الا بخاندان٠مرتضى رضي الله عنه مرتبط است بوجهى اَز وجوه Therefore, not a single saint is found in the Ummah who is not directly or indirectly indebted to the spiritual leadership of ‘AlÄ« ((عليه السلام) to attain spiritual leadership). Ùˆ اَز اÙمت آنحضرت صلى الله عليه وآله وسلم اَوّل كسيكه Ùاتح باب جذب شده است, Ùˆ دران جا قدم نهاده است حضرت امير المؤمنين على كرم الله وجهه, Ùˆ لهذا سلاسل طرق بدان جانب راجع ميشوند The first person in the Prophet’s Ummah who opened the ecstasy gate of spiritual sovereignty and who stepped (firstly) on to this elevated spot is ‘AlÄ« (كرم الله وجهه). That is why different chains of spirituality turn to him. 5. ShÄh WalÄ« AllÄh (رحمة الله تعالى عليه) writes: “Now in Ummah anyone who is blessed with spiritual leadership by AllÄh’s Messenger (صلى الله عليه وآله وسلم) is indebted either to ‘AlÄ« al-MurtadÄ (عليه السلام) or to the Chief Helper JÄ«lÄnÄ« (رحمة الله تعالى عليه). No one can reach the status of wilÄyah without this (indebted-ness).†It may be noted that the relationship with Chief Helper is a ray of the lamp that is ‘AlÄ« al-MurtadÄ (عليه السلام) and therefore indebtedness to him is in fact indebtedness to ‘AlÄ« (عليه السلام). ShÄh IsmÄ‘īl DihlawÄ« has clarified this point: AlÄ« al-MurtadÄ (عليه السلام) has also an edge over AbÅ« Bakr as-SiddÄ«q (رضي الله عنه) and ‘Umar FÄrÅ«q (رضي الله عنه) and this edge lies because of the greater number of his followers and all the highest spiritual and saintly activity, from his days to the end of the world, has to be mediated through him, and he has a say in the kingdom of the kings and the leadership of the leaders and this is not hidden from those who are familiar with the world of sovereignty… Most spiritual chains are directly derived from ‘AlÄ« al-MurtadÄ (عليه السلام). So, on the Day of Judgement, ‘Alī’s army including followers of high status and great reputation, will outnumber and outshine others to be a source of wonder for all the spectators.†This spiritual treasure house, whose fountainhead is ‘AlÄ« al-MurtadÄ (عليه السلام), is shared by FÄtimah, Hasan and Husayn (عليه السلام) as its direct legatees and then it was filtered down to the twelve ImÄms (spiritual leaders), the last leader being ImÄm MahdÄ« (عليه السلام). Just as ‘AlÄ« al-MurtadÄ (عليه السلام) is the opener of spiritual sovereignty, ImÄm MahdÄ« (عليه السلام) is the seal of spiritual sovereignty. The words of Shaykh Ahmad SarhandÄ« (رحمة الله تعالى عليه) appropriately highlight the point: Ùˆ راهى است كه بقرب ولايت تعلق دارد: اقطاب Ùˆ اوتاد Ùˆ بدلاء Ùˆ نجباء Ùˆ عامه اولياء الله, به همين راه واصل اندراه سلوك عبارت ازين راه است بلكه جذبه متعارÙÙ‡, نيز داخل همين است Ùˆ توسط Ùˆ حيلولت درين راه كانن است Ùˆ پيشواى, Ùˆ اصلان اين راه Ùˆ سرگروه اينها Ùˆ منبع Ùيض اين بزرگواران: حضرت على مرتضى است كرم الله تعالى وجهه الكريم, Ùˆ اين منصب عظيم الشان بايشان تعلق دارد درينمقام گونيا هر دو قدم مبارك آنسرور عليه Ùˆ على آله الصلوة Ùˆ السلام بر Ùرق مبارك اوست كرم الله تعالى وجهه حضرت Ùاطمه Ùˆ حضرات حسنين رضي الله عنهم درينمقام با ايشان شريكند, انكارم كه حضرت امير قبل از نشاءه عنصرى نيز ملاذ اين مقام بوده اند, چنانچه بعد از نشاءه عنصرى Ùˆ هر كرا Ùيض Ùˆ هدايت ازين راه ميرسيد بتوسط ايشان ميرسيد Ú†Ù‡ ايشان نزد نقطه منتهائى اين راه Ùˆ مركز اين مقام بايشان تعلق دارد, Ùˆ چون دوره حضرت امير تمام شد اين منصب عظيم القدر بحضرات حسنين ترتيبا Ù…Ùوض Ùˆ مسلم گشت, Ùˆ بعد از ايشان بهريكى از ائمه اثنا عشر على الترتيب Ùˆ التÙصيل قرار Ú¯Ùت Ùˆ در اعصاراين بزرگواران Ùˆ همچنين يعد از ارتحال ايشان هر كرا Ùيض Ùˆ هدايت ميرسيد بتوسط اين بزرگواران بوده Ùˆ بحيلولة ايشانان هر چند اقطاب Ùˆ نجباى وقت بوده باشند, Ùˆ ملاذ Ùˆ ملجاء همه ايشان روده اند Ú†Ù‡ اطرا٠را غير از لحوق بمركز چاره نيست. And there is another way close to the spiritual sovereignty and this is the way of the saints and the general friends of AllÄh, and this way is marked by its characteristic passion and it carries the guarantee of mediation and the leader and chieftain of the saints of this way is ‘AlÄ« al-MurtadÄ (كرم الله تعالى وجهه الكريم). And this grand office is reserved for him. On this way, the feet of the Holy Prophet (صلى الله عليه وآله وسلم) are on ‘Alī’s head and FÄtimah and Hasan and Husayn (عليهم السلام) are included with him. I believe that he enjoyed this position even before his physical birth, as he did after it, and whosoever has received the divine blessing and guidance, has received it through him, because he is closest to the last point on this way and the centre of this spot belongs to him. And when his period ended, the grand office passed on to Hasan and Husayn (رضي الله تعالى عنهما) and then on to each one of the twelve ImÄms, individually and elaborately. And whosoever received guidance in their life and after their death, received it through these saints. And the refuge and place of shelter of the saints of high ranks are these saints, (because they are the centre of all spiritual activity) and the sides tend to converge on the centre. Shaykh Ahmad SarhandÄ« (رحمة الله تعالى عليه) believes that ImÄm MahdÄ« (عليه السلام) will be with ‘AlÄ« al-MurtadÄ (عليه السلام) in the caravan of sovereignty or spiritual leadership. The gist of the discussion is that the Prophet’s declaration at GhadÄ«r Khum proved forever that ‘Alī’s spiritual sovereignty is in fact the Prophet Muhammad’s spiritual sovereignty. Though the door of prophethood was closed after the Holy Prophet (صلى الله عليه وآله وسلم), AllÄh opened new avenues for the continuation of the Prophet’s blessings till the Day of Judgement. Some of these avenues were manifest, while others hidden. The hidden avenue led to spiritual sovereignty and ‘AlÄ« al-MurtadÄ (عليه السلام) was the first person to hold this office. Then this chain of sovereignty passed down to his progeny and finally to the twelve ImÄms. During this period, many leaders appeared on the spiritual horizon but they all, direcly or indirectly, expressed their allegiance to ‘AlÄ« al-MurtadÄ (عليه السلام). No one was disaffiliated from him and this chain will continue up to the Day of Judgement until the appearance of the last ImÄm (spiritual leader), and he will be ImÄm Muhammad MahdÄ« (عليه السلام), the twelfth ImÄm and the last caliph. In his person, the manifest and the hidden paths which ran parallel to each other will be rejoined, as he will be the spiritual as well as the political legatee, and he will be the last person to hold these offices. Any one who denies ImÄm MahdÄ« (عليه السلام) will deny both the manifest and hidden forms of religion. This will be the climax of the Prophet Muhammad’s manifestation. Therefore, he will be named Muhammad and he will also resemble the Holy Prophet (صلى الله عليه وآله وسلم) in moral excellence, so that the world should know that he is the trustee of the manifest and hidden legacies of Muhammad’s blessings. That is why the Prophet (صلى الله عليه وآله وسلم) said, “Anyone who denies MahdÄ« will be a disbeliever.†At that time, he will be the focus of all saints on earth, and, being the leader of Prophet Muhammad’s Ummah, ‘ĪsÄ (عليه السلام) will offer his prayer behind him and proclaim his leadership to the whole world. So we should realize that ‘AlÄ« al-MurtadÄ (عليه السلام) and MahdÄ« (عليه السلام) — the father and the son — are both AllÄh’s friends and the Prophet’s legatees. It is therefore binding on every believer to acknowledge their exceptional status. May AllÄh bless the servants of the Prophet’s family with their guidance.

Horn: Lets wait and see. Kowneyn

Sheikh Yassin: There is more at stake then false improsenment, the boqor did his job and the ball is in the people of Somaliland's court and their institutions. Kowneyn

Mobb Deep: Your stance is very foolish the SNM was not criminal and its history is clear, they were Mujahidin defending themselves, their community, their women,children, property and their God given human dignity. The criminals if you were honest was the Barre's regime, his willing executioners and his supporters. And since you are into painting a whole community with a broad brush, then Its more fitting that I blame u for my dead relatives, as well as every dead Somali including your relatives. I think its time you stopped your shameless attempt at blaming the victims, while trying to absolve war criminals. Kowneyn

Mamulka Riyaale Wuxuu Dalka Sl. Gadaanka U Saaray Burbur Cumar A. Warsame — Ottawa , Canada — 19 April, 2004 -------------------------------------------------------------------------------- Ummad walba oo adduunka ku nool, jiritaanka qaran-nimadoodu waxay ku xidhantay kana muuqataa sida ay marba uga faa'idastaan waxyaalihii hore u soo maray, haddii aany ka faa'iidaysana waxaa hadiyo goor dhacda in maamulka taliska u hayaa dalka uu ka faa'iidaysto demenaanta ummada sida uu doonana xilka uu maroosaday ama loo igmadayba ugu takar fasho. Hadaba akhriste dulucda hordhaca qoraalkani waxay ujeedadeedu tahay, Somaliland kaalinta nabadgelyo ee ay hormuudka ugu tahay dalal farabadan oo qaarada Afrika aynu la wadaagno kumay helin kumana hantiyin si fudud ee sida la wada ogsoonyahay waxay ku timid kadib markii ay u hureen naftoodii iyo maalkoodiiba. Waxaan kale oo isweydiinlahayn in nabadgeyada iyo xasiloonida maanta uu ugu faano dalkeenu adduunka oo dhan inay dhidibada u taageen dadka shacbiga ah ee dadka iyo dantaba wadaaga ee reer Somaliland. Waxaa kale oo aan isweydiin lahayn maalin walbana maalinta ka danbaysa soo shaac baxaysa in si badheedh iyo ulakac ah nabadgelyadii dalka uu maamulka Somaliland khalkhal gelinayaan marwalba. akhriste, hadii aad ilaa iyo sannadkii ina dhaafay badhtamihiisii dib u raacdid, waxaa dalka laga fuluyay lix (6 ) dil oo labana dad reer somalilnad ah yihiin, afarna yihiin dad ajnabi ah oo dalka samofal ka waday oo ay ugu denbeeyeen gabdhii Kenya u dhalatay ee lagu dilay jidgoyadii loo galay, iyo ninkii Germany u dhashay ee isla jidgooyadaa lau dhaawacay. Hadaba dadka reer Somaliland iyo Axsaabta mucaaredka ah ee dadka shacbiga ah wakiilka ka ahiba weli ma isweydiiyeen: 1 ) Yaa ka danbeeyay dilakii foosha xumaa ee isdabajooga ahaa lagana fuliyay dalka gudahiisa, gaar ahaan dadkii ajnabiga ahaa ee samofalka ka waday dalka ? 2 )Waa maxay ujeedoyinka ay ka leeyihiin dilalkaa argagixisada ah (sida ay Riyaale iyo maamulkiisu ku tilmaameen ) ka leeyihiin? 3 )Ma waxaa la sugayaa inta la fulinayo dil kale oo argagixiso oo lagu ilaabo kuwii hore sidii horeba u dhici jirtay? Waxaa ilo xog-ogaala iyo cadaymo qoraal ah loo laga helay gaadhgii lagu qabtay Dhoqoshay ee ay wateen gacan-ku-dhiiglayaashii gaystay shilkii u danbeeyay ee ka dhacay Berbera iyo Hargeysa dhexdooda ay dhamaantood farta ku fiiqayaan inuu falalkaa argagixisada ah (sida ay ku tilmaameen Riyaale iyo Maamulkiisu ) inuu ka danbeeyay Maamulka Jabuuti ee uu madaxda u yahay Ina Cuma Geele, isagoo u adeegsanaya dhowr nin oo maamulka Somaliland ee Riyaale madaxda ka yahay ka mida, iyada oo ula jeedadadu tahay sidii uu awelba uu Ismaaciil C. Geele wargayska IRIN ugu waramay in aanay Somaliland marnaba u muuqan inay tahay dal xasiloon ee dunida ugu muuqato in Argagixiso ka jirto dalka gudahiisa. Akhriste waxaa laga yaabaa inaad la yaabtid oo aad tidhaaho bal laba garay Ina Cumar Geele e Maxay Riyaale iyo Maamulkiisu ka dheefayaan falalkaa Argagisada ah? Hadaba sida qof kasta oo indha indheeya siyaasada Geeska Afrika uu ogsoonyahay, in aanay Jabuuti lahayn ilo dhaqaale (Natural Resources ) oo dalka gudahiisa ka soo baxa oo aan ahayn DEKEDA IYO AIRPORT. KA oo ah ilaha dhaqaalaha ay kaga helaan adeegyada (Services ) ay u qabtaan ama doonayaan inay u qabtaan dalalka Geeska Afrika. Isla markaa waxaa qoraal cad lagu hayaa inay Dawlada Jabuuti si rasmi ah ay uga dalbatay Dawladaha Geeska Afrika gaar ahaan Somaliland, Kenya, iyo Ethiopia, in wixii usoo degeyaa ay kasoo degaan Dekeda Jabuuti taasoo ay ku gacan saydheen Ethiopia, iyo Kenya, Somaliland se si shuruud la'aan ah ay ugu saxeexday. Waxaa kale oo aan isweydiin lahayn in Dekeda Berbera ay tahay mida qudha ee la tartami karta ama ka faana horreynkartaba Dekeda Jabuuti hadii dalka Somalinad ku astaanoobo degenaan iyo xasilooni taasoo curyaamin ku keenaysa isha keliya ee hormuudka u ah dhaqaalaha Jabuuti. Dhinaca kale hadaynu ka eegno, Maamulka Somaliland oo ku caanbaxay tamar iyo tayo-daro, waxaa Maamulka Riyaale wax badan war-baahinta dalka iyo debediisaba u sheegay in dalka (SL ) ay argagaxiso ka jirto. Waxaa kale oo jiray dhawaaq uu ka sii daayay Radio Hargeysa Maalin kahor sadcaalkiisii ugu danbeeyay ee uu ku qabtay Jabuuti, dhawaaqaasoo nuxurkiisu ahaa "DALKEENA ARGAGISXISU AYAA KA JIRTA SIDAA DARTEEDNA LABADA GASIIRADOOD EE SACDADIIN IYO CEEGAAG OO AAN CIDI KU NOOLAYN AYAA HABOON INAYNU DAJINO DAWLADAHA WAAWAYN EE LA DAGAALAMA ARGAGISODA" Taasi waxay ku tusaysaa in Riyaale iyo dhowrka nin ee falaka argagixiso uu u adeegsanayoba Maamulka Jabuuti ka dhaadhicyay in sida keliya ee ay dalka ku haysan karaan ay tahay : (a ) Awood Dhaqaale oo laxaad leh oo kasoo gala kirada ay ka qaadanayaan labadaa gasiiradood (Sacdadiin & Ceegaag ) (b ) Awood dawlad xoogan oo ku elaalisa Maamulka maadaama ay guri kiro ah kaga jiraan labadabana ay dantooda sidaas ku wada ilaashadaan (Mutual Interest ). Hadaba, iyadoo aanan halka kusoo koobi Karin astaamaha badan ee muujinaya in dalkii SL marwalba gadaanka u saaranyahay fadqalalo burbur keenta oo uu ka danbeeyo maamulku, isla markaana hadii aany dadka shacbiga ah ee sharafta leh ee reer Somali nabadgelyada ay dhexdooda dhidibada u aasteen aanay jirin, aynu ogsoonay in jiritaanka SL maanta halis ku jirilahaa, ma waxaynu sugnaa ilaa iyo inta dhacdo kale oo foolxuni (Ilaahay ha inaga hayee ) ay imanayso, taasoo hadii aan laga hortegin hubaal ah inay imanayso si loo ilaawo dhacdadii u danbaysay oo cadaymo badan loohayo, bal waxaad keliya oo malaysaan hadii Gacan-ku-dhiigleyaashii ku kacay falkii ugu danbeeyay aan GEESIYAASHII REER DHOQSHAY Ilaahay si lama filaan ah gacanta ugu gelin warkii W. A. Gudaha ee uu yidhi "WAXAA FALKAN ARGAGIXISADA AH KA DANBEEYAY DADKI DOORASHADA LAGA HELAY OO KA XUN GUULAHA AY GAADHAY UDUB IYO AQOONSIGA SOO DHOW EE SOMALILAND" wax kale oo buriyaa aany jirin. Hadaba waxaa iswaydiin leh, meeye xildhibaanadii ummada shacbiga ah ka wakiilka ahaa ee kitaabka quraanka ah ugu dhaartay inay dadka iyo dalkaba daacad u yihiin ee la xisaabtami laha maamulka burburka u hrseedaya dalka?. Waxaan idin leeyahay horta waa mahadsanyihiin xeynta yar ee faro ku tiriska ah ee awoodoodii labadiblaysantay, hase yeeshee waxaan leeyahay inta kale ee Riyaale iyo Maamulkiisa kula bahowday burburka dalkow, Kitaabkii quraanka ahaa ee aad dadka iyo dalkaba u marteen inaad daacad u tihiin waad ku tumateen, dhaameelka yar ee aad kaga ganacsateen ummadii xilka idiin igmatayna, Ifkana wax idinma tarayo Aakhirona dhuxulo naar ah ayoo idinku noqonayaa, taariikhda Somalilandna ma ilaawayso gefka aad ka gasheen shacbiga. Dadka reer Somaliland ee qurbe-jooga ahna, waxaan talo ugu soo jeedin lahaa waynu aragnaa oo jirtankii dalku wuxuu gadaanka u saaranyahay burbur, ee in aynaan markhaati ka noqon dumista qaranimada Somaliland ee sidii maskax wax loogaga qaban lahaa la'isaga yimaado lagana wada tashado si degdeg ah. Alla Mahad leh Guul iyo gobanimona Somaliland baa leh Cumar A. Warsame Ottawa, Canada

Horn: I don't think Baashi did anything but give his opinion, he did not call Arusha. I on the other hand got this information from reliable sources the article above is from Jamhuuriya not from ANN. Either call Arusha or wait and see if its true. In the meanwhile, advice AbdiQasim that Justice will come down hard on the unrepenting and its best that he gets his hand out of Somali affairs. Kowneyn

Mobb Deep: Lets simplify it for you Kowneyn=SNM, does Mobb Deep= Morgan?... Give me a simple yes or no answer. Mobb Deep I know u r getting mileage out of the short-sighted statements of people who are eager to sanctify Rayaale but u took it too far. Kowneyn

Mobb Deep: If Morgan and the SNM are the same in your mind, then you have the mind set of a war criminal, perhaps another war crimes tribunal is in order for potential war criminals. u know what they say about prevention being always better The SNM was the resistance movement of a people subjected to untold oppression by a regime with a GENOCIDAL intent and morgan was a primary agent of that regime. Kowneyn

Soyaal: Most of the energy was being spent on building the state, even today the injustices that the SNM Mujahids fought against continues to thrive to a lesser extent and the people are being patient because there is still hope that tomorrow can be better. I don't agree with Qudhac that the SNM is enjoying the fruits of its labor as of yet. When a free, just and well-governed somali state emerges in Somaliland or for that matter in Somalia that will be the true legacy of the SNM Mujahids. Kowneyn

Qudhac: Generally speaking I trust our culture and value its product. In the case of Buur Madow, the man has proven he is a genuine product. May be what has transpired has not sunk in yet. Considering the integrity he has shown and the manner which he has conducted himself; furthermore when you take into account what he single handedly exposed and warded off, I would think he left no room for cynics and skeptics. Its true he was among the founders of UDUB but during the election he was KULMIYE, I know this as a matter of fact. And yes the administration asked for his counsel and he did advice them in the interest of his people and his country and when he realized they were not sincere he single handedly took them on. Anyways, we will get to know more of him as time passes. Kowneyn

Ayub: The only other version I have seen is haatuf and I believe the english version is run by an individual by the name of Jamal Gaboobe a very biased hawkish editor and certainly willing to massage and spin instead of telling it like it is. Mobb Deep: The TNG official got it wrong, yes the Guurti, Saleeban Gaal and others with vested personal interest were an obstacle and did undermine the democratic rights of the people of Somaliland; But there is no such east-west divide in the way he describes. In fact, KULMIYE by far the most popular party unites east and west in almost equal proportions. There is however, a problematic constituency since the days of the SNM who have found an opportunity in Rayaale and who are continuing their evil work of destablization and subversion of Somaliland. I pray ALLAH will make them reap bitter harvest.

Baashi: The SNM was fighting a brutal regime and the target is the members of that regime, not even the southern malitia who were purported to have committed many crimes. The ultimate responsibility of what happened in the Somali Republic falls on Barre's regime. Kowneyn

The fruits of Rayaale is that the SNM Mujahids are no different from Barre's regime. Kowneyn