Let Us Understand Each Other
(Shia - Sunni Dialogue)

By: Abdul Hadi Saleh

Introduction
The aim of this book is neither to attack anyone nor to make the opinion of others as nonsense. It is also not an aimless discussion. It is just an effort to explain the beliefs of Ithna Ashari Shias and their tenets. There are many question marks before us.
We have not filled this book with an excess of intellectual arguments and quotations from Islamic texts. We have just proved our point in brief. We have tried to do so as simply as possible without falling to the level of stupidity.
But those who wish to study in detail can refer to the detailed books on which this book is based. All the topics discussed in this book are elaborated in the original sources.
But those who intend to use this book to target the beliefs of other people and to insult them should know that this book is not for them. It is not going to help them. But my prayers for them would certainly do. May Allah give them taufeeq (opportunity) to reason and follow correct guidance.
Abdul Hadi Saleh

About the Book
* It is not an invitation to a particular sect and not an impetus for people to abandon their present beliefs.
* It is a step towards cooling down emotions and providing relief to the troubled minds of the people due to inter-sectal animosities.
* It aims at spreading love and unity in order to strengthen the Islamic community from the perils that surround it.
* This book endeavours to spread public awareness regarding the various religious beliefs. It presents a balanced view that people may decide on their own-- without any prejudice.
* Various misconceptions concerning the Imamite Shias and their practical Laws are cleared in the simplest way possible.
* We have refrained from needless details and followed a congenial method to justify various points of view. It will be very useful for the people who are fed with biased reports about Shiaism, and as a result have become opinionated. This has caused untold conflicts and created a vast chasm between the two communities.
* It is a substitute for those educational programmes that have failed in their responsibilities of disseminating the values of brotherhood and amity.
* This is an invitation for love, peace, amity and to understand each other.
Come! My Brother! Let Us Understand Each Other!

An Invitation
Brothers...listen to the words of the Almighty in some verses of Surah Hujarat:
O you who believe! If an evil-doer comes to you with a report, look carefully into it, lest you harm a people in ignorance, then be sorry for what you have done.
The believers are but brethren, therefore make peace between your brethren and be careful of (your duty to) Allah that mercy may be had on you.
O you who believe! Let not (one) people laugh at (another) people perchance they may be better than they, nor let women (laugh) at (other) women, perchance they may be better than they; and do not find fault with your own people nor call one another by nicknames; evil is a bad name after faith, and whoever does not turn, these it is that are the unjust.
O you who believe! Avoid most of suspicion, for surely suspicion in some cases is a sin, and do not spy nor let some of you backbite others. Does one of you like to eat the flesh of his dead brother? But you abhor it; and be careful of (your duty to) Allah, surely Allah is Oft-returning (to mercy), Merciful.
O you men! Surely We have created you of a male and a female, and made you tribes and families that you may know each other; surely the most honorable of you with Allah is the one among you most careful (of his duty); surely Allah is Knowing, Aware.
(Surah Hujarat 49:10-13)
And also read the following ayats:
And hold fast by the covenant of Allah all together and be not disunited, and remember the favor of Allah on you when you were enemies, then He united your hearts so by His favor you became brethren; and you were on the brink of a pit of fire, then He saved you from it, thus does Allah make clear to you His communications that you may follow the right way.
(Surah Aale Imran 3:103)
And be not like those who became divided and disagreed after clear arguments had come to them, and these it is that shall have a grievous chastisement.
(Surah Aale Imran 3:105)
Keep to obedience and be not divided therein.
(Surah Shura 42:13)
Surely Allah loves those who fight in His way in ranks as if they were a firm and compact wall.
(Surah Saff 61:4)
And obey Allah and His Apostle and do not quarrel for then you will be weak in hearts and your power will depart, and be patient; surely Allah is with the patient.
(Surah Anfal 8:46)
And let not those who disbelieve think that they shall come in first; surely they will not escape.
(Surah Anfal 8:59)
Allah the Almighty has said the Truth.

Dedication
Dedicated to the one whose words a few days before he was murdered, were:
"...from the time I am able to recognise my existence and realised my duty in this community I have considered my existence dedicated equally to the Shias and Sunnis. I spread the message of unity and the belief that unites the people. I have lived my life solely for Islam; the path to salvation and the goal of all Muslims. Thus my dear Sunni brothers I am with you, just in the same way as I am with the Shia brothers. I have regard for you in the same proportion you have regard for Islam.
Unjust Governments (Tagoot) and their supporters try to explain to our Sunni brothers that this is a Shia-Sunni problem. O sons of Ali and Husain and sons of Abu Bakr and Umar, this is not a fight between Shias and Sunnis. Nor is it a battle between Shia and Sunni rulers (Baath Regime). Indeed the model of Islamic government was shown by the Righteous Caliphs (Kholafa-e-Raashedeen) and one that was established on Islam and Justice. They raised the sword so that it may defend Islam. When there was a battle against the renegades under the banner of Abu Bakr all the Muslims fought under one banner and one standard, in spite of religious differences."
I dedicate this book to Martyr Ayatullah Baqir as-Sadr (r.a.).

Thanks
My thanks are due to As-Shaykh Abdullah Dashti, As-Shaykh Ali Hasan Ghulum and Dr. Yusuf Sayed Hasan Zalzalah for their guidance and kind advice.
I also thank my wife Latifa binte Abdullah al-Harz for the inconvenience she bore during the compilation of this book.
O, Muslim brother!
O, Muslim brother! We welcome you with an open mind and a kind heart. Come let us understand each other!
Are the Shias not your Muslim brothers? Are Shias not your friends?...companions and neighbours?
Come let read in a simple way about things that you knew to be hateful without knowing the actual reality.
Come at least for the time being put aside the negative notions regarding Shias and think independently; and leave the points of hatred for others.
Why is there such a distance between us? Though we are living in such a vast world we can come near through various communication media.
Let us turn our attention to Allah the Glorified. Spread amity in our city, our family and among our people. None of us should participate in creating a rift in the Muslim community. Allah forbid! Or become the cause of insult for the Muslims.
Detestable religious arguments kept on instigating us against each other. They have begun to cross the walls of our houses and establishments.
I dedicate this book for your kind self. O my brother and sister. Come Muslim brother... Let us Understand Each Other!
Preface
The people are inimical of whatever they are ignorant of...
(Behaarul Anwaar Vol.78, pg.14)
It was our destiny that we should live in a world that is already teeming with mistakes of our predecessors. We are divided into numerous sects and groups. But Allah did not force this upon us. The Almighty Allah has given us ability to reason and a free will. And we inherited the responsibility to change the people and unite them, and to direct the negative forces towards discovering truth. This shall please the Almighty.
We must also extinguish the fire of rivalry raging between different sects. We should try to remove all misunderstandings. It is very important for the spread of Islam. It will assure the promulgation of information about Islam with a sincere intention. There are so many bigoted ideas in the minds of people. They are cause for destruction and retrogression while its followers think that they are doing something meritorious.
Steps to remove such misunderstandings from the Muslim nation are not only good but are an important need for today. So that the nation's peace can be maintained and there be unity among people.
In a world where corruption is rampant there is need for people to tackle this problem on war footing. We do find people arise to the occasion. But such people are few. Even though such a mission does not require great orators and writers or experts in languages. It is just enough if they are broad-minded and have the necessary information about all religions and contemporary social problems.
The problems of the community should be highlighted so that people are aware of the course of action they must take for ameliorating the same. Except for this approach all our efforts shall be in vain. We would just be shouting empty threats against our enemies. If such efforts are stopped, the fire of disunity and inter-sectal animosities shall continue to plague the Muslim community.

Can we not stop the actions that lead to groupism?
We must not just keep complaining of these conditions, we must fight them and try to achieve unity even if it is going to take some time. It is surprising that we are a people who believe in democracy considering it as equal to shura (consultation) and believe in the plurality of opinions. And we respect the Islamic beliefs and its symbols. But some of our actions lead to the incorrect interpretation of other people's beliefs. All this is done in order to keep it away from the educational media and cultural platforms. And also conceal it from the people who can affect public opinion.
This, in my opinion, is a crack in the wall of our fort. The fissure is camouflaged with the decoration of fabricated sayings.
Thus ignorance kept on increasing and falsehood continued to spread. And some of the people who followed the false notions were affected by their magic.
This is not a book, but a humble service in Islam to explain the fact that are clouded by the fog of ignorance... So that it may initiate a series of programmes for cultural and religious revival... This is the honour that I wish to achieve.

Origin of the Shias
Sulaiman: How and when did the Shias come into existence? Was it after the demise of the Holy Prophet (s.a.w.s.) and after the consultation of Saqifah Bani Saada where the successor of the Holy Prophet (s.a.w.s.) was selected? Was it a result of the confrontation between Ali (karam allaho wajhohoo) and Muawiya? Or did it come about due to the murder of Imam Husain (a.s.) at Karbala? Or was it was due to confrontation between the companions of the Holy Prophet (s.a.w.s.) that the Shias broke away from the main community of the Muslims?
Ja'far: It is wrong to view Shias as a breakaway group that separated from the main body of the Muslims due to a particular incident like that of the false entity of Abdullah Ibne saba. The word 'Shia' was originally used with the meaning of 'helper' and 'supporter'. Historical occurrences are different and to have a particular opinion about something is different. Shiaism denotes a school of thought that is related to the teachings of the Holy Prophet (s.a.w.s.). It also indicates the source of guidance after the passing away of the Holy Prophet (s.a.w.s.). Is it possible that the Holy Prophet (s.a.w.s.) left the world without providing clear-cut instructions to his followers as regards the leadership of the community? But after the demise of the Messenger of Allah (s.a.w.s.) two types of views emerged. One believed that the Messenger of Allah (s.a.w.s.) had appointed his Caliph on the basis of Divine instructions. The second view was that the Caliphate of the Prophet is a prerogative of the people (Shura).
The differing views caused a division in the Muslim community. Some followed the former and the rest followed the latter view. A series of incidents led to majority of the people aligning themselves with the latter view. The Shia school of thought was banished from the mainstream of the society. These people believed that the Messenger of Allah (s.a.w.s.) had declared his successor a number of times. He even indicated the name of Ali (a.s.). He also ordered the people to follow Ahlul Bayt (a.s.). As regards the Shura we already know that it denotes the selection of the Caliph through election by the majority of the people. So let us see why the Shias support the former view?
Sulaiman: Before we proceed can you tell me why the number of Shias are less than the Sunnis if they (Shias) are on the right path?
Ja'far: Neither reason nor the Holy Quran implies that the minority is on the wrong path. The following verses of the Holy Quran imply that the majority of the people will be on the wrong!
Most people are not grateful.
(Surah Baqarah 2:243)
Most people do not know.
(Surah Araaf 7:187)
Most of the people do not believe.
(Surah Hud 11:17)
...and do not remember Allah save a little.
(Surah Nisa 4:142)
...little it is that you give thanks.
(Surah Araaf 7:10)
...so they shall not believe except a few.
(Surah Nisa 4:155)
Sulaiman: Indeed! From this aspect the appointment of the Caliph assumes utmost importance after the demise of the Holy Prophet (s.a.w.s.).
Ja'far: Yes. It is important. Don't we see that a king or a ruler invariably appoints his successor in the event of his absence or before his death? Then, is it surprising that the Messenger of Allah (s.a.w.s.) who was sent to guide the humanity till the end of the world had also appointed his successor?
Sulaiman: But the Prophet (s.a.w.s.) laid down the system of Shura (consultation) for electing a Caliph.
Ja'far: The system of Shura is valid from the etiquette point of view in cases where there is no explicit ruling in the Quran or traditions. However reason, Quran and Hadith prove that the Messenger of Allah (s.a.w.s.) never explained the details of Shura. We also have the example of those Companions of the Holy Prophet (s.a.w.s.) who acted quite differently from other Muslims (that is they did not resort to shura). Moreover, the system of shura was not created to select the Caliph. It came into being much later. We have no available Quranic verse or hadith to justify shura. The Righteous Caliphs never quoted the ayat of shura to justify their caliphate. The method of selecting the second caliph was absolutely different from shura. On the other hand Umar Ibne Khattab had realised the dangerous situation and that is why he said that 'Saqifah' was an accident. As mentioned by Tabari, Abu Bakr said that the Holy Prophet (s.a.w.s.) died when the people had not been far away from Jahiliya. (They were newcomers to Islam). "My friends compelled me to accept caliphate."
(Sharh Nahjul Balagha of Ibne Abil Hadid).
Sulaiman: Then what according to you is the method taught by the Messenger of Allah (s.a.w.s.) for the selecting a Caliph?
Ja'far: According to Shias, people cannot select a caliph and neither do they need to select one. For they believe that the Holy Prophet (s.a.w.s.) appointed a specific person by the Command of Allah. One who possessed qualities and attributes suitable for the post of successor of the Messenger of Allah. And that he would guide the people and protect the faith. He would be the religious as well as the temporal leader.
Sulaiman: Who was that great personality? Was he a Prophet after the last Prophet and Messenger, Muhammad (s.a.w.s.)?
Ja'far: No, by Allah! He was not a Prophet. He was an Imam. He possessed all the qualities of a Prophet, except Prophethood. And he is the one who established irrefutable proofs. He was none other than Ali Ibne Abi Talib (a.s.). He was the first Muslim and the first warrior of Islam. He opened his eyes in the presence of the Prophet (s.a.w.s.) and grew up under his care. The Holy Prophet (s.a.w.s.) did not praise anyone as he praised Ali (a.s.).
Imam Ali (a.s.) describes in one of his sermons how he was trained and brought up by the Messenger of Allah (s.a.w.s.). The following is an extract from Nahjul Balagha:
"Certainly you know my position of close kinship and special relationship with the Prophet of Allah - peace and blessing of Allah be upon him and his descendants. When I was only a child he took charge of me. He used to press me to his chest and lay beside him in his bed, bring his body close to mine and make me smell his smell. He used to chew something and then feed me with it. He found no lie in my speaking, nor weakness in any act.
From the time of his weaning, Allah had put a mighty angel with him to take him along the path of high character and good behaviour through day and night, while I used to follow him like a young camel following in the footprints of its mother. Every day he would show me in the form of a banner some of his high traits and commanded me to follow it. Every year he used to go in seclusion to the hill of Hera, where I saw him but no one else saw him. In those days Islam did not exist in any house except that of the Prophet of Allah- peace and blessing of Allah be upon him and his descendants - and Khadijah, while I was the third after these two. I used to see and watch the effulgence of divine revelation and message, and breathed the scent of Prophethood.
When the revelation descended on the Prophet of Allah- peace and blessing of Allah be upon him and his descendants- I heard the moan of Satan. I said, "O, Prophet of Allah, what is this moan?" and he replied, "This is Satan who has lost all hope of being worshipped. O'Ali, you see all that I see and you hear all that I hear, except that you are not a Prophet, but you are a vicegerant and you are surely on (the path of) virtue."
(Nahjul Balagha-Sermon no.192)
Sulaiman: Do you mean to say that this sums up the matter of Imamate? Does it end with the appointment of Imam Ali (a.s.)?
Ja'far: No, Imamate is not confined to only one person, Imam Ali (a.s.). It did not end with his martyrdom. Imamate is the belief in the continuous chain of twelve Imams (a.s.) as indicated by the Holy Prophet (s.a.w.s.). Each of them was the Hujjat (Proof) and the legatee of the previous Imam (a.s.).
Sulaiman: However we, the Ahle Sunnat, believe that the successor of the Messenger of Allah (s.a.w.s.) was Abu Bakr (r.a.). Among his virtues was that he had assisted Islam in its nascent stage with his life and property. He also achieved the distinction of being the companion of the Prophet (s.a.w.s.) in the Cave of Hera. Whereas Imam Ali (a.s.) did not have any such distinction. But we do not discriminate between the two exalted personalities (Abu Bakr and Ali ). We respect both of them.
Ja'far: It is one of the grave mistakes if we equate the difference among Sunnis and Shias to the difference of opinion as to whether Abu Bakr was the rightful Caliph or Ali.
Sulaiman: How come?
Ja'far: The crux of the matter is whether the people are qualified to decide as to who should be the Successor of the Messenger of Allah? Or the matter has to be decided by the Prophet (s.a.w.s.) himself by Allah's permission and the Holy Quran? Thus the Ahle Sunnat believe that it was upon the people to decide. (By the method of Shura or other type of consultations). And they selected Abu Bakr (r.a.) who in turn appointed Umar ibne Khattab (r.a.). Umar ibne Khattab (r.a.) appointed a committee of six people authorised to select a Caliph from among themselves. Then dissension arose among the people that resulted in the murder of Usman. After that the people elected Ali, who appointed his son Hasan (a.s.) as his successor. Hasan (a.s.) abdicated to Muawiya, who appointed his son Yazeed. This continued till the end of the Ummayyad dynasty and afterwards the Abbasid dynasty.
Sulaiman: What about the Shias?
Ja'far: The Shias believe that the Messenger of Allah (s.a.w.s.) under Divine orders, appointed his successors, who were to be twelve in number and who succeeded each other continuously. The first of them was Ali Ibne Abi Talib (a.s.) and the last, Muhammad ibne Hasan al-Askari, al-Mahdi, al-Muntazar (the awaited one).
May Allah hasten his reappearance.
However the events that occurred after the passing away of the Holy Prophet (s.a.w.s.) did not allow complete implementation of the institution of Imamate. (Which in reality embraced religious as well as temporal aspects).

Imamat or Khilafat
Sulaiman: The Sunnis believe in Caliphate whereas the Shias believe in Imamate. However the period of Muslim rule is over and the past situation no longer exists. Then why do the Shias insist upon their belief in Imamate?
Ja'far: Imam does not necessarily have to be a ruler of Muslims. But it is necessary that he should lead the people according to Quran and hadith. He should guide the people in correct belief and towards Allah and fulfill the aim of the creation of man.
It is necessary to obey the commands of the Imams (a.s.). They are the vicegerants of the Holy Prophet (s.a.w.s.) like Haroon (a.s.) was the vicegerant of his brother, Prophet Musa (a.s.). Similarly Prophet Isa (a.s.) had twelve disciples and Prophet Musa (a.s.) had twelve Naqeebs (Chiefs) and lastly Prophet Muhammad (s.a.w.s.) had twelve successors who are all from his holy Household (Ahle Bayt) (a.s.).
Sulaiman: The Messenger of Allah (s.a.w.s.) must have informed the people clearly about his successors. Can you give me a few examples from the Holy Quran and traditions?
Ja'far: Sure, I'll be glad to. First I will quote the Book of Allah (Quran):
First Proof:
Whatever has been mentioned under the explanation of the verse of 'Warning'.
And warn you nearest relatives.
(Surah Shoara 26:214).
According to traditions when the above verse was revealed the Messenger of Allah (s.a.w.s.) was ordered by the Almighty to invite his relatives towards Islam. He summoned his relations and said,
"Whoever among you agrees to cooperate with me in this matter will be my brother, my successor and my vicegerant."
Everyone remained silent but Ali (a.s.) stood up and said,
"I will help you O Messenger of Allah."
The Messenger of Allah (s.a.w.s.) said pointing towards Ali (a.s.),
"This is my brother, and my Successor and my Caliph among you. So listen to him and obey him."
The people stood up and in jest said to Abu Talib, "You have been ordered to listen to and obey your son."
(Tarikh Tabari)
Second proof: The verse of Wilayat
"Only Allah is your Vali and His Apostle and those who believe, those who keep up prayers and pay the poor-rate while they bow."
(Surah Maidah 5:55)
All the Muslims agree that this ayat was revealed for Imam Ali Ibne Abi Talib (a.s.) when in the state of Ruku he gave his ring in charity to a beggar. Quranic commentaries mention that the word 'innama' used in the above ayat indicates that wilayat is confined first to Allah the Almighty, secondly to the Holy Prophet (s.a.w.s.) and thirdly to Imam Ali ibne Abi Talib (a.s.). It cannot be generalised to include all those who give charity in the state of Ruku.
Third proof: The verse of Purification
"Allah only desires to keep away the uncleanness from you, O people of the House! And to purify you a (thorough) purifying."
(Surah Ahzab 33:33)
All the Shia Tafsirs and the majority of the Sunni commentaries agree that this holy verse was revealed for the Messenger of Allah (s.a.w.s.), Ali Ibne Abi Talib (a.s.), Fatimah Zahra (s.a.), Hasan (a.s.) and Husain (a.s.) when the Messenger of Allah (s.a.w.s.) had called them and covered them with a blanket. Then he (s.a.w.s.) had raised up his hands in prayers and invocated the Almighty,
"O Allah, these are my Ahle Bayt, take away impurities from them and purify them a thorough purification."
The Almighty Allah purified them from all impurities of sin. This announcement could not have come if there had not been complete purity in the Ahle Bayt (a.s.). The Holy Prophet (s.a.w.s.) was also completely safe from error or sin, hence he attainted the lofty position of prophethood. Similarly his Ahle Bayt who were to succeed him as Imams (a.s.) were also immune from sin.
(Sunan Tirmidhi Vol. 2, Pg. 308)
There are many other ayats that convey this concept.
Sulaiman: Is it possible for you to mention some traditions in support of Imamate?
Ja'far: Yes.

Hadith al-Manzilah and vicegerancy:
The Messenger of Allah (s.a.w.s) told Ali (a.s.),
"Are you not satisfied that you are having the same position to me as Haroon (a.s.) was having with Musa (a.s.) except that there is no prophet after me. It is not possible that I go away without leaving you as my successor."
(Seerah Ibne Hisham, Vol III, Pg. 520)
The Messenger of Allah (s.a.w.s.) said to Ali (a.s.) at the time he was proceeding for the Tabuk expedition,
"You are the guardian of all the believers after me."
(Ibid.)
When the Messenger of Allah (s.a.w.s.) was conducting the oath of brotherhood among the believers he said,
"This Ali (a.s.) is my brother in this world as well as the Hereafter, and my vicegerent for my people and my legatee for my ummat. He is the inheritor of my knowledge and the jurisprudent of my religion..."
(Seerah Ibne Hisham, Vol I, Pg. 123-126)

Hadith of Ghadeer:
On the eight of Zilhajj when the Messenger of Allah (s.a.w.s.) declared among the multitude of Haajis at Ghadeer near the miqaat of Johfa,
"Am I not having more authority on the believers than they have over themselves?
They replied, "Yes, O, Messenger of Allah (s.a.w.s.)." The Holy Prophet (s.a.w.s.) raised the hands of Ali (a.s.) and said,
"Of whomsoever I am the maula, this Ali is his maula too. And of whomsoever I am the guardian, this Ali is his guardian too. O, Allah love those who love him and be inimical to one who is inimical to him."
(Sahih Tirmidhi Vol. 2 Pg. 298)

Hadith of Thaqlayn:
The Messenger of Allah (s.a.w.s.) said,
"I leave among you those things that if you remain aligned to them you will never go astray. One of them is greater than the other...book of Allah and my progeny my Ahle Bayt. They will not separate till they arrive at the pool (Kauthar). So beware how you behave with them."
(Al Ittehaaf be Hubbil Ashraaf Pg. 22)

Hadith Safina:
The Messenger of Allah (s.a.w.s.) said,
"The similitude of my Ahle Bayt is like the ark of Nooh (a.s.). One who boards it will be saved and one who disregards it will be doomed."
(Kanzul Ummal, Vol. 6, Pg. 216)
Hadith stating the number of Imams (a.s.):
The Messenger of Allah (s.a.w.s.) says,
"The upright religion will remain established till the hour is established or till twelve caliphs have passed over you, all from Quraysh."
In other traditions there is a slight difference, and the word 'caliph' is replaced by 'amir'. A different version of this tradition is as follows:
"This ummat will have twelve custodians from Quraish and those who intend to insult them will not cause them any harm. This upright faith will not decline till the twelve from Quraysh remain. When all of them pass away the earth will swallow its inhabitants."
(Kanzul Ummal 13:27)
The above traditions imply that the caliphs after the Holy Prophet (s.a.w.s.) will be twelve. Their number will be neither less nor more. If we take into consideration the number of historical Caliphs we find their number to be much more. Neither the Caliphs of Bani Umayya number twelve nor those of the Bani Abbas.
The description fits only the twelve Imams of Ahle Bayt (a.s.).
Moreover this tradition states that the number of caliphs or Imams will be twelve, neither more nor less. Their period will begin after the demise of the Holy Prophet (s.a.w.s.) and last upto the day of Qiyamat. They will act on truth. This implies that the sum total of the life spans of these twelve should not be fall short before the arrival of qiyamat. This was exactly that occurred. Though the life spans of the first eleven Imams (a.s.) was average, the twelfth Imam (a.t.f.s.) was bestowed with a long life until qiyamat.
As the Holy Prophet (s.a.w.s.) himself said,
"I am the chief of Prophets and Ali Ibne Abi Talib is the chief of the successors. And surely after me my successors are twleve, first of them is Ali Ibne Abi Talib and the last is Mahdi."
(Faraedus Simtain, Pg. 160)
The Messenger of Allah (s.a.w.s.) has also remarked,
"I, and Ali, and Hasan, and Husain and nine descendants of Husain are the purified and the infallible ones."
(Faraedus Simtain, Pg. 160)
There are innumerable traditions of this type. If you wish you may read them in books of hadith.
Sulaiman: But Ahle Sunnat do not consider all these traditions as authentic, and they also differ as to the interpretation of some narrations.
Ja'far: Yes, it is correct. But not all the traditions of these types are rejected by the Sunnis. Some of them are accepted by all the scholars. But they are not told freely to the people. Here I would like to present some arguments as requested by you, otherwise there are many meanings, and incidents that indicate this meaning. You can refer to the special books if you require more details.
Sulaiman: But everyone cannot refer to all these scholarly books!
Ja'far: It is not necessary to read all the books on this subject. Belief of the Shias regarding Imamate is not so complex that common people cannot understand. Some people have created a misunderstanding and labelled Shias as a new sect. This is not true. I only intend to tell the basic facts necessary for the purpose of our discussion.
Sulaiman: Very well. Now can you tell the names and a few details about these twelve Imams, who according to your belief, are the successors of the Holy Prophet (s.a.w.s.)?
Ja'far: By all means! The twelve Imams (a.s.) after the Messenger of Allah (s.a.w.s.) were as follows:

The First Imam
Amirul Momineen Ali (a.s.)
Father: Abu Talib bin Abdul Muttalib bin Hashim.
Mother: Fatima binte Asad bin Hashim bin Abd Munaf.
Kunniyat (Patronymic): Abul Hasan and Husain, Abu Turab.
Laqab (Title): Al-Wasi, Amirul Momineen.
Birth: He was born in the Kaaba, in thirty Aamul Feel (the year of the elephant).
Martyrdom: He was martyred by the Khwariji named Abdur Rahman Ibne Muljim at Kufa during the month of Ramadhan in the fortieth year of Hijrah and was buried at Najaf on the outskirts of Kufa.

The Second Imam
Al-Hasan ibne Ali Ibne Abi Talib (a.s.)
Mother: Fatima az-Zahra (s.a.), the daughter of the Holy Prophet (s.a.w.s.)
Kunniyat (Patronymic): Abu Muhammad.
Laqab (Title): Al Sibte Kabir (the elder grandson), Al-Mujtaba.
Birth: He was born in Madina in the middle of the month of Ramadhan in 3 A.H.
Martyrdom: He died on the 28th of Safar in the year 50 A.H. He was buried in the graveyard of Baqi in Madina.

The Third Imam
Al Husain ibne Ali ibne Abi Talib (a.s.)
Mother: Fatima az-Zahra (s.a.) the daughter of the Holy Prophet (s.a.w.s.)
Kunniyat (Patronymic): Abu Abdillah
Laqab (Title): Al Sibt, Shaheed-e-Karbala.
Birth: He was born at Madina in the month of Shaban in the year 4 A.H.
Martyrdom: He was martyred with his companions by the army of Yazeed in the month of Mohurrum 61 A.H. His tomb is in Karbala, a town of Iraq.

The Fourth Imam
Ali ibn Al-Husain Ash Shaheed (a.s.)
Mother: Ghazala, Shahzanaan.
Kunniyat (Patronymic): Abul Hasan.
Laqab (Title): Zainul Aabedeen, Al Sajjad.
Birth: He was born in 38 A.H. at Madina.
Martyrdom: He died of poison in the year 94 or 95 A.H. at Madina and is buried at Baqi near his uncle Hasan (a.s.).

The Fifth Imam
Muhammad ibne Ali al-Sajjad (a.s.)
Mother: Umme Abdullah, the daughter of Imam Hasan (a.s.).
Kunniyat (Patronymic): Abu Jafar.
Laqab (Title): Al Baqir.
Birth: He was born at Madina in the year 57 A.H.
Martyrdom: He died of poisoning in Madina in 11 A.H. and is also buried at Baqi near his father.

The Sixth Imam
Jafar ibne Muhammad al-Baqir (a.s.)
Mother: Umme Farwa, the daughter of Qasim bin Muhammad bin Abu Bakr.
Kunniyat (Patronymic): Abu Abdillah.
Laqab (Title): As-Sadiq.
Birth: He was born at Madina in 83 A.H.
Martyrdom: He died of poison in 148 A.H. and is buried at Baqi near his father.

The Seventh Imam
Musa bin Jafar as-Sadiq (a.s.)
Mother: Hamidah.
Kunniyat (Patronymic): Abul Hasan.
Laqab (Title): Al Kazim.
Birth: He was born at Madina in the year 129 A.H.
Martyrdom: He was poisoned in the prison of Haroon al-Rashid at Baghdad in the year 183 A.H. He is buried at Kazimiyyah in Iraq.

The Eighth Imam
Ali bin Musa al-Kazim (a.s.)
Mother: Al Khaizraan.
Kunniyat (Patronymic): Abul Hasan.
Laqab (Title): Ar-Reza.
Birth: He was born at Madina in 148 A.H.
Martyrdom: He was poisoned in the year 203 A.H. and is buried in the Khorasaan district of Iran.

The Ninth Imam
Muhammad bin Ali Ar-Reza (a.s.)
Mother: Sakina.
Kunniyat (Patronymic): Abu Abdillah.
Laqab (Title): Al Jawad.
Birth: He was born at Madina in 195 A.H.
Martyrdom: He died of poison at Baghdad in the year 220 A.H. and is buried near his grandfather at Kazimmiyah in Iraq.

The Tenth Imam
Ali bin Muhammad al-Jawad (a.s.)
Mother: Samana al-Maghribiya.
Kunniyat (Patronymic): Abul Hasan al Askari.
Laqab (Title): Al Hadi.
Birth: He was born at Madina in the year 212 A.H.
Martyrdom: He died of poison in 254 A.H. at Samarrah (Sarmanra) in Iraq is and buried there.

The Eleventh Imam
Al Hasan bin Ali al-Hadi (a.s.)
Mother: Ummul Walad - Susan.
Kunniyat (Patronymic): Abu Muhammad.
Laqab (Title): Al Askari.
Birth: He was born at Samarrah in the year 232 A.H.
Martyrdom: He was poisoned in 260 A.H. at Samarrah and is buried there.
All the tombs of the eleven Imams (a.s.) are a place of Ziarat (visitation) by Muslims. Four of the Imams are buried at Baqi in Madina al-Munawwara. However, their tombs were demolished by the authorities along with the tombs of the wives of the Prophet (s.a.w.s.) and his companions.

The Twelfth Imam
Al Hujjat Muhammad ibnul Hasan Al Askari (a.s.)
Mother: Ummul Walad Narjis alias Saiqal.
Kunniyat (Patronymic): Abu Abdullah, Abul Qasim.
Laqab (Title): Al-Qaim, Al-Muntazar, Al-Khalaf, Al-Mahdi, Sahibuzzamaan.
Birth: He was born at Samarrah in the year 255 A.H. He is the last Imam (a.s.), he is still alive and receives his sustenance.
The tombs of eleven Imams (a.s.) are places of Ziarat (visitation) by Muslims. Four of the Imams are buried at Baqi in Madina al-Munawwara. However, their tombs were demolished by the authorities along with the tombs of the wives of the Prophet (s.a.w.s.) and his companions.
This concludes our discussion on the biographical details of twelve Imams (a.s.). Whatever I have mentioned is recorded in the book Sawaiq-ul-muhriqa of Ibne Hajar. If you want more details you can refer to the books of Islamic history.

Sunni - Shia Relations
Sulaiman: Indeed the Ahle Bayt (a.s.) are the progeny of the Holy Prophet (s.a.w.s.). I know that to love them and to respect their rights is the sunnat of the Messenger of Allah (s.a.w.s.). It our religious duty to have regard for them.
Ja'far: Yes, it is correct. Moreover the Namaz (salaat/prayers) of a Muslim is not valid if he does not recite salawaat for these noble personages. It is obligatory to recite Allaahumma S'alle a'laa Muh'ammadinw wa aale Muh'ammad...(Ref: Ibne Hajar, Sawaiqul Mohreqa Pg. 88) however the Shias in addition to this also believe that the Ahle Bayt (a.s.) are the guardians of the believers and it is obligatory to follow their commands in all matters of faith. A believer is obliged to follow their path. The Ahle Bayt (a.s.) also have a duty, they have to defend the Islamic religion from every type of attack, be it doubt, cheating, instigation, deviation or disbelief; and evil deeds in every period and under all circumstances. The Ahle Bayt (a.s.) have fulfilled their duty even in the most difficult of the circumstances and shall continue to do so till the day of Qiyamat (the Day of Judgement). The Muslims have always believed in the reappearance of Mahdi, who will fill this earth with equity and justice as it had been filled with injustice and oppression. This Mahdi shall be the last member of Ahle Bayt (a.s.) to appear on the Earth.
Sulaiman: O, Brother! The Sunnis do not harbour enmity towards any of the members of Ahle Bayt (a.s.), but love them instead. Then why do you label the Ahle Sunnat as disbelievers (Kafir)?
Ja'far: By Allah! No one makes such an allegation. It is only the propaganda of those who want to sow discord between the sects. Actually both the Shias and Sunnis are Muslims. They believe in the basic principles of religion. They believe in the oneness of Allah (Ash hado an'lla ilaaha illallaah) and in the prophethood of Muhammad (s.a.w.s.) - (Ash hado anna Muh'ammaddar rasoolollaah).
Sulaiman: But these allegations of infidelity create enmity, hatred and disunity between different groups.
Ja'far: We Shias are usually blamed for all this. Actually the Messenger of Allah (s.a.w.s.) said,
"A Muslim is the brother of another Muslim. It is not permitted to abuse him, hurt him or usurp his property."
(Al Kafi Pg. 286)
So whatever discord has been created between the Shias and the Sunnis, it has been a great loss to the Muslim nation as a whole.
Sulaiman: Then why have you breached the subject when you know that everyone has convictions towards his own belief?
Ja'far: Certainly, the Almighty Allah has ordered us to hold open discussions with all the people, and to promote the study of heavenly religions. So why should the Sunnis and Shias not have open discussion on these topics? It is very important if we wish to remove misunderstandings. Ignorance is our common enemy. We all wish to study and know about all the Islamic sects so that we can avoid lying, making false allegations, backbiting and accusing each other of polytheism and disbelief...O brother!
Why do we not try to understand each other's point of view? After all, there are more points of similarity than differences between us.
Sulaiman: But your books contain things that hurt the sentiments of the Sunnis and disparage their beliefs. And your own people perform actions that you are trying to dissociate from.
Ja'far: We must admit that every religious group has some people who innovate and perform evil (deeds). It is upon us to restrain them and avoid paying attention to their utterances. Proper training, in the course of time will eradicate the influence of such people from history.
Sulaiman: Very well. Now I recall your attention to the fact that you Shias imagine that Ali ibne Abi Talib was the first Caliph. And you people call him as the first Imam. It is also a known fact that all the Righteous Caliph (Kholafa Rashedeen) had cordial relations amongst them. Ali ibne Abi Talib was helpful to the other Caliphs. He solved their problems and gave his judgements on important issues. He was so indispensable that one of them said, 'I dread for the time when I am confronted with a problem and Abul Hasan (Ali ibne Abi Talib) is not amongst us.'
Ja'far: Certainly, Imam Ali (a.s.) was an example to follow and he clearly indicated his opinion about the caliphate when he said he had found Islam in danger and decided to do that which was more appropriate. Let us see what he has to say in this regard:
"Allah, glorified be He, sent His Prophet (s.a.w.s.) as a warner for the people and a witness upon the other prophets. When he left the world the Muslims differed among themselves. By Allah I never could imagine that Arabs will remove the household of the Prophet (s.a.w.s.) from the affairs of leadership. After him I was taken away from it. I had no doubt that people were running to pledge allegiance to a certain person. I pulled my hand until I saw that people have turned away from the faith and bent to destroy the religion of Allah. I feared that if I did not help the Muslims and Islam it would break and fall down. And its consequences would be more serious than the worldly caliphate that is just for a few days and would soon come to an end. Like a mirage. Like the clearing away of the clouds. I stood up in those circumstances and the evil was defeated and religion got a fresh lease of life."
(Sharhe Nahjul Balagha- Ibne Abil Hadeed)
Sulaiman: Very well! So why don't we give up arguments and leave the differences for the scholars? Why can't we just concentrate on mutual co-operation and progress?
Ja'far: You are right. But the reality of circumstances has rendered us helpless. Had all the people agreed upon one thing there would have been no need for this discussion. Leave alone agreement, people do not even think of it. They make fun of each other and call one another kafir (disbeliever). The Muslims possess many useful qualities but they are all misused to create this type of propaganda.
Moreover, what we have presented is just for information. The various religious sciences have become a part and parcel of modern life.
But it is a pity that there is no time for research into religious subjects for finding the true facts regarding Islamic beliefs. The various mass media have failed to depict the true meaning of Shiaism. Ignorance has perpetrated difficulties. What we are doing at present is actually battling against ignorance. We invite all the people to come and have friendly discussions so that Shias and Sunnis may come together on one platform.
Sulaiman: Don't you think that unity among Shias and Sunnis will require one of them to forgo their original beliefs?
Ja'far: Coming closer does not mean that one person has to forcibly leave his belief. It is between him and his Lord. It denotes an exchange of views, and learning about each other. It helps in building bridges of friendship, co-operation and love.
Prophethood and the alleged mistake of Jibraeel (a.s.)
Sulaiman: I have a very sensitive question. But first you promise that you will neither feel bad nor be angry about it.
Ja'far: We are here to discuss everything openly. Go ahead with your question.
Sulaiman: It is said that according to Shias, Prophethood was intended for Ali but Jibraeel committed a mistake and delivered the Divine revelation to Muhammad (s.a.w.s.).
Ja'far: Thank you very much for your kind query. However, this is pure falsehood. I assure you that Shias have no such belief. How can any Shia ever utter such a thing? We Shias never heap such an allegation upon Jibraeel al-Amin (the trustworthy).

Sources of Islamic Law
Sulaiman: What are the sources of Islamic Law according the Shias?
Ja'far: Just like the rest of the Muslims, Shias too believe that the sources of Islamic law are mainly Quran and the Sunnat (practice) of the Messenger of Allah (s.a.w.s.). However according to Shias, the Sunnat of the Holy Prophet (s.a.w.s.) is acceptable only if it has been transmitted through Ahle Bayt (a.s.). This is in consonance of the Prophetic tradition that, "O, people I leave among you those two things that if you remain attached to them you will never go astray, the Book of Allah and my Progeny, my Ahle Bayt."
(Balaghi, Ala ar-Rahman Pg. 44, 2nd edition)
Consequently, for Shias 'sunnat' consists of the sayings and actions of the Masoomeen (the fourteen Infallibles). This is because the twelve Imams (a.s.) are the inheritors of Prophetic knowledge and their traditions reach unto the Holy Prophet (s.a.w.s.). As stated by Imam Ja'far as-Sadiq (a.s.),
"My hadith is the hadith of my father (that is Imam al-Baqir a.s.) and the hadith of my father is the hadith of my grandfather and the hadith of my grandfather is the hadith of the Holy Prophet (s.a.w.s.) and the hadith of the Holy Prophet (s.a.w.s.) is the saying of Allah, the Almighty."
(Behaarul Anwaar Vol. 2, Pg. 178)
Therefore according to the Shia fuqaha (jurists) there is no difference between the sayings of the Holy Prophet (s.a.w.s.) and that of the holy Imams (a.s.).
The Holy Quran or the Mushaf (scroll) of Fatemah?
Sulaiman: Another question that pricks at my mind is that you Shias do not believe in the authority of the same Quran that is with the Muslims. You are of the opinion that there have been interpolations in the Quranic verses.
Ja'far: This is another false allegation heaped upon Shias. You can go to any mosque or home of the Shia and you will find the same Quran. Also if you listen to the daily prayers of the Shia you will hear the same Quranic ayats (verses). If you attend the gatherings of Shia you'll find the same Quran being recited and discussed. The religious schools of the Shia teach the same Quran and its tafseer (exegesis). Who told you that Shias possess a different Quran?
The Almighty Allah has protected the Holy Quran from additions and deletions so far. He will continue to protect it in future. It is the same Quran that was revealed to the Messenger of Allah (s.a.w.s.) Anyone who claims other than this has relied on conjecture or some weak traditions that have found their way into the hadith books of Shia as well as Sunni.
Sulaiman: But your people have replaced the Holy Quran with the Mushaf (scroll) of Fatemah.
Ja'far: These people! It's a pity they have misunderstood. Actually there is no other Quran except the one that is in the hands of Muslims, as I told you some time ago. But there is a mention of 'Mushafe Fatemah' in some traditions. However the word Mushaf is not equivalent to Quran. According to the dictionary meaning, the word Mushaf denotes a bound book. It is not something other than the Quran. It was the practice of some people to collect their knowledge in a bound book, like Khalid bin Ma'dan. He was from amongst the Tabein (companion of the companion of the Prophet). He had the honour of meeting seventy companions of the Holy Prophet (s.a.w.s.). His Mushaf is known as the Mushaf of Khalid bin Ma'dan. The Christians also use the Mushaf for recitation as mentioned in the History of Sahal the slave of Atibah. He was a Christian and he recited the Bible for his uncle. He used to refer to it as 'Mushaf'.
There were some companions who had in their possession a Mushaf. All of them have recorded in their Mushaf the verses of the Holy Quran and whatever they heard from the Holy Prophet (s.a.w.s.) in connection with the exegesis of the Quranic ayats. These Mushafs were similar to short commentaries available in our time. There was one Mushaf of Ummul Momineen Ayesha, Mushaf of Ummul Momineen Hafasah. In the same way Fatemah Zahra (s.a.) the daughter of the Holy Prophet (s.a.w.s.) had a book called "Mushaf of Fatemah". It contained the laws of Shariat and some knowledge of the unseen. Some people alleged that it was a different Quran that the Shias have adopted. It was a dirty allegation and created a rift among the Muslim community.
Sulaiman: But one of your scholars have written a book in which he says that there is interpolation (tahrif) in the Quran?
Ja'far: It is just the saying of a few people. No one pays any attention to such people. The Shias believe in the Holy Quran and anything contrary to this is falsehood and fabrication.

Traditions (Ahadith)
Sulaiman: Is there any particular book of hadith that the Shias rely upon for obtaining their articles of faith and especially for knowing the Islamic Law?
Ja'far: The traditions of the Messenger of Allah (s.a.w.s.) were first memorised and recorded by Imam Ali (a.s.). Later, they were passed on to Hasan and Husain (a.s.), and finally to the succeeding Imams (a.s.). When the Imams (a.s.) narrated the prophetic traditions in the company of their followers, especially during the time of Imam Ja'far as- Sadiq (a.s.) and Imam Muhammad al-Baqir (a.s.) these traditions were written down by the audience and finally compiled into 400 manuscripts. They are known as al-usool al-Arba' miya (400 usools)
Finally some scholars and traditionalists selected and classified the traditions and compiled them into books. Four of the most important books compiled in the fourth and the fifth century of Hijrah are as follows:
1. Al-Kafi of Kulayni (By Ash-Shaykh Muhammad Bin Yaqoob Al-Kulayni Al-Razi d.329 A.H.)
2. Man La Yahzarul Faqih of Shaykh Sadooq (By Shaykh Abu Ja'far Muhammad bin Ali Bin Al-Husain Bin Babaway Al-Qummi d.381 A.H.)
3. Al Istibsar of Tusi (By Ash Shaykh Abu Ja'far Muhammad bin Al-Hasan At-Tusi d.460 A.H.)
4. Tahzeebul Ahkam of Tusi (By Ash Shaykh Abu Ja'far Muhammad bin Al-Hasan At-Tusi d.460 A.H.)
In addition to the above there are other important books like Wasaael-ush-Shia of Shaykh Hurre Aamili and Jame'-ul-hadith ash-Shia by Sayed Husain Al-Burujardi. However the four books mentioned before are the best known.
Sulaiman: All right, but the four books mentioned by you contain a number of things that go against what you claim"
Ja'far: My friend! Let me tell you an important fact about the Shias. According to Shias no book is faultless except the Holy Quran. The books of hadith are not the same as Quran. Therefore, there may be some controversial points in them. Our scholars do not label these books as 'Sehah'(absolutely authentic) , like our Sunni brothers who have Sahih Bukhari, Sahih Muslim and Sahih Tirmidhi, etc. No Shia ever claims that his books of hadith are Sahih. However, some mischievous people pick out weak traditions from our books and use them to defame our beliefs and practice.
Sulaiman: But, don't you rely on the books of hadith?
Ja'far: Of course, we do. But we do not accept every tradition blindly. Each hadith is to be followed only after its authenticity is verified. This verification is carried out by the fuqaha (jurists) and scholars of hadith. Only they are qualified to determine the weakness and strength of traditions through the antecedents of the narrators. They also study the circumstances surrounding the various traditions...Do you understand, brother?

The Companions
Sulaiman: After our discussion about the traditions, let me ask you another question. Is it correct that you Shias do not accept traditions of the Holy Prophet (s.a.w.s) related through the respected companions? Even though the Almighty Allah had chosen them for the company of His Prophet (s.a.w.s.) and praised them in so many Verses of Quran for the assistance they gave to His Prophet (s.a.w.s.)? Though they were the most knowledgeable and were perfect models of character.
Ja'far: Most Certainly! The Shias respect, value and love the good believers from among the companions of the Messenger of Allah (s.a.w.s).
Usually people regard the society at the time of the Messenger of Allah (s.a.w.s.) to be a perfect society. Actually the Prophet's companions consisted of people from all walks of life. Some had weak faiths and some strong. They were not immune from errors.
Moreover, look at the historical occurrences that followed. Differences, conflicts and bloodshed occurred among the Muslims. Then how is it possible to consider all of them at par? Among them were the oppressors as well as the oppressed, the killers and the victims, among them were the religious and irreligious. How can we judge without examining their biographies and historical facts? We shall only listen to and believe in those who are reliable. Among them are such believer that are promised by Allah in the Holy Quran:
"Certainly Allah was well pleased with the believers when they swore allegiance to you under the tree, and He knew what was in their hearts, so He sent down tranquillity on them and rewarded them with a near victory."
(Surah Fath 48:18)
And there are hypocrites also that are criticized in the Quran:
"And from among those who are round about you of the dwellers of the desert there are hypocrites, and from among the people of Medina (also); they are stubborn in hypocrisy; you do not know them; We know them; We will chastise them twice then shall they be turned back to a grievous chastisement."
(Surah Taubah 9:101)
Among them are ones that falsely blamed the family of Prophet:
"Surely they who concocted the lie are a party from among you. Do not regard it an evil to you; nay, it is good for you. Every man of them shall have what he has earned of sin; and (as for) him who took upon himself the main part thereof, he shall have a grievous chastisement.
Why did not the believing men and the believing women, when you heard it, think well of their own people, and say: This is an evident falsehood?
Why did they not bring four witnesses of it? But as they have not brought witnesses they are liars before Allah.
And were it not for Allah's grace upon you and His mercy in this world and the hereafter, a grievous chastisement would certainly have touched you on account of the discourse which you entered into."
(Surah Nur 24:12-14)
"And when they see merchandise or sport they break up for It, and leave you standing."
(Surah Jumah 62:11)
And it is mentioned in Sahih of Bukhari that the above ayat was revealed when the companions deserted the Messenger of Allah (s.a.w.s) and left him with only a few loyal escorts.
(Sahih Bukhari, English Translation, Vol. 6, Pg. 391)
And among them were those who conspired to kill him when he was returning after the Battle of Tabuk.
"They swear by Allah that they did not speak, and certainly they did speak, the word of unbelief, and disbelieved after their Islam, and they had determined upon what they have not been able to effect, and they did not find fault except because Allah and His Apostle enriched them out of His grace; therefore if they repent, it will be good for them; and if they turn back, Allah will chastise them with a painful chastisement in this world and the hereafter, and they shall not have in the land any guardian or a helper."
(Surah Taubah 9:74)
And it is a fallacy to believe that being merely one of the consorts of the Messenger (s.a.w.s.) entitles one to a great honour. The erring wives of the Prophet (s.a.w.s.) are severely criticised in the Quran. People have misused the offices of his wives to hurt the Prophet. The Holy Quran has promised chastisement to some of his wives:
"O wives of the prophet! whoever of you commits an open indecency, the punishment shall be increased to her doubly; and this is easy for Allah.
And whoever of you is obedient to Allah and His Apostle and does good, We will give to her her reward doubly, and We have prepared for her an honorable sustenance.
O wives of the Prophet! You are not like any other of the women; If you will be on your guard, then be not soft in (your) speech, lest he in whose heart is a disease yearn; and speak a good word."
(Surah Ahzab 33:30-32)
Also the whole Surah Tahrim (66th chapter of Quran) is in castigation of the erring wives of the Messenger of Allah (s.a.w.s).
Moreover, the Messenger of Allah (s.a.w.s.) had prophesised the actions of some of his companions. In a tradition recorded in Bukhari he says,
"Some of the people of my Ummat will be brought and they will be taken to the left. I will say, My Lord they are my Ummat, why do You take them to Hell. I would be told You don't know what all they did after you. Then I will say as the righteous one (Prophet Isa) said: 'Till the time I was among them I was witness. When you raised me up You were the only One to monitor them.' I will be told that these people had renegaded after I left them.
(Sahih Bukhari, Volume 6, Hadith No. 149)
We ask: Who were the opposing parties in the battles of Jamal, Naharwan and Siffeen? And who ordered the killing of Caliph Uthman (r.a.) and the murder of Imam Ali (a.s.). Why did the Holy Prophet (s.a.w.s.) predict that Ammar Yasir (r.a.) would be killed by a band of renegades?
Why should we respect the Companions unconditionally and maintain silence on such incidents? Is it permissible to remain quiet in the light of Quranic command that says that those who kill a believer unjustly will forever remain in Hell? So is it possible that we accept traditions from a person who according to Quran is liable for Hell? And after it has been proved that he killed another Companion intentionally?
One of the greatest scholars and writers has written a book in which he has recorded the phenomenon of 150 fabricated companions.
(Ref. One hundred and fifty Imaginary Companions by
Allamah Sayed Murtuza Askari)
Sulaiman: Then how so many false traditions have entered the corpus of Muslim hadith. What is the reason for it?
Ja'far: It's a pitiful scenario! The Umayyads employed political intrigues just as unreliable media feeds rumours to the people. They had a single aim. To create and fabricate traditions with the help of forgers of traditions and groups of liars. They forged traditions in the name of Holy Prophet (s.a.w.s.) by which they could derive support for their politics and strength. Thus how is it possible for us to take the Ahkaam-e-Deen (Islamic laws) from one whose sole qualification is that he was a Muslim and for some period of time had the opportunity of the Prophet's company? Investigation is a must.
Sulaiman: Does it mean that all the companions of the Prophet (s.a.w.s.) are unreliable?
Ja'far: No, it isn't so. As I mentioned earlier among them are the chosen ones, those who did Jehad, the helpers and those had good intentions, in spite of some minor mistakes they committed.
Sulaiman: Okay! But how is it possible to distinguish the hypocrites from the believers among the companions. Only the Almighty can know whether they believed from their hearts or not.
Ja'far: It is very easy! The Almighty Allah informed His Prophet (s.a.w.s.) that no one shall love Ali (a.s.) but the believer and none shall despise him except the hypocrite. As mentioned in the traditions related by Imam Ali (a.s.), Ummul Mo'meneen Umme Salma (r.a.), Abdullah ibne Abbas, Abuzar Ghaffari. Anas ibne Malik and others. Abuzar (r.a.) says: "We did not recognise the hypocrites except from three qualities: Their denial of Allah and the Prophet, their aversion to prayers (salaat) and their hatred towards Ali ibne Abi Talib (a.s.)."
Abi Saeed Khudri (r.a.) said: "We, the Ansars, recognised the hypocrites by their animosity towards Ali ibne Abi Talib (a.s.)."
In a narration the Prophet of Allah (s.a.w.s.) has clearly mentioned,
"O Ali, no one loves you except the believer and none hates you except the hypocrite."
(Mustadrakul Sahihain 3:729)
Sulaiman: Very good! Now tell me what is the opinion of the Imams of Ahlul Bayt (a.s.) regarding this matter?
Ja'far: The Holy Imams (a.s.) adopted a two-pronged strategy to prevent the spread of concocted traditions:
They publicised the liars among the narrators, refuted them and cursed them.
They urged the Muslims to accept only those traditions that passed the test on the basis of Quran, and to hurl upon the wall, the ahadith that failed that test.
It is narrated from Imam Ja'far-as-Sadiq (a.s.) that he said,
"Everything returns back to the book (Quran) and Sunnah. And any hadith that is not in conformity of the Quran is false."
Therefore, scholars to the present day divide the traditions into four groups based on their authenticity.
1. Correct, 2. Good, 3. Reliable, 4. Weak.
Sulaiman: Is it sufficient excuse for the Shias to curse the companions?
Ja'far: It is necessary that we do not form our belief on the sayings of common people. In every society and in all religions and sects, there are some practices, and the actual beliefs are not based on these actions. Cursing is considered bad manners and many of Shias have given fatwa (decrees) that cursing is haraam and included it among sin and rebellion. Ali (a.s.) fought many battles, but we see that he disliked abuses; and he used to say, "I dislike that you be from the abusers." But this action, in spite of its detestability does not make anyone Kafir, except if he curses the Prophet or Imams (a.s.) as mentioned in authentic traditions.
Sulaiman: What a beautiful explanation! But how did the practice of cursing began in Islamic society?
Ja'far: It is a great pity! We see the companions themselves indulge in this habit. Some of them abused others, they used phrases like "Son of a black woman" and "O hypocrite." Officially, the first one to start the practice of cursing was Muawiya the son of Abu Sufyan. He started this custom. And we have been told that He ordered his officers and preachers to curse Imam Ali (a.s.) from the pulpits of Mosques and in the sermons of Friday prayers.
On the other hand we find that Ali (a.s.) ordered his companions not to curse the army of Muawiya during the Battle of Siffin.

Muawiya and Yazeed
Sulaiman: Listen, many a times I have heard from the Shia preachers and speakers cursing Muawiya. Also the people who distribute water and drinks during majalis (Mohurrum gatherings) urge the audience to curse Yazeed. Is it such a meritorious deed?
Ja'far: First of all let us understand the meaning of 'Curse' (lanat). Lanat is a prayer to deprive someone of Divine Mercy. We find that 41 verses of the Holy Quran sanction Lanat. If it had not been so, how could we have known what is from the Shaitan and what is from Rahmaan (The Beneficent Lord)? It is upto you to study the biographies of Muawiyah and Yazeed and decide for yourself whether they deserve curses or not. And whatever praises that you find for Muawiyah in narrations and history are fabricated. This is testified by Asqalani in Fathul Bari from Ahmed ibne Hanbal. He says: "I asked my father what he thought of Ali and Muawiyah." He pondered for some time and said, "Know that! Ali had many enemies. His enemies searched for some fault or the other in him. But when they failed, they came together to a person who had fought him and began to praise him excessively in their enmity of Ali (a.s.). He said: "This points towards the fact that all that has been related from the fazail (virutes) of Muawiyah is fabricated."
(Ibne Hajar Asqalani's Fathul Bari fi Sharhe Sahih Bukhari)
Sulaiman: I wish to learn about the deeds of Muawiyah that make him eligible for 'lanat'?
Ja'far: According to unanimous opinion of Muslims, Muawiyah practised treachery and cheating against Ali (a.s.) and was the direct cause of battles that resulted in the bloodshed of Muslims. Let us not forget the fact that Ali (a.s.) was the rightful caliph of his time and according to the traditions of Holy Prophet (s.a.w.s.) it was incumbent upon all Muslims to obey him, and this included Muawiyah.
Secondly, during the caliphate of Imam Hasan (a.s.), one of the chiefs of the youth of Paradise, Muawiyah continued his political intrigue till Imam Hasan (a.s.) was forced to abdicate the caliphal seat in view of the risk to Islamic nation and Muslims.
And when Muawiyah secured the throne, he used illegal (Haraam) methods against his opponents and against the followers of Ali (a.s.).
He tyrannised the people by sword and by stopping their allowances from the public treasury if they were from the Shias of Ali (a.s.).
He initiated the evil practice of cursing Ali (a.s.) from the pulpits of mosques.
He was the first to create feelings of racial discrimination between tribes and nationalities. Arabs and non-Arabs were given different status. The amount of allowance varied for different classes of people.
He promoted the fabrication of traditions disparaging Ali (a.s.) and gave impetus to hadith in favour of his son Yazeed, who was a well-known transgressor of his time.
He distorted the face of Islam through the creation of misguided sects like the 'Murjea' etc.
He ordered the poisoning of the beloved grandson of the Holy Prophet (s.a.w.s.), Imam Hasan (a.s.). This was carried out through the Imam's wife, Judah bin Ashath bin Qays, by holding out a false promise to have her married to Yazeed.
After Muawiyah had broken the terms of treaty with Imam Hasan (a.s.), he said: "O people of Kufa! Did I fight you for prayers, zakat and hajj? Indeed you already pray, pay zakat and perform hajj. I fought you to rule over you. And indeed, Allah gave me this honour and debased you.
All the blood that has been shed over here deserved to be shed and every term of the treaty is trampled under my feet."
(Sharh Nahjul Balagha 16/14)
But Yazeed was way ahead of his father, Muawiyah! He tried in vain to obtain the pledge of allegiance by force from Imam Husain (a.s.). Even after breaking the terms of treaty with his brother Imam Husain (a.s.). We all know the position of Imam Hasan (a.s.) near the Holy Prophet (s.a.w.s.). Many a times the Messenger of Allah (s.a.w.s.) remarked.
"Husain is from me and I am from Husain."
(Fadailul Khamsa Vol. 3, Pg. 263)
He (s.a.w.s.) also wept when Imam Husain (a.s.) was in his cradle. And he had prophesied the martyrdom of Imam Husain (a.s.). Rather, he had forecasted his killing by a renegade group and even indicated the exact location. He (s.a.w.s.) took a handful of soil from that place (Karbala) and gave it to Ummul Momineen Umme Salmah and told her to keep it with her, saying that when Husain (a.s.) will be martyred, that soil would turn into blood.
(Tabaqat Ibne Sa'ad, Tradition no. 269)
This is Husain (a.s.), the chief of the youth of Paradise, who himself said about Yazeed,
"Yazeed is a transgressor, a drunkard and a murderer. And a person like me cannot pledge allegiance to such a man."
(Sayed Ibne Tawoos, Maqtal al-Husain Pg. 11)
It is necessary upon you to show your solidarity against those who hate Imam Husain (a.s.). What is to be said of Yazeed? After the serious carnage, they ordered the beheading of the martyrs. Even though, Imam Husain (a.s.) had exhausted all arguments. He was martyred alongwith his companions and family members in a condition of extreme thirst. He was having his women and children with him. The corpses of martyrs were trampled under the hooves of horses; then the ladies and children (especially, Hazrat Zainab (s.a.), the lion-hearted lady of Karbala) were taken as prisoners of war.
In their midst was the ailing youth, Imam Ali ibne Husain (a.s.) - titled Zainul Abdeen (ornament of the worshipper). Then they beheaded the corpses and carried the heads on the points of lances. When the head of Imam Husain (a.s.) was placed in the court of Yazeed, in a tray, Yazeed hit it with a cane and shamelessly recited obscene couplets.
May the curse of Allah be upon the oppressors. It is really surprising the some brothers harbour enmity with Shias based on the false accusation that Shias curse the companions. I don't know why they do not harbour enmity against Yazeed and Muawiyah who had cursed the two great personalities of Islam, Amirul Momineen Ali (a.s.) and his noble son, Imam Hasan (a.s.).

Wives of the Holy Prophet (s.a.w.s.)
Sulaiman: What about Ayesha, the respected wife of the Messenger of Allah (s.a.w.s.)? You people accuse her of immorality?
Ja'far: Allaho Akbar (Allah is Great)! Refuge from Allah that Ayesha (r.a.) should be blamed as such (slander) whereas she is the wife of the Holy Prophet (s.a.w.s.)!
Indeed she some actions of her hurt the Prophet (s.a.w.s.) though people least expected it from her, due to her nearness to the him. The Quran has called her by the title of Ummul Momineen (Mother of the Believers), just like the other wives of the Messenger of Allah (s.a.w.s). Let us not, however, overlook the fact that Quran has also denounced some of the Prophet's wives and threatened them with dire consequences.
"If you both turn to Allah, then indeed your hearts are already inclined (to this); and if you back up each other against him, then surely Allah it is Who is his Guardian, and Jibreel and-the believers that do good, and the angels after that are the aiders.
Maybe, his Lord, if he divorce you, will give him in your place wives better than you, submissive, faithful, obedient, penitent, adorers, fasters, widows and virgins." (Surah Tahrim 66:4-5)
"And when the Prophet secretly communicated a piece of information to one of his wives - but when she informed (others) of it, and Allah made him to know it, he made known part of it and avoided part; so when he informed her of it, she said: Who informed you of this? He said: The Knowing, the one Aware, informed me." (Surah Tahrim 66:3)
As is well known, Ummul Momineen Ayesha was in the forefront of instigating people against Uthman. She also rose up in revolt against Imam Ali (a.s.) when he was the legitimate caliph of his time. Ayesha marched towards Basrah and fought him at the Battle of Jamal. In spite of the fact that the Holy Prophet (s.a.w.s.) had warned her against it. Moreover, Umme Salma (r.a.), who was aware of the prophetic warning, reminded Ayesha of the words of the Prophet (s.a.w.s.):
"Which of you will mount the camel and the dogs of Hawwab will bark on you?"(Tarikh Abul Fida Vol. 2, Pg. 71)
When Ayesha was on her way to Basrah, dogs started barking at her. She asked the name of that place. When she was told that it was Hawwab. She was shocked and she exclaimed, "I am destroyed! The Messenger of Allah (s.a.w.s.) had said to his wives: "Which of you will be the one at whom the dogs of Hawwab will bark?"
Abdullah Ibne Zubair came and assured her that it was not Hawwab. He even mobilised 50 false witnesses from Bani Amir who testified it was not Hawwab.
Also refer to the following report in Sahih Bukhari:
Narrated Abu Wail: When Ali sent Ammar and Al-Hasan to (the people of) Kufa to urge them to fight, Ammar addressed them saying, "I know that she (i.e. Aisha) is the wife of the Prophet in this world and in the Hereafter (world to come), but Allah has put you to test, whether you will follow Him (i.e. Allah) or her."
(Sahih Bukhari Vo. 5, H. 116)
Note: Allah's order is to obey the Imam (Ali a.s.) and the wives of the Prophet were specifically ordered to remain within the confines of their homes. Refer verse 33 of the 33rd Chapter of Quran,"And stay in your houses..."

Abu Talib
Sulaiman: The ways of you Shias are strange. As far as the companions are concerned you exercise utmost caution with regard to their reliability. On the other hand we see that you support a Kafir, defend his faith and praise him.
Ja'far: As far as the first part of your question is concerned, there is nothing wrong with it. The history is before you to study and derive your conclusions. So that you are free of blame. But tell me who is that 'Kafir' whom Shias venerate?
Sulaiman: You people respect Abu Talib, who remained firm on disbelief in spite of his nearness to the Messenger of Allah (s.a.w.s.). His proximity to the Holy Prophet (s.a.w.s.) cannot exempt him from accepting Islam, even though he had defended the Prophet. (s.a.w.s.).
Ja'far: We seek refuge in Allah! You accuse Abu Talib of disbelief while he was the foremost among Muslims and the first among the defenders of Islam. He was never a Kafir that he needed to publicly declare his belief. It is not something strange. There were some people in the Arabian Gulf who followed the monotheistic religion of Ibrahim (a.s.) (Deen-e-Hanifiah=the upright religion). The best among them were the legatees of Ibrahim (a.s.) and Ismail (a.s.), like Hashim, Abdul Muttalib, Abu Talib and Abdullah the father of Prophet (s.a.w.s.). The well-known words of Abdul Muttalib are clear as regards his belief, when the forces of Abraha surrounded the Holy Ka'aba. It proves that he was on the upright faith.
Similarly when the Holy Prophet (s.a.w.s.) declared his prophethood, Hazrat Abu Talib accepted Islam. He also underwent many difficulties for him. He was the supporter of the Holy Prophet (s.a.w.s.) and was with him throughout the initial stages of Islam. Till the time when Quraish forced them to take refuge in the valley of Abu Talib. This can be summed up in the words of Prophet (s.a.w.s.),
"Quraish were not able to harm me a bit till Abu Talib was alive."
Sulaiman: If what you say is correct, why is Abu Talib falsely accused of infidelity?
Ja'far: The reason behind it is malice. Some narrators and historians are under the impression that Abu Talib died in the state of disbelief-in spite of there being no proof to support such an assertion. Some of the traditions have been forged to discredit Imam Ali ibne Ali Talib (a.s.) and taunt him saying his father died a Kafir.
Sulaiman: But there are so many authentic traditions that mention Hell as the everlasting abode of Abu Talib?
Ja'far: According to the Shiite belief all such traditions are fabricated. Certainly, the Holy Prophet (s.a.w.s.) was present at the funeral of Abu Talib (may Allah be pleased with him). The Messenger of Allah (s.a.w.s.) remained with the bier of Abu Talib till he was entrusted to the grave. Then he said:
"You have done Sile Rahem (that fulfilled the rights of relationship), o my uncle, you will be given a good compensation for this. I was brought up under your care and when I grew up, you supported me. By Allah! I will do such Isteghfar (seek repentance) for you and do intercession for you, that the Jinns and men will be astounded."
(Sibte Ibne Jauzi, Tadkeraku Khawaas, Asnaul Matalib Pg. 15)
Apart from the books of history and biographies of the Prophet (s.a.w.s.), many other proofs can be given for the faith of Abu Talib. For example: the following couplets of Abu Talib are self-explanatory:
"By Allah, these people with all their power cannot do anything to you. Till I am buried (under the ground).
Declare your faith without fear I give you the good news and your eyes may become cool and illuminated.
You called me and I know that you wish good for me. Certainly you said the truth though before too, you were Ameen (Trustworthy).
Verily I came to know that the faith of Muhammad is the best of all the religions on the face of the earth.
Certainly Allah honoured the Holy Prophet Muhammad (s.a.w.s.).
Then among the people the most honourable is Ahmed. His name is one of the names of Allah. He is honoured.
Then the One of the heavens is Mahmood and he is Muhammad."
(Behaarul Anwaar Vol. 35, Pg. 165)

Tawassul
Sulaiman: Let us resume our discussion about the Holy Ahle Bayt (a.s.). You Shias exceed all limits while expressing your love for them. So much so, that it seems you equate them to Allah.
Ja'far: How's that? Can you give an example?
Sulaiman: You Shias seek the fulfillment of your dua (invocations) through the channel of Ahle Bayt (a.s.). You pray to them (tawassul).
Ja'far: Tawassul is not prohibited and neither is it an innovation (bidat). It is valid according the verses of the Holy Quran:
"O you who believe! Be careful of (your duty to) Allah and seek means of nearness (waseela) to Him and strive hard in His way that you may be successful."
(Surah Maidah 5:35)
In another ayat we have:
"And We did not send any apostle but that he should be obeyed by Allah's permission; and had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Apostle had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful."
(Surah Nisa 4:64)
Ahmed Ibne Hanbal, Tirmidhi and Ibne Majah and others have reported from Usman bin Hunaif:
"A blind man came to the Holy Prophet (s.a.w.s.) and said, 'Do ask Allah to grant me fitness and cure.' The Prophet (s.a.w.s.) told him,
'If you wish so I will pray for you and if you wish so, be patient and this is better for you.'
He replied, 'Do pray.'
The Prophet (s.a.w.s.) ordered him to perform wuzu with utmost care and pray two rakat (units) of prayers and then to invocate as follows:
'O Allah! I ask you, for the sake of Your Prophet (s.a.w.s), who is the prophet of mercy I focus my attention upon You so that my need gets fulfilled. O Allah! Make him my intercessor.'
(Sunan Ibne Majah Vol. I, Pg. 441)
Sulaiman: Perhaps it was during the lifetime of the Holy Prophet (s.a.w.s.). But can we say that tawassul is valid even after the demise of the Holy Prophet (s.a.w.s.)?
Ja'far: Once we have accepted the validity of Tawassul, what difference does it make whether the Prophet (s.a.w.s) is alive or not? Of course, the companions of the Holy Prophet (s.a.w.s.) continued to seek his tawassul even after he had passed away from among them. Tradition scholars have recorded that during the reign of Uthman bin Affan a man came to Usman bin Hunaif and complained to him that the caliph did not pay heed to him and fulfill his need.
Ibne Hunaif by referring to the words of the Prophet (s.a.w.s.) ordered him to perform wuzu, offer two rakat prayers and then say:
"O Allah I ask you, for the sake of and through our Prophet Muhammad (s.a.w.s.) who is the Prophet of Mercy, I divert my attention to you. O Muhammad (s.a.w.s.) I contact and attend to Allah through your medium, so that my need is fulfilled."
(Al Mojamul Kabeer Vol. 9)
The man returned and his need was fulfilled.
More than this, it is accepted by all Muslims that tawassul of our Prophet (s.a.w.s.) was valid much before he took birth in this world. Hazrat Adam (a.s.) is reported to have seen the following inscription on one of the pillars of the High Heaven:
"There is no god except Allah and Muhammad (s.a.w.s.) is the Messenger of Allah."
This has been mentioned in Mustadrak of Hakim and Tibarani has also recorded it.
Sulaiman: Good! But you people go beyond the Holy Prophet (s.a.w.s.) and seek tawassul of the Imams of Ahlul Bayt (a.s.)?
Ja'far: Certainly, as I said, Imamat is the continuation of Prophethood. Even though the Imams (a.s.) are not Prophets, they are the successors of the Messenger of Allah (s.a.w.s.). They have a high status near the Almighty. Why do you find this surprising? It is a fact that companions (of the Prophet) have sought the tawassul of people who were not even from the Ahle Bayt (a.s.)! It is mentioned in Sahih Bukhari that:
Umar Ibne Khattab used to pray to Allah resorting to and through Abbas Ibne Abdul Muttalib, during draught to get rainfall. And used to say: "O Allah we always did beseech you by resorting to your Prophet (s.a.w.s.) and you used to irrigate us and send rain. Now we beseech you by resorting to the Uncle of the Prophet (s.a.w.s.). So let the rain fall and irrigate us. He says: "The (people) got rains."
(Sahih Bukhari, Vol. 2, Pg. 75)
It was due to the tawassul of Abbas who, apart from being the Uncle of the Holy Prophet (s.a.w.s.) did not command any other merit.
We can also quote other examples whereby the Imams of other sects have resorted to tawassul from their counterparts. For example, the book Al Khairaaat ul Hasaan fi Manaqibe Abi Hanifa al-noman that Imam Shafaei (r.a.) visited (the grave) of Abu Hanifa and sought his intercession for the fulfillment of his dua. Similarly, Imam Ahmed bin Hanbal prayed through the channel of Imam Shafaei.
In Sawaequl Muriqa the following couplets of Imam Shafaei are recorded in praise of the Holy Ahle Bayt (a.s.)
"The family of the Prophet (s.a.w.s.) are my medium towards contacting Allah. I do expect that tomorrow on the doomsday I will get my Namaae Amaal (record of deeds) in my right hand through their intercession and mediation."

Tabarruk (Seeking Blessings)
Sulaiman: It is possible to accept the validity of Tawassul as a kind of invocation (dua). However we see that when the Shia people visit Makkah, Madinah and Iraq, they act in a strange way. They kiss at the dust of Baqi graveyard and touch with reverence the enclosures around the graves of the Prophet (s.a.w.s.) and the Imams of Ahlul Bayt (a.s.). Through these rituals these people intend to derive tabarruk (blessings).
Ja'far: Actually, to seek tabarruk is permissible (mubah) according to all the Muslims. As we are all aware, kissing the Black Stone (Hajar-e-Aswad) during the Hajj is a part of the pilgrimage rituals.
Sulaiman: But those rituals are accepted as authentic because the Holy Prophet (s.a.w.s.) himself performed them.
Ja'far: The Holy Prophet (s.a.w.s.) had also performed many actions that prove the permissibility of Tabarruk. For example when Janabe Fatemah binte Asad left for her heavenly abode he (s.a.w.s.) shrouded her in his own shirt and laid her in the grave. And when he was asked to explain this action of his he said, "I wanted that the fire (of hell) should not touch her and that her grave becomes spacious for her." (Kanzul Ummal, Vol. 6, Pg.7)
The practice of Tabarruk was common among companions during the lifetime of the Holy Prophet (s.a.w.s.). They even obtained Tabarruk from the body of the Holy Prophet (s.a.w.s.) and it gave instant results. It is mentioned in Sahih Bukhari that Ali (a.s.) was cured of his eye ailment when the Messenger of Allah (s.a.w.s) applied his saliva to his eyes.
This is mentioned in the incident of Khaiber. (Sahih Bukhari Vol.4, H.192,219,253 Eng-Arabic Edition)
In the same way as related by Anas Ibne Malik, when people searched for Wuzu water and it was not found, they all came to the Messenger of Allah (s.a.w.s) who was having some water. The Holy Prophet (s.a.w.s.) put his hand in the utensil. They saw that springs of water were flowing from his fingers and all the people could do wuzu with it. In the same book there is a narration from Urwah Ibne Masood who says that the Holy Prophet (s.a.w.s.) never spat upon the hand of any one but that that person applied it to his face and his body. When he did wuzu people would fall on him for wuzu water as if fighting in a battle. Muslim in his Sahih has related that when the Holy Prophet (s.a.w.s.) came to Mina (after circumambulating Ka'ba) and shaved his head after stoning the Satan and after the sacrifice, he distributed his hair among the people. (In another tradition its is mentioned that he used to give to them). And as related in the tradition of Sahih Bukhari Hazrat Umme Salmah (r.a.) had some strands of the Prophet's hair and when someone got sore eyes he used to send a bowl of water to Umme Salmah. She diped the hair in this water and the disease was cured. When the afflicted person applied this water. There are many traditions of Tabarruk, through the arrows of the Holy Prophet (s.a.w.s.) and also through his hands (palms).(Sahih Bukhari, Vol. 7, H. 787 Eng-Arabic Edition)
Sulaiman: We all venerate a thing or an object associated with the Messenger of Allah (s.a.w.s). But that was during his lifetime. But you Shias pay homage to his grave and the graves of his descendants from the Ahle Bayt (a.s.) to this day. Is it correct to seek Tabarruk from the Prophet (s.a.w.s.) when he is dead?
Ja'far: There are so many examples of companions who continued to seek Tabarruk after passing away of the Prophet (s.a.w.s.), may my soul be sacrificed for him. One of them was Bilal the Muezzin, who rubbed his face on the grave of the Prophet (s.a.w.s.).
Also, Janabe Fatemah Zahra (s.a.) who went to the resting place of her father and taking a handful of dust put it to her eyes saying:
"One who smells the dust of the grave of the Messenger of Allah (s.a.w.s). Would not need to smell any other perfume in his life.
Such calamities have befallen me. That if they had descended upon days they would have turned into nights."
(Wafa ul wafa of Samhoodi Vol. 2, Pg. 444)
Caliph Abu Bakr and Umar also acted upon this when they made a bequest that they should be buried beside the Holy Prophet (s.a.w.s.). And the Muslims continued to venerate the Prophet's grave. Among them are the Shias of Ahle Bayt (a.s.) who take tabarruk from the tomb of the Prophet (a.s.), from the graves of the Ahle Bayt (a.s.) and from those of the righteous saints.
In Surah Baqarah the Almighty says,
"And the prophet said to them: Surely the sign of His kingdom is, that there shall come to you the chest in which there is tranquillity from your Lord and residue of the relics of what the children of Musa and the children of Haroon have left, the angels bearing it; most surely there is a sign in this for those who believe."
(Surah Baqarah 2:248)
This ayat mentions objects that were associated with Prophets (a.s.). They were supposed to benefit people in difficulties.
Anyway, Tabarruk is not wajib (obligatory) and to practice it, is not shirk. Rather, it is one of the ways of showing respect and devotion. Opposition exposes those who intend to belittle the Prophet (a.s.) or those who try to reduce the status of the Holy Prophet (s.a.w.s.).
Finally I want you to go and refer Sahih Bukhari again. You will find a perfect example of Tabarruk:
Narrated IsraiI:
Uthman bin Abdullah bin Mauhab said, "My people sent me with a bowl of water to Um Salama." Isra'il approximated three fingers ('indicating the small size of the container in which there was some hair of the Prophet. Uthman added, "If any person suffered from evil eye or some other disease, he would send a vessel (containing water) to Um Salama. I looked into the container (that held the hair of the Prophet) and saw a few red hairs in it,"
(Sahih Bukhari Volume 7, Hadith 784)

Shafa'at (Intercession)
Sulaiman: Do you mean to say that this barakat that you pray for, through tawassul, is to obtain the deliverance of the sinner so that instead of fire he enter Paradise?
Ja'far: You mean Shafa'at! It denotes the special favour of the Almighty Allah that He has bestowed upon some of His sincere servants, due to which they are able to intercede for the forgiveness of some greater sins and save one from the divine punishment in order that they may be able to enter Paradise. It has no connection with Shirk. Surely, Shafa'at is under the dominion of Allah and it is possible only through His permission. Therefore He gives to whomsoever He wishes the ability to intercede. It is the same thing that is mentioned in a number of verses of the Holy Quran. For example:
"There is no intercessor except after His permission."
(Surah Yunus 10:3)
"Who is he that can intercede with Him but by His permission?"
(Surah Baqarah 2:255)
"On that day shall no intercession avail except of him whom the Beneficent Allah allows and whose word He is pleased with."
(Surah Taha 20: 109)
The Messenger of Allah (s.a.w.s.) gave the good news of this Divine Mercy (rahmat) as mentioned in the Chapter of Tayammum:
He said, "I have been given five things not given to any other person...I have been given Shafa'at."
(Sahih Bukhari, Vol. 1, Pg. 256- English edition )
And in Sahih Muslim, the Messenger of Allah (s.a.w.s.) says,
"I am the chief of the children of Adam on the day of Qiyamat...and the first to intercede and be interceded."
(Sahih Muslim, Vol. 4, Pg. 1230- English)
Also in Bukhari he (s.a.w.s.) says, "The people will come to me, and I will prostrate myself underneath Allah's Throne. Then I will be addressed: 'O Muhammad! Raise your head; intercede, for your intercession will be accepted, and ask (for anything). for you will be given.'"
(Sahih Bukhari Vol 4, Hadith 556 & Vol. 3, Hadith 3.)
Sulaiman: Don't you think that Shafa'at motivates people them to sin more? Specially the words: "My intercession is for those who commit greater sins."
Ja'far: No, because Shafa'at is not the right of a sinner. It is mercy from Allah the Almighty-nothing else. Whoever deserves it, gets it. Imam Sadiq (a.s.) says, "The intercession of us Ahlul Bayt (a.s.) will not reach those who consider salaat (prayers) unimportant."
(Behaarul Anwaar Vol. 82, Pg. 236)
And the tradition that says that Shafa'at is for those who commit greater sins is meant to retain hope among the excessive sinners so that they will not fall into the pool of despondence forever. They will have a glimmer of hope, which would enable them to leave a sinful life and pray for the forgiveness of past sins. It is an important thing. It is for removing despair and despondence by the Mercy of Allah.

Infallibility
Sulaiman: Is it correct that Shias believe that the Holy Prophet (s.a.w.s.) and his Ahle Bayt (a.s.) were infallible and absolutely immune from even the smallest of sins?
Ja'far: Yes, it is correct. From where does evil originate (sins happen)-from Iblees and from selfish desires. But Iblees does not have any power upon the righteous servants of Allah according to Quran. Refer to verse nos.30-42 of Surah Hijr.
"He said: My Lord! because Thou hast made life evil to me, I will certainly make (evil) fair-seeming to them on earth, and I will certainly cause them all to deviate
Except Thy servants from among them, the devoted ones."
(Surah Hijr 15:39-40)
"Surely. As regards My servants, you have no authority over them except those who follow you of the deviators."
(Surah Hijr 15:42)
Sulaiman: But Shias believe that the Imams of Ahlul Bayt (a.s.) are also infallible?
Ja'far: We say that the Imams are infallible because infallibility is one of the necessary conditions of Imamate. It is not possible among the unjust people. And injustice is one of the causes of disobedience (sin). The Quran says,
"And when his Lord tried Ibrahim with certain words, he fulfilled them. He said: Surely I will make you an Imam of men. Ibrahim said: And of my offspring? My covenant does not include the unjust, said He.
(Surah Baqarah 2:124)
And the Imams are guided by divine commands,
"And we appointed them Imams. They were guided by our command."
(Surah Anbiya 21:73)
Sulaiman: But these ayats are general, they do not imply the appointed prophets.
Ja'far: We say that the Imams of Ahle Bayt (a.s.) are generally meant in these ayats. And do not forget, the Almighty Allah has removed impurities from Ahle Bayt (a.s.) and purified them, as clearly stated in the following verse:
"Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying."
(Surah Ahzab 33:33)
from every natural and artificial evil 'rijs'. Reason dictates that anyone who guides to Allah should be an ideal and perfect being; and every action of his should be correct so that people are satisfied with him, and there should be no scope for doubt in their veracity.
And Allah, the Glorified says:
"O you who believe! Obey Allah and obey the Apostle and those in authority from among you."
(Surah Nisa 4:59)
It is obvious that Allah could not order unconditional obedience to anyone except those who are infallible. How could the Holy Prophet (s.a.w.s.) guarantee that his Ummat would not go astray till they remain attached to Imamat if there had been a chance of their being prone to mistakes?
As the famous traditions says: "I leave among you two weighty things, that if you remain attached to those two you will not go astray after me. They are the Book of Allah and my progeny, my Ahle Bayt."
(Al Ittehaaf be hubbil Ashraaf Pg. 22)
The undeniable link between the Imams of Ahle Bayt (a.s.) and the Holy Quran itself proves their infallibility. Just as the Quran is free of blemish, in the same way Ahle Bayt (a.s.) are also infallible. Anyone who believes in the authenticity of this tradition has also to believe in the infallibility of the Masoomeen (a.s.).
Sulaiman: But some ayats speak of the injustice that the Prophet inflicted upon himself. As mentioned in Surah Abasa; that he frowned on seeing a blind man.
Ja'far: The correct method of justifying such ayats is to follow the ayat, "Certainly, you have highest morals". It is mentioned in Quranic commentaries that the Holy Prophet (s.a.w.s.) was sitting with the leaders of Quraish and trying to convert them to Islam. The visually handicapped gentleman came and sat in the assembly, and interrupted again and again the coversation of the Holy Prophet (s.a.w.s.). So it is possible that the Prophet (s.a.w.s.) frowned at him to show to the Quraish leaders that he valued their audience but was compelled to reply again and again to the blind man. It is also possible that Allah warned the Holy Prophet (s.a.w.s.) because he was a prophet and the best manners were expected from him.
You can refer to the Tafsirs (commentaries) of the Holy Quran if you wish to study this matter in detail. Notable commentaries are Al-Mizan fi-Tafseeril Quran of Allamah Sayed Muhammad Husain Tabatabai and Majmaul Bayan fi Tafseeril Quran of Tabarsi.
Anyway, we believe that all doubts against infallibility are based on ambiguous ayats and not the clear (mohkam) ones. People have these ayats and failed to derive the correct meaning.
This resulted in the people having doubts in the infallibility of the Prophets (a.s.). According to our belief the ayats are not concerned with the obligatory and prohibited acts. At the most they speak of Tark-e-Awla (leaving a more preferable option) and even the greatest of Tark-e-Awla is not a sin.

Visiting the Graves
Sulaiman: You people venerate the graves of Ahle Bayt (a.s.) and yearn to visit them (ziarat). Isn't it haraam?
Ja'far: We believe that the traditions used by those who prohibit the ziarat of graves are incorrect. Or they have not understood the context of the traditions. And it has been the practice of the Messenger of Allah (s.a.w.s.) to visit graves. He visited the grave of his dear mother and wept upon it. His companions joined him in the lamentation. (Sahih Muslim 2:671). In the same way Fatemah Zahra (s.a.) visited the tomb of her father. Muslims throughout the ages have visited the tomb of the Messenger of Allah (s.a.w.s.) and the graves of the Imams of Ahle Bayt (a.s.) that are situated in the Baqi cemetery of Madinah.
Therefore if you prohibit the visitation to graves it will go against some authentic traditions, like,
"Verily, I had restrained you from visiting the graves. Now, visit them. Certainly, it reminds one of the Hereafter."
(Sunan Tirmidhi, Vol.3, Pg. 370)
Since the earliest times it had been custom of people (Muslims) to visit graves.
Sulaiman: However, you people bestow on them the position of divinity and respect them greatly. You also build upon them places of worship?
Ja'far: Certainly, the Almighty Allah has ordered us to consider the place where Ibrahim (a.s.) stood, as a place of worship.
The Holy Quran says,
"Appoint for yourselves a place of prayer on the standing-place of Ibrahim."
(Surah Baqarah 2:25)
Similarly, the cave where the 'People of the Cave' took shelter was also made into a place of worship. As mentioned in the following ayat,
"When they disputed among themselves about their affair and said: Erect an edifice over them - their Lord best knows them. Those who prevailed in their affair said: We will certainly raise a masjid over them."
(Surah Kahf 18.21)
Moreover, the Messenger of Allah (s.a.w.s), the Ahle Bayt (a.s.) and the Muslim leaders have till this day circumambulated around Hijr-e-Ismail (when they go Hajj or Umrah). It is actually the grave of Hazrat Ismail (a.s.), his mother Hajra (s.a.), his daughters, and some other Prophets (a.s.).
Now, if it is haraam to visit, or to convert into places of worship, the graves of prophets and messengers and the righteous servants of Allah, why do we find the Holy Prophet (s.a.w.s.) following such a practice? And if it is the practice of the Messenger of Allah (s.a.w.s), then what restrains us from following this practice (Sunnat)?
Sulaiman: But this is 'shirk' (Polytheism- associating someone or something with Allah)!
Ja'far: I said, 'for the servants of Allah', then how can it be shirk when the Messenger of Allah (s.a.w.s) has followed this practice? Also, have you ever seen any Muslim praying towards a grave while considering it as a Qibla (direction faced during prayers)? Whenever you see people praying at the tombs, know that they are engrossed in the worship of Allah. They have not changed their deity. They worship Allah at this place because it is a blessed and purified place. The place is associated with one of the beloved ones of Allah. It is a sign that reminds us of this great personality who is the dweller of this place.
It is haraam according to shariat to worship anyone other than Allah at the grave. Such a thing is not found in the Islamic world. The doubters and those who misinterpret have such wrong notions, which are of no value.
Sulaiman: Are you not content with visiting the graves, that you also sacrifice animals as (vow) nazr?
Ja'far: You will never find anyone slaughtering a sheep or goat at the grave so that its blood flows around the grave. It is a concocted story and an attempt to distort the definition of 'nazr'?
'Nazr' (dedication) is of two types. One of them is the nazr whereby a Muslim performs it for Allah but gifts its sawaab (reward) by the permission of the Almighty. Included in this type are worship-acts like prayers, fasts, charity and sacrifice for Allah. The second type of Nazr is for the Prophet (s.a.w.s.) or a righteous person from among the Muslims. Like the construction of a Mosque, digging of wells, spending on orphans, with the intention of serving Allah the Almighty, the One without partners. After performing such acts, one gifts the rewards to the Holy Prophet (s.a.w.s.) or a righteous personality.
The Messenger of Allah (s.a.w.s) said to the girl, who had vowed to do something for her father,
"Fulfill your vow."
(Sunan Abi Dawood, Vol. 2, Pg. 80)
Similarly, a man had vowed to slaughter a camel on a particular spot, not having an idol or any association with the customs of Ignorance (jahiliya). When he asked the Messenger of Allah (s.a.w.s) about its permissibility, he said,
"Fulfill your nazr (vow.)"
Now, as far as the slaughter of goat on the grave is concerned (if such a practice exists). It consists of gifting the sawaab of this action (the slaughtered meat is distributed to the poor and other people) on behalf of the dweller of the grave. It is a worship act for Allah, not for the person on whose grave it is performed. But if an animal is not sacrificed according to the rules of shariat, it is haraam to eat its meat. The rules for slaying an animal include the pronouncement of Bismillah and Allaho Akbar and facing the Qibla (Holy Ka'ba). One who is slaughtering must be a Muslim. Apart from this, while taking a vow, the person should have uttered (By Allah I vow to sacrifice an animal as nazr). Verily, all Muslim Scholars are unanimous that it is permissible to gift the sawaab of such nazr to a departed soul.