Fairy Tale Feautures of Imam
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- It is one of the essential beliefs of our Shī‘i school that no one can attain the spiritual status of the Imāms, not even the cherubim or the prophets.
- “Do you have the power to bring the dead back to life and cure the lepers, and the blind” He said, “Yes, we do have such powers by the permission of Allah.
- Source
- We do not come out from wombs, but rather from the right leg from our mothers.
- As a matter of fact, Nourouz or the Spring Equinox
- Source article “Norooz, the Iranian New Year” at rafed.net
- Loard of the earth it’s mean imam of the earth”.
To deny the authority of a mujtahid is to deny the authority of the Imam, and to deny tile authority of the Imam is to make an objection to the authority of Allah. and this is tantamount to polytheism (shirk). Therefore the qualified mujtahid is not only one who issues fatwas, but he also has general authority over Muslims who must consult him if they require judgement, this being obtainable only from him. It is correspondingly wrong for anyone to give judgement except him or one who is appointed by him, as no-one can pass sentence without his permission. Also, all that which belongs to the Imam should be given to the mujtahid. Such authority has been bestowed upon the qualified mujtahid by the Imam so that he may represent him in his absence; hence he is known as the representative of the Imam (na’ ib al-imam). So for them “Deny the authority of Sistani=make an objection to the authority of Allah”. 
Quluw (extremity) in imams June 15, 2010 at 1:47 am | Posted in Imams and imamate in the light of shia narrations | Leave a comment
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al-Khomayni in his famous book “Hukumatul islamiyah” wrote: It is one of the essential beliefs of our Shī‘i school that no one can attain the spiritual status of the Imāms, not even the cherubim or the prophets. 
And let us quote responce from shia site aqaaed.com: الذي عليه أكثر علمائنا المتأخرين ان الأئمة الاثني عشر أفضل من جميع الأنبياء حتى أولي العزم “Majority of our latest scholars are upon (the faith) that 12 imams are superior to all prophets, even ulul-azm” And these ignorant listed there few so called proofs for this quluw, and the very first one they cited narration from Mufaddal ibn Umar. Allahu Akbar! Juhal! That was the very same Mufaddal, that we once talked about. And these ignorants cited as a proof hadith, which they attributed to our book. 1) “Scholars of this nation like prophets of banu Israel”. Ibn Muflih in “Adabu sharia” (2/37) said: “There is no base for it, and it’s not authentic”. Albani in “Silsila ad daifa” said there is no base for it. 2) “Scholars of this nation are equal to prophets of banu Israel”. I couldn’t locate such hadith in our sources. I’d like to remind you words of Qadi Iyad al-Maliki about people who believe that imams are superior to prophets. Imam could raise from the dead June 11, 2010 at 5:25 am | Posted in Imams and imamate in the light of shia narrations, Invented myths and legends | Leave a comment
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Kulayni narrated in “al-Kafi” (1/470), and Majlisi said it’s hasan in “Mirat”: عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ أَبِي بَصِيرٍ قَالَ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) فَقُلْتُ لَهُ أَنْتُمْ وَرَثَةُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) قَالَ نَعَمْ قُلْتُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَارِثُ الْأَنْبِيَاءِ عَلِمَ كُلَّ مَا عَلِمُوا قَالَ لِي نَعَمْ قُلْتُ فَأَنْتُمْ تَقْدِرُونَ عَلَى أَنْ تُحْيُوا الْمَوْتَى وَ تُبْرِءُوا الْأَكْمَهَ وَ الْأَبْرَصَ قَالَ نَعَمْ بِإِذْنِ اللَّهِ ثُمَّ قَالَ لِيَ ادْنُ مِنِّي يَا أَبَا مُحَمَّدٍ فَدَنَوْتُ مِنْهُ فَمَسَحَ عَلَى وَجْهِي وَ عَلَى عَيْنَيَّ فَأَبْصَرْتُ الشَّمْسَ وَ السَّمَاءَ وَ الْأَرْضَ وَ الْبُيُوتَ وَ كُلَّ شَيْءٍ فِي الْبَلَدِ ثُمَّ قَالَ لِي أَ تُحِبُّ أَنْ تَكُونَ هَكَذَا وَ لَكَ مَا لِلنَّاسِ وَ عَلَيْكَ مَا عَلَيْهِمْ يَوْمَ الْقِيَامَةِ أَوْ تَعُودَ كَمَا كُنْتَ وَ لَكَ الْجَنَّةُ خَالِصاً قُلْتُ أَعُودُ كَمَا كُنْتُ فَمَسَحَ عَلَى عَيْنَيَّ فَعُدْتُ كَمَا كُنْتُ قَالَ فَحَدَّثْتُ ابْنَ أَبِي عُمَيْرٍ بِهَذَا فَقَالَ أَشْهَدُ أَنَّ هَذَا حَقٌّ كَمَا أَنَّ النَّهَارَ حَقٌّ . A number of our people has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-Muthanna al-Hannat from abu Basir who has said the following. “Once I went to see abu Ja‘far (a.s.) and asked him, “Are you the heirs of the Messenger of Allah?” He said, “Yes, we are his heirs.” I then asked, “Was the Messenger of Allah the heir of the prophets and knew all that they knew?” He said to me, “Yes, it is true.” I then asked, “Do you have the power to bring the dead back to life and cure the lepers, and the blind?” He said, “Yes, we do have such powers by the permission of Allah.” The he said to me, “Come closer to me, O abu Muhammad.” I went closer to him and he rubbed my face and my eyes and saw the sun, the skies, the earth, the houses and all things in the town. Then he said to me, “Do you like to live this way and will have what others have and be responsible for whatever they will be held responsible on the Day of Judgment or like to live as before and will have paradise purely?” I said, “I would like to live as I lived before.” He rubbed my eyes and I found myself as before.” The narrator has said that he told it to ibn abu ‘Umayr who said, “I testify that this is true just as the day is true.” http://alhikmeh.com/arabic/mktba/hadith/alkafi01/15.htm#05 Majlese on bitrh of 12-th imam June 9, 2010 at 11:44 pm | Posted in Imams and imamate in the light of shia narrations | Leave a comment
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Source: The book of occultation Chapter: His birth and story of his mother Compiler: `Allamah Muhammad Baqir al-Majlisi Translator: Hassan Allahyari Publisher: Ansariyan Publications -Qom First Edition 2003-1424-1382 Al-Husain Ibn Hamdān and another reliable Sheikh narrated to me from Hakīma Bint Muhammad Ibn ‘Ali al-Redhā (alaihi salam) narrated that she used to enter upon Abu Muhammad (alaihi salam) and pray for him that Allah may give him a son. She said, I entered upon her and said to him what I used to say and prayed as I used to pray. He said, “Aunt, as for your prayers that may Allah give me a son, it will happen tonight.” It was a Friday eve, three nights left from Sha‘bān of the year two hundred and fifty seven. “Have your iftār with us.” “Who is this blessed boy going to be born from, my Master,” I asked. “From Narjis, aunt.” I said to him, “There is not one amongst your bondmaids more cherished to me than her.” I rose and went to her. When I entered upon her, she did to me what she always did. I bowed on her hands and kissed them and did not allow her do what she always did. She called me her lady; I called her the same. She said, “May I be your ransom,” she said. “I and the whole world be your ransom,” I returned. She turned that down. I said to her, “Do not turn down what I did. For Allah will grant you in this night a boy, a Master in this world and the hereafter. He will be the relief of the believers.” She was bashful. I looked at her closely but did not see any sign of pregnancy. I said to my Master Abu Muhammad (alaihi salam), “I do not see any pregnancy in her.” He smiled and said, “We the congregation of successors are not carried in the abdomens, but rather, we are carried on the sides. We do not come out from wombs, but rather from the right leg from our mothers. Because we are the Divine light to which impurities do not reach.” “My Master,” I said, “you just informed me he will be born in this night. In which time?” He said, “At dawn-break, the dignified before Allah will be born insha’Allah. Lady Hakīma says, I got up and made iftār and then slept near Narjis. Abu Muhammad (alaihi salam) slept at the front deck of the house in which we were. When the time of nightly prayers arrived, I got up. Narjis was asleep. There was not any sign of parturition in her. I began my prayers and then performed the watr prayers. As I was in the watr, it occurred to my mind that the dawn has come. As doubts came to my heart, Abu Muhammad (alaihi salam) called out from the deck, “Aunt, dawn has not come.” I finished the prayers fast and Narjis moved. I came near her and pulled her to me and mentioned the name of Allah on her. “Do you feel anything?” I asked her. “Yes,” she said. A faintness overwhelmed me that I could not hold my person and it put me to sleep. The same happened to Narjis. I did not wake up but by feeling my Master the Mahdi and hearing the call of Abu Muhammad (alaihi salam), saying, “Aunt, bring my son to me.” I kissed him and removed the veil from my Master. There he was, prostrating, reaching the earth with his forehead, palms, knees, and toes. There was transcribed on his right arm, The Truth has came and vanity has perished, verily, vanity is ever perishing. I pulled him to myself and found him to be pure and clean without need to any attention. I wrapped him in a cloth and carried him to Abu Muhammad (alaihi salam). He picked his son and sat him on his left palm and placed his right palm on his back. Then he entered his tongue into the blessed baby’s mouth and touched his hand against the baby’s back and ears and joints. Then he said to him, “Talk, my son.” He said, “I bear witness that a deity other than Allah is not, and I bear witness that Muhammad is Messenger of Allah and that ‘Ali, the Prince of the Believers, is the Wali of Allah.” Then he kept counting the Master Imams, one after the other, until he reached himself. He beseeched relief for his devotees on his hands and then with great awe stopped.” “Aunt, take him to his mother,” said Abu Muhammad (alaihi salam), “so he greets her. Then bring him to me.” I took him. He greeted his mother and then I returned him to his father. Then the like of a veil was erected between me and Abu Muhammad (alaihi salam) and I did not see my Master. I said to him, “My Master, where is our lord?” He said, “Took him someone who is more nearer to him than you. When it is the seventh day, come to us.” On the seventh day, I came and greeted him and sat down. He said, “Bring my son to me.” I brought my Master, who was in a yellow dress. His father did the same things to him like the first time and put his tongue into his mouth and then said to him, “Talk, my son.” He said, “I bear witness that a deity other than Allah is not.” Then he praised Muhammad by beseeching blessings for him and the Prince of the Believers and the Imams one after the other until he stopped by mentioning his father. Then he recited, In the name of Allah, the Merciful, the Compassionate; And We desire to confer kindness upon those who have been enfeebled on earth and make them Imams and make them heirs and give them power on earth and show Pharaoh and Hāmān and their armies from them what they have been averting. Then he said, “Read, my son, from the books that Allah has revealed upon his prophets and apostles.” My Master began with the book of Adam and read it in Assyrian; he read the book of Idrīs, the book of Noah, the book of Hūd, the book of Sālih, the pages of Abraham, the Torah of Moses, the Psalms of David, the Evangel of Jesus, and the Qur’ān of my grandfather Muhammad (alaihi salam). Then he narrated the stories of the apostles and messengers until his own time. After forty days, I went to the house of Abu Muhammad (alahi salam) and suddenly saw that the Master of the Age was walking about the house. I had never seen a face more beautiful than his, nor heard a tongue more eloquent than his. Abu Muhammad (alaihi salam) said to me, “This is the boy dignified before Allah, the Exalted.” I said to him, “My Master, he is forty days old and I see him like this.” He said, “My aunt, don’t you know that we the congregation of legatees grow in a day so much that the others grow in a week, and grow in a week so much that the others grow in a year.” I rose and kissed his forehead and returned. I came back and looked him but did not see him. I said to my Master Abu Muhammad (alaihi salam), “What has our Master done?” He said, “Aunt, we entrusted him to the one mother of Moses entrusted her son to.” Then he said, “When my Lord granted me the Mahdi of this Ummah, He sent two angels, who carried him to the Pavilions of the Throne (Sarādiq al-‘Arsh), so much so they stood him in front of Allah, the Glorified. He said to him, ‘Blessed be you My servant for the support of my religion and manifestation of My command and guidance of My servants. I have taken an oath that through you I will seize, through you I will grant, through I will forgive, through you I will punish. Return him, O’ two angels, return him. Return him to his father like a friend of Mine is returned. Convey to his father that he is in My accord of protection, in My security, and in My eyes until I establish through him the truth, until I perish through him vanity, and until the religion is for Me forever.’” She said, “When he fell from the abdomen of his mother on earth, he was found kneeling on his knees, raising his forefingers. Then he sneezed and said, ‘All praise is due to Allah, the Lord of the worlds. And may Allah bless Muhammad—a humble servant, neither proud nor arrogant—and his household.’ Then he said, ‘The oppressors have presumed that the Hujja of Allah has perished. If I were given permission, this doubt would perish.’” I don’t see any need to comment. Shia Mahdi would come back in the holiday of majosiyah June 7, 2010 at 8:41 pm | Posted in Imams and imamate in the light of shia narrations, Shia Mahdi, Take a few minutes to think on this | Leave a comment
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Just quote and nothing more: As a matter of fact, Nourouz or the Spring Equinox is not the mythology or superstitious practices that the wayward have tried to turn it into. It might have been punctually observed in Iran and definitely Persianized ever since Cyrus the Great conquered Babylon and borrowed this and other traditions from the astronomically advanced Mesopotamians, but there is no denying of the fact that it is as old as creation itself. You can discover the truth if you delve deeply into the Holy Qur’an, where God speaks of the yearly revival of nature as a sign to humanity of the eventual rising of the dead on the Day of Resurrection. The sayings of Prophet Muhammad (S.A.W.A.) and the infallible Imams of his Household help unravel the mysteries of the Spring Equinox. Apart from certain ahadith that refer to the resting of Prophet Noah’s (‘a) Ark on Mount Joudi after the great flood and the parting of the sea-waters for Prophet Moses (‘a) on the Spring Equinox there is a narration that says it will be the Spring Equinox when the Savior of mankind, Imam Mahdi (as) will reappear to rid the earth of all vestiges of vices and oppression and to fill it with the global government of peace and justice. So the Day of Nourouz, on which fasting has also been recommended, is a day to strengthen spiritual values, a day of self and social reform, a day to stand firm against the pressures of the unjust and oppressive powers, and a day to renew allegiance to the Lord of the Age, Imam Mahdi (as). Source article “Norooz, the Iranian New Year” at rafed.net Lord means imam June 7, 2010 at 4:05 pm | Posted in Imams and imamate in the light of shia narrations, Shia commentary of Quran | Leave a comment
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#mce_temp_url#Allah Taala said in the Quran: (az-Zumar, 69) And the earth shall beam with the light of its Lord, and the Book shall be laid down, and the prophets and the witnesses shall be brought up, and judgment shall be given between them with justice, and they shall not be dealt with unjustly. Ali ibn Ibrahim al-Qummi in the commentary of these words “And the earth shall beam with the light of its Lord”, narrated (2/253) that imam said: رب الارض يعني إمام الارض “Loard of the earth it’s mean imam of the earth”. And let me remind you that this Ali al-Qummi believed that everything he narrated is authentic. 
Sorts of nawaseeb June 5, 2010 at 5:04 pm | Posted in Imams and imamate in the light of shia narrations, Other people in the light of shia books and scholars | Leave a comment
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Shia sheikh Muhammad Hasan an-Najafi al-Jawhari in his book “Jawaher al-kalam” (vol 6, p 66) quoted other shia scholar saying: “أن الناصب يطلق على خمسة أوجه: الخارجي القادح في علي (ع)، الثاني ما ينسب إلى أحدهم (عليهم السلام) ما يسقط العدالة، الثالث من ينكر فضيلتهم لو سمعها، الرابع من اعتقد فضيلة غير علي (ع)، الخامس من أنكر النص على علي (ع) بعد سماعه أو وصوله إليه بوجه يصدقه The Nasibi title is designated (for a person) over five reasons: For a Khariji who criticizes Ali (as); Secondly for he who attributes something that invalidates uprightness (adala) to any of the Imams, Thirdly, for he who denies a virtue of theirs when he heard it; Fourthly, for one who believes in the superiority of someone other than Ali (over him); Fifthly, he who denied the report of explicit election of Ali after hearing it or its reaching to him in a manner that allows him to confirm it”. Khomayni in “Hukumat al-islamiyah” June 1, 2010 at 2:11 am | Posted in Imams and imamate in the light of shia narrations | Leave a comment
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He said: To prove that government and authority belong to the Imām (‘a) is not to imply that the Imām (‘a) has no spiritual status. The Imām (‘a) does indeed possess certain spiritual dimensions that are unconnected with their function as a ruler. The spiritual status of the Imām (‘a) is a universal divine viceregency that is sometimes mentioned by the Imāms (‘a). It is a viceregency pertaining to the whole of creation, by virtue of which all the atoms in the universe humble themselves before the holder of authority. It is one of the essential beliefs of our Shī‘i school that no one can attain the spiritual status of the Imāms, not even the cherubim or the prophets. In fact, according to the traditions that have been handed down to us, the Most Noble Messenger and the Imāms (‘a) existed before the creation of the world in the form of lights situated beneath the divine throne; they were superior to other men even in the sperm from which they grow and in their physical composition. Their exalted station is limited only by the divine will, as indicated by the saying of Jibrā’īl (‘a) recorded in the traditions on the mi‘rāj: “Were I to draw closer by as much as the breadth of a finger, surely I would burn.” The Prophet (s) himself said: “We have states with God that are beyond the reach of the cherubim and the prophets.” 
Easy way to heaven May 21, 2010 at 5:49 pm | Posted in Imams and imamate in the light of shia narrations | Leave a comment
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Grand Ayatollah Akhond Mulla Zainul-Abideen al-Kalbaikani wrote in his book “Anwaar al-Wilayah”: “There’s nothing (impure) in the urine of the infallibles: their blood, urine and feaces (are free of) any filth or dirtiness and hence they are not from those things which you have to stay away from in the prayers or its like… nor is there any stink in their urine or feaces, rather both are like the Musk. Nay, (in fact) whoever drinks [and eat] their urine, their feaces and their blood : Allah forbids the [punishment] of the fire on him, and admission to Heaven becomes a must for him …” 
Ali judge between angels May 21, 2010 at 5:28 pm | Posted in Imams and imamate in the light of shia narrations | Leave a comment
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In this book called Musnad Faatima [the collection of the hadeeths of Fatima] , the author writes : “Chapter : Alee (may peace be on him) A Judge of the Angels : “from A’mash from Zayd bin Wahb from Abdullah ibn Mas’oud who said : ‘I went to Faatima (may peace be on her) and said to her : ‘Where is your husband?’ She said : ‘Jibreel (may peace be on him) took him to the heavens.’ I said : ‘For what?’ She said : ‘A group of the angels argued about something, so they asked for a judge from among the humans. Thus Allaah revealed to them that they should choose. So they chose Alee bin Abee Taalib (may peace be on him).”  
Owner of hell and heaven May 21, 2010 at 5:22 pm | Posted in Imams and imamate in the light of shia narrations | Leave a comment
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Al-Qummi in “Ilal ush sharae”: Abu Abdullaah said : ‘When it is the Day of Judgement, a pulpit will be put in place of which all the creation will see it : and a man will stand on it and on his right hand there is an angel and on his left hand there is angel standing with him. Then the one on his right hand will announce : ‘ O congregation of creatures this is Alee ibn Abee Taalib the owner of paradise : he enters into it whoever he wills. Then the one on his left hand will announce : ‘ O congregation of creatures this is Alee ibn Abee Taalib the owner of hell fire : he enters into it whoever he wills.’ 
Clear-cut takfir of Islamic ummah from M. Majlisi May 17, 2010 at 9:07 pm | Posted in Imams and imamate in the light of shia narrations, Other people in the light of shia books and scholars | Leave a comment
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Salam alaikum. In his book “Biharul anwar” (8/365) Majlisi narrated: وقال النبي صلى الله عليه وآله : من جحد عليا إمامته من بعدى فإنما جحد نبوتي ، ومن جحد نبوتي فقد جحدالله ربوبيته . “Prophet (sallalahu alaihi wa alihi) said: “Whoever would reject imamate of Ali after me, he rejected my prophethood, and whoever rejected my prophethood like rejected Allah and his lordship”. And in the same volume at page 366, he narrated: و قال النبي صلى الله عليه وآله : الائمة من بعدي اثنا عشر أو لهم أميرالمؤمنين علي بن أبي طالب عليه السلام وآخرهم القائم ، طاعتهم طاعتي ، ومعصيتهم معصيتي ، من أنكر واحدا منهم فقد أنكرني . And prophet (sallalahu alaihi wa alihi) said: “After me would be 12 imams, first of them commander of faithful Ali ibn Abu Talib (alaihi salam) and last from them is Qaem. Obedience to them is obedience to me. And disobedience of them is disobedience to me, and whoever would reject one of them, he rejected me”. And at the same page he narrated: وقال الصادق عليه السلام : من شك في كفر أعدائنا والظالمين لنا فهو كافر . And Sadiq (alaihi salam) said: “Whoever would doubt in disbelief of our enemies and our oppressors is kaafir”. And at page 368 he quoted other shia scholar, sheikh at-Toose: عندنا أن من حارب أميرالمؤمنين كافر ، والدليل على ذلك إجماع الفرقة المحققة لامامية على ذلك ، و إجماعهم حجة ، وأيضا فنحن نعلم أن من حاربه كان منكرا لامامته’ And in our view whoever fought against amiralmuminin he’s kaafir, and proof for that is agreed opinion of firqatu al-muhaqaqat al-imamiyah, and their agreed opinion is a proof (hujja), and we also know that whoever fought him, he rejected his imamate…
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