Відео

Walaaykum Salaam There is no credible evidence to suggest a higher station for the Aimmah (as) over some of the Anbiaa (as).

As for the stance of our respected Sayyid on Ayat-e-Wilayat, we can quote to the following from his article on the verse: CRITIQUE OF ARGUMENT FOR WILĀYAH FROM 05:55 OF THE QUR’ĀN If someone tries to argue with 05:55 of the Qur’ān, then they need to reflect on this: If Allah had announced the Prophethood of Muḥammad (Saww) in the Qur’ān in only one verse, and that too by saying something along the lines of "Surely your Prophet is the one who believes, establishes prayer, and gives the Zakāt while being humble", would any right minded Muslim would be able to derive from this verse that Moḥammad (Saww) is the chosen Prophet? Absolutely not. Today we would have Muslims believing that all Ṣaḥāba (companions) were Prophets because a vague and highly general description like this would be applicable to all the practicing members of the Muslim community in Madīnah, and it would be linguistically disingenuous to try and limit such a description to one specific member. Besides, 05:55, also is one of those verses, which, if read in its right context and sequence, leaves one in no doubt about what it is really talking about. The Qur’ān is very uniform and consistent in its style, after all, and the entire passage from 05:51-56 is talking about Wilāyah in the meaning of political and military alliances, and the prohibition of forging any such alliances with parties hostile to Islam and the Muslim community living under the Prophet (Saww) in Madīnah, as we will demonstrate below. The passage starts with 05:51, whereby Allah (SWT) issues the command to the believers that they should not take hostile Jews and Christians as their Awliyāʾ (plural of Walīyy, meaning ally, over here). یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ ٱلۡیَهُودَ وَٱلنَّصَـٰرَىٰۤ أَوۡلِیَاۤءَۘ بَعۡضُهُمۡ أَوۡلِیَاۤءُ بَعۡضࣲۚ وَمَن یَتَوَلَّهُم مِّنكُمۡ فَإِنَّهُۥ مِنۡهُمۡۗ إِنَّ ٱللَّهَ لَا یَهۡدِی ٱلۡقَوۡمَ ٱلظَّـٰلِمِینَ۞ O you who have believed, do not take the Jews and the Christians as allies. They are [in fact] allies of one another. And whoever forges an alliance with them from among you - then indeed, he is [one] of them. Indeed, Allah guides not the wrongdoing people. [Surah Al-Mā'idah 51] Then in the next verse, i.e. 52, Allah (SWT) criticises and condemns those with diseased hearts and those with weak in faith among the Muslims who keep on giving precedence to their long standing alliances with anti-Muslim, Jewish and Christian tribes even after God's clear command NOT to maintain ties and alliances with them; the Almighty says: "So you see those in whose hearts is disease hastening into [association and alliance with] them (i.e. the Jews and Christians), saying, "We are afraid a misfortune may strike us." But perhaps Allah will bring conquest or a decision from Him, and they will become, over what they had been concealing within themselves, regretful." [Surah Al-Mā'idah 52] In the next verse, i.e. no. 53, He tells the people who are holding on to their Wilāyah (alliance) with the Kuffar that they will be losers and all their good deeds will be cancelled for defying God and rebelling against His clear command. In the subsequent verse, i.e. no. 54, Allah (SWT) threatens to replace the guilty with a better community of believers who will be firm in their Wilāyah (loyalty) to the Muslim State and Community, and equally firm in their opposition to the hostile Kuffār (disbelievers), due to their strong love for Allah (SWT). In verse 55, God finally explains to the wrongdoers in the Muslim community who are guilty of forging alliances with hostile Jews and Christians, that their true and only Divinely Approved Walī (ally) is indeed Allah (SWT) Himself, His Messenger, and the community of practicing believers who establish prayer and pay Zakaat while being humble, (and not the hostile Jews and Christians with whom they previously had alliances which they were keen on holding on to). Thus Allah (SWT) Declares: إِنَّمَا وَلِیُّكُمُ ٱللَّهُ وَرَسُولُهُۥ وَٱلَّذِینَ ءَامَنُوا۟ ٱلَّذِینَ یُقِیمُونَ ٱلصَّلَوٰةَ وَیُؤۡتُونَ ٱلزَّكَوٰةَ وَهُمۡ رَ ٰ⁠كِعُونَ Your ally is only Allah, and His Messenger, and those who have believed - those who establish prayer and give Zakāh, while they are humble. [Surah Al-Mā’idah, verse 55]. Some translators translate the last phrase as “while they bow in Rukū”, but even if this inferior translation is taken, it does not alter the overall import of the passage. The weak in faith are being told: if you want to form an alliance and stand faithful to it, then Allah, His Messnger, and the community of practicing believers are your real allies, and these should be the entities you should align and ally yourself with, NOT the belligerent Jewish and Christian tribes who are hostile to Islam, and are only interested in safeguarding their own interests, without any regard for yours. Allah (SWT) then concludes the passage with a final declaration stating: وَمَن یَتَوَلَّ ٱللَّهَ وَرَسُولَهُۥ وَٱلَّذِینَ ءَامَنُوا۟ فَإِنَّ حِزۡبَ ٱللَّهِ هُمُ ٱلۡغَـٰلِبُونَ And whoever becomes an ally of Allah, and His Messenger, and those who have believed, (then he should know that) indeed, the party of Allah shall be the victors. [Surah Al-Mā'idah, verse 56]. Anyone who reads the full passage from verse 51-56 with Inṣāf (fairness and lenses not biased or jaundiced by sectarian prejudice) will easily see that in this entire passage, God is driving home a supremely clear and consistent message: Don't align or ally yourself with those hostile to Islam and the Muslims. Rather, if you want to form an alliance, establish one with Allah (SWT), His Messenger, and the entire community of practicing (praying and alms giving) Muslims. These are, and should be, your real allies, not hostile Jews and Christians. The Wilāyah not just in 05:55, but in the whole passage 05:51-56, is Wilāyah of alliance and loyalty to the Islamic state led by the Prophet (Saww) in Madīnah, and the community of believers loyal to him as can be seen from their practice of Ṣalāh and Zakāh, and thus Wilāyah (alliance) with them is promoted in contradistinction and opposition to Wilāyah (alliance) with unbelievers. To claim that "those who believe" in 05:55-56 is a reference to one person or one member of the large Muslim community, rather than the entire community of believers as a whole, is untenable and disingenuous. That would mean naʿūdhu billah that even Allah (SWT) does Taqiyyah and was somehow afraid to mention the one person He wanted to mention so He chose to cover up His name and instead referred to him as "those who believe", which is a claim that does not sit well with the Qur’ān’s repeated assertions that it is a Clear Book , and that God is not one to shy away from stating the truth. The God of the Qur’ān is not a timid or dissimulating God. Rather, He is a Mighty God who clearly says: والله لا يستحيي من الحق And Allah doesn't shy away from the Truth! كذلك يبين الله آياته Thus does Allah continuously make His revelations very clear. And why shouldn't He? He has no reason to fear His creations and speak in veiled references with them as Imam Sadiq (as) famously remarked when demolishing some of the esoteric claims of the Ghulāt about Tafsīr." As for the Ayat of Ulil Amr, it has been explained here: ua-cam.com/video/SpCTFL4H6xA/v-deo.html

Most likely you might have this video in mind: ua-cam.com/video/pFIXvuYcOlw/v-deo.html

Yess! JazakAllah✨

Grand Ayatullah Sadeqi Tehrani ruled that Turbah isn't necessary. Also the evidence for the necessity of Turbah isn't established. So you can pray without it.

@@Al-Islaah He's not the Marja' I follow, but even besides that I can't access his rulings anywhere for some reason. Lastly, if most of the maraja' deem it obligatory to prostrate on earthly materials, doesn't it make it more likely to be the case? I apologize if I come across as difficult, I am just trying to follow the safest path and all the different voices make it seem confusing. JazakAllahu Khair.

@@a.yousef110 It doesn't matter if he is not your Marja. But he is right on this issue as the most that can be proven from the credible narrations about this subject is a mere preference for natural substances which aren't eaten or worn. Also there are authentic narrations from the Imams (as) themselves saying it is permissible to do Sajdah on cotton and other fabrics as well as carpet.

@@Al-Islaah Can you please provide the reference for the narration? I can't seem to find it. JazaAllah khair

I have seen many ‘Sahīh’ narrations regarding turba /Humra that Rasulullah ﷺ used to carry around with him a piece of clay or straw mat (something not worn / woven ) and only prayed on this

You don't see too many religious Twelvers in the west. They should stick together and not marry the Muslims. a Muslim is for a Muslim.

We don't have the means to upload the journal here. Perhaps you can try writing to the response team at the designated email.

They don't really merit much analysis after the decisive Quranic evidence against them which has been covered in lectures such as: The Accusation of Taqiyyah against the Ahlul Bayt | Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/n-cONuCYbCY/v-deo.html Did Imams do Taqiyyah and compromise on any Truth that has left us in confusion today? | ISNAD #07 ua-cam.com/video/OB0m668ELNY/v-deo.html

Yes, but his narrations are authenticated by the Twelver Imami Rijali scholarship due to their belief that he was a Thiqah (trustworthy) in what he transmitted from the Imams (as). Also it seems you are new to Shia Hadith and Rijal. If you had studied Ilm al-Rijaal under our respected Sayyid, you wouldn't be surprised at why the Twelver Imami Rijali scholarship authenticated narrations from Waqifi narrrators. It's because without them you wouldn't have even enough Imami Fiqh to fill a pamphlet. Our respected Sayyid quotes the great classical Shīʿa scholar, al-Sharīf al-Murtaḍā (d. 436 AH/1044 CE) as writing: إن معظم الفقه وجمهوره بل جميعه لا يخلو مستنده ممن يذهب مذهب الواقفة، إما أن يكون أصلا في الخبر أو فرعا، راويا عن غيره ومرويا عنه "The greatest amount of (Shīʿa) Fiqh, rather all of it, has been transmitted with chains that are not free of those who follow the Waqifī sect either as an Aṣl of the Khabar or in the Farʿ, and either as a narrator or one narrated from." So Habeebi, if you are after the Fiqh of the Ahlul Bayt (as) and their teachings, you have to get used to taking narrations from narrators of deviant Imami sub-sects because contrary to popular perception, the vast majority of Imamiyyah were non-Twelvers, and it is these non Twelver Shia who transmitted the Fiqh and teachings of the Ahlul Bayt (as). The most we can credit Twelvers with, according to our respected Sayyid, is collecting and compiling what they transmitted.

You will find the detailed references in the main lecture from where these shorts have been extracted.

These Imams are from progeny of our Holy Prophet PBUH! They are the transmitters of Sunnah of the Holy Prophet PBUH.

And did you see mention of Imam Bukhari or Imam Ahmad in the Quran? Or are you against them being called Imams as well? If that is the case, then we would have you know that Allah in the Quran doesn't have an issue with any pious believer being referred to as an Imam. In Surah al-Furqaan (Chapter 25), verse 74, Allah Says when describing His pious slaves: وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا English Translation: "And those who say, 'Our Lord, grant us from among our wives and offspring comfort to our eyes and make us an Imam for the righteous.'" Notice how in the second part of their supplication, these praiseworthy believers ask Allah to make them "Imāms for the righteous" - that is, leaders and role models for those who are God-conscious (the "Muttaqīn"). In this context, the term "Imam" does not merely refer to a formal leader but also to one whose conduct, piety, and devotion to Allah set an example for others to follow. By asking for this, the believers seek to embody values and character that inspire others in goodness and righteousness. It reflects a deep sense of responsibility - they do not only seek personal success or salvation but aspire to lead their families and communities towards a higher standard of faith and virtue. Allah’s acknowledgment of this prayer shows that wanting to be an Imam in the sense of a pious exemplar and role model for other pious believers is an aspiration pleasing to Him - that sincere believers should desire not just to be good, but to serve as models of goodness for others. So please educate yourself and familairise yourself with the Quran before posting ignorance.

About our religion, you're operating under a misapprehension. Our religion is Islam and the only label we go by is "Muslim", because that is the name Allah gave us in the Qur'an. مِّلَّةَ أَبِيكُمْ إِبْرَاهِيمَ ۚ هُوَ سَمَّاكُمُ الْمُسْلِمِينَ We derive our religion first and foremost from the clear bayyinaat of the book of Allah, subhanahu wa ta'ala, and then from the established, mutawatir transmission of the Sunnah of the holy Prophet ﷺ. As for these Imams, may Allah's peace and blessings be upon them, they're the erudite inheritors of the knowledge, tradition and Sunnah of the holy Prophet Muhammad ﷺ. They're from his ﷺ progeny, his ﷺ Ahl al-Bayt. We follow their teachings and their FIqh. We consider them the best means of reaching and understanding the Sunnah and how the Prophet ﷺ practiced Islam.

Alhamdulillah, you can do this test yourself and it will come out negative. Reason being: Al Islaah is a non-sectarian platform which has devoted attention to matters which have captivated the attention of the Ummah in the contemporary period, most notably, the plight of our oppressed brothers in Palestine, and we have an entire playlist of lectures calling out the oppression, apartheid, ethnic cleansing, and genocide that has been unleashed on the people over there by the oppressors. In fact Al-Islaah had begun broadcasting against this from the moment the genocide began last year. Here are the links to the relevant lectures from the Palestine Playlist: Stand in Solidarity with Palestine | Sheikh Nami Farhat ua-cam.com/video/VawJgkTryZw/v-deo.html The Need for Unity in the Face of Zionist Oppression | Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/i6VlonchzZk/v-deo.html The Divine Punishment for the Oppressors | Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/5GzPCtmK_0U/v-deo.html The Quran's Threat to Oppressive Nations | Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/MYJ5AAaxqA8/v-deo.html Divine Punishments Engulfed Past Oppressive Superpowers! | Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/k3nxOOhKqkU/v-deo.html How the Plots of the Oppressors Shall be Foiled | Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/cS9JX9dusgo/v-deo.html Classification of Oppression and the Warnings against it | Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/R7Gexlx66p4/v-deo.html If God is So Merciful, why are His Punishments so Severe | Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/oZkMSGMKGZM/v-deo.html Final Outcome of Oppression is Destruction - EVEN in this World! | Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/aj0F181xkJo/v-deo.html Oppression - The Main Destroyer of Past Nations | Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/mEDvwOtTDnU/v-deo.html And there is a lot more such content in the pipeline.

You want to do a zionist test but you can't be bothered to scroll down a few months? Ajeeb. I count 10 lectures against zionism including this one ua-cam.com/video/i6VlonchzZk/v-deo.htmlsi=Mp_gUM2n8orIJyYP

ua-cam.com/users/shortsaVNiElleEgw?si=55TLUNPB9xv_djVU

It seems you neither have a sound grasp of the concepts you are referring to nor an understanding of our respected Sayyid's work, but we are happy to educate and enlighten you on both fronts. The first thing you need to know is that our respected Sayyid is a huge promoter of the correct concept of Tawassul as laid out in the Quran (05:35) and as explained by the Ahlul Bayt (as). He has a whole hour long lecture in which he lays out the correct understanding of Tawassul as established by the Quran and the Ahlul Bayt (as). You can refer to that lecture here: Tawassul According to the Ahlul Bayt (As) - Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/CcU6OHBdPPc/v-deo.html The above lecture is aimed at correcting the understanding of the general public which thinks that 05:35 of the Quran means we should supplicate and make Duas to Imams for our needs. This lecture contains a detailed commentary and explanation of Sermon # 110 (# 109 in some editions) of Nahj al-Balāghah in which Imam ʿAlī (as) lists the acts of worship which are the best means of Tawassul (seeking nearness, closeness and proximity to Allah (SWT). You can refer to the sermon from the following link yourself: www.al-islam.org/nahjul-balagha-part-1-sermons/sermon-110-best-means-which-seekers-nearness-allah The contents and claims of this sermon can be seen to be matching the teaching of the Qur’ān perfectly, and no where in this sermon does Imam (as) even hint at the modern day popular understanding of supplicating to and entreating entities other than Allah as a means of seeking nearness (Tawassul) to Him. Thus, your first claim is proven false. Our respected Sayyid does not refute Tawassul. He refutes Haraam and Shirk-entailing acts which people perform thinking that they are Tawassul when in reality they have nothing to do with the Tawassul taught by the Quran and the Ahlul Bayt (as) at all! Our respected Sayyid has further elaborated this in the following lectures: The Biggest Qur'anic Proof Against illegal Tawassul | Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/J24bAL03T9k/v-deo.html This lecture sheds light on Ḥarām (forbidden) acts such as Duʿā’ and supplication to entities other than Allah (SWT) across Ghayb which people falsely presume to come under Tawassul when in fact they are Ḥarām (forbidden) acts which take one away from Allah (SWT), and land one straight into the displeasure and punishment of Allah (SWT). Quranic Tawassul Versus Haraam Tawassul (Taba'uud) | Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/QKphUqW8HVM/v-deo.html In this talk, an attempt has been made to clarify and elucidate the difference and distinction between the Tawassul which is promoted by the Qur’ān and Ahlul Bayt (as) AND Ḥarām (forbidden) acts such as Duʿā’ and Istighatha to Ghayr Allah across Ghayb which people peddle and promote falsely under the pretext/guise/umbrella of Tawassul when in fact they are Ḥarām (forbidden) acts which take one away from Allah (SWT), and land one straight into the displeasure and punishment of Allah (SWT). As for the Istiftaa which you have referred to, it contains questions about whether we can do Dua to Allah and ask Him to grant us our wishes for the sake of Muhammad wa Aale Muhammad. No one at Al Islaah says this is Shirk or Haraam, because the Dua is being directed to Allah, and only He is being addressed. So long as only Allah is addressed and the Dua is being directed to Him alone, it can't be Shirk or Haraam. It becomes Shirk and Haraam, when you shift your Dua away from Allah, and direct it instead to any entity other than and lesser than Him across Ghayb. Sadly a lot of our community members are involved in this Haraam act which is also Shirk, and it is this Shirk that our respected Sayyid has dedicated his efforts to refuting and raising awareness against. And this kind of Shirk, even Ayatullah Sayyid Sistani has never supported. For evidence, see the following lecture: Imams of Ahlul Bayt Encouraged Quran and Sunnah | Response to Sheikh Ali Karmali | Dr. Syed Ali Hur ua-cam.com/video/UzKPkGBAJ9Y/v-deo.html Lastly, we would have you know that our scholarship does not believe in cancel culture, whereby if a scholar gets one issue wrong, we cancel all his other good work. This is an immature and childish approach. Our scholarship understands that scholars are humans, and they can get somethings right and other things wrong. We have to measure what they say against the Quran, Sunnah, and teachings of Ahlul Bayt (as), so whatever they say in agreement with these sources, we accept and follow, and whenever they contradict or go against these sources, we do not blindly follow them in that. Thus even if Sayyid Sistani had been a proponent of the Haraam and Shirk-entailing-Istighatha like other scholars, it wouldn't deter our scholarship from praising him on aspects which he has gotten right and also promoting those of his verdicts which are in line with the Quran, Sunnah and teachings of the Ahlul Bayt (as). Even you are like us in this respect even if you don't realise it. For instance, you yourself were quoting Fatwa of Sayyid Sistani on one issue above. But does it mean you would accept and act on ALL of his rulings? For example, Sayyid Sistani has deemed child marriages with girls under 9 years old permissible and valid, and has ruled that one can even derive sexual pleasure from such underage wives, even if they be suckling babies, through lustful touch, kissing, embracing, and thighing, etc. so long as one doesn’t enter them (i.e. sexual intercourse is not permitted with them, but what is called non penetrative sex and fondling is still permissible with them). Reference: Minhāj al-Ṣaliḥīn, volume 3, page 10, Mas’alah # 8. But you wouldn't accept or act on a Fatwa like this, would you? So why do you expect our scholarship to do something you wouldn't do yourself (i.e, blind follow him, and accept that just because he is right on certain matters, he has to be right on ALL matters).

Actually, he doesn't, and those who claim otherwise haven't been able to produce authentic evidence of this from him directly, as has been explained in the following lecture: Imams of Ahlul Bayt Encouraged Quran and Sunnah | Response to Sheikh Ali Karmali | Dr. Syed Ali Hur ua-cam.com/video/UzKPkGBAJ9Y/v-deo.html But even if he had been a proponent of Istighatha like other scholars, it wouldn't deter our scholarship from praising him on aspects which he has gotten right and also promoting those of his verdicts which are in line with the Quran, Sunnah and teachings of the Ahlul Bayt (as).

@@Al-Islaah on a separate note how do you answer those who say that if you ask a disabled person who can’t hear you and physically not able to do anything you ask him would be shirk accirding to your conditions ?

@@adeelarshad1070 No, it wouldn't be Shirk, because Shirk is determined by what your act entails and involves. The most we do when we ask a helpless disabled person for help is give him human attributes (the ability to hear and physically help through natural means) which he clearly doesn't have. Giving somebody human attributes he doesn't have is not Shirk. It's just an irrational and foolish thing to do, but it doesn't amount to Shirk. Yet, if this same disabled person were to die, and return back to his Creator, and he were to be now across the curtain of Ghayb from us, and now we were to make Dua to him across Ghayb with the belief that he can hear us and respond, now we would be guilty of Shirk, because we shared an exclusive and unique Divine Attribute of Allah (as Allah has Himself declared in verses like Quran: 27:62) with this person without any Sultaan (authorization) from Allah. This is also why supplicating to Imams is Shirk as has been explained here: Is it Shirk to Say Ya Ali Madad? ua-cam.com/video/OHLk2M0V-jc/v-deo.html We would recommend you watch the following lecture in order to gain a very deep Quran-based insight into how an act becomes Shirk and when it is not Shirk: Why Imams (as) Considered Wilayah Takwiniyyah to be Shirk ua-cam.com/video/iwGW2ipK83sh/v-deo.htmlttps://ua-cam.com/video/iwGW2ipK83s/v-deo.html

If the prophet dies and one goes to his grave for wasila/intercession, what is this classified as. Because there’s narrations from Sunni sources reported by several scholars, that a Bedouin did this. Basically implying it’s okay.

There is no point in doing so, because after Prophets leave this world, their relationship with it gets completely cut off such that those here can't communicate anything to them from here, nor are the even aware of what goes on here. Don't you see how Prophet Isa (as) clearly testifies on the day of judgement that he was a witness over his people and aware of what they were upon only so long as he was physically in their midst, but after Allah called him back, he says only You, yaa Allah, were watching over them, and You are the only One Who is a Witness to everything. If you are going by Sunni Hadith, don't you know that in their most authentic Ahadith it is mentioned that the Prophet (Saww) will try to plead for some of his companions who will be kicked out from his presence on the day of judgement at the fountain, and the angels will tell him: O Muhammad, you do not know what they did after you. So both Quran and authentic Hadith combine to give us a very clear vision that there is a very thick, impenetrable barrier of Ghayb (unseen) which separates those in this world from those in the other realm. So much so that Allah even tells His Messenger "You cannot make those in the graves listen to your voice!" (Quran: 35:22), so when he doesn't have the special power or ability to make those in their graves listen to his voice, from where do you and I get the power to make Prophets in their graves hear our voices and pleas for intercession?! That being said, asking for intercession from a Prophet in itself is not Shirk, because we have examples of people asking Prophets to intercede for them with Dua in their lifetimes, and Allah didn't condemn that. But after they leave this world, asking them for intercession is as futile as asking them to judge a dispute. People used to regularly ask them to judge disputes in their lifetimes, but that is facility no Muslim would claim to have today because it is obvious that the most important factor for enabling Prophets to settle our disputes is missing today, namely their ability to hear us and respond. Also bear in mind that if you falsely claim that Allah has empowered them to listen to your voice, when in reality Allah has done no such thing, you become guilty of IFTIRAA (attributing lies to Allah) which Allah calls the greatest imaginable Dhulm in the Quran in nine separate places as our respected Sayyid has repeatedly reminded us. So one should fear Allah and not assume things without evidence from Allah.

All this will come later in the series. We are not Shuyookh. Just volunteers for the channel.

You are mistaken. The people never chose Yazid. He was forcefully thrust and imposed upon them by Moaviah, and they were not given any choice or say in the matter. And Moaviah himself had a very tough time forcing people to not challenge his decision. He had to resort to bribery and threats/intimidation. This was because there was no support for an evildoer like Yazid among the masses. In any case, Moaviah has been condemned even in Sunni sources for being the one to abolish the Shura system which involved the people choosing their leader, and replacing it with hereditary monarchy which became the new system which was then followed by the Banu Umayyah and Banu Abbas. If Yazid had been willingly chosen by the people, Moaviah would not be blamed for ending the Shoora system. As for Imam al-Husayn (as), he cannot be accuse of being a Baghi, God Forbid, from any angle. Imam al-Husayn (as) acted in accordance with the peace treaty. The treaty clearly stated that Moaviah would not appoint anyone after him. His appointment of Yazid was a clear violation of the treaty giving Imam al-Husayn (as) just cause to rise up against him. So no scope for any accusation of Baghy against Imam al-Husayn (as) exists at all. Regarding your last point about Takfir of Shias, our scholarship accepts this and is fully in agreement with what you have stated here. The disease of Takfir is not limited to the Shia sect. It is found in every sect. However, we can't reform the other sects. We can only call for reform within our own sect, and that is what our scholarship is busy with. But rest assured our scholarship remains committed to expose the sectarianism and takfir in other sects when they get to that topic. Not everything can be covered in every lecture. As for ensuring balance, we believe that our respected Sayyid has been very fair and balanced in his presentation in this series. He has first exposed how Akhbari Manhaj and over reliance on the compromised and fabrications-riddled sectarian Hadith corpus led to Takfiri attitude dominating among the Shia. Then he has shown how adoption and promotion of stricter Quranic and Rijaali standards by the Usooli Maraje such as Ayatullah Khui (in the later part of his life) and especially Ayatullah Sayyid Sistani led to reversal of the whole paradigm, and resulted in the sect shifting towards rejection of Takfir, and adopting very high level of respect and tolerance for the Mukhalifeen. The anti Takfir and pro-unity gems from Sayyid Sistani which have been shared in these lectures have never received coverage in the English language even though they ought to. The dark Akhbari side and past of the sect was exposed only to shine the light on the bright Usooli side, and to warn people that they should not turn the clock back from the good Usooli reforms of the Marjaiyyah to the dark sectarian Takfiri attitude of the Akhbaris which still has some residues of support among the more sectarian minded Imamiyyah. We would urge you to watch the above lecture as well as the rest of the series in order to see how balanced and fair the presentation has been.

@@Al-Islaah Wassalam thanks for your reply. How about first Caliph after prophet? Who chose him? How many people are a good number of people to declare somebody a Caliph? Is Islam a democracy?

@@syedmraza6324 The first Caliph after the Prophet (Saww) was chosen by a Shoora hastily held at Saqifah. This Shura was not complete as not all the key stakeholders from the Muhahireen were present at it. What's more the entire Banu Hashim, the clan of the Prophet (Saww), couldn't be part of it because they were busy with the funeral of the Prophet (Saww). It is for this reason (i.e. unfair and unjustified exclusion of such important stakeholders) that Imam Ali (as) and his supporters from the Banu Hashim and other Muhajireen witheld Bayah for close to six months and boycotted the newly formed government. This was their protest at being unfairly excluded from the Shura as Imam Ali (as) himself made it clear to Abu Bakr when he confronted him about this. As for your question about whether Islam is a democracy, and what system of power and authority it supports, we offer you the following insight from an article on this issue by our respected Sayyid who writes: "The very first text we can cite from Nahjul Balagha to demonstrate how Imam ʿAlī’s (as) understanding of how the political leader of the Muslims is supposed to be chosen after the Prophet (Saww) is Letter # 6. In it, the Imam (as) writes: إِنَّهُ بَايَعَنِي الْقَوْمُ الَّذِينَ بَايَعُوا أَبَا بَكْر وَعُمَرَ وَعُثْمانَ عَلَى مَا بَايَعُوهُمْ عَلَيْهِ، فَلَمْ يَكُنْ لِلشَّاهِدِ أَنْ يَخْتَارَ، وَلاَ لِلغَائِبِ أَنْ يَرُدَّ، وَإنَّمَا الشُّورَى لِلْمُهَاجِرِينَ وَالاْنْصَارِ، فَإِنِ اجْتَمَعُوا عَلَى رَجُل وَسَمَّوْهُ إِمَاماً كَانَ ذلِكَ لله رِضىً، فَإِنْ خَرَجَ عَنْ أَمْرِهِمْ خَارِجٌ بِطَعْن أَوْبِدْعَة رَدُّوهُ إِلَى مَاخَرَجَ منه، فَإِنْ أَبَى قَاتَلُوهُ عَلَى اتِّبَاعِهِ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ، وَوَلاَّهُ اللهُ مَا تَوَلَّى. "Verily, those who swore allegiance to Abu Bakr, `Umar and `Uthman have sworn allegiance to me on the same basis on which they swore allegiance to them. (On this basis) he who was present had no choice (to consider), and he who was absent had no right to reject; and the Shūrā (right to engage in mutual consultation and deliberation to determine important affairs of state) is confined to the Muhājirūn and the Anṣār. If they collectively agree on a man (i.e. candidate) and unanimously settle on declaring him the Imām (i.e. political leader and Caliph of the Muslims), then Allah’s pleasure lies in that (i.e. their unanimous choice). If someone dissents and exits from their consensus with an objection or innovation, they will return him to the consensus from which he has exited (through gentle and peaceful persuasion at first). If he refuses to submit, they will fight him for following a course other than that of the believers and Allah abandon him to his own devices." So as you can see, Imam Ali (as) does believe in a system which may be described as a form of representative democracy by today's standards. We are also happy to share with you additional insights of our scholarship which further clarifies how the system was supposed to work after the Prophet (Saww) according to Imam Ali (as) whom we take as our guide and role model after the Prophet (Saww) due to his overwhelming merits and deep knowledge: "Imam ʿAlī (as) knew that the Prophet (Saww) had not left behind any text clearly and unambiguously appointing him as Caliph or else he would have made a big deal of it and scolded the companions for disobeying the Prophet (Saww) and rebelling against his official order. Yet we never see Imam ʿAlī (as) ever doing this. He does criticise what the companions did, but he never portrays what they did as rebellion against Allah or His Messenger, rather he always portrays it as a personal injustice, unethical treatment and wrongdoing against him. What the Prophet (Saww) did leave behind were high words of praise, endorsements and recommendations in favour of Imam ʿAlī (as). He did not say words of this kind for ANY other personality. So what was supposed to happen was this: After the Prophet’s death, there was no need to rush or stage a power grab. Everyone should have calm and patiently waited for the funeral and burial rites to be over. After that, with all the Muhajirin and Ansar gathered in the Masjid, there should have been a Shura (consultative meeting) to determine who was best suited to lead the community after the Prophet (Saww). This is so because it was the command of the Qur’ān and the established Sunnah to settle all important affairs of state in which Allah has not revealed any specific guidance through Shura (mutual consultation) among the believers. In a free and fair consultative meeting, every stakeholder would be free to nominate their candidates. The Banu Hashim would obviously nominate Imam ʿAlī (as) since they had no one among them who held a greater rank and precedence in Islam than him. Other companions would be free to nominate their own choices. Each side would argue its case. In a free and fair setting, no one would be able to beat the Quraish’s right. So the Quraish would defeat the non-Quraish exactly as happened in Saqifah. The Qurashites argued they were most entitled to lead due to their tribal status and kinship to the Prophet (Saww), and the Ansaar were defeated and couldn’t argue or win against Quraish. Then within the Quraish, the Banu Hashim would defeat the rest of the Quraish by saying no tribe has the status, prestige, track record of support to the Prophet (Saww) and Islam, and closer kinship to him than we have. No other tribe of Quraish would be able to beat them in merit. Banu Hashim would defeat all contenders with the exact same arguments that Abu Bakr used to defeat the Ansar, and more. They would further highlight and cite all the amazing words of praise, approval, endorsement and recommendation which the Prophet (Saww) had issued in favour of Imam Ali (as). There would be no choice left but for people to realise that no one is more entitled to lead other than Banu Hashim, and their candidate Imam Ali bin Abi Talib (as). No other candidate would be able to outshine him or outrank him or his tribe, and he would be elected if he was given a fair chance. The tragedy was that the Banu Hashim were not even allowed the chance to stand in the Shura that was hastily held at Saqifah. They were busy with the funeral and burial of the Prophet (Saww) when the Shura was hastily held in Saqifah, and they couldn’t even attend it. This is why they and many early Shīʿa were so upset, and this is why they protested and boycotted the newly formed government for six long months, and rightfully so. Imam ʿAlī (as) says he only changed his mind after six months and gave Bayah because he realised boycotting the government any further would actually weaken Islam itself and expose it to external threats. So in the interest of keeping Islam strong and the Muslim community united, Imam ʿAlī (as) gave up his right to be leader and made peace with the Caliphs. Of course, he would have never done this if Allah had ordained that he be the leader. He would never condone rebellion or disobedience of an outright Divine order or Prophetic order just to keep the community united. But because the Imam (as) knew his leadership was not divinely ordained, he could afford to compromise on it for the sake of the greater good of Islam and the Ummah, and thus the Imam (as) reconciled with those who assumed the Caliphate, and fully cooperated with their government, and actively participated in the Shūra (consultative) deliberations of the successive governments."

@syedmraza6324 Since you seem to be very interested in the subject of Imamate and political rule after the Prophet (Saww), we can share with you links to aid you in further study and deeper critical investigation of this matter: The Historical Imam Ali (as) | Response to Sayed Ammar Nakshawani ua-cam.com/video/RQYezZCyQ9k/v-deo.html Was Imam Ali (as) appointed by Allah? | Response to Sayed Ammar Nakshawani | Birmingham | Part 2 ua-cam.com/video/QT53nfJD93M/v-deo.html Is Belief in Imamah among the Essential Pillars of Islam? | Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/BnH0JULdIlA/v-deo.html Death of Kufr if you do NOT Know Imam ZAMANA | Financial Interest in Divine Imamah 💰 ua-cam.com/video/He0czy13e-0/v-deo.html Why is Believing in Divine Imamah Ghuluww? | Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/pFIXvuYcOlw/v-deo.html Challenges with the Divine Imamah Narrative | Response to Sheikh Ali Karmali | Dr. Syed Ali Hur ua-cam.com/video/XwtTwlZdaCc/v-deo.html KHOJA HERITAGE: Re-awakening of Another Generation ua-cam.com/video/XL32L0SpqBk/v-deo.html See the following Time Stamps of the above lecture for discussion of how and why the Imams of the Ahlul Bayt (as) opposed the claim of Divine Imaamah for themselves: 1:13:32 Imam Zayd told Saahib al-Taaq that Imams were not appointed by God 1:29:36 Another incident of Saahib al-Taaq wherein Imam admonished him about Qiyaas (deductive analogy) 1:35:19 Divine Imamah is based on Qiyaas because there is no revelation about it Also you should know that the Doctrine of Divine Imaamah is premised on the concept of Taqiyyah. To see scholarly exposes of the accusation of Taqiyyah against the Ahlul Bayt, you may refer to the following lectures: The Accusation of Taqiyyah against the Ahlul Bayt | Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/n-cONuCYbCY/v-deo.html Did Imams do Taqiyyah and compromise on any Truth that has left us in confusion today? | ISNAD #07 ua-cam.com/video/OB0m668ELNY/v-deo.html Challenges with the Divine Imamah Narrative | Response to Sheikh Ali Karmali | Dr. Syed Ali Hur ua-cam.com/video/XwtTwlZdaCc/v-deo.html Our content on Ulama Abrar Position Critical Review: Are Imams (a) merely righteous scholars? | Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/LLROxWr5jG8/v-deo.html The Imams (as) as Ulama Abraar - Texts & Evidence | Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/Y1A6M1ALAw8/v-deo.html It would also be beneficial to read the following scholarly article on the different views and theories about Imamate within contemporary Shia circles: iqraonline.net/three-contemporary-approaches-to-understanding-the-imamah/

@@Al-Islaah JazakAllah for your detailed response.

Walaykum Salaam Imam is not a term reserved in the Arabic language for a divine appointee only. We have so many cases of personalities whom everybody accepts were not divinely appointed or infallible and yet they are referred to as Imams all the way from Abu Hanifa to Sayyid al-Khomeini. Our scholarship refers to the learned personalities of the Ahlul Bayt (as) as Imams in lieu of the position of spiritual and intellectual leadership they held, and due to the fact that we still follow them and accept them as our leaders in religion and politics after the Prophet (Saww). Of course, the reason our scholarship cites for accepting them as leaders is not any Divine appointment but rather their personal merits and qualifications. As for Ghadir and the meaning of Maula, it will be clarified in a lecture dedicated to that topic so stay tuned, but in short, our scholarship maintains that Imam Ali (as) himself never viewed Hadith al-Ghadir as a Divine appointment or Prophetic designation. On Dawate Dhul Ashirah, our scholarship doesn't believe anything was said about post-Prophetic succession, and even learned Twelver scholarship has acknowledged that Wilayah was only announced at the very end. As for the status of those who don't act on Prophetic recommendations, they obviously lose out on benefits in this world and the hereafter, but as the Imams (as) clarified, it doesn't amount to Kufr or Fisq. An example which our scholarship gives in this regard is that of Salaat al-Layl. It was highly recommended by the Prophet (Saww) for the whole Ummah. Those who act on this recommendation will definitely enjoy the greatest of benefits in this world and the hereafter. But those who don't are not guilty of sin or disbelief.

We are glad to learn that you have found the content on our channel useful and beneficial. We all come from the same conservative sectarian Shii environment with Ghulu tendencies, but we are now on a journey to realign ourselves more closely and accurately with the Quran and actual teachings of the Ahlul Bayt (as) instead of blindly and uncritically swimming with the tide and accepting everything we inherited ads gospel truth. As for the third Shahaadah in Azaan, our scholarship has already covered this topic in detail in the past. We can refer you to the Al Islaah Lecture entitled: Sectarianism Is Pushing You Away From the Ahlulbayt (as) ua-cam.com/video/XGm-yeLXYW4/v-deo.html) In the aforementioned lecture, the issue of the third Shahādah in Adhān has been discussed and highlighted as an instance of how many Twelver Imāmī Shīʿas have moved away from the teachings of their very own Imams (as) and the stance of their own early scholars for no other reason than an unjustified desire to forge a separate sectarian identity for themselves. For a more detailed expose of classical Shīʿa scholarly positions on this issue, one may refer to the following early Al-Islaah lecture: Great Shia Scholars warned against reciting Aliyyun Waliullah in the Azan | Syed Ali Hur Kamoonpuri ua-cam.com/video/QfZ7LhfppEI/v-deo.html We hope these scholarly evidence-based lectures will help you find the clarity you are looking for inshallah. Additionally, our respected Sayyid had also shared with us an academic research paper that covers this topic in great depth and detail. Here is what he had written to us: "The detailed evidence for this has been showcased by Professor Liyakat Ali Takim in his research paper entitled “From Bidʿah to Sunnah: The Wilāyah of ʿAlī in the Shīʿi Adhān” which was originally published in the: Journal of the American Oriental Society, Vol. 120, No. 2 (Apr. - Jun., 2000), pp. 166-177. It has been republished in: Luft, Paul, and Colin Turner (Eds). Shi'ism. Critical Concepts in Islamic Studies. Routledge, London & New York, 2008 CE., vol. III, pp. 331-350. (#52). For those with JSTOR subscription, the paper can be accessed from: www.jstor.org/stable/605020 For those without it, it can be downloaded from: ijtihadnet.com/article-from-bid%CA%BBa-to-sunna-the-wilayat-of-ali-in-the-shi%CA%BBi-adhan/ Jazakallah for your kind words and Duas. May Allah Bless you as well.

That's one of the most beneficial lectures on our channel, why would we delete it? Here is the link to it in case you have lost it: ua-cam.com/video/UzKPkGBAJ9Y/v-deo.html

We have a lot of content on our platform regarding this topic. Feel free to browse through the following links: The Biggest Qur'anic Proof Against illegal Tawassul | Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/J24bAL03T9k/v-deo.html This lecture sheds light on Ḥarām (forbidden) acts such as Duʿā’ and supplication to entities other than Allah (SWT) across Ghayb which people falsely presume to come under Tawassul when in fact they are Ḥarām (forbidden) acts which take one away from Allah (SWT), and land one straight into the displeasure and punishment of Allah (SWT). Quranic Tawassul Versus Haraam Tawassul (Taba'uud) | Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/QKphUqW8HVM/v-deo.html In this talk, an attempt has been made to clarify and elucidate the difference and distinction between the Tawassul which is promoted by the Qur’ān and Ahlul Bayt (as) AND Ḥarām (forbidden) acts such as Duʿā’ and Istighatha to Ghayr Allah across Ghayb which people peddle and promote falsely under the pretext/guise/umbrella of Tawassul when in fact they are Ḥarām (forbidden) acts which take one away from Allah (SWT), and land one straight into the displeasure and punishment of Allah (SWT). Further traditional arguments and doubts about Tawassul have been addressed and dealt with in the following lecture in light of the clear verses of the Qur’ān as well as the Qur’ān-verified authentic teaching of the Ahlul Bayt (as): Response to the Practical Priest on Tawassul | Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/iAg6GfWVKJI/v-deo.html Response to Sheikh Mohammed Al-Hilli on Istighaatha and Tawassul ua-cam.com/video/j0Fvqr2sJ2c/v-deo.html Rapid Fire Response to Sheikh Mohammed Al-Hilli On Istigaatha & Tawassul ua-cam.com/video/mY-TvsxFaCo/v-deo.html Istighatha to the Prophet (Saww) and Jibreel Is FABRICATED! ua-cam.com/video/xZqdcxz5jLM/v-deo.html The above lecture has a chilling expose of a false and fabricated narration from Al-Kafi which was presented by Shaykh Muhammad al-Hilli from the Minbar in UK in support of the permissibility of Istighatha to the Prophet (Saww) and Jibreel (as). Al Islaah also broadcast a detailed refutation of the popular, traditional arguments and proofs brought forward by Shaykh Mohammad al Hilli in support of the popular practice of doing Istighaatha (calling us for help) to the Prophet (Saww) and the Imams of Ahlul Bayt (as) across Ghayb. It can be accessed from here: Counter to Shaykh Hilli on Istighatha | Leicester ua-cam.com/video/kEbSNTrxMA4/v-deo.html Critical Review: Debate on Tawassul/Wasilah | Salafi Versus Traditional Imami ua-cam.com/video/0_2M_4JtydE/v-deo.html This lecture is particularly valuable in view of its having one the best and most comprehensive explanations of Sūrah Nisā’ (Chapter 04), verse 64 of the Quran which is frequently decontextualized and quoted out of its rightful context by traditional pro-Ghuluww and Shirk apologists and polemicists to justify the act of supplicating to the Prophet (Saww) for intercession across Ghayb. The correct Tafsīr (exegesis) of this verse can be found at Time Stamp of: 1:14:30 onwards. The lecture also contains a refutation of numerous other traditional pro-Ghuluww arguments and deceptive fallacies which are routinely employed by sectarian goalkeepers to justify and legitimize the Shirk of supplicating across the curtain of Ghayb to entities lesser than, and other than, Allah (SWT). Must watch lecture for all those really confused by certain traditional Pro-Ghuluww arguments. See also: tawheedi.wordpress.com/encyclopedia/encyc-chap-24/ The Pure Tawheed from Thaqalain (Quran & Itrah) - Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/tbxRonqsMTo/v-deo.html Tawassul According to the Ahlul Bayt (As) - Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/CcU6OHBdPPc/v-deo.html The above lecture is aimed at correcting the understanding of the general public which thinks that 05:35 of the Quran means we should supplicate and make Duas to Imams for our needs. This lecture contains a detailed commentary and explanation of Sermon # 110 (# 109 in some editions) of Nahj al-Balāghah in which Imam ʿAlī (as) lists the acts of worship which are the best means of Tawassul (seeking nearness, closeness and proximity to Allah (SWT). The contents and claims of this sermon can be seen to be matching the teaching of the Qur’ān perfectly, and no where in this sermon does Imam (as) even hint at the modern day popular understanding of supplicating to and entreating entities other than Allah as a means of seeking nearness (Tawassul) to Him. The Tawhidi Encyclopaedia Al Islaah scholarship has also produced an encyclopedia in which they have endeavoured to gather, collect, and compile all the numerous different arguments and copes that are used by the proponents of Duʿā’ to Ghayr Allah and Istighātha across Ghayb to other than Allah in order to justify their forbidden practices. These arguments and copes have then been analysed and dissected in full depth in light of the Qur’ān and authentic teachings of the Ahlul Bayt (as). Link to our Tawheedi Encyclopaedia: tawheedi.wordpress.com/

Thanks for your kind suggestion. We will submit your recommendation to our editorial team.

Thanks for your kind suggestion. We will submit your recommendation to our editorial team.

Don't confuse the Twelver Imami Shia creed for Shiism. Twelverism is a mutation of Shiism, not its actual face. The term Shīʿa of ʿAlī historically referred to a political party that supported the succession of Amīr al-Mu’minīn Imam ʿAlī bin Abī Ṭālib (as) to the caliphate after the Prophet Muhammad (Saww). This identification was not about creating a new religion or sect but rather reflected a political affiliation. The original Shia of ʿAlī were not forming a new religion but were a group of Muslims who favored Ali’s leadership based on their understanding of his merits and qualifications which had been repeatedly and superabundantly expounded by the Prophet (Saww) on numerous occasions. - Some distinguished and high-ranking Ṣaḥāba of the Prophet (Saww) belonged to this political party and are even referred to by Sunni scholars as Shīʿa of ʿAlī (as). This did not mean they abandoned Islam or sought to create a rival new religion or rival new religious identity. It was simply a reflection of their political support for Ali (as). We would recommend a very useful and insightful lecture which explains how the actual original Shīʿaism was a political movement, and not a separate religious identity. You can access it from here: Political Shias VERSUS Theological/Sectarian Shias | What's the Difference? ua-cam.com/video/lTEqr2bnbe4/v-deo.html This lecture elaborates on how early Shīʿaism was a political affiliation and not a separate sectarian identity. It provides historical context and explains that being a Shīʿa of ʿAlī (as) was about political support and allegiance, not about creating a new religious identity. Therefore, when Ṣaḥāba are identified as Shīʿa in early sources, in their context, it is a political label and identity, and not a religious one to replace the ‘Muslim’ identity bestowed upon the Ummah by Allah in the Qur’ān. And when we identify ourselves as Shīʿa, it is only in this sense. Our religious identity remains Muslim. Shīʿism is simply the word for our historical, political, and epistemological readings. In conclusion, all the assumptions and connecting the dots are only involved in Twelver Imami Shia attempts to prove their creed. The original Shias were merely a political movement, and they didn't try to forcefully add their political beliefs to the Din, hence they didn't need to connect any dots or make any assumptions like the kind later sectarian Shia had to make.

Walaykum Salaam Our methodology is based on the Qur’ān and the Qur’ān-verfied teachings of the Ahlul Bayt (as), and our scholarship is very consistent in this matter. Our respected Sayyid has written: "Our stance on historical personalities is shaped by what is authentically established to be the view of the Ahlul Bayt (as) and the Imams (as) from among them. The position we've articulated regarding the Shaykhayn as well as Muʿāwiyah is based on a rigorous critical examination of the narrations, traditions, and events of the past from the lens of the Ahlul Bayt (as) and their earliest Shīʿa. So our reading of history is simply a humble attempt to mirror and echo the understanding of the historical Ahlul Bayt (as) as best we can, after filtering out the fabrications and lies interpolated into our sources by Ghulāt and sectarian elements who did not respect the vision of the Ahlul Bayt (as) for this Ummah, and who did not agree with it. Thus, if you see that our approach to the Shaykhayn is different from our approach to Muʿāwiyah, it is only because the Ahlul Bayt (as) had this difference in outlook, and our stance merely mirrors the different attitude and outlook they had towards these historical figures. To demonstrate this, we will share with you an illuminating incident from an early historical source, namely Kitāb al-Futūḥ by ʿAllāma Abū Muḥammad Aḥmad ibn Aʿtham al-Kūfī (d. circa. 314 AH/926 CE) which sheds invaluable light on this difference in attitude and outlook which characterized the Ahlul Bayt’s view of the Shaykhayn on the one hand, and their attitude and outlook towards the Banū Umayyah (including Muʿāwiyah) on the other hand. وأقبل إليه نفر من أصحابه الذين كانوا قد بايعوه فقالوا له: إنا قد بايعناك وإنا نحن خارجون معك، ولكن ما تقول في هذين الرجلين الظالمين أبي بكر وعمر؟ فقال زيد بن علي: مهلا، لا تقولوا فيهما إلا خيرا، فإني لا أقول فيهما إلا خيرا، ولا سمعت من آبائي أحدا يقول فيهما إلا خيرا. قال : فقال له القوم: فترى أن بني أمية ما ظلموك؟ فقال زيد بن علي: ليس القياس في ذلك بسواء؛ إن بني أمية قتلوا جدي الحسين بن علي، وحملوا رأسه إلى الشام، وقتلوا أهل المدينة ونهبوها ثلاثة أيام، ثم رموا بيت الله الحرام بالحجارة والعذرة والنار، وأبو بكر وعمر لم يفعلا من ذلك شيئا. “Some of the Kūfans who had given Bayʿah (oath of allegiance) to Imam Zayd (As) said to him: ‘We have pledged allegiance to you, and we are ready to rise with you, but what is your stance regarding these two oppressive men, Abū Bakr and ʿUmar?’ Imam Zayd (as): ‘Hold on! Do not speak anything but good about them. I only speak well of them, and I haven’t heard anyone from my forefathers (i.e. the Ahlul Bayt (as)) say anything but good about them.’ The extremist Kūfans responded to Imam Zayd (as) by arguing: if the Shaykhyan are not oppressors, then what are you rising up against the Banū Umayyah for? Because, by your standards, even they should not be oppressors! Imam Zayd (as) said: 'It’s not fitting to equate/conflate between the Shaykayn and the Banū Umayyah in this manner. The Banū Umayyah killed my grandfather, Al-Ḥusayn bin ʿAlī, and paraded his head to Shām (Damascus). They slaughtered the inhabitants of Madīnah, and pillaged it for three days. They even targeted the House of Allah with catapults, rocks, and fire. Abū Bakr and ʿUmar did none of these acts.’” Thus, from this trustworthy testimony of Imam Zayd (as) showcased above, we can see that the Imams of Ahlul Bayt (as) practically desisted from cursing, abusing, or badmouthing the Shaykhayn, not only in public, but also in private, such that someone like Imam Zayd (as), who grew up in the house of ImamʿAlī bin al-Ḥusayn Zayn al-ʿĀbidīn (as), and was privy to the private conversations and discussions that would take place therein, could confidently testify in public that he never heard a single evil word against the Shaykhayn from anyone in his blessed family, including his pious ancestors. This interaction with some of the extremist Shiites from Kūfa also clearly demonstrates Imam Zayd's approach of distinguishing between the actions and stances of the Banū Umayyah (including Muʿāwiyah) on the one hand, and the Shaykhayn: Abū Bakr, and ʿUmar, on the other hand. He points out that the Shaykhayn cannot be compared to the Banū Umayyah, because the Banū Umayyah have the blood of the Ahlul Bayt (as) as well as hundreds of innocent pious Muslims whom they killed on various occasions on their hands. They have a rap sheet that’s incomparable. Whereas with the Shaykhayn, the Ahlul Bayt (as) only had, relatively speaking, minor disputes that did not amount to any bloodshed or major act of violence. It is from this crucial and significant distinction that our differential outlook and attitude towards them arises. So those whom the Ahlul Bayt (as) have an unfavourable and hostile view towards, and those who have innocent blood on their hands, such as Muʿāwiyah and other evil rulers from the Banū Umayyah, we condemn, but those with whom the Ahlul Bayt (as) reconciled and buried the hatchet, we see no point in harbouring an unfavourable view of them. It is not right that just because of some wrongs (i.e. Sayyidah Fāṭimah (as) being deprived of her right to her inheritance and Fadak) and Imam ʿAlī (as) being deprived of his right to stand for election after the Prophet (Saww), we should go ahead of the Ahlul Bayt (as) and bypass them, and do more wrongs (i.e. unleash Fitnah and burn the Ummah in the fire of sectarian hatred and enmity) in their blessed name by cursing, abusing, and disrespecting the revered icons of the majority of the Muslims." As for the narrations you are referring to about the Imams (as) cursing the Caliphs, those are all fabrications of Ghulat and sectarian elements of the type who were arguing with Imam Zayd (as) in the narration above. So now it is up to you to decide whether you will trust Imam Zayd (as) on what the correct view of the Ahlul Bayt (as) is on the Shaykhayn or whether you will trust the fabrications of the extremists who were arguing with him. Our scholarship fully understands that La’n has nothing to do with vulgarity, but their stance of not invoking La’n on the Shaykhayn stems from the policy and practice of the Ahlul Bayt (as). You claimed that rejection of the first three Caliphs has always been part of our faith. That is a false claim. Imam ʿAlī (as) gave Bayah and cooperated with the first three Caliphs in the interest of Islam, and when he became Caliph, he argued for the legitimacy of his government and authority based on the legitimacy of the previous Caliphs. Also the Divinely sanctified religion ended the day Surah al-Maidah was revealed. It was perfected and completed. Post-Prophetic political disputes are not a part of that perfected and completed religion. So whatever stance you decide to take on disputes which happened after the Prophet (Saww), you are not allowed to make them part of the Din, otherwise, you will be guilty of adding to the Din of Allah and innovating in his religion without authorisation from Him. Rest assured, if the Ahlul Bayt (as) hadn’t reconciled their matter with the Shaykhayn, we would also be enemies to the Shaykhayn until the day of judgement, but they made peace so as to unite the Ummah as has been shown through the evidence presented in the above episode, so we have no choice but to accept that.

It seems silly to you because you probably jumped gun and skipped all the lectures which lead up to this lecture. Without going through the Muqaddimaat (necessary preliminaries), no argument or position makes sense. In order to understand the above lecture, you need to go through the preceding lectures in which clear evidence was presented from Imam Ali (as) where he himself made it clear that he was only interested in leading the Ummah after the Prophet (Saww) because he felt he was more qualified and meritorious for this role due to his personal merits and qualities, and NOT due to any Divine appointment or Prophetic designation. Once you see all that evidence, you will realise it is your argument which is invalid and unfounded. Also your Qiyas (comparison and analogy) with Wudhoo is invalid, because Allah explicitly commanded Wudhoo in the Quran (see Surah 5, verse 6) and the Prophet (Saww) practised it and demonstrated it for the Ummah. As for Imam Ali (as), Allah never explicitly mentioned him in the Quran nor said anything about post-Prophetic leadership in it; the Prophet (Saww) mentioned the Fadhail of Imam Ali (as) and instructed the Ummah to ally with him, but did not explicitly appoint him as an Imam after him. What's more, Imam Ali (as) lived for over 30 years after the Prophet (Saww), and never claimed he was a Divine appointee or a Prophetic appointee. He always argued that he was more entitled for the Khilaafah because of his personal merits and qualifications, NOT because Allah or the Prophet (Saww) had decreed his appointment. If you want to see the evidence for this, we welcome you to watch: The Historical Imam Ali (as) | Response to Sayed Ammar Nakshawani ua-cam.com/video/RQYezZCyQ9k/v-deo.html Was Imam Ali (as) appointed by Allah? | Response to Sayed Ammar Nakshawani | Birmingham | Part 2 ua-cam.com/video/QT53nfJD93M/v-deo.html Is Belief in Imamah among the Essential Pillars of Islam? | Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/BnH0JULdIlA/v-deo.html Death of Kufr if you do NOT Know Imam ZAMANA | Financial Interest in Divine Imamah 💰 ua-cam.com/video/He0czy13e-0/v-deo.html Why is Believing in Divine Imamah Ghuluww? | Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/pFIXvuYcOlw/v-deo.html Challenges with the Divine Imamah Narrative | Response to Sheikh Ali Karmali | Dr. Syed Ali Hur ua-cam.com/video/XwtTwlZdaCc/v-deo.html KHOJA HERITAGE: Re-awakening of Another Generation ua-cam.com/video/XL32L0SpqBk/v-deo.html See the following Time Stamps of the above lecture for discussion of how and why the Imams of the Ahlul Bayt (as) opposed the claim of Divine Imaamah for themselves: 1:13:32 Imam Zayd told Saahib al-Taaq that Imams were not appointed by God 1:29:36 Another incident of Saahib al-Taaq wherein Imam admonished him about Qiyaas (deductive analogy) 1:35:19 Divine Imamah is based on Qiyaas because there is no revelation about it Also you should know that the Doctrine of Divine Imaamah is premised on the concept of Taqiyyah. To see scholarly exposes of the accusation of Taqiyyah against the Ahlul Bayt, you may refer to the following lectures: The Accusation of Taqiyyah against the Ahlul Bayt | Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/n-cONuCYbCY/v-deo.html Did Imams do Taqiyyah and compromise on any Truth that has left us in confusion today? | ISNAD #07 ua-cam.com/video/OB0m668ELNY/v-deo.html Challenges with the Divine Imamah Narrative | Response to Sheikh Ali Karmali | Dr. Syed Ali Hur ua-cam.com/video/XwtTwlZdaCc/v-deo.html We would also recommend going through content on the Ulama Abrar Position Critical Review: Are Imams (a) merely righteous scholars? | Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/LLROxWr5jG8/v-deo.html The Imams (as) as Ulama Abraar - Texts & Evidence | Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/Y1A6M1ALAw8/v-deo.html It would also be beneficial to read the following scholarly article on the different views and theories about Imamate within contemporary Shia circles: iqraonline.net/three-contemporary-approaches-to-understanding-the-imamah/ It is only after going through all the above resources and lectures that you will understand why the positions and arguments which are being presented in the above lecture make perfect sense. Your problem seems to be that you have blindly and uncritically assumed that whatever you were told and fed from childhood is the gospel truth, and this is why when you are confronted with evidence and proof which contradicts your inherited sectarian baggage, it doesn't sound reasonable to you. We all went through this journey. But having patience and investigating arguments in light of the proofs and evidence behind them is what brings you to the truth in the end. If you just proverbially bury your head in the sand like the ostrich, and unquestioningly assume that whatever you were told was the gospel truth, you will never see the light, and even when the light it shown to you, you will label it stupid as it will be different to the darkness that you have spent all your life in.

@@Al-Islaah you seem uneducated as Wuzu is present in Quran, but that does not mean Imam ALI AS is not mentioned in the Quran, because if you were aware about the collection of Quran, you would not say such a thing, and on top you are forgetting all the 12 Imams numerous ahadees where they proclaim themselves as Divine authority, and the best argument is that the Prophet PBUH did not collect the Quran or his Sunnah, because he knew there would be Imams after him to guide and lead the muslims.

@@iteducator Our scholarship has written quite extensively about the collection and compilation of the Quran, so they cannot be accused of ignorance when it comes to this topic. And our respected Sayyid had refuted the myth that the Quran underwent any kind of Tahrif (corruption or distortion) during the collection or compilation process. Pay attention to the following passage from his writing so that you may wake up from your slumber and get educated from your ignorance, for he has given the most powerful and compelling proof here. He writes: "The Ahlul Bayt (as) themselves referred their followers to the Qur’ān that we have in our hands today, and asked them to compare any and every narration attributed to them against the Qur’ān to determine whether it was really from them or not. There are Mustafīḍ (super-abundant) reports in which they direct their followers to compare Aḥādīth attributed to them against the Qur’ān. These are called Akhbār al-Ṭarḥ (the reports of throwing away everything which contradicts the Qur’ān). You can access some of the most authentic of these narrations from the following link: thaqalayn.net/chapter/9/2/9 You may also refer to the most highly authenticated of these narrations at the end of the following post on our recently launched website: al-islaah.org/how-reliable-is-our-hadith-corpus/ After going though all these authentic narrations from the Imams (as) themselves, you need to ask yourself the following critical question: if the Quran was corrupted or distorted or compromised, or if it couldn’t be understood correctly except in light of the statements and explanations of the Ahlul Bayt (as) as the Akhbārīs tried to claim , don't you think it would be highly careless, reckless, and irresponsible for these noble Imams from the Ahlul Bayt (as) to set up the Qur’ān as the ultimate and most supreme Criterion and Judge for determining the authenticity and reliability of the narrations attributed to them (when the Qur’ān itself cannot be understood without the narrations of the Ahlul Bayt (as)? Wouldn't you accept that that would be a very dangerous and perverted thing to do naʿūdhu billāh (God Forbid)? Wouldn't you also accept that our Imams (as) were way too pious, intelligent and wise to ever do such a thing and throw their followers into misguidance by directing them to a compromised and corrupted source of guidance, and teach them to make it the Ḥākim (supreme judge, arbiter and criterion) for determining which of their Aḥādīth are really theirs and which ones are likely fabrications of Ghulāt? The very fact that the Imams (as) attacked the reliability and authenticity of so many Aḥādīth attributed to them in the early Imāmī Hadith compilations on grounds of their contradicting the Qur’ān or lacking basis and support in it, and directed people to go to the Qur’ān and compare their Aḥādīth against the guidance found in it shows you that the Imams (as) very firmly believed in the integrity and preservation of the Qur’ān, and considered it the ultimate Ḥujjah (Evidentiary proof) and Ḥākim (supreme judge, arbiter and criterion) in determining the truth and separating it from falsehood. You think if Uthmān had corrupted or distorted and disfigured the Qur’ān, the Imams (as) would tell people to check and verify their pure and undistorted narrations against an impure, corrupted and tampered book? Do you consider them to be devoid of intellect or what? The fact that they warned people not to blindly trust narrations which had been attributed to them, and instead carefully, rigorously and thoroughly check and verify them against the Qur’ān, serves as proof positive that they believed in the full preservation and integrity of the Qur’ān, whereas they knew that it was the Ḥadīth corpus which had been corrupted and compromised by lies, manufactured Aḥādīth, invented chains, doctored texts, interpolations and outright fabrications. This is why they instructed us to check the Aḥādīth against the Qur’ān and not the other way round. Thus, if you study their Aḥadīth in light of what the Qur’ān says, you will be guided, but if you try to superimpose fabricated narrations which have been attributed to them by Ghulāt over the Qur’ān, you will be severely misguided and doomed." Furthermore, your claim that Imam Ali (as) has been mentioned in the Quran has been roundly refuted and exposed as a lie by Imam Khomeini who wrote while refuting a deviant Akhbari scholar who tried to make a similar claim : "In short, if matters were as described by him and his ilk, claiming that the Divine Book is filled with mentions of the Ahl al-Bayt, their virtues, and the confirmation of the Wilāyah and Imāmah of ʿAlī ibn Abī Ṭālib, then why did not ʿAlī ibn Abī Ṭālib, Fāṭimah, al-Ḥasan, al-Ḥusayn, Salmān, Abū Dharr, Miqdād, ʿAmmār, and the other companions, who consistently argued for ʿAlī's succession, use even one of those verses and decisive proofs from the Divine book? Why did they cling to prophetic traditions while the Qurʾān was in their midst? And if the Qurʾān was indeed replete with the names of ʿAlī and his infallible offspring, their virtues, and the proof of their succession, then why did the Prophet-peace be upon him and his family-fear to deliver even a single verse related to proclamation during the Farewell Pilgrimage in the final years of his blessed life and the last days of divine revelation, to the extent that Allah assured him: ‘Allah will protect you from the people’? Also you are mistaken if you think we are "forgetting all the 12 Imams numerous ahadees where they proclaim themselves as Divine authority". We are not forgetting. We are aware of these Ahadtih, but our scholarship has already exposed them as fabrications of Ghulat and sectarian elements in the following lecture: Why is Believing in Divine Imamah Ghuluww? | Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/pFIXvuYcOlw/v-deo.html As for the collection of the Quran, Allah said that is His responsibility, not the Prophet's. See Surah al-Qiyaamah, verses 16-19.

@jalilabbas9629 We don’t understand how you derived this conclusion from the above lecture when no such thing was said or indicated in it. In fact, our scholarship does not even agree with the result/conclusion you are pointing towards. Our respected Sayyid’s evidence-based explanation for the large amount of contradiction in narrations found in the Imāmī corpus is actually premised on the frank admissions and candid confessions of the highest ranking Twelver Imāmī Shīʿa scholars themselves. Our respected Sayyid writes the following in one of his articles in which he discusses the problems with the integrity and authenticity of the Twelver Imāmī Ḥadīth corpus: “When seeking to defend and exonerate the Imams of the Ahlul Bayt (as) against the charge of sowing difference and division among their own followers by issuing contradictory statements which then became part of the Imāmī Ḥadīth corpus, and then caused the cementing of division and disunity among the Imāmiyyah, classical Imāmī theologians and scholars like Shaykh Abū Jaʿfar Ibn Qiba al-Rāzī (d. 319 AH/931 CE) pinned the blame on the Ḥadīth fabricators and inventors as follows: “I say: and reliance is on God: The differences between the Imāmiyyah arose only from Kaddhābīn (serial, inveterate, compulsive liars and Ḥadīth fabricators) who secretly infiltrated and embedded themselves among the Imāmīs from time to time, and in era after era, till it became an immense problem. Their predecessors (i.e. the earliest Imāmīs) were people of piety, diligence in religious practice, and purity of heart; and they were not Aṣḥāb Naẓar (i.e. people of rational investigation or great discernment). So whenever they saw a Mastūr man (i.e. a narrator whose evil was not manifest and apparent, and therefore did not appear to be outwardly impious) narrating a report, they looked upon him favourably (i.e. held on to Ḥusn al-Ẓann (a good opinion) of him (deeming him to be a reliable and trustworthy narrator due to giving him the benefit of their ignorance of his hidden inner reality) and accepted it (i.e. his report). (Later on) when this (i.e. the phenomenon of Ḥadīth fabrication) became so prolific (i.e. abundant) and visible, they complained about it to their Imams (as), so the Imams (as) instructed them to take that upon which there is consensus and agreement, but they (Imāmī narrators) didn’t pay heed to this instruction , and instead they continued with their customary practice (of blindly, uncritically and trustingly transmitting whatever (isolated reports) they heard from their contemporary narrators). Thus the Khiyānah (lit. betrayal, shortcoming) was from the side of such irresponsible and uncritical narrators, and not from the Imams (as). Also the Imam (as) was not aware of all these contradictory fabrications which were being transmitted in his name, because he does not know the Ghayb (unseen), but rather he (i.e. the Imam) is only a righteous slave who knows the Kitāb (Scripture) and the Sunnah (Prophetic tradition and practice), and he knows only of those Akhbār (reports) of his Shīʿa which are reported/presented to him.” So we hope you can see from this how the cause of all the massive contradictions which are found in the Imāmī Ḥadīth corpus is not any difference in the Ijtihād of the Aimmah (as), but rather the result of lies and falsehood deliberately attributed to them by Ḥadīth fabricators from among the Ghulāt and other sectarian elements who wanted to artificially create difference of opinion, division, and disunity in the Ummah by carving out a separate Aqīdah and Fiqh for the Shīʿas via attributing teachings to the Imams (as) which contradict what the mainstream Ummah was upon. This is why we have the actual authentic teachings of the Imams (as) lying side by side with fabrications in our Ḥadīth corpus, and it is the job of the scholars to ensure they filter out the fabrications, and present the masses with the actual authentic teachings. But sadly it has often been seen that the sectarian scholarship itself chooses to promote the false and fabricated narrations invented by the Ghulāt and the sectarian elements as the actual teaching of the Imams (as), and they dismiss their actual authentic teachings as Taqiyyah. Our Al-Islaah scholarship has exposed such instances in the following lectures: Did the Ghulaat Delay Shia Maghrib Time? ua-cam.com/video/gBYbJ2HMfgQ/v-deo.html Can We Pray Salaatul Maghrib at Sunset? ua-cam.com/video/4LvwdyfyZYw/v-deo.html Break Your Fast at the ACTUAL time of Maghrib | Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/1eS8TXBq-7I/v-deo.html Rapid Fire Response to Sheikh Afzal Merali on Delayed Iftar ua-cam.com/video/xkVEyckGxR4/v-deo.html Sectarianism Is Pushing You Away From the Ahlulbayt (as) ua-cam.com/video/XGm-yeLXYW4/v-deo.html

100% agreed, especially salaat. I want to know what are the references (daleel) of the way us shias pray. Arms by the side, sajda on a sajdagah, etc. How did the prophet and the ahlulbayt pray according to authentic scripture? These are important questions whose answers i have yet to find from Al Islaah, inshallah soon will get answers.

Wa alaykum salaam, thank you for your thoughtful questions. Let's address each point in turn. First, regarding the salutation "Alayhissalaam" for the Imams: is simply a prayer to Allah to send peace on the Imams. We invoke Salaam (peace) on each other on a daily basis, so why do you have a problem if our scholars invoke the peace of Allah on the Imams (as)? Do you not send Salawaat on Muhammad and Aale Muhammad (Saww)? So why do you have a problem with sending Salaam on them? It is a way to ask Allah to grant them peace and blessings, much like we do for the prophets. The Imams, while we may not view them as infallible in the absolute sense as the Prophet (saww), were still exemplary figures in piety, knowledge, and leadership-deserving of respect and salutations for their dedication to preserving the teachings of Islam. As for the Prophet's (saww) ability to teach the entire religion in 23 years, you have to keep in mind that his family members and companions who learned from him were dedicated individuals who made sacrifices in their personal lives to absorb and propagate the message. The religion of Islam is indestructible, and it is wrong to assume that it must have been damaged or destroyed after the Prophet (Saww). It is important to remember that the Qur'an, as the preserved word of Allah, and the Prophet's (saww) Sunnah, were available as the framework for guidance, and they continue to serve as such today. Lastly, the idea that the entire religion would have been damaged after the Prophet’s (saww) passing without a divinely appointed successor underestimates the resilience of Islam’s foundational sources-the Qur’an and Sunnah as well as the fact that the Imams (as) continued to uphold the correct religion regardless of who came to power. Bear in mind that Allah (swt) promises in the Qur'an: "Indeed, it is We who sent down the Qur'an, and indeed, We will be its guardian" (15:9). This guarantees the protection of the core of Islam, even in the face of challenges or human fallibility. Allah’s wisdom and organization of His mission were perfect, as evidenced by the preservation of Islam's key principles throughout history despite the political and sectarian conflicts that emerged.

Walaykum Salaam Our scholarship never claimed that Rasoolullah (Saww) knows the future. He did receive some information about the future through Wahiyy from Allah (SWT), but he never claimed to know everything about the future in its totality and entirety. Neither did the Imams (as). To learn more about this issue, we would recommend the following lectures: Beginner's Guide to the Concept of Ilmul Ghayb in the Holy Quran | Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/gpmd-iAHpiI/v-deo.html Many early Shia scholars denied Imams having Ilmul Ghayb | Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/mQvSWcUuGYc/v-deo.html Did the early Shia scholars believe Imams have Ilmul Ghayb - by Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/DO3DybG6rdM/v-deo.html Urdu Lecture by Dr. Syed Ali Hur Kamoonpuri on: Kya Aimmah (as) ko Ilmul Ghayb hota hain? | Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/W5b2F-nlXoY/v-deo.html As for the infallibility of the Prophet (Saww), the earliest scholars of the Ummah, both Shīʿa and Sunnī alike, maintained that it was confined to delivery of the message only. This has been explained with detail and evidence from the Qur’ān and authentic narrations of the Ahlul Bayt (as) in the following lecture: EXCO Comments on "Deviant & Alternative Thinkers"| So Ayatullah Tustari also a Deviant?| By Syed Ali: ua-cam.com/video/Z0VXTVAnbVE/v-deo.html. As for "Kulluna Muhammad" statement, it doesn’t mean that all the 14 are identical in everything, because if that were the case, the rest of the 13 would share all the qualities, characteristics, attributes, features and stations as Rasoolullah (Saww) including Risalah and Prophethood, but we know that’s not the case. So that statement simply means they are all one in terms of their stances and views. Next, you asked: if the Imams are not infallible, then why should we take knowledge of the Qur’ān, Ḥadīth, Fiqh and other religious matters from them? The answer is: even if we were to accept that the Imams are infallible, it would not change anything because we ask you: Are the companions of the Imams (as) infallible? No, right? But all the teachings you have from the Imams (as) are transmitted by fallible companions and students of the Imams. None of us ever heard anything directly from Imam Sadiq (as). We rely on his fallible companions and their students to get the Ḥadīth of Imam Sadiq (as). Everything we have today is what his fallible companions and students transmitted. So at the end of the day, there is no escape from fallible transmitters even if you claim the Imams are infallible. Because all the links between you and the Imam are fallible, so all the questions and objections you have raised about the disadvantage of following fallible transmitters would still apply even if we accept the Imams to be infallible, because those transmitting from them are still fallible, so at the end of the day, we are still getting Din from fallibles. If you cannot trust fallible narrators, then you will have to reject all the Ahadith of the Prophet (Saww) and the Ahlul Bayt (as), because their Ahadith have reached us only through long chains populated by numerous fallible narrators. Even the Qur’ān did not come to us directly from the Prophet (Saww) or the Imams (aS). Rather, it came to us through a long chain of transmitters, most of whom were fallible human beings. But if you say we can trust the fallible narrators who brought us the Qur’ān and Ḥadīth because they are known for piety, justice, and righteousness, then you have answered your own objection because the Imams of Ahlul Bayt (as) were the highest in knowledge, piety, justice, and righteousness by the testimony of friend and foe alike. So only a fool or an unfortunate ignoramus would not trust what can be authentically and reliably traced back to them. Thus just as we can trust pious fallible narrators and transmitters who bring us the Qur’ān and Aḥādīth from the Prophet (Saww), we can also trust the Imams (as) when they transmit anything from their grandfather (Saww). They don’t need to be infallible in order to be trustworthy and deserving to be followed. Their being the most pious and God-fearing individuals of their respective times is enough. This fact has even been acknowledged by the highest ranking Twelver Imāmī Shīʿa Marjaʿiyyah (scholarship). Grand Ayatullah Sayyid Muḥammad Saʿīd al-Ṭabāṭabā'ī al-Ḥakīm (d. 1443 AH/2021 CE) writes: "Thirdly, the evidences which are used to argue for their (i.e. the Twelver line Imams’) infallibility-even if, for the sake of argument, we assume that they do not conclusively prove their infallibility-at the very least (those evidences) demonstrate the necessity of returning to them and prioritising their narrations and verdicts over those of others. Thus, they (i.e. the Twelver line Imams) are more qualified, worthy, and deserving (of being followed) than anyone else when it comes to ʿIlm al-Dīn (knowledge of religion) and al-Imāmah fī al-Muslimīn (leadership of the Muslim community) [even if we accept that they are not infallible).” This statement from one of the most respected Twelver Shīʿa scholars of recent times affirms that, even if infallibility is debated or doubted or assumed to be disproven or unsubstantiated, the Imams (as) are still to be given preference and precedence in religious matters as well as leadership due to their unparalleled knowledge and piety. Hence, the basis for following them remains solid even if one questions their infallibility or even outright denies it. Grand Ayatullah Ḥakīm finally concludes by surmising that: وبالجملة: عدم القول بعصمتهم (عليهم السلام) لا يقتضي الإعراض عنهم لغيرهم، بعد عدم القول بعصمة غيرهم أيضا. بل غاية ما يقتضي التخيير بينهم (عليهم السلام) وبين غيرهم، أو ترجيحهم على غيرهم، لما سبق. “In summary, not believing in their infallibility (peace be upon them) does not necessitate turning away from them in favor of others, especially since there is no claim of infallibility for anyone else either. At the very most, it (i.e. rejection of their infallibility) necessitates either (giving people) an option between them (peace be upon them) and others, or giving them (as) preference and precedence over others, for the reasons mentioned earlier.” This final remark reinforces that even if one does not affirm the Imams’ infallibility, it does not justify sidelining them in favor of other figures. Instead, the aforementioned facts about them force us to either consider them, at the very least, equal to other Imams, or (if we consider the overwhelming evidence that points to their superiority and unique Faḍāil [virtues and merits]) to prefer them over others due to their unparalleled knowledge, piety, and leadership.

@saberastonished As for Taḥrīf, it is deviation to believe it for the Qur’ān especially after Allah Himself guaranteed that He would protect and preserve the Qur’ān in several verses. Even the highest ranking Twelver Imāmī scholarship has rejected Taḥrīf and said it is the invention of the Ghulāt and liars. No Taḥrīf happened. Grand Ayatullah Sayyid Abul Qasim al-Khui concluded his discussion on the issue of Tahrif with the following words: “From what we have discussed, it has become clear for the reader that the Ḥadīth of Taḥrīf al-Qur’ān (corruption of the Quranic text in any form) is nothing more than a Ḥadīth Khurāfah (delusional figment of superstitious and mythical imagination), which no one but one whose intellect is weak can believe in, or one who fails to take into consideration all the pertinent details needed to derive a sound opinion, or those who are compelled to hold such an opinion due to their emotional attachment to it. For having this kind of emotional attachment to preconceived beliefs renders a person blind and deaf. Any rational person can detect the weakness of the argument of those upholding such a distorted view of the state of affairs in the early history of Islam.” Al Bayaan Fi Tafseer al Quran, by Ayatullah al Udhma Sayyid Abul Qasim al Khui, pg. 259. Imam Khomeini concluded his discussion of Tahrif with the following words: “In short, the fallacy and falsehood of this horrendous and abhorrent opinion (i.e. that the Qur’ān underwent Taḥrīf and its text was not preserved by Allah) is so clear that it cannot be hidden from any person with even a modicum of intellect. Yet, despite this, this corrupt idea has spread, much to the dismay of the scholars of Islam and the guardians of the law of the Prophet, the best of creation.” Reference: Anwār al-Hidāyah fī al-Taʿlīqah ʿalā al-Kifāyah. Ed. Muʾassasat Tanzīm wa-Nashr Āthār al-Imām al-Khomeinī (Q), Maktab al-Iʿlām al-Islāmī, Qum, 1413 AH., vol. 1, pp. 244-247. For more insight into this, we recommend the following lectures: How Sectarianism Fueled/Led to Belief in Tahreef (Distortion) of Quran | Dr. Syed Ali Hur Kamoonpuri (FULL LECTURE) ua-cam.com/video/bdIgWx1cTvg/v-deo.html How Sectarianism Fueled/Led to Belief in Tahrif (Distortion) of Quran | Dr. Syed Ali Hur Kamoonpuri (LECTURE SUMMARY) ua-cam.com/video/vQsReDCFS6Q/v-deo.html As for daring and challenging those who are behind the corruption and deviation in our communities, our scholarship has been doing that for quite some time. Debate challenges have been issued from our channel but no one seems to have the guts to respond: Here are the links to the debate and dialogue offers of our scholarship: Offer of Dialogue to World Federation and AFTAB eSHIA ua-cam.com/video/aZu-H0PzZlo/v-deo.html Al-Islaah went ahead and even suggested actual names of popular mainstream Mimbar speakers such as Shaykh Muhamamd al-Hilli, Shaykh Nuru Muhammad, Shaykh Vinay Kehtia, Shaykh Jafar Ladak, Shaykh Azhar Nasser, etc etc…..yet none of them stepped forward to accept the offer of dialogue or debate, nor did the Jamaats and people on the ground put sufficient pressure on them to step up to the plate. Instead there were feeble attempts made by the World Federation to justify their shying away from debate and critical engagement such as this attempt which was exposed here: Re: The WF Supremo's Feeble Attempt to "Shy Away" from Debate | Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/2NZzQAO0Yxc/v-deo.html Then a debate offer and invitation was issued to Shaykh Shahnawaz Mahdawi, because he claimed he had been barred from posting a comment on the Al-Islaah channel, so Al-Islaah gave the chance to come online and present his “deleted” or “blocked” comment in a live debate, as can be seen from the following video: Response to Deletion of Comments Claim & Debate Offer | Dr. Syed Ali Hur Kamoonpuri ua-cam.com/video/XT80qsm1uOY/v-deo.html But strangely he did not respond to this free and fair offer thereby raising questions about the validity and truthfulness of his original claim. When the respected Maulana Kamoonpuri Senior was falsely accused of backing out of debate which some people in Dar-es-Salaam claimed was organised some 20 years back, Al Islaah refuted this claim, and took that opportunity to renew all the past debate and dialogue offers it had made previously as can be seen here: Dar-es-Salaam Jamaat President WAITED for Senior Maulana Kamoonpuri till 11pm at Night ua-cam.com/video/VpAEXJHIWnQ/v-deo.html Beyond that, a debate challenge was issued to Ayatullah Qazvini since he seemed to have expressed some willingness to enagage with those calling for reform worldwide as follows: Dr. Syed Ali Hur OFFICIAL DEBATE challenge to Ayatullah Hussain Qazwini of Waliul Asr Institute Qum ua-cam.com/video/efB2iNBfx1I/v-deo.html Since there has been no positive or favorable response from their side to this date, it is safe to assume that the side that is turning its back on debate and refusing dialogue and engagement is the pro-Ghuluww side, and not our side. CONLCUDING REMARKS AND WARNIINGS In conclusion, we would warn you against deceiving yourself that Allah will allow you to hide behind anyone or place blame for your misguidance (in case you do get misguided) on anyone other than yourself on the day of judgement. Allah has given you the Qur’ān. He has given you an intellect capable of pondering over the Qur’ān and deriving guidance from it. To aid you further, the Sunnah and teachings of the Prophet (Saww) and the Ahlul Bayt (as) have reached you. You have access to Nahj al-Balaagha and Sahifa-e-Kamilah at the very least. The Prophet (Saww) and Imams (as) asked you to compare everything attributed to them against the Qur’ān to determine whether it is authentic or not, so you must familairise yourself with the Qur’ān thoroughly as much as you can in order to benefit from their guidance. Allah’s Hujjah is complete against you. You have no excuse if you fail in this test after this. Allah has made it clear in the Qur’ān itself that He will not entertain any excuses in the event of failure because He made His guidance and warnings super abundantly clear in the Books and through the Messengers. Watch the following lecture, and you will see the proof for how Allah has made it clear He will hold everyone accountable in light of the Book He had given them and the intellect He had provided them with, and how He will not entertain any excuses or arguments in the case of failure on the day of judgement: Quranic/Divine Warnings to Molanas who Promote Shirk of Dua to Imams | Dr. Syed Ali Hur Kamoonpuri (FULL LECTURE) ua-cam.com/video/SaO_u739pJs/v-deo.html Quranic/Divine Warnings to Maulanas who Promote Shirk of Dua to Imams | Dr. Syed Ali Hur Kamoonpuri (LECTURE SUMMARY) ua-cam.com/video/LwrMItgxvDw/v-deo.html So the best advice we can give you is: use the faculties and resources Allah has blessed you with to the fullest while you have time, and don’t fool yourself into thinking that you will get away with placing blame on anyone other than yourself. The test isn’t that difficult. The Syllabus has been laid out very clearly in the Book (Qur’ān). Follow it to the fullest. The Sunnah provides practical demonstration of how to implement the Book. Allah doesn’t burden any soul with a burden that’s greater than its capacity. Focus on the Syllabus (Qur’ān) which Allah repeatedly asserts that He has made easy to understand and remember. Derive inspiration from the practical role models Allah has blessed this Ummah with. That will help with passing the test inshallah.