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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)

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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.....

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 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.

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 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

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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

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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.

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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.

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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

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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

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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

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PART 1 IMPORTANCE OF NAME

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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)

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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

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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.

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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)

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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.

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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.

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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:

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 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,

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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)

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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

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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

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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.

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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

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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)

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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

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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

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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

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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

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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.

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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

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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

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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,

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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.

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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.

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PART 2 FALSE CLAIMANTS OF IMAMAT

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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)

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 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.

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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

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 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

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PART 3 WHAT DO MARAJE SAY?

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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.

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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.

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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.

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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

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PART 4 BACKGROUND OF AGA KHANI SECT

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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.

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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)

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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)

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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

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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 َ‬

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‫‪ 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

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‫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