Download AgaKhanism and Its Institutions by Muhammad

1
AGAKHANISM
AND ITS INSTITUTIONS ?
Compiled By
Muhammad Raza Dawoodani
First Edition………April 2012
www.dawoodani.com
2
Dedication
A humble dedication to Qaim-e- Aal-eMuhammad Hazrat Imam-e- Zamana (A.S)
ْ‫َمعَ ُک ْم َمعَ ُک ْم‬
ِ ْ َ ‫ََل َم َع ْغ‬
ْْ ‫ْی ُک‬
‫م‬
I am (always) with you,
with you
but not with anyone other than you.
(Ziarat-e-Jamia)
3
In the Name of Allah, the Beneficent the Merciful
Writing Motive
Dear Readers
Assalam-u-Alaikum
Despite repeated reminders, advices and intimations,
some schools under Shia Isna Asheri management still
insist to keep them affiliated with Aga Khan
Examination Board. In spite of claiming faith,
association with an institution under the management
of an unjustified (not divinely commissioned) imam
does not make them worried or thoughtful.
This hypocrisy or absence of realization prompted me to
think that after the speech, it is direly needed to
present it in black & white. Before writing anything
regarding the text, some excerpts are being presented
which inform about the aims of Aga Khan Institutions
and its approach towards Isna Asheri religion:
 Dr. Amin Valyani writes in “Ismailia Community of
Pakistan”: The creation of Pakistan in 1947 was a
blessing in disguise for the ismailis of Pakistan,
which enabled them to go through the process of
modernization and development. The role of
early missionaries i.e., pirs stood replaced by an
institution. The Aga Khan-III constituted a Dawa
organization called Ismailia Association for
Pakistan (IAP) in 1948 and made the incharge of
imparting religious education to the community
members. The Aga Khan-III declared the
Association to be successors of former Ismailis
Dais and Pirs who converted the Hindus to Islam
centuries ago.....
4
 He further writes in the same book that the
Imam, as the spiritual head of the community,
unfolds a panorama of continuity and change,
fusing a sense of tradition with an acute
awareness of modern realities. During the last
half-century, numbers of conferences have been
organized to find appropriate expressions of
fundamental tenets. In these conferences, certain
other tenets, which have been there since the
beginning, were brought forth, re-highlighted
and re-emphasized to make the community
aware of their importance.
 Dr. Farhad Daftari writes in “The Isma'ilis: Their
History and Doctrines”: The Persian Nizarıs had
hitherto observed their religious rituals mainly in
the fashion of, and in company with, the Twelve
Shias, perhaps for the sake of taqiyya. But now
they were requested to set themselves apart from
the Twelves, reaffirming their own identity as a
separate religious community like the Nizari
Khojas. For instance, they now recited the entire
list of the Nizari imams recognized by the QasimShahis at the end of their daily prayers. They were
also discouraged from joining the Twelves at
their mosques or on special occasions, and from
participating in the Shia mourning rituals of
Muharram because the Nizarıs had a living and
present (mawjud va hadir) Imam and did not
need to commemorate any of their dead imams.
Indeed, they were now required to observe only
those religious prescriptions that were directly
endorsed or issued by their living imam.
5
 Dr. Amin writes about Aga Khan Development
Network (AKDN): The Aga Khan Development
Network (AKDN) - a conglomerate of institutions
under his leadership presents the modern
bureaucratic style of working having the same
language and vocabulary, which prevails in the
West. His lifestyle is more or less western
oriented but at the same time he upholds the
traditional values, deep-rooted in Ismaili
traditions. He puts on vestment – a traditional
and ceremonial robe – as and when he holds
Darbar- a grand occasion to meet his followers.
He has a clear vision of future.
Now something regarding the text of the book.
Basically, this book is divided into five parts:
a) Importance of Name:
A debate has been conducted on this in the light
of The Holy Quran and Hadith so it is clarified that
in Ahl-e-Bait (Prophet Muhammad (S.W.W) and
his progeny) school of thought, sacred names are
significant and preached while the names of Ahle-Bait’s enemies are not adopted even taking part
in their promotion, according to Masoomeen, is
as same as the elevation and enhancement of the
name of devil.
b) False Claimants of Imamat:
In Ahl-e-Bait school of thought, not only false
claimants of Imamat have been condemned but
so called Momineen indulged in maintaining
relationships with them in any respect have been
considered worse than Dajjal. There is no room
6
for the policy “Prayers behind Mola Ali (A.S) and
dinning with Amir-e- Sham”
c) What do Maraje (Religious Jurists) say?
In this part, the opinions of Maraje have been
gathered to realize that our Maraje have not only
been vocal on this sensitive issue but have openly
restricted Momineen from deviation.
d) Background of Aga Khani Religion
Grand Ayatollah Sistani has instructed that
Momineen should be made aware of the history
of this deviant sect so that they themselves can
be aware of its hazards. Therefore, in this part,
excerpts from “The Role of Ahl-e-Bait in the
Revival of Religion” by Allama Syed Murtaza
Askari, have been presented.
e) Final Words
In the last part, significance of environment and
justification of community schools have been
discussed. The book has been ended with an
advice to seek repentance.
Clarification:
 This book actually has been written for Shia Isna
Asheri Mominineen only.
 Our main readers are the parents whose children
study in those schools where deviation exists and
they are affiliated with Aga Khan Examination
Board.
 Above this the deviated community school
owners or runners are our target readers and
7
they are expected to give a thoughtful reading by
keeping their ego and arrogance aside.
 We consider it very important to rectify a
misunderstanding here. We are not at all against
the development of Education System,
examination system or betterment of curriculum,
adopting modern teaching methodologies or
policy of coexistence with other communities or
sects. We are just against the affiliation with Aga
Khan with any respect as we strongly opine that
all above mentioned goals can be achieved on our
own without the deviated patronage or support
of Aga Khan. May Allah be praised, our
community itself has expertise and capability to
attain these targets or we can take assistance
from other resources available also. In short, the
world does not end at Aga Khan.
 Aga Khan Community should also review their
deeds and beliefs. One who does not even bear a
character of an ordinary religious human,
accepting him as an Imam is not a wise thing to
do. Imam is the protector of Shariat not the one
who makes fun of religion. You are invited to mull
over the message, beliefs and religious laws given
by Shia Isna Asheri religion. Accept them and
attain salvation in the world hereafter.
But
If you want to remain associated with your beliefs
and ideologies then we, following the policy of
“Lakum deenukum waliya deen” (You shall have
your religion and I shall have my religion), want
peaceful coexistence.
8
Attention
Most of the references given in this book have
been verified through well known software
named “Noor Jame- Al- Ahadis”.
Note of Thanks
 I am heartily thankful to those who assisted me
with any respect and stood by me in this
publication.
 Those Ulemas and friends, who stepped forward
and raised their voices against the deviation, do
not only deserve thanks but appreciation as well.
 This English Version has been an effort by Mr.
Shahid Rawjani to whom we are grateful. I have
gone through the translation myself and also
added few paragraphs to enhance the subject
comprehension. Although, we have made our
fullest efforts to translate exactly in accordance
with the Urdu text, in case of any confusion, Urdu
text should be considered as final.
Muhammad Raza Dawoodani
18th March, 2012.
9
BRIEF CONTENTS
Part 1
Importance Of Name
Part 2
False Claimants Of Imamat
Part 3
What Do Maraje (Jurists) Say?
Part 4
Background Of Aga Khani Sect
Part 5
Final Words And Advice For Repentance
10
DETAILED CONTENT
Dedication ..................................................................................... 3
Writing Motive .............................................................................. 4
PART 1 : IMPORTANCE OF NAME ..................................................13
Does name also have any importance? ..........................................14
Reason for adopting a name..........................................................14
Name means? ...............................................................................15
Are all names equal? .....................................................................15
First Revelation .............................................................................17
Bismillah .......................................................................................17
The following names are prohibited to even touch without ablution
.....................................................................................................17
Allah’s names are also plentiful like Him ........................................17
Voice of Maula Ali (A.S) after sword shot .......................................18
Names of Masoomeen in the Sermon of Friday Prayer ...................18
Hur, and Respect for the Name of Bibi Sayyeda (A.S) by Him ..........19
Important Meaning of Asma-ul-Husna (The Beautiful Names of
Allah) ............................................................................................19
The names taught to Hazrat Adam (A.S) ........................................20
The names, by beseeching with, Adam (A.S) was forgiven ..............20
Plentifulness of the names of Muhammad (S.W.W) and his Progeny
.....................................................................................................22
Giving name, sign of affection .......................................................22
Effectiveness of the name “Muhammad” (S.W.W), on the Day of
Judgment......................................................................................23
Respect for the Name of Imam-e-Zamana (A.S): Sought religious
guidance from Jurists and its translation ........................................23
Worthiness of Recalling the names of Prophet (S.W.W) and his
progeny and Recalling the names of their enemies is disgusting .....24
Good Names for Children ..............................................................25
Hatred with the name “Ali” (A.S) by enemies and Imams’ response
by publicizing the name.................................................................25
Instruction to Change Name ..........................................................27
Order for not giving bad name ......................................................27
Prophet Muhammad (S.W.W) used to change Bad Names .............27
Respect for Islamic ‫( شعائر‬Signs or symbols or indications) Excerpts
from the book of Ayatollah Murtaza Mutahhari .............................28
11
Islamic ‫ شعائر‬.................................................................................29
Indications and Symbolic Actions For Beginning Work ....................32
Issue of Giving a Name: .................................................................35
PART 2 : FALSE CLAIMANTS OF IMAMAT ......................................38
An Excerpt from Ziarat-e-Jamia Kabeera ........................................39
Who is this Walijah? .....................................................................39
Who is worse than Dajjal? .............................................................40
Selection from the book “Al-Ghaibat” by Sheikh Muhammad bin
Ibrahim Naumani ..........................................................................41
Chapter : One who made a false claim of Imamat. ........................41
Hadith # 4 .....................................................................................41
Hadith # 5 .....................................................................................42
Hadith # 10 ...................................................................................42
Chapter : One who doubted even one of the divinely commissioned
leaders. ........................................................................................43
Hadith # 4 .....................................................................................43
Hadith # 6 .....................................................................................43
Hadith # 8 .....................................................................................43
PART 3 : WHAT DO MARAJE SAY? .................................................44
Working Relationship with deviated sects like Ismailies..................45
Divine guidance sought from Ayatollah Sistani, Ayatollah Safi
Gulpaigani and Ayatollah Makarim Shirazi. ....................................45
One more religious verdict from Ayatollah Safi Gulpaigani .............46
A Separate Question asked to Ayatollah Sistani by Mr Nisar Virani,
the then President of KPSIAJ, Karachi. ...........................................47
Queries Answered by Ayatollah Mahfoozi, Ayatollah Hafiz Bashir
Najafi and Ayatollah Behjat ...........................................................48
PART 4 : BACKGROUND OF AGA KHANI SECT ................................49
Excerpts from the book ”Ehya-e-Deen Main Aimma-e-Ahl-e-Bait ka
Kirdar” by Allama Sayyid Murtaza Askari. .......................................51
PART 5 : FINAL WORDS AND ADVICE FOR REPENTANCE................57
Amazing and Feeble Argument ......................................................58
Allama Syed Ali Naqi Naqqan narrates under the heading
“Regrettable Results of Bad Training” in his book “Nizam-e-Zindagi”
.....................................................................................................60
Important Question ......................................................................63
Heirarchy of AKDN ........................................................................65
Advice and Urge to Seek Repentance.............................................66
Original Arabic Texts .....................................................................69
12
PART 1
IMPORTANCE OF NAME
13
Does name also have any importance?
Reason for adopting a name
Allama Muhammad Husain Tabatabai in his Tafseer
“Meezan”, in the beginning of Surah-e- Fatiha, in the
elaboration of ‫م‬
ِْ ْ ‫اّلل اّ حََ ْْـْ ٰمنِ اّ حََ ِ ْي‬
ِْ ٰ ‫ب ِْس ِم‬., says:
“Usually when people do some work or want to
initiate it, they prefer to start with the name of a
person who they admire more than others or one
who has greater status, esteemed and respect so
that due to that great personality their work
prospers and becomes fruitful or at least that
personality always remains in their memory. The
same way at the time of advising any name, the
same factors are considered.
For instance, names of a newly born baby, a house,
an institution or an organization are advised in the
name of some admirable or respectful personality
so that the personality’s name lasts ever and ever
and its beauty and expertise aligns with the
existence of every new thing coming in the world.
(As long as the name exists, the memories of the
personalities also exist). Like a father keeps his son’s
name in the name of his father so that the name of
that elderly lasts ever and the personality’s picture
of love and dignity remains in front of their eyes
and the torch of his memories remain brightened in
their hearts”.
(Translation Tafseer Meezan V 1 p 26)
14
Name means?
A little ahead, Allama Tabatabai debates on the word
“Ism” (name) and says:
In Arabic, “Ism” is a word which is the mode of
recognition of something or indicates some fact.
Ism can be structured by two ways:
1. Made with “‫ ”سمته‬means mark, symbol or sign.
2. Made with “‫ ”سمو‬means dignity, eminence or
prestige
Anyway, in both dictionary and common language,
Ism means a word that indicates something. (means
a source of recognition and knowledge or wisdom)
Now it is quite obvious that a name which becomes
the source of something’s recognition does not
indicate its reality but it is just the medium of its
recognition. (it means ISM ‫ اسم‬and MUSAMMA ‫مسىم‬
are different)
(Translation from Tafseer Meezan V 1, page 29)
Are all names equal?
Allama Talib Johri writes:
“It is said that all names are same and among them
nothing is good or bad but the fact is that
personality affects name. Muhammad (S.W.W) is
the dearest name as in its background, a beloved
and admirable personality exists. Abu Lahab is not
an admirable name as in its background, a devil
personality exists. It means names benefit from
personality. Allah’s names attained benefit from All
Mighty Allah to that extent that they became so
15
pure that impure hands cannot touch them and
they are such dignified and elevated that Dua-eMashlool begins with the following sentence:
“God! I beseech You through Your name” 1
The same way, Dua-e-Simaat starts with following
sentences:
“O’ Allah! I beseech You through Your Name, the
great, the most great the most majestic, the most
magnificent and the most noble. If You are
requested therewith to open the closed doors of
the sky these will open with Your mercy. If You are
requested thereby to remove the narrowness of the
doors of the earth, they will be opened wide. If You
are requested thereby to make easy the difficulty, it
will be made easy. If You are requested thereby to
restore the dead to life, they will rise from their
graves. If You are requested thereby to remove
misery and adversity, it will be removed” 2
These dignified names have significance as
personality (essence) of Allah is such solitary that
He cannot be identified and recognized by any
other source except these names. Through these
praying sentences, attention has been drawn
towards purity and plentifulness of these names
and one’s spoiled issues can be resolved through
the source of these names as the Quran says:
“Blessed be the name of Your Lord, the Lord of
Glory and Honor!” 3 (Al Rahman verse 78)
(Ahsan-ul-Hadith V 1 p 41-42)
Attention: They are just few examples. Supplication
literature has uncountable beseeching with
names.
16
First Revelation
Significance of name is obvious in the first
revelation which commands Holy Prophet (S.W.W)
“Read in the name of Your Lord Who created” 4
(Surah Alaq verse 1)
Bismillah
 The first verse in the order of recitation is ‫اّلل‬
ِْ ٰ ‫ب ِْس ِم‬
ْ‫ـمنِ اّ حََ ِ ي ْ ِم‬
ٰ ْ ََ‫اّ ح‬.
“In the name of Allah, the beneficent and
merciful”
 Prophet Mohammed (S.W.W) says:
All deeds which do not begin in the name of Allah
will remain without plentifulness. 5
The following names are prohibited to even touch
without ablution:
 According to most Maraje (Jurists), touching the
names of Allah and Masoomeen is prohibited.
Some have issued decrees, some use
precautionary obligation and some advise not to
do so which reflects the tone of shariah.
(Tauzee-ul- Masail Maraje)
Allah’s names are also plentiful like Him
 “Blessed is He in Whose hand is the kingdom, and
He has power over all things” 6
(Sura-e- Mulk, verse 1)
17
Allah’s names are also plentiful like Him
“Blessed be the name of your Lord, the Lord of
Glory and Honor!”7
(Sura-e- Rehman, verse 78)
Voice of Maula Ali (A.S) after sword shot
 It is obviously ordered to initiate every work with
the name of Allah and one aspect of the
significance of this name became obvious when
Mola Ali (A.S), after sword shot, said:
“In the name of Allah, with Allah, being with the
Prophet Mohammed’s (S.W.W) religion, I swear
upon the God of Holy Kaaba, I have succeeded” 8
(Muntahal Aamal, V1, Sheikh Abbas Qummi)
Comment: It means both beginning and ending
should be in the name of Allah.
Names of Masoomeen in the Sermon of Friday
Prayer
 Mentioning names of Masoomeen in the Sermon
of Friday prayer advocates the significance.
and
It renders an understanding that the purpose of
this Shariah is to mention these pure names
more and more.
while
The names of their enemies and mentioning
them are eliminated.
18
Hur, and Respect for the Name of Bibi Sayyeda
(A.S) by Him
When the Caravan was ready to travel, Hur tried to
detain Imam Husain (A.S). Then Imam Husain (A.S)
said, “Your mother may mourn over you, what
actually you want?” 9 He replied, “If somebody else
had taken my mother’s name, I would have taken
his mother’s name also but by God, your mother’s
name cannot be taken without respect”.
(Allama Talib Johri, Hadis-e-Karbala, page 176)
Comment:
Many Scholars state that it is just because of
respect shown to the name of Bibi Sayyeda (A.S)
that Hur could differentiate between right and
wrong and later got his name registered in the list
of Martyrs of Karbala.
Important Meaning of Asma-ul-Husna
(The Beautiful Names of Allah)
 Imam Ali (A.S) said:
By God, We are Asma-ul- Husna. (The Beautiful
Names) Without knowing us, Allah does not
accept any deeds of His worshipers. 10
(Kafi, Kitab-e-Tawhid, p 143, Chapter Nawadir, hadith 4)
Clarification:
Name is the source of recognition of a personality
and it applies to Prophet (S.W.W) and his
progeny.
19
The names taught to Hazrat Adam (A.S)
 Allah says in the Quran, Sura-e-Baqara verse 31.
“And He taught Adam (A.S) all the names” 11
Question: Whose names were they?
Answer: These names were of the messengers of
God, Muhammad (S.W.W), Ali (A.S), Fatima
(A.S), Hasan (A.S), Husain (A.S), pure persons
of their progeny, their selected Shias and the
opponents of their enemies. Then God
presented Muhammad (S.W.W), Ali (A.S) and
other Imams (A.S) who were brightened in
the darkness to angels. Then He asked angles
to tell their names if they were right. 12
(Bihar-ul-Anwar V 11 page 117)
The names, by beseeching with, Adam (A.S) was
forgiven
 Surah Baqara: Verse # 37
“Then Adam (A.S) received (some) words from his
Lord, so He turned to him mercifully; surely He is
Oft-returning (to mercy), the Merciful.” 13
Question: What were the words by learning which,
Adam (A.S) urged repentance and he was
forgiven?
Answer: Allama Talib Johri writes:
In sayings, most of the narrations are
regarding the names of Panjetan. Some of
the narrations are as follows:
20
 Ibne Mughazali, by his credential, narrates
through Saeed Ibne Jubair who received it
from Abdullah Ibn-e-Abbas:
When Prophet (S.W.W) was asked that what
those words were by learning which from
God, Adam (A.S) was forgiven? He replied
that Adam (A.S) was forgiven when he urged
God by beseeching with the names;
Muhammad (S.W.W), Ali (A.S), Fatima (A.S),
Hasan (A.S), Husain (A.S) 14
(Yanabi-ul- Mawaddah, chapter 24, p 97)
 Gabriel (A.S) said to Adam (A.S), “You recite
these words! God will accept your urge for
forgiveness and forgive your noncompliance.
Oh God! I beseech You for sake of Prophet
Mohammed (S.W.W) and his progeny. You
are free from any wrong and there is no God
except You. I did wrong and oppressed
myself, You forgive me. Surely, You are the
only forgiver and merciful. Oh God! I
beseech you for the sake of Prophet
Muhammad (S.WW) and his progeny. You
are free from any wrong and there is no God
except you. I did wrong and oppressed
myself, You accept my repentance. Surely,
You are the only granter of repentance and
merciful. These were the words learned by
Adam (A.S). 15
(Tafseer Durr-e- Manthoor, V 1, p 61)
 Ibn-e- Najjar learns the following narration
from Abdullah Ibn-e-Abbas:
The narrator says that when he asked
prophet (S.W.W) regarding these words,
21
Prophet (S.W.W) replied that When Adam
(A.S) urged forgiveness by beseeching with
the names of Panjetan, God forgave him. 16
(Tafseer Durr-e- Manthoor, V 1, p 61)
Other than this, there are numerous
narrations which indicate that Adam (A.S)
was forgiven when he beseeched God with
the names of Panjetan.
(Tafseer-e- Burhan V 1 p 56)
Through all these narrations, it can be
concluded that these names were taught to
Adam (A.S) and their bright existence was
presented in front of angels.
(Tafseer Al- Furqan V 1 P 333)
(Ahsan-ul-Hadeeth V 1 P 272-273)
Plentifulness of the names of Muhammad
(S.W.W) and his Progeny
 Imam Sadiq (A.S): Be known that every house on
the ground which has name Muhammad, attains
fresh purity every day. 17
(Wasail- ush-Shia V 21 P 293)
Giving name, sign of affection
Narrator:
I am ready to sacrifice for you. We keep our names
on the names of you and your forefathers, does it
benefit us?
Imam Sadiq (A.S) replied:
Yes, by God, it benefits. Is the religion other than
love and hatred? 18
(Mustadrak-ul-Wasail, V 15 p 129)
22
Effectiveness of the name “Muhammad” (S.W.W),
on the Day of Judgment
 Hadith says that a sinner named Muhammad will
be brought to the field of judgment.
Allah:Your name was on the name of my beloved
Prophet (S.W.W). Why were not you
ashamed of disobeying me? As your name is
on the name of my beloved Prophet
(S.W.W), I feel inhibited in punishing you. 19
(Mustadrak-ul-Wasail V15 P130)
Respect for the Name of Imam-e-Zamana (A.S):
Sought religious guidance from Jurists and its
translation
(Ref: Masail-e-Jadeed Az Deedgah-e- Ulema wa Maraje
Taqleed V 3)
Question: Is standing up compulsory on listening to the
name of Imam-e-Zamana (A.S); What about
keeping hand on the head at this time?
Answer:
Ayatollah Khaminaie: It is good and a sign of
respect.
Ayatollah Safi Gulpaigani: Not obligatory but
according to some narrations and
established morals, it is a way to give respect
to Imam-e-Zamana (A.S) and some
narrations indicate that keeping hand on
head is actually following the footsteps of
Imam Ali Raza (A.S). It should also be
remembered that if at some point, not doing
23
so becomes the cause of disgrace, then it is
prohibited. (means in this case standing and
keeping hand on head will become
obligatory).
Ayatollah Nasir Makarim Shirazi: Standing
up is recommended and some narrations
inform that Imam Ali Raza (A.S) used to
stand up and keep hand on head when
listened to the name of Imam-e-Zamana
(A.S)
Ayatollah Behjat: It relates to manners.
Ayatollah Fazil Lankarani: It is good to pay
respect.
Ayatollah Sistani: It is a suitable way and
some narrations suggest so.
Ayatollah Tabrezi: Not compulsory but some
narrations suggest that on listening to the
name of Imam-e- Zamana (A.S), Imam Ali
Raza (A.S) used to stand up and keep his
hand on head in order to pay respect. 20
Worthiness of Recalling the names of Prophet
(S.W.W) and his progeny and Recalling the names
of their enemies is disgusting
(Wasail-ush-Shia V 16 P 345)
 Hadith # 21722
“Whenever our enemies are recalled, actually
Devil is recalled” 21
24
Attention: It is worth thinking that when you
recall the name of Aga Khan
repeatedly in your various programs
or convocations, actually what you
are doing? What about your children,
boasting in having degrees and
certificates with the name of Aga
Khan.
 A chapter like this is present in book, Mustadrakul Wasail also.
Good Names for Children
 Giving good names by fathers to children is a
prime virtue for them. So everyone should give a
good name to their children. 22
(Al Kafi V 6 P 18 Hadith 3)
 Imam Jafar Sadiq (A.S): Prophet Muhammad
(S.W.W) Said: “If a person has four sons and he
does not keep any one’s name on my name, then
he will oppress me”. 23
(Same Hadith 6)
Hatred with the name “Ali” (A.S) by enemies
and
Imams’ response by publicizing the name
Don’t forget that history has witnessed an era in which
keeping the name “Ali” was a crime. Fullest efforts used
to be made to replace this pure name by promoting
fallacious names. Infallibles deeply wished that their
aims as well as their names remain revived.
25
When Muavia’s governor, Marwan bin Hakam asked
Imam Zainul Abedin (A.S):
Marwan : What is your name?
Imam : Ali Ibn-e- Husain
Marwan : What is your brother’s name?
Imam : Ali
Marwan : Ali and again Ali! What is your father’s aim
behind that? Will he keep all sons’ name as
Ali?
When Imam Husain (A.S) listened to this taunt, he
rebuked him saying that:
“If Allah gives me hundred sons, I would like
to give them the name, Ali”. 24
(same Hadith 7)
Jabir narrates that he went to meet a Shia with Imam
Muhammad Baqir (A.S). When Imam reached his house
door, the Shia’s little child came out.
Imam
Child
Imam
Child
Imam
: What is your name?
: Muhammad
: Epithet reference? (Kunniyat)
: Ali’s
: You have made an excellent protection shield
against devil. When devil listens to somebody
saying Ya Ali or Ya Muhammad, he weakens
like melting lead. And on listening to the echo
of the names of our enemies, he swings
cheerfully and swaggers. 25
(Same Hadith 7)
Attention: Is not the above bold sentence is thought
provoking and nerve wrecking? Do not you
provide opportunity to devil to jubilate
26
when you repeatedly recall the name of Aga
Khan even affiliate with an institution run
under his false Imamat.
Instruction to Change Name
Imam Jafar Sadiq (A.S) said to Yaqoob Siraj:
“Go and change the name you gave to your
daughter yesterday as God dislikes the
name”. 26
(Yaqoob : My daughter was born and I gave her the
name “Humaira”)
Imam
: “Do this so you find guidance.”
(Yaqoob : I changed my daughter’s name.)
(Wasail-ush –Shia V 21 p 389)
Order for not giving bad name
 “Do not keep bad names of one another as after
faith, keeping a bad name is a sin” 27
(Surah Hujuraat Verse 11)
Prophet Muhammad (S.W.W) used to change Bad
Names
 It was the practice of Prophet (S.W.W) that he
used to get changed the bad names of cities and
people. 28
(same Hadith 5)
27
Respect for Islamic ‫( شعائر‬Signs or symbols or
indications) Excerpts from the book of Ayatollah
Murtaza Mutahhari
(1) One of the compulsory rituals and Islamic laws is
paying respect to Islamic signs and symbols.
At first, it is necessary to state the meaning of word
“‫ ”شعار‬so that we are able to know what “Respect
for “‫ ”شعار‬means. Then we will determine that what
actions relate to Islamic “‫ ?”شعائر‬And this must be
respected and honored.
Word “‫ ”شعار‬is derived from the root from which
word “‫”شعور‬is taken. “‫ ”شعور‬exhibits the sense of
understanding and knowledge while “‫ ”شعار‬reflects
a sense of connection or affiliation. Any actions
which exhibit affiliation or connection to some
particular group, sect, country or community, are
called “‫”شعار‬.
(Islam Aur Asr-e-Hazir Ki Zarooriat p 195-196)
(2) Every “‫ ”شعار‬is an expression of connection and
affiliation. Islamic ‫ شعائر‬are those actions which
show our affiliation or connection to Islam. Some
commandments especially in our religion aim at
exhibiting connection to Islam by a Muslim or
Islamic society.
According to real text, the “fundamentals” are
generally base and Sha’air are like brain’s
membrane. It means we have some fundamentals
in Islam (such as principles of belief, principles of
worship and some social principles). They are base
28
and there are some signs and symbols associated
with them.
(Islam Aur Asr-e-Hazir Ki Zarooriat p 221-222)
(3) Islamic ‫شعائر‬
Islam is a cumulative religion which comprises of
both religion and this world. It encompasses life as
well as the world hereafter along with intellectual,
spiritual, divine laws and also collective rules. It
includes laws regarding all walks of human life.
Everything is present in Islamic Ideology: Economic
laws, political laws, judicial laws, cumulative laws,
culture, morals and knowledge of God.
As Islam is a collective religion, so it is not sufficient
that we remain Muslims to the extent of our
personality only. It means if somebody says that I
live for myself and personally I am a Muslim and my
beliefs are Islamic and I follow Islamic laws. I offer
prayers and fast on time. My all matters such as
marriage, divorce, business and morals are exactly
in accordance with Islamic laws and standards. So I
am a Muslim.
No, it is not enough as apart from these matters,
Islam renders some laws which lead to living a
collective life like a unit. It also includes some
practices and symbols through which a Muslim
should live his life. Just verbal exhibition of being
Muslim is not sufficient but demonstration through
Islamic practices and symbols is also necessary. If
you are travelling somewhere and you have
attached a three color flag with your car. So you are
not verbally showing that you are an Irani but, you
want to say by your act that I am from Iran and I am
29
not ashamed of being Irani instead proud. It is an
exhibition of association to Iran by installing the
flag.
Being Muslims, We have a concrete package of laws
and regulations. We should make ourselves well
mannered, have knowledge of God, offer prayers,
fast, perform Hajj, refrain from usury, be truthful,
trustworthy, refrain from drinking wine and avoid
telling a lie. When we pass our lives with these
infinite laws and decrees, it should also show
effects of doing so on our lives. Our deeds and
actions should show that we are Muslims. Our
dress, face, gatherings, styles of our buildings and
cities, inscribed frames in houses and all other
sections of life should show our association to
Islam. It means that our house should convey that it
is a Muslim’s house. If somebody passes through
our street and looks at our house, should determine
that it is a Muslim’s house. Our dress should have at
least one mark that shows that we are Muslims.
Unfortunately, Islamic indications as well as
national symbols are lost by both men and women.
The physical appearance and deeds or acts of
women do not reflect these morals, customs and
manners. Means none of their appearance signs
convey whether they are Irani, Muslim or some
others. Same is the case with men. We have
sacrificed the existence of these indications in our
lives. If we protect these signs, we can protect
Islamic and national spirit. If we lose these
indications and adopt others’ practices and color,(
Since every nation’s color is its indicator) then
30
despite making a laud claim of being Muslim or
Irani, we will become an easy nut to crack for them
I present a simple and comparatively small example
but it bears weight with respect to meaning and
understanding.
We believe in oneness of God, worship Him,
understand Him, trust Him and pray to Him. It is a
reality at its place but there are some indications
and symbols attached to His oneness. By following
them we exhibit by our deeds that we believe in
oneness of God, worship Him and understand Him.
Prophethood is also a reality at its place.
Prophethood means we believe in all messengers of
God till the last of the Prophets. We believe that
Prophet Muhammad (S.W.W) is the last of the
prophets and the Holy Quran is the last of the
books. But there are some practices and symbols
which clearly show that we believe in Prophethood
also. (May be, some believe in oneness of God but
not Prophethood)
The same is the case of Imamat or Guardianship
(Wilayat). We have a particular belief regarding
matters related to guidance and Imamat. It is a
reality we accept and believe in. There are some
actions and symbols which exhibit that we are
Muslims and believe in oneness of God and
Prophethood like other Muslims but we belief in
Imamat as well. We are Shias and there are some
indications and symbols of Shiites.
Islam is a cumulative religion and it admits that
justice ranks as a final proven collective principal
31
even one of the two purposes of Prophethood was
to maintain and provide justice. But there are some
practices and symbolic actions which show that our
religion has principles of justice. Our religion
teaches us to fight against oppression and not to
surrender to it or accept it. This way we show our
association or connection to the principles.
Indications and
Beginning Work
Symbolic
Actions
For
Now we talk about oneness of God. One of the
Islamic indications is getting abandoned and
requires our discussion. We should start our highly
important even unimportant activities with ِ‫اّلل اّ حََ ْ ٰـمن‬
ِْ ٰ ‫ب ِْس ِم‬
ِْ ْ ‫اّ حََ ِ ي‬. Every nation has a particular practice to start
‫م‬
its work or activities. Islamic community has a
symbol of practicing Tawhid before the beginning of
any work. A Muslim exhibits symbol of practicing
Tawhid when he gets on to a car, before meals,
while entering home, before constructing some
building. Means, he practices Tawhid when he
starts a work which he considers very important for
him:
ْ‫اّلل اّ حََ ْ ـمٰنِ اّ حََ ِ ي ْ ِم‬
ِْ ٰ ‫ ب ِْس ِم‬is an indicator of
Muslims. In the name
of Allah who is kind and merciful. It is a package of
meanings that Allah is endless and possesses
perfect and answerless characteristics. I believe in
the one who is a sign of kindness and beneficence
for His all creatures. I believe in the one who is kind
means that if someone follows Him according to his
agreement, His favor of kindness and graces will
always be with him.
32
Why are we loosing this practice? Why we ignore
and degrade it? ‫اّلل اّ حََ ْ ٰـمنِ اّ حََ ِي ْ ِْم‬
ِْ ٰ ‫ ْبِ ْس ِم‬actually announces a
connection to “La ilaha illallah” that I do not
consider anyone worth obeying except Allah no one
but Allah. I worship and knee down to Allah only. ‫ب ِْس ِم‬
ِْ ْ ‫اّلل اّ حََ ْ ـمٰنِ اّ حََ ِ ي‬
‫م‬
ِْ ٰ means, in the name Allah, whom I
worship and obey. If you find some better or more
beneficial indication other than this then you can
give it up and we will not have any objection to it.
It is said that it is conservatism but actually
conservatism is an adoption of an inferior practice
in place of superior. We observe that westerners do
not begin their books with ‫اّلل اّ حََ ْ ٰـمنِ اّ حََ ِ ي ْ ِْم‬
ِْ ٰ ‫ ْبِ ْس ِم‬even do not
use Allah at all. So we also adopt the same practice
arguing that it is a very old practice and has become
out of date and out of fashion. It is not surprising if
this practice is done by a materialistic person who
does not believe in God but it is quite surprising
that a believer of God and His oneness is not ready
to use ‫اّلل اّ حََ ْ ـمٰنِ اّ حََ ِ ي ْ ِْم‬
ِْ ٰ ‫ ْبِ ْس ِم‬in the beginning of his book.
Some use “in the name of God” as an alternative. It
is not a bad sentence as it begins in the name of
God at least but we should know that‫اّلل اّ حََ ْـمٰنِ اّ حََ ِ ي ْ ِْم‬
ِْ ٰ ‫ب ِْس ِم‬
itself is an indication. We should keep this sentence
revived by fixing beautiful, decent and outstanding
inscribed frames in our houses. Do not be afraid!
Who are you afraid of?
We are the ones who are ready to lose our identity.
We think that if we deliverْ ‫اّلل اّ حََ ْ ٰـمنِ اّ حََ ِ ي ْ ِْم‬
ِْ ٰ ‫ ب ِْس ِم‬in front of
westerners, they will blame us for conservatism so
we remain quiet. Though, your logic is strong
33
enough to protect it. Say‫اّلل اّ حََ ْ ـمٰنِ اّ حََ ِي ْ ِْم‬
ِْ ٰ ‫ ب ِْس ِم‬loudly! Why
do not you do so? Why to refrain from it? We
should practice ‫اّلل اّ حََ ْ ٰـمنِ اّ حََ ِي ْ ِْم‬
ِْ ٰ ‫ ب ِْس ِم‬and protect it. Saying it
in heart is not an indication as nobody listens to it.
We should deliver it loudly as it has effectiveness.
If you always practice ‫اّلل اّ حََ ْ ـمٰنِ اّ حََ ِ ي ْ ِْم‬
ِْ ٰ ‫ ْبِ ْس ِم‬at your home, it
will affect your child positively and strongly.
Remember indications or symbols are more
effective than reality as it lays more effective
impact on children since they do not have that
capacity to grasp the reality at that level. If you
want your child to be a firm believer of God and His
oneness, then practice Tawhid at your home. If you
want your child to be a believer of Prohethood and
the Quran, then practice Prophethood at your
home. If you want your child to have a firm faith in
Imamat, then practice Imamat at your home. If you
want your child to know and understand collective
Islamic principles, then practice justice and Islamic
rights at your place. A child who has just attained
five senses, when watches his father saying ‫اّلل‬
ِْ ٰ ‫ب ِْس ِم‬
ِْ ْ ‫ اّ حََ ْ ـمٰنِ اّ حََ ِ ي‬loudly before dinning and thanking God
‫م‬
after dinning, it affects the child’s spirit positively.
(It is only effective when said loudly). The same way
when the child watches his father saying ِ‫اّللِ اّ حََ ْ ـمٰن‬
ْ ٰ ‫ب ِْس ِم‬
ِْ ْ ‫ اّ حََ ِ ي‬while opening car door or getting on to it, it lays
‫م‬
a positive spiritual impact on him. Fortunately, we
have been able to keep a symbol revived and should
be more revived. It is indicating Prophethood by
delivering “Salwat”. (This is a regular and good
practice among us) Really, when Prophet’s name is
called, we should deliver Salwat loudly as it weighs
34
meaning. When you say salwat loudly, actually you
want to say that I believe in the Quran, the one who
brought Quran and contents of Quran.
Saying “Hayya ala khairil amal” in Azan is the sign of
Shiites. Everyone knows it and can be proven
through Ahle Sunnat sources. It is a symbolic
sentence which is present in Islamic texts. We
should highlight and elevate it. “Ali-un-Waliyullah”
is seen in Shia’s house. After writing “La ilaha illallah” and “Muhammad-ur Rasoolullah”, we write
“Ali un Waliyullah”. These indications should be
revived.
When I think about myself, I think of my father who
died just 3 months ago. (I have learned a lot from
him with this respect) He always delivered ِ‫اّلل اّ حََ ْ ٰـمن‬
ِْ ٰ ‫ب ِْس ِم‬
ِ
ِْ ْ ‫ اّ حََ ي‬loudly at the time of beginning even an activity
‫م‬
of little importance. He would deliver in a way that
everybody listened to it. At the time of death, his
last sentence was also‫اّلل اّ حََ ْ ٰـمنِ اّ حََ ِ ي ْ ِْم‬
ِْ ٰ ‫ ب ِْس ِم‬. He said this and
passed away in seconds. What else can be better
than this that one passes away with such symbol?
Issue of Giving a Name:
Among our practices and customs, one of them is
being regrettably given up under western influence.
It is the matter of giving a name. Every nation or
community gives their particular names to their
children. Like Robert is not our name and it relates
to Christianity. We are Muslims and we have our
own particular names and according to Islamic laws,
35
it should be revived instead forgotten.* It is
regrettable that our some sections especially
women, in pursuance of innovation, have a feeling
or thought that Islamic names have become
outdated or obsolete. They think that their
personality will be affected if names like Hasan or
Husain are given to their children. Although these
women believe in Imam Hasan (A.S) and Imam
Husain(A.S) but not ready to give names to their
children like Ali, Ahmed, Mustafa, Murtaza, Abul
Qasim, Raza, Kazim, Sadiq, Baqir and names of
other Imams and Prophets like Ibrahim. Ismail,
Ishaq, Musa and Isa.
So we think that these names have become old and
there is no restriction even and Islam is not limited
to this only. There is no harm if we replace these
names by four thousand years old names of fireworshippers.
No Sir, it is not a joke to be a Muslim. Islam, in this
case, neither needs us nor compromises and
ignores. Either we will have to be a Muslim truly or
resign from it. We will have to protect Islamic
symbols and indications which show our affiliation
to Islam. Giving up Islamic signs will gradually
result in the loss of real sense of comprehension.
We do accept that essence or reality of Islam is not
associated to whether someone’s name is Hasan or
Kamran. There have been so many people with the
names of Ahmed, Hasan or Husain who badly
* Rather it can be called an unfortunate presentation as it lacks
understanding, common sense and culture. We think that if some old
thing is replaced by new one, it is called culture and development.
36
damaged spine of Islam. It is possible that my name
is unislamic but my acts exhibit that I am a true
Muslim. We do not deny that. We do not assert that
by having a Muslim name, one becomes a Muslim
and by having an unislamic name, one is excluded
from Islam. But the request is that these names
bear significance in Islam and we should protect
them by keeping in view its contents so that we do
not lose their contents and comprehension.
(Islam Aur Asre Hazir ki Zarooriat p 198-206)
(4) It is Islam and cannot be liable to joke. If we
want Islam then we should protect these signs and
if not, it is another matter. I am addressing those
who are Muslims but do so because of ignorance
and I want them to come out of this ignorance. If
somebody is not a Muslim and keep enmity with
Islam, then for them we have some other logics.
(Islam Aur Asre Hazir ki Zarooriat p 207)
Attention: We do not complain that why Aga khan and
other communities exhibit, elevate or
protect their symbols and indications. The
worrying factor is that why we are
becoming a part of it or assisting them by
having an affiliation or association with
them. We have our own answerless
symbols which we should protect and
highlight. Do not forget that we believe in
Imamat of Imam Mahdi (A.S) and all other
sects (including Wahhabis) accept it except
Ismailies. Therefore, promoting the name
and concept of Imam Mahdi (A.S) will not
be controversial at all among other sects.
37
PART 2
FALSE CLAIMANTS OF
IMAMAT
38
An Excerpt from Ziarat-e-Jamia Kabeera
Each and every sentence of this ziarat deserves
attention but pay special attention to the following
sentences.
 I repudiate to leaders (false Imams) who call to
Hellfire. 29
 And the wrath of All-Beneficent befalls on the
person who denies your guardianship /
leadership. 30
 So, I am (always) with you, with you but not with
anyone other than you. I have full faith in you.
And I declare my loyalty to the last of you just as I
declared it to the first of you. In the presence of
Allah, the All-Mighty and All-Majestic, I repudiate
your enemies, all idols, false deities, the devils
and their party who have wronged you, denied
your rights, apostatized from your leadership,
usurped your inheritance, arisen doubts about
you, and deviated from you, and I repudiate any
adherence to any Walijah other than you, anyone
who obeys other than you, and the leaders who
call to Hellfire. 31
(Tahzibul Ahkam V6 p 99, Bihar-ul-Anwar V 99 P 131)
Who is this Walijah?
The Holy Quran says in Surah Tauba, verse # 16:
“What do you think that you will be left alone while
Allah has not yet known those of you who have
struggled hard and have not taken any one as an
39
adherent besides Allah and His Messenger and the
believers; and Allah is aware of what you do.” 32
 Ibne Muhammad Zuba’ee says, “I wrote a letter
to Imam Hasan Askari (A.S) asking him about
walijah but did not ask him what momineen
means in this verse. Imam replied that walijah
means a leader who is not divinely
commissioned who remains as an opponent to a
true Imam. You thought what momineen does
mean in that verse so you should know that they
are those virtuous Imams who when give
immunity to someone, God endorses that.
(Kafi V 1 P 508)
Who is worse than Dajjal?
 Spiritual guides, in accordance with Quranic
verses, have also educated Muslims to prevent
from such hypocritic way of life. Imam Ali Raza
(A.S) Said: “There are few people who pretend to
love us but their sedition for our shias is worse
than intrigues of Dajjal. In reply to the urge from
the narrator for clarification, Mola said,” These
people are friends of our enemies and enemies of
our friends. When it happens, right mingles with
wrong and differentiation between momin and
hypocrite becomes impossible.
(Wasail-ush- Shia V 16 P 179)
 At some other time, he said,” As love with Aulia
is obligatory, the same way hatred with the
enemies of God and repudiation with their Imam
is also obligatory. 33
(Wasail- ush - Shia V16 P 129)
40
 Imam Ali Raza (A.S) said:
“The ones who keep relationship with our
opponents, disconnect relation with those who
keep contact with us, or appreciate those who
condemn us and respect our opponents, have no
relation with us and we have no relation with
them” 34
(Wasail-ush-Shia V 16 P 265)
(Selection from Muharramat-e-Islam by Muhammad Husaini Baharanchi)
Selection from the book “Al-Ghaibat”
by Sheikh Muhammad bin Ibrahim Naumani
 This chapter is regarding the one who made a
false claim of Imamat and thought himself to be
Imam while it is not so.
(P 111)
Hadith # 4
Narrator: I said to Imam Jafar-e-Sadiq (A.S.) that
somebody has sent compliments to you
and asked to become a guarantor for his
Intercession. (Shafa’at)
Imam:
Is he among the ones who love us?
Narrator: Yes
Imam:
Then he ranks higher than it.
Narrator: He believes Mola Ali (A.S) but not some of
his successors.
Imam:
Then he is misled.
Narrator: He believes all the Imams except one.
41
Imam:
He is like one who has faith in Isa (A.S)
and denies the Prophethood of
Muhammad (S.W.W) or has faith in
Muhammad (S.W.W) and denies Isa (A.S).
We implore mercy on the denial of even
one of the Imams. 35
Thereafter, the writer states:
The one who reads this hadith or have an
access to this book, should be scared of
denying
even
one
the
divinely
Commissioned leaders so that he does not
kill himself like those who denied the
Prophethood of Isa (A.S) or Muhammad
(S.W.W). 36
Hadith # 5
“And on the day of resurrection, you shall see those
who lied against Allah; their faces shall be blackened.
Is there not in hell an abode for the proud?”
(Sura Zumar verse 60)
Fifth Imam says about this verse: “It is about those
who falsely claimed Imamat.” The narrator asked if
it was even for Alvi or Fatimi. He replied, “Yes, it
applies to them also. 37
Hadith # 10
Imam Jafar-e-Sadiq (A.S): “Those are Kafirs (Non
Muslims) or polytheists who made a false claim of
Imamat.” 38
42
 The Chapter is about those who doubted even
one of the divinely commissioned leaders or
slept at night without having acquaintance of his
Imam and met with God without Imam’s
acquaintance.
(P 127)
Hadith # 4
Imam Jafar-e-Sadiq (A.S): “The one who denied even
one alive Imam, it would be considered as the denial
of previous Imams also.” 39
Hadith # 6
The Holy Prophet said: “The one who dies without
knowing his Imam, dies the death of ignorance.” 40
Hadith # 8
Imam Jafar-e- Sadiq said: “The one who dies without
the acquaintance of his Imam, his death would be
considered as a death with ignorance and the one
who associates a divinely commissioned Imam with a
false claimant of Imamat, is a polytheist.” 41
43
PART 3
WHAT DO MARAJE SAY?
44
Working Relationship with deviated sects like
Ismailies 42
Divine guidance sought from Ayatollah Sistani,
Ayatollah Safi Gulpaigani, and Ayatollah Makarim
Shirazi.
(Reference: Selected Excerpts from “Masail-e Jadeed Az
Didgah Ulema wa Maraje Taqleed V 3, Page 67)
Question: Keeping in view, the functionality of deviated
sects like Ismailies, is it permissible to have a
working relationship with them in various
sectors or divisions, render them assistance
or take their support?
Answer:
Ayatollah Sistani: Not allowed at all.
Ayatollah Safi Gulpaigani: Need not to ask,
not permissible.
Ayatollah Nasir Makarim Shirazi:
The
mentioned sect is deviant. Do not have a
working relationship with them.
45
One more religious verdict from Ayatollah Safi
Gulpaigani
Reference: www.safi.ir
Ismailia Sect and followers of Aga Khan
Question: Is it permissible to get associated with Aga
Khan and Ismailia sect, their programs and
institutions? Please provide us with divine
guidance.
Answer:
The followers of Aga Khan and Ismailia sect
are deviated from Islam. Working in their
institutions and attending their programs are
prohibited.
46
A Separate Question asked to Ayatollah Sistani by
Mr Nisar Virani, the then President of Khoja
(Pirhai) Shia Isna Asheri Jamaat, Karachi.
Question: Have you forbidden Shia students to appear
in the examinations by Aga Khan University
Examination Board with the syllabus
approved by the Government of Pakistan. 43
Reply from Ayatollah Sistani’s Najaf office:
According to Aga, this issue is not free from
objection.
Note:
It is the reply as a result of which the then
President of Khoja (Pirhai) Shia Isna Asheri
Jamaat Karachi, Mr. Nisar Virani withdrew
their decision of affiliation with the board.
He really deserves appreciation for this
timely and suitable action.
47
Queries Answered by
Ayatollah Mahfoozi, Ayatollah Hafiz Bashir Najafi,
and Ayatollah Behjat
1. What is the ruling for schools running under
Shia Management? Are they allowed to
affiliate with Aga Khan Examination Board?
2. What is the responsibility of the religious
Scholars (Ulema) here in this regard? 43
Answers:
Ayatollah Mahfoozi (who replaced Ayatollah Behjat)
1. Not permissible
2. The Ulema must stop them
Ayatollah Hafiz Bashir Najafi
Affiliation of Shia students with Aga Khan
Examination Board is not permissible in any
case specially if the schools are funded from
Sehm-e- Imam (A.S)
Ayatollah Behjat
1. This affiliation is haraam (forbidden) as per
shariah and this must not take place.
Further such schools must be reformed in a
way that they start following the religious
principles.
2. The Ulema must resist this straying
affiliation
48
PART 4
BACKGROUND OF
AGA KHANI SECT
49
Background of Aga Khani Sect
Note: The Grand Ayatollah Sistani, in his one sitting
instructed that the history of this deviant sect
should be known to Momineen so that they can
realize what background the sect has. The
selection of following excerpt is relevant to the
same subject. In the same sitting, he advised that
treatment should not be taken from Aga Khan
Hospital if it is possible somewhere else.
Although, he did not call it impermissible but the
advice is quite obvious.
50
Excerpts from the book
”Ehya-e-Deen Main Aimma-e-Ahl-e-Bait ka Kirdar”
(The Role of Ahl-e-Bait in the Revival of Religion)
by Allama Sayyid Murtaza Askari.
(1) Ismailia
Ismailies have faith in six Imams that means from
Hazrat Ali (A.S) to Hazrat Imam Jafar Sadiq (A.S) as
according to their belief, after Imam Jafar-e- Sadiq
(A.S) Imamat was transferred to his son Hazrat
Ismail. This sect is also called “Shish Imami”
(followers of six Imams).
Then within the sect, various beliefs and sects
emerged and they continued to divide. Following is
the summary of their history and belief:
The sect relates itself to Hazrat Ismail while as a
matter of fact; Hazrat Ismail had died in the life of
Imam Jafar-e Sadiq (A.S). At the time of Hazrat
Ismail’s death, Hazrat Imam Jafar-e- Sadiq (A.S)
performed such unusual acts, the examples of
which are hardly seen at the time of death of Ahl-eBiat’s family. When Hazrat Ismail died, Imam Jafare- Sadiq (A.S) called thirty Shias at his place. Then
he asked one of the Shia’s named Dawood to
remove the cloth form Hazrat Ismail’s face. The
cloth was removed and then Imam asked all present
individually to see the deceased’s face carefully.
Then he asked all present whether Ismail is alive or
dead. All confirmed together that he had died. Then
Imam said, “God! Be a witness”. Then Imam
ordered for funeral bath and shrouding. Having
51
done it, he asked Mufazzal to remove shroud from
his face. Then he asked all the present there to
watch carefully whether Ismail had died or not. All
replied, “Mola! He has died”.
This practice by Imam surprised all present there.
Then Imam Said, “Oh God! Be a witness as fallacious
elements will doubt his death.”
After the burial, Imam asked who that buried man
was. All said, “He was your son Ismail”. Then Imam
said, “God! Be a witness!”
Then Imam (A.S), holding Imam Musa Kazim’s (A.S)
hand, said, “He is with truth and truth is with him”.
(Allama Majlisi, Bihar-ul-Anwar V 47)
Except this, some other narrations say that Imam
Jafar-e-Sadiq (A.S) ordered to write the following
sentence on the border of the shroud of Hazrat
Ismail:
“Ismail testifies that there is no god accept Allah”
(Allama Majlisi, Bihar-ul-Anwar V 47)
Imam ordered to give him funeral bath and
shrouding. Then he ordered to remove shroud from
him face. Then he kissed his forehead and neck.
(Sheikh Sadooq, Kamal-ud- Din wa Tamam-un- Naimat V 1)
While accompanying funeral procession, he would
order many times to keep the coffin on the floor
and every time he would see his face after removing
the shroud. The purpose behind the practice was
that people do not doubt his death later.
(Allama Majlisi, Bihar-ul-Anwar V 47)
52
In many narrations, it is written that Imam sent one
Shia to perform Hajj on behalf of his son Hazrat
Ismail.
(Allama Majlisi, Bihar-ul-Anwar V 47)
After Ismail’s death, Imam called and ordered thirty
respectable Shias to remove the cloth from Ismail’s
face and when all saw him well, Imam asked,
“Whether Ismail is alive or has died?” All replied
that he had died.
Then Imam Jafar-e- Sadiq ordered for funeral bath
and shrouding and further ordered to write the
following sentence on the border of the shroud of
Hazrat Ismail:
“Ismail testifies that there is no god accept Allah”
Through the act, Imam emphasized that the shroud
is the shroud of Ismail.
After shrouding, he ordered to open the knots of
the shroud. Then he said,
“Look at the dead body carefully and tell me whose
body is that?” All replied that he was his son Ismail
who had died.
There were more than thirty people in the funeral
procession. Many times he ordered to keep the
coffin on the floor. Every time he opened the
shroud knots and saw his face. Through this act, he
drew the attention of all present. When he was
being buried, Imam asked, “Whose body is this?” All
replied that the body was of his son Ismail.
53
After the burial, Imam again asked, “Who was given
a funeral bath and shrouded?” All replied that it
was your son Ismail.
Then after sometime, Imam sent a Shia to perform
Hajj on Isamil’s behalf.
Imam repeatedly got Ismail’s death confirmed and
obvious. Despite all this practice, is it justified that
people of Imam’s era assert that Ismail did not die
and was alive even after Imam Jafar-e-Sadiq (A.S)
and became Imam after him?
After such refutation of Imam, how can they claim
that they are the believers of six Imams? It is
amazing that they are called Shish Imami while
factually; they are not the believers of six Imams,
even one Imam. They do not accept teachings of
any one of the Imams. If they had been the
followers of six imams, they would have never
claimed that Hazrat Ismail was alive after Imam
Jafar-e- Sadiq (A.S) and became Imam and Imamat
was then transferred to his son Muhammad.
With the passage of time, the distance between
Ismailies and Ahl-e-Bait and its Shia kept widening
and reached to the point of 180 degree and as a
result of which they divided into various sects.
Then, among them, a sect named “Qaramata”
emerged which committed the worst massacre in
the history in Makkah and disjoined Hajre Aswad
and took away. Eventually, on the pressure of
Fatimid caliph, they returned it.
(Tarikh Ibn-e -Aseer Incidents of 339 Hijri)
54
The followers of Hasan bin Sabah were also
Ismailies who lived in the castle named “Alamut”.
Darozi, a branch of this sect is settled in Lebanon
and Palestine.
The outcome of the detail is that form its
emergence, Ismailia sect was not a Shia sect as they
opposed Imam Jafar-e-Sadiq (A.S) then with the
passage of time, they got excluded from Islam and
opposed Islam and Shiites.
(2) Allama Askari further writes:
The issue of Ismailies is just same as “Musailama
Kazzab” as they say that we are with Shias who
believe in six imams. But after six we believe in the
Imamat of Hazrat Ismail, his son Muhammad and
other imams after him. Ismailia’s claim is like one of
deceitful supporter of Musailama Kazzab. They say
that we believe all messengers of Allah from Adam
(A.S) to Muhammad (S.W.W) and the only
difference between us and other Muslims is that we
associate Musailama Kazzab with the Prophethood
of Muhammad (S.W.W). Other than this, we
disagree with other Muslims over two to four rituals
so that we are also Muslims like other Muslims.
Like Musailama and their supporters, the assertion
of Ismailia’s is not justified that we, like other Shias,
are the followers of first six Imams. Certainly after
sixth Imam, we believe in his son Hazrat Ismail and
after him other imams.
Because of having belief in Musailama, Bani Hanifa
excluded from Islam. The same way Ismailies are
also excluded from shiyat. As Bani Hanifa cannot be
55
accepted as Muslims that very way Ismailies cannot
be accepted as Shias or any sect of Shias. Then with
the passage of time, Ismailies made artificial rituals
parallel to some important rituals of Islam and
gradually at a point of time, they excluded from
Islam. So they can neither be accepted as Shias nor
any other Muslim sect.
(3) Discussing the reasons for the creation of
various sects, Allama Askari writes regarding
Ismailies:
In the foundation of this sect, lust of power and rule
was incorporated. First the founders of this sect
denied the death of Hazrat Ismail and then attained
power and wealth by popularizing themselves as
the successor of Hazrat Ismail among people
deprived of righteous thoughts. By continued
propaganda against Ahl-e-Bait, they distanced their
followers from this true path and deprived their
generations of righteous thought. Then, according
to the situation and needs, they amended rituals of
Islam by keeping in view people’s wishes and
comforts. This way, they gradually distanced from
Islam. Even at this time, the existence of Ismailia
sect is due to the connection with international
colonial force. In the present era, both Ismailia and
Bahae sects are playing the role of world colonial
agents.
56
PART 5
FINAL WORDS
AND
ADVICE FOR REPENTANCE
57
Amazing and Feeble Argument
Until recent past, it was opined that neither AKU-EB
have any role to play regarding curriculum nor it will
affect the environment. Later it was obvious that the
point of view is nothing but only misleading as there
exists a department relating to the subject. Now in
private meetings, the supporters of the board have
taken a U turn and started saying:
“It does not make any difference whatever the
shape is given to environment by AgaKhanis. Why
not the environment did spoil so and so who study
abroad or in missionary schools”
Comment:
 Hazrat Musa was safe in the Pharaoh’s palace.
Does it suggest that every child should be sent to
Pharaoni environment?
 Hazrat Yusuf successfully protected his character
in a luxurious and lustful environment. Does it
suggest that every child should be sent among
lustful and dissolute people?
 In Pakistan, several Imam Bargahs were attacked
by terrorists but their number is much less than
still un attacked Imam Bargahs. Should the
administrations of these so far safe Imam Bargahs
be negligent of security arrangements? Human
intellect suggests efforts to protect from probable
danger. Amazingly, so called security analysts are
unable to understand such a small thing.
58
 It is only the situation where somebody like Musa
or Yusuf can protect himself like them from the
effects of environment. What will you do when in
an environment, where social deterioration is not
accepted as deterioration? Dating, gay sex, music
concerts, shaking hands with marriageable, and
shameless appearance are such issues which are
considered as normal and those who oppose it,
are criticized. Without the sense of loss,
deterioration cannot be felt. It is nothing but
deception that environment does not matter.
 If the environment in the schools of countries like
America and Canada is not deteriorated, then
why parents there are opting home schooling or
D schooling and why community schools are
operating there with a prime purpose of
character building?
Even
It is a question mark on the justification of
community schools in Pakistan and also Karachi.
If the same deterioration of moral values is to be
maintained here then there is no need to
establish community school even parents could
send their children to missionary schools which
are many in Karachi.
 In the light of teachings of The Quran and Ahl-eBait, character building is the one of the most
basic aims otherwise there is no justification at all
for these community schools.
and
 It is needed to understand well that the aim of
character building cannot be achieved in just one
period of Islamiat unless and until teachers are
59
trained with this respect
environment is maintained.
and
suitable
Grand Ayatollah Allama Syed Ali Naqi Naqqan
narrates under the heading “Regrettable Results
of Bad Training” in his book “Nizam-e-Zindagi”
It is seen in the present era that as soon as a child
reaches to an initial sense age, he is sent to school
or college without providing him with initial
religious education. Teachers with anti religion
thoughts influence the children from the beginning.
They may not be able to preach their thoughts
openly due to Constitutional restrictions but their
hearty emotions and mindset surely reflect in their
actions and deliveries. Teachers’ meaningful smile
on listening to some religious ritual or belief and
saying that “people think like this”, must be
affecting the minds of numerous students.
Students, at their initial stage, consider their
teachers as the most righteous and ready to show
great respect for them. As a result, anti religion
thought takes a deep root in them and they opine
that all beliefs, traditions and values are nothing but
senseless and superstitions. After this, their
reformation is hardly possible as they will not be
ready to listen and even if they listen to it, they will
consider it irrational. Keep in mind that English
education is not the total cause of deviation but
wrong manners of act are the real cause behind it.
If foundation of the religion had been strong,
doubts and objections would have been faced. But
here, foundation is not strong enough at all due to
60
absence or shallow presence of religious
knowledge. That is why beliefs are rattled due to
even a small objection.
This issue is addressed in the sayings of Infallibles:
Although, during Masoomeen’s era, western
education or institutions did not exist but there
were some deviated sections due to which
Masoomeen instructed to induce religious beliefs
constantly and quickly in children before other
effects take place in minds otherwise they will not
be able to grasp the truth.
Imam Jafar-e- Sadiq (A.S) says:
Be quick and prompt in educating your children the
righteous beliefs, values and traditions before
beliefs of Murjea sect precede. 44
(Al-Tahzeeb V 8 p 111)
Imam Ali (A.S) Said:
Educate your children with our teachings through
which they benefit. Do not let them be overcome by
false beliefs of Murjea sect. 45
(Wasali-us-Shia V 21 p 478)
The will written by Imam Ali (A.S) to his son Imam
Hasan (A.S) has been a complete and concrete
combination of instructions regarding all fields of
life. In its preface, an everlasting teaching has been
rendered by Imam. Apparently, Imam addresses his
son but the actual purpose is to provide general
teaching to his followers. (Imam, being Masoom, is
already aware of it.)
61
Imam says, “I was quick in sending you the will
because of few reasons. 46 “First, my life may end”47
since time of departure is not known.
Then Imam says:
You may be overcome by false beliefs and world’s
emerging effects due to which you become a flaring
ride. Heart of a minor child is like a plain land which
accepts whatever is sowed in it. So I thought that
you are educated before your heart gets hardened
and your wisdom gets affected by other thoughts. 48
(Wasail-ush-Shia V 21 p 478)
No doubt, those parents or elders are objectionable
who give their children to unreliable laps and
poisonous environment without any protection.
They will regret later when these children are
grown up. The parents or elders will realize that
they have no respect for them. They consider them
stupid and make fun of them. It had not happened
if they had been made aware of righteous beliefs
from the beginning. It is very possible that on
getting power of wisdom or when eyes of these
boys or girls are opened, they condemn their
parents or elders for not following the right
approach in their case.
(Nizam-e-Zindagi p 24-26)
Attention:
 Murjea: That sect which was against importance
of Fiqh, Shariah and deeds. Ideologies of Aga Khan
can also be visualized in this perspective.
 Imam Ali (A.S) warns of the imposition of the sect
and its teachings. What do you think? When your
child finds his school affiliated with Aga Khan, will
62
not he be feeling attachment and affection with
this name? If a psychiatrist is consulted in this
connection, many things will become obvious to
you.
Important Question:
Why have you given names to your schools such as
Al-Murtaza School, Ghulaman-e-Abbas School,
Qamre Bani Hashim School, even Habib School?
The usual answer is:
 These names are of our Imams, their loyal
offspring or our community elders.
 We want to keep these names renowned and
revived.
 That is why we have these institutions with these
names.
Question: Why did not you relate these institutions to
names such as Aga Khan, Mutawakkil,
Haroon, Muavia or Yazid?
Answer:
They are the names of the enemies of our
Imams and false claimants of Imamat who
always showed hostility against them.
Then why should we revive their names by
relating our institutions to them.
63
Comment:
 By getting your institutions affiliated with an
institution which runs under the Imamat of the
enemies of Ahl-e-Bait, are not we reviving or
enhancing their names?
Question: Why do not you think that why they insist
the name of Aga Khan? Why do not they
change it?
 Why do not they say that these institutions
do not run under their artificial Imam?
 Is not their insistence enough to awaken
you?
 Look at the hierarchy, go through it
attentively, and look at it again and again.
Is not the chart on the next page enough to
awaken you?
This obviously and clearly indicates that their
whole system runs under the Imamat of this
false claimant.
64
Heirarchy of AKDN
www.akdn.org/organigram.pdf
www.akdn.org/about_akdn_chart.asp
65
Advice and Urge to Seek Repentance
If you are still ready to rectify yourselves so it is
never too late. The character of Hazrat Hur (A.S) is
in front of us. Seek forgiveness practically and
remove hindrances in the appearance of Imam-eZamana (A.S). Educate your children in schools with
spirit and aim that they become soldiers of Imam-eHujjat (A.S). Provide your children with such
environment which results in the betterment of
their manners. It is your responsibility to provide a
safe environment to replace ardent desires by
contentedness. Hope for the time when everyone
would understand everything.
‫يدا ۝ َون َ ََ ُاه قَ َِيبًا۝‬
ً ِ‫إ حَِّنُ ْم ي َ ََ ْون َ ُه بَع‬
‫ي۝‬
ُْ ِ‫َو َما عَلَيْنَا إِ َْلحَ اّْبَال َ ُْغ ا ْْلُب‬
66
I do not accept those helpers
who mislead others.
The fellows of Imam Ali (A.S)
advised him to allow Muavia
to continue to be the
governor of Syria and remove
him after Imam’s government
is strengthened. The Imam
(A.S) responded by reciting
the following verse of Surah
Kahf:
“Nor could I take those for
helpers who mislead”
(Tafseer Noor-us-Saqalain V 3 P 268
With reference
Tafseer-e-Noor, V 7 p185 Persian)
67
Ayatollah Murtaza Mutahhari Says:
In Islamic History, in the range of willful and fabricated
Quranic exegesis, there are two leading groups: First
Ismailia who are also called esoteric and secondly, Sufis.
Most of Ismailies live in (Pakistan) and India while some
in Iran. They also ruled Egypt for a few days with a
banner of Fatimi Government. According to a term, they
are called Shish Imami Shia but all Shia Isna Asheri
Scholars are of the final and unanimous view that they
are far from Shiites in comparison with Non Shias.
Though Ahl-e-Sunnah does not believe in Imams as
much as Shias do but in comparison with Shish Imami,
they are nearer to Shias. *
Ismailies have exhibited immense dishonesty in Islamic
history with respect to their mystical sequence and they
played a major role in creating and inventing ways of
deviation from Islamic beliefs and issues.
(Ashnaee ba Quran)
* In 1938, a conference with the tile “Taqreeb Bain-alMazahib al-Islami“ was organized where Scholars from
all Islamic Schools of thoughts gathered to remove
doubts and misunderstandings. A group of Ismailies also
tried to attend the conference but there Shias and
Sunnis with a complete and unanimous agreement
said, “We, principally, cannot accept you an Islamic
sect so you can not be permitted to attend the
conference”.
68
‫‪Original Arabic Texts are reproduced here the‬‬
‫‪reference of which is given in this treatise.‬‬
‫‪1‬‬
‫كْ‬
‫اسـ ِم َ‬
‫اَّل ٰ ُه حَم اِ ِ حّن ْا َْسئَل ُ َ‬
‫ك بِ ْ‬
‫‪2‬‬
‫ك اّْعَ ِظي ْ ِم ْاَلَعْ َظ ِم ْاَل َ َع ِ حز ْاَل َ َج ح ِل ْاَلَك ََْ ِم‬
‫اسـ ِم َ‬
‫اَّل ٰ ُه حَم اِ ِ حّن ْ ا َْس ْا َ ّ ُ َ‬
‫ك بِ ْ‬
‫ِِ‬
‫ِ‬
‫ت بِ ٖه عَىل مَغَاِّقِ اَب ْ َو ِ‬
‫ت َو‬
‫اب حَ‬
‫اّس َماء ّلْفَت ْ ِح بِاّ حََ ْ َـمة ان ْ َفت َ َح ْ‬
‫اّ حَ ِذ ْي اِذَا ُد ِعي ْ َ‬
‫ِ‬
‫ت بِ ٖه ع َ ٰىل َم َضا ِيقِ اَب ْ َو ِ‬
‫ت بِ ٖه‬
‫اب ْاَل َ ْر ِض ّل ْ َف ََ ِج ان ْ َف ََ َج ْ‬
‫ت َو اِذَا ُد ِعي ْ َ‬
‫ْاِذَا ُد ِعي ْ َ‬
‫ِ‬
‫ت بِ ٖه عَىلَ ْاَل َ ْمو ِ‬
‫ات ِّلن حُ ُش ْو ِر انْت َ َش ََ ْت‬
‫عَىلَ اّ ْ ُع ْس َِ ّل ْ ُي ْس َِ تَي َ َحس ََ ْت َو اِذَا ُد ِعي ْ َ‬
‫َ‬
‫ت‪.‬‬
‫ت بِ ٖه ع َ ٰىل كَ ْش ِف اّْبَا ْ َس ِاء َوْ ا حَّض حََ ِاء انْكَ َشفَ ْ ْ‬
‫َو اِذَا ُد ِعي ْ َ‬
‫‪3‬‬
‫ك ذِي اّ ْ َـجل ٰ ِل و ْ ِ‬
‫اَلك ََْا ِم ۝‬
‫ك ْاس ُـم َربِح َ‬
‫ٰب َ‬
‫َ‬
‫تَ ٰ َ‬
‫‪ِ 4‬‬
‫ك اّ حَ ِذ ْي َخل ََق ۝‬
‫اس ِـم َر ِبح َ‬
‫ا ِق ََْا ْبِ ْ‬
‫‪ 5‬كُ حُل ا َ ْم ٍَ ذِ ْي ب َ ٍال َّم ي ْذك ََْ فِي ِه بِس ِم ٰ ِ‬
‫اّلل ف َ ُه َو ا َ بْتَـ َُْ‪.‬‬
‫ُْ‬
‫ْ‬
‫‪6‬‬
‫ك َو ُه َو عَل ٰي كُ ح ِل ش َْي ٍء قَ ِدي ْ ُ َْ ْ‬
‫ٰب َ‬
‫ك اّ حَ ِذ ْي بِي َ ِْد ِه ا ْْلُل ْ ُ‬
‫تَ ٰ َ‬
‫‪7‬‬
‫ك ذِي اّ ْ َـجل ٰ ِل و ْ ِ‬
‫اَلك ََْا ِم۝‬
‫ك ْاس ُـم َربِح َ‬
‫ٰب َ‬
‫َ‬
‫تَ ٰ َ‬
‫ب ْۃِ ِ‪.‬‬
‫لۃِ ِ َر ُس ْو ِ ْلْاّل ٰ ِْہْ ُف ْز ُت َو َر ِ حب اّ ْ َکع ْ َ ْ‬
‫مْاّل ٰ ِْہْ َْوْبِاّل ٰ ِہ و ع َ ٰىل ِم حَ ْ‬
‫‪ 8‬بِ ْس ِْ‬
‫‪9‬‬
‫ك َما ُت َِي ْ ُْد‪.‬‬
‫ك ُا حمُ َ‬
‫ثَكِلَت ْ َ‬
‫ـحن و ٰ ِ‬
‫اّلل ْاَل َ ْس َـم ُاء اّ ْ ُـح ْس َ ى اّ حَ ِ‬
‫‪ 10‬ن‬
‫اّلل ِم َن اّْعِبَا ِد َع َـم ًال اِ حََل‬
‫ْ‬
‫َ‬
‫ْ‬
‫ْي ََل يَبْب َ ُل ُٰ‬
‫ُ‬
‫َ‬
‫ْ‬
‫بِ َـمعْ َِفَتِنَا‪.‬‬
‫‪69‬‬
‫‪ 11‬عَل حَ َم ا ٰدَ َم ْاَل َ ْس َـما َۗء كُلحَهَا‪.‬‬
‫ِ‬
‫‪ 12‬ا َسـماء اَنْبِي ِاء ٰ ِ‬
‫ـح َسنِْ َو ْاّ ْ ُـح َس ْ ِ‬
‫ي‬
‫ـح حَم ٍد َو عَل ٍحي َو فَا ِط َـم َة َو اّ ْ َ‬
‫اّلل َو ا َْس َـم َاء ُم َ‬
‫ْ َ َ َ‬
‫َو حَ‬
‫ي ِم ْن ِٓاِلِ َما َو ا َْس َـم َاء ِر َج ٍال ِم ْن ِخيَا ِر ِشيعَت ِ ِه ْم َو ُع َص ِاة ا َع ْ َد ِائ ِه ْم‬
‫اّط ِي حبِ َ‬
‫ُث َم عََ َضهم عََ َض مـح َم ًْدا و علِيًا و ْاَل َ ِئ َـم َة عَىلَ ا ْْل ِ‬
‫الئ َك ِة ا َْي َع ََ َض‬
‫ح َ ُ ْ َ ُ َ ح ََ ح َ ح‬
‫َ‬
‫ـماء ه ُو ِ‬
‫وّن بِا َس ِ‬
‫ِ‬
‫َلء اِ ْن ُكن ْ ُت ْم‬
‫ا َ ْشبَا َ ُه ْم َو ُه ْم اَن ْ َو ٌار ِِف ْاَل َ ِظ ْل حَة فَ َ‬
‫بال اَنْب ُِئ ِ ْ‬
‫ِِ‬
‫ي‪.‬‬
‫صادق ْ َ‬
‫‪ 13‬فَتَلَـ ٰب ٰٓي ا ٰدَم ِم ْن حَر ِبح ٖه كَل ِ ٰم ٍت فَت َ َ ِ ِ ه ّت‬
‫اب اّ حََ ِ ي ْ ُم۝‬
‫اب عَلَيْه ان ح َٗه ُ َو ا ح حََو ُ‬
‫ُ‬
‫ْی َع ْن اِبْنِ َع ْب حَ ٍ‬
‫‪ 14‬اِب ْ ُن ا ْْلغَا ِز ِِل ْ بِ َسن َ ِد ٖه َع ْن َسعِي ِد ابْنِ ُجب َ ْ ِ‬
‫ال‪ُ ْ:‬سئِ َل اّ نَحبِ حُي‬
‫اس قَ َْ‬
‫ُ‬
‫ْ‬
‫ِ ٖ‬
‫َص حَىل ٰ ِ ِ ٖ َ عنِ ِ ِ َ ِ‬
‫اب‬
‫ِت تَل َ حَب َ‬
‫اها ٓادَ ُم م ْن َحربِحه فَت َ َ‬
‫ُ‬
‫اّلل عَلَيْه َوٓاّه َو َسل ح َم َ اّْكَل َمات اّ ح ْ‬
‫ـح َسنِ َواّ ْ ُـح َس ْ ِ‬
‫اب‬
‫عَلَي ْ ِه قَ َْ‬
‫ـح حَم ٍد َوعَىلٍ َوفَا ِط َـم َة َواّ ْ َ‬
‫ال‪َ ْ:‬سئَل َ ٗه بِ َ‬
‫ـح حقِ ُم َ‬
‫ي فَت َ َ‬
‫عَلَي ْ ِه َوغَْفَ ََّ َ ْٗه‪.‬‬
‫‪15‬‬
‫ك بِه ٰ ُو َاَل ِء اّْكَلِم ِ‬
‫ك َوغَاف ِ َُ ذَنْبِ َ‬
‫اّللَ قَابِ ُل تَ ْوبَتِ َ‬
‫فَعَلَي ْ َ‬
‫ك اَّل ٰ ُه حَم اِ ِ حّن ْ‬
‫ات فَاِ حَن ٰ‬
‫َ‬
‫ت َع َـمل ْ ُت‬
‫ـح حَم ٍد ُسـب ْ َحان َ َ‬
‫ا َْسئَل ُ َ‬
‫ك بَ َ‬
‫ك ََل اِّ ٰ َه اِ حََل اَن ْ َ‬
‫ـح حَم ٍد وٓال ُم َ‬
‫ـح حقِ ُم َ‬
‫ِ‬
‫ِ‬
‫ت اّْغ َ ُف ْو ُر اّ حََ ِ ي ْ ُم اَّل ٰ ُه حَم اِ ِ حّن ْ‬
‫ُس ْوءًا َو َظل َ ْم ُت ن َ ْفس ْي فَا ْغف َْ ِِل ْ اِن ح ََك ا َن ْ َ‬
‫ت َع َـمل ْ ُت‬
‫ـح حَم ٍد ُسـب ْ َحان َ َ‬
‫ا َْسئَل ُ َ‬
‫ك بَ َ‬
‫ك ََل اِّ ٰ َه اِ حََل ا َن ْ َ‬
‫ـح حَم ٍد وٓال ُم َ‬
‫ـح حقِ ُم َ‬
‫نف ِس‬
‫ب عَل حََي اِن ح ََك اَن ْ َ ّت‬
‫اب اّ حََ ِ ي ْ ُم ف َ ْه ٰ ُوَل ْ ِء‬
‫ُس ْوءًا َو َظل َ ْم ُت َ ْ ْي فَ ُت ْ‬
‫ت ا ح حََو ُ‬
‫اّْكَلِ َم ُ َ ِ‬
‫ْي تَل َ ٰبهَا ٓادَ ُْم‪.‬‬
‫ات اّ ح ْ‬
‫‪70‬‬
‫ال سئَلْت رسو َل ٰ ِ ص َ‬
‫‪َ 16‬و ا َ ْخ ََ َج اِب ْ ُن اّنحَ َجا ِر َع ْن اِبْنِ َعب حَ ٍ‬
‫اّلل عَلَي ْ ِه‬
‫اس قَ َ َ ُ َ ُ ْ‬
‫اّلل َ حىل ٰ ُ‬
‫ِ ٖ‬
‫ِ ٖ َ عنِ ِ ِ َ ِ‬
‫ال َسئ َ َل‬
‫ْي تَل َ حَب َ‬
‫اب ع َ ْل َي ْ ِه قَ َ‬
‫اها ٓادَ ُم م ْن َربِحه فَت َ َ‬
‫َوٓاّہ َو َسل ح َم َ اّْكَل َمات اّ ح ْ‬
‫ـح َسنِ َواّ ْ ُـح َس ْ ِ‬
‫اب‬
‫ـح حَم ٍد حَوع َ ِ حىلٍ َوفَا ِط َـمةَ َواّ ْ َ‬
‫ِب َ‬
‫ي ا َ ََل ُتب ْ َ‬
‫ـح حقِ ُم َ‬
‫ت عَىلَ حَ فَت َ َ‬
‫عَلَي ْ ِْه‪.‬‬
‫‪17‬‬
‫ِ‬
‫ـح حَم ٍد اِ حََل َو‬
‫امام صادق ع ‪َ ْ:‬واعْل َ ْم اَن ح َُه َّي ْ َس ِِف ْاَل َ ْر ِض دَ ٌار فيْهَا ْاس ُـم ُم َ‬
‫ِ‬
‫يث ‪.‬‬
‫ـح ِد َ‬
‫ه َي ُت َب حد َُس كُ حَل ي َ ْو ٍْم اّ ْ َ‬
‫‪18‬‬
‫اك اِن حَا ن ُ َس ِحمي بِا َْس َـمائِ ُك ْم َو ا َْس َـم ِاء ٓابَائِ ُك ْم فَيَن ْ َف ُعنَا ذّٰ ِ َ ْ‬
‫ك‬
‫ُجعِل ْ ُت فِ َد َ‬
‫ال اِ ْي و ٰ ِ‬
‫اّلل َو َه ِل اّ ِ حدي ْ ُن اِ حََل اّ ْ ُـح ُ ّبغ‬
‫ض ‪...‬‬
‫امام صادق ع ‪:‬فَ َب َ َ‬
‫ح‬
‫ب َوا ْ ُ ْ ُ‬
‫‪19‬‬
‫ِ‬
‫ـخ َ ِ‬
‫اّلل ّ َ ُه َما‬
‫َو ِِف اّ ْ َ‬
‫ـح حَم ٌد فَي َ ُب ُ‬
‫ٰب ا حََن َر ُج ًال يُ ْو ٰٰت ِِف اّْبِي َ َامة َو ْاس ُـم ُه ُم َ‬
‫ول ٰ ُ‬
‫ك َو‬
‫ت َسـ ِم حُي َبِيبِ ْي َو اَنَا ا َ ْست َ ْحيِ ْي ا َْن ُاع َ ِ حذب َ َ‬
‫ت ا َْن عَ َصيْت َ ِِنْ َو ا َن ْ َ‬
‫ْاست َ ْحيَي ْ َ‬
‫ت َسـ ِم حُي َ بِيبِ ْْي‪.‬‬
‫اَن ْ َ‬
‫‪20‬‬
‫‪71‬‬
72
73
‫‪ 21‬اذا ذکَ عدونا ذکَ اّشيطان‬
‫‪22‬‬
‫ِ‬
‫اس ٍـم َ َسنٍ‬
‫ا َِِب اّ ْ َ‬
‫ـح َْسنِ ع ‪ ْ:‬ا حََو ُل َما ي َ َ حُ‬
‫ٰب اّ حََ ُج ُل َوّ َ َد ُه ا َْن ي ُ َس حمي َ ُه بِ ْ‬
‫ِ‬
‫ـم َوّ َ ِدهِْ‪.‬‬
‫فَلْيُ ْحس ْن ا َ َ ُد ُك ُم ْاس َ‬
‫‪74‬‬
‫‪َ 23‬ع ْن ا َِِب َعب ِد ٰ ِ‬
‫اّلل ع ا حََن اّ نحَبِ حَي ص ‪َ ْ :‬م ْن ُوّ ِ َد ّ َ ُه ا َْربَعَ ُة ا َْو ََل ٍد ّ َ ْم ي ُ َس ِحم‬
‫ْ‬
‫اّن ْ‪.‬‬
‫ا َ َ َد ُه ْم بِا ْسـ ِم ْي فَ َب ْد َْج َف ِ ْ‬
‫‪ْ َ ّ 24‬و ُوّ ِ َد ِِل ِمائَ ٌة ََل َ ْ بَب ْ ُت ا َْن ََل اُ َس ِحـم َي ا َ َ ًدا ِمن ْ ُه ْم اِ حََل عَلِيحًا ‪.‬‬
‫‪25‬‬
‫ِ‬
‫ال يَا‬
‫ال ا ََرادَ ا َ ُب ْو َجعْ َف ٍَ ع اّ حَُ ُك ْو َب اِ ِٰل بَع ْ ِض ِشيْعَتِ ِه ّي َ ُع ْودَ ُه فَ َب َ‬
‫َع ْن َجابِ ٍَ قَ َ‬
‫ِ‬
‫ِب‬
‫ـحبْ ِِن فَتَبِع ْ ُت ُه فَل َ حَْما انْت َ ََه اِ ِٰل ب َ ِ‬
‫اب اّ حدَا ِر َخ ََ َج عَلَيْنَا اب ْ ٌن ّ َ ُه َصغ ْْی ٌ‬
‫َجا َُ اّ ْ َ ْ‬
‫ال بِعَلِ ٍحي‬
‫ال ّ َ ُه ا َ ُب ْو َجعْفَ ٍَ ع َما ْاس ُـم َ‬
‫ال فَبِ َـما ُت َك ٰ ى قَ َ‬
‫ـح حَم ٌد قَ َ‬
‫ك قَ َ‬
‫فَ َب َ‬
‫ال ُم َ‬
‫ِ‬
‫ِ تظ ِم‬
‫جعف‬
‫ارا َش ِْدي ْ ًدا اِ حَن‬
‫فَبَ َ‬
‫ال ّ َ ُه ا َ ُب ْو َ ْ َ ٍَ ع َّبَد ا ْ َ َ َْ َت َن اّ حَشي ْ َطانِ ا ْ ت َظ ً‬
‫علِ‬
‫اّ حَشي َط ِ ِ‬
‫اب كَ َما ي َ ُذ ْو ُب‬
‫ان اذَا َسـم َع ُمنَا ِديًا يُنَا ِد ْي يَا ُم َ‬
‫ْ َ‬
‫ـح حَم ُد يَا َ حُي ذَ َ‬
‫ِ ِ‬
‫اس ِـم ع َ ُد حٍو ِم ْن ا َع ْ َدائِنَا ا ْهت َ حَز َو‬
‫اّ حََ َص ُ‬
‫اص َ ِٰت اذَا َسـم َع ُمنَادِيًا يُنَا ِد ْي بِ ْ‬
‫ال ‪.‬‬
‫ْ‬
‫اخت َ َ‬
‫ك اّ حَ ِْي س َحـميْتَهَا ا َ ْم ِس فَاِن ح َُه اس ِ‬
‫‪ 26‬اِذْ َهب فَغ َ ِ ح ِ‬
‫اّلل َو‬
‫ـم اب ْنَت ِ َ ْ‬
‫ْ ٌ‬
‫َ‬
‫ْی ْاس َ‬
‫ْ‬
‫ـم يُبْغ ُض ُه ٰ ُ‬
‫ِ‬
‫كَان َ ِ‬
‫ال اَبُو َعب ِد ٰ ِ‬
‫اّلل ع انْت َ ِه اِ ِٰل‬
‫ْ‬
‫ت ُوّ َد ْت ِِل َ ابْن َ ٌة ف َ َس حَميْتُهَا بِاّ ْ ُـح َم ْْیَاء فَ َب َ ْ ْ‬
‫ا َ ْم َِ ِه ت ََْ ُش ْد فَغ َ حَْی ْ ُت ْاس َـمهَا‬
‫‪ََ 27‬ل تَنَاب َ ُز ْوا بِ ْاَلَّْبَ ِ‬
‫اب ْبِ ئ َْس ِاَل ْس ُم اّ ْ ُف ُس ْو ُ ْق‪.‬‬
‫‪ 28‬ا ََن رسو َل ٰ ِ‬
‫اّلل ص ك َ َ ِ‬
‫ْی ْاَل َ ْس َـم َاء اّ ْ َببِي ْ َحةَ ِِف اّ ح َِ َج ِال َواّْبُل ْ َدانِْ‪.‬‬
‫ح َُ ْ‬
‫ان يُغ َ ح ُ‬
‫‪َ 29‬و ِم َن ْاَل َ ِئ حَـم ِة اّ حَ ِذي ْ َن ي َ ْد ُع ْو َن اِ َِل اّنحَا ِْر‪.‬‬
‫‪30‬‬
‫ـمنِْ‪.‬‬
‫ـح َد َو ََليَت َ ُك ْم َغ َض ُب اّ حََ ْ ٰ‬
‫ع َ ٰىل َم ْن َج َ‬
‫‪75‬‬
‫‪ 31‬فَـ َمعَ ُك ْم َمع َ ُك ْم ََل َم َع غ َ ْ ِ‬
‫ْی ُك ْم ٓامَن ْ ُت بِ ُك ْم َو تَ َوّحَي ْ ُت ٓا ِخ ََ ُك ْم بِ َـما ت َ َوّحَي ْ ُت‬
‫بِ ِه ا ََوّ َ ُكم و ب َ َِئْت اِ َِل ٰ ِ‬
‫اّلل عَ حَز َو َج حَل ِم ْن ا َع ْ َد ِائ ُك ْم َو ِم َن اّـ ْ ِجب ْ ِت َو‬
‫ح ْ َ ُ‬
‫ِ‬
‫ي و ِ ْزبِ ِهم حَ ِ‬
‫حَ ِ‬
‫ِ‬
‫ـحبحِ ُك ْم‬
‫ي ّْ َ ُك ُماّ ْ َـجا ِ ِدي َن ّ َ‬
‫اّطا ُغوت َواّ حَشيَاط ْ ِ َ‬
‫اّظاْل ِ َ‬
‫ُ‬
‫وا ْْلا ِرقِ ِ‬
‫ِ‬
‫اصبِي ِ َِلرثِ ُكم اّ حَشا ِ حك ِ‬
‫ِ‬
‫ي‬
‫ي في ْ ُك ْم ا ْْلُن ْ َح َِف َ‬
‫َ‬
‫ي م ْن َو ََليَت ُك ْم َواّْغ َ ِ ْ َ ْ ْ‬
‫َ َ َْ‬
‫َعن ْ ُك ْم َو ِم ْن كُ ح ِل َوِّي ْ َج ٍة ُدون َ ُك ْم َو كُ ح ِل ُم َطا ٍع ِس َوا ُك ْم َو ِم َن ْاَل َ ِئ حَـم ِة اّ حَ ِذي ْ َن‬
‫ي َ ْد ُع ْو َن اِ َِل اّنحَا ِر ‪.‬‬
‫‪32‬‬
‫اه ُد ْوا ِمن ْ ُک ْم َوّ َ ْم يَتحَ ِخ ُذ ْوا ِم ْن ُد ْونِ اّل ٰ ِہ َو ََل‬
‫ُت ْْت َ ُک ْوا َو َْلحَا يَعْل َ ِم اّل ٰ ُہ اّ حَ ِذي ْ َن َج َ‬
‫ِ‬
‫ِِ‬
‫ي َوِّي ْ َْجۃًِ َواّل ٰ ُہ َخبِ ْْیٌ بِ َـما تَع ْ َمل ُ ْونَیک‪.‬‬
‫َر ُس ْوّ ٖہ َو ََل ا ْْلُ ْومن ْ َ‬
‫‪33‬‬
‫ِ‬
‫ب ا َوِّي ِاء ٰ ِ‬
‫َ ِ‬
‫ب َو كَ َذّ ِ َ بغ‬
‫ٰب َاءةُ‬
‫اّلل َع حَْز َو َج حل َواج ٌ‬
‫ض ا َع ْ َدائ ِه ْم َو اّ ْ َ َ‬
‫كُْ ُ‬
‫ُ حُ ْ َ‬
‫ِمن ْ ُه ْم َو ِم ْن ا َِئ حَـمت ِ ِه ْم‪.‬‬
‫‪34‬‬
‫اص َل َّنا قَا ِطعًا ا َْو قَ َط َع َّنا َو ِ‬
‫اص ًال ا َْو َم َد َح َّنا ع َ ِائبًا ا َْو اَك ََْ َم َّنا‬
‫َم ْن َو َ‬
‫ـخاِّفًا فَلَي ْ َس ِمنَحا َو ّ َ ْسنَا ِمن ْ ُه‪.‬‬
‫ُم َ‬
‫اّلل ع ان فالنا يبَئك اّسالم و يبول ّك اضـمن ِل‬
‫‪ 35‬قلت َلِب عبد ٰ ْ‬
‫اّشفاعة فبال ا من مواّينا قلت نعم قال امَه ارفع من ذّك قال قلت‬
‫انه رجل يواِل عليا و ّم يعَف من بعده من اَلوصياء قال ضال قلت‬
‫اقَ باَلئـمة جـميعا و جـحد ااَلخَ قال هو كمن اقَ بعيىس و جـحد‬
‫‪76‬‬
‫باّلل من جـحد ـجة‬
‫بـمحمد ص او اقَ بـمحمد و جـحد بعيىس نعوذ ح ٰ‬
‫من ـججه‪.‬‬
‫‪ 36‬فليحذر من قَٔا هذا اّـحديث و بلغه هذا اّكتاب ان يـجحدْ‬
‫اماما من اَلئـمة ٔاو يهلك نفسه باّدخول ِف ال تكون مزنّته فيهاْ‬
‫مزنّة من جـحد مـحمدا او عيىس ص نبوهتما‪.‬‬
‫‪37‬‬
‫اّلل عزوجل َو ي َ ْو َم‬
‫عن اِب جعفَ مـحمد بن علي اّباقَ ع انه قال قول ٰ‬
‫اّْبِيام ِة ت َََى اّ حَ ِذي ْ َن كَ َذ ُبوا عَىلَ ٰ ِ‬
‫وه ُه ْم ُم ْس َو حَدةٌ ا َ َّي ْ َس ِِف َجهَنحَ َم‬
‫اّلل ُو ُج ُ‬
‫َ‬
‫ْ‬
‫وى ِّل ْ ُمت َ َك ِحٰبِي َن قال من زعم انه امام و ّيس بامام قلت و ان كان‬
‫َمث ْ ً‬
‫علويا فاطـميا قال و ان كان علويا فاطـميا ‪.‬‬
‫‪38‬‬
‫اّلل جعفَ ع من ادىع مبامنا يعِن اَلمامة فهو كافَ او قال‬
‫قال ابو عبد ٰ‬
‫مشَك‪.‬‬
‫‪39‬‬
‫اّلل ع عن اَلئـمة فبال من انكَ وا دا من اَل ياء فبد‬
‫ساّت ابا عبد ٰ‬
‫انكَ اَلموات‪.‬‬
‫‪ 40‬عن اِب اّـحسن ‪ْ:‬من مات َل يعَف امامه مات ميتة جاهلية‪.‬‬
‫‪ 41‬عن اِب عبداّلٰہ ‪ْ:‬من مات َل يعَف امامه مات ميتة جاهلية من اشَك‬
‫اّلل كان مشَكا‪.‬‬
‫اّلل من ّيست امامته من ٰ‬
‫مع امام امامته من عند ٰ‬
‫‪42‬‬
‫‪77‬‬
78
43
79
‫‪44‬‬
‫ـح ِدي ْ ِث قَب ْ َل ا َْن ت َ ْسبِ َب ُك ْم اَِّي ْ ِه ُم ا ْْل ُ َْ ِجئ َ ُةْ‬
‫بَا ِد ُر ْوا ا َ ْ َداثَ ُك ْم بِاّ ْ َ‬
‫‪ 45‬عَلِ حموا ِصبيان َ ُكم ِم ْن عِ ْل ْ ِمنَا ما يَن ْ َفع ُهم ٰ ِ ِ‬
‫ب عَلَي ْ ِه ُم ا ْْل ُ َْ ِجئ َ ُة‬
‫ُ ْ َْ ْ‬
‫اّلل بِه ََل تَغْل ْ‬
‫َ ُ ُ ُ‬
‫بِ ََاْيِهَا ‪.‬‬
‫‪ 46‬فَبَادَ ْر ُت َ بِ ِ ِ‬
‫ال‪.‬‬
‫ْي ّ ِ ِـخ َص ٍ ْ‬
‫ك َوصيحَ ْ‬
‫‪ِ 47‬منْهَا ا َْن ُتعَ ِحج َل ِِب ا َ َجلِ ْْي‪.‬‬
‫‪80‬‬
‫‪48‬‬
‫َو ا َْن ي َ ْسبِبَ ِ ى اَِّي َ بع‬
‫ض غَلَب َ ِة ا ِْلَوٰى َو فِ َ ِ‬
‫َت اّ حدُنْيَا َو ْتَ ُك ْو َن كَاّ ْ حَصع ْ ِب‬
‫ْ ْ‬
‫كَْ ُ‬
‫ِ‬
‫ـخاِّي َ ِة َما اُّْبِ َي فِيْهَا ِم ْن ش َْيْ ٍْء‬
‫ـح َد ِث ك َ ْاَل َ ْر ِض اَّ ْ َ‬
‫اّنحَ ُف ْو ِر َو ان حَ َـما قَل ْ ُب اّ ْ َ‬
‫ك َو ي َ ْشتَغِ َل ُّب حُ َ ْ‬
‫ك‬
‫ك بِ ْاَلَدَ ِب قَب ْ َل ا َْن يَبْ ُس َو قَلْب ُ َ‬
‫قَبِلَت ْ ُہ فَبَاد َ ْر ُت َ‬
‫‪81‬‬