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From the above-mentioned collection of narrations, one can benefit that Abdul Malik bin Omair had the following characteristics:

Had a weak memory and was very forgetful.

Was regarded weak himself, (According to the terminology of Ilm Al Rijal) i.e., someone whose narrations cannot be trusted.

Makes critical mistakes.

One who mixes and confuses one tradition with the other.

It is this clear that each of the mentioned characteristics by itself is proof enough to clarify the baselessness of Abdul malik bin Omairs traditions, considering to all the weak points that he possessed.


Do the Shia believe that Gabriel was not faithful in communicating the message and that he revealed the Quran to Allah's messenger instead of revealing it to Ali Ibn Abi Talib?


Before we go on to prove the baselessness of this false accusation that some unaware individuals seem to attribute to the Shia, it is suitable to find the root for these accusations.

Roots For The Accusation:

According to the Holy verses of the Quran and the related narrations from the prophet, it is quite evident about the belief of the jews, that Gabriel committed treason in communicating the message, because God had ordered him for the prophecy to be in the house of Israel, however, he, against the command of God, placed it in the lineage of Ismail.

Thus, the Jews considered Gabriel as an enemy and the phrase, 'khan Al-Ameen' i.e., Gabriel committed treason' became their slogan. The Holy Quran criticizing them and proving the falsehood of their speech, identified Gabriel as the trusted angel in the following verse:

"The faithful spirit has descended with it, upon your heart that you may be of the warners."

And in another verse said:

"Say: Whoever is the enemy of Gabriel- for surely he revealed it to your heart by Allah's command."

From the verses mentioned, considering their commentaries, it becomes clear that the Jews, for some reasons, had enemity against Gabriel, calling him the angle of torture and accusing him of committing treason in communicating the message.

Thus, the root of the slogan of 'khan Al-ameen' originated from the Jewish people's superstitions and some of the ignorant propagators who had an old enmity with the Shia, ruminating the speech of the Jews and dastardly accusing the Shia of this accusation.

Prophecy according to the Shia:

The Shia following the divine book, traditions and in the light of clear narrations of the Prophet's household not only consider 'Muhammad bin Abdullah' as the true prophet who was appointed by God for a universal message, but also declare his holiness as the seal to the prophets and one who attained the highest position among all the divine messengers.

The great Shia leader, Ali Ibn Abi talib (p) in one of his eloquent speeches, testified to this reality:

"And I bear witness that there is no God but Allah alone, no partner is associated with him and witness that Muhammed is his slave and messenger, the seal of the prophets and God's authority over the world."

Imam Sadiq (p) also said:

"The Exalted and Glorious Lord only appointed five prophets among the Arabs; Hud, Saleh, Ismail, Shuaib (Jethro) and Muhammed (p) the seal of the prophets."

This blessed narration clearly proves the baselessness of the false accusation to the Shias and identifies the Holy prophet Muhammed (p) to being the last messenger of Allah.

Thus, Shias all over the world believe in the honesty of Gabriel in communicating the message, and declare that Muhammed bin Abdullah is the true prophet and the last messenger of God, and Ali Ibn Abi Talib (p) is his successor.

It is worth mentioning that both the Shia and the Sunni have agreement upon the following narration and have stated it in their authentic books. This narration which is known as the 'Rank narration' where the honorable prophet after declaring his message as being the seal of messages, introduced Ali as his successor.

God's messenger (p) said to Ali bin Abi Talib (p)

"Aren't you satisfied to be infront of me as Haroon to Moses (i.e., as haroon was the successor to Moses, you be my caliph and successor) except that after me there is no prophet (p).

This narration, which in authenticity, is accepted by the great Islamic narrators, both Shia and Sunni, is a clear evidence of the correctness of the Shia speech based on two grounds.

Muhammed bin Abdullah is the most honorable of God's messengers and the seal of the divine messengers who was appointed by the command of the Exalted God for the eternal and universal message; and after him there will be no prophets.

Ali bin Abi talib (p) is the successor and the caliph of the Muslims after him.

Tafseer Fakhr Al-Razi, vol. 1 p. 436, 437, printed in Egypt, 1308 Hijra.

(Shura: 194)


Nahj Al-Sa-adah, vol. 1 p. 188, printed in Beirut; Usool Al-Kaafi, vol. 8, p. 67, 2nd print, 1389 Hijra, Tehran.

Bihar Al-Anwar, vol. 11 p. 42, 2nd print, Beirut, 1403 Hijra.

For further information of numerous narrations from the Shia point of view, stating the honorable prophets seal of prophecy, refer to'Mafaheem al-Quran' by Jaffar Subhani.

The mentioned narrations has countless references of which we shall point to a few:


What is the criterion for 'Taqiyya' (precautionary concealment)?


'Taqiyya' is the concealment of the inner belief of ones faith and convictions before the opposers for the purpose of preventing the worldly, spiritual and religious losses, and it is one of the legal duties of every Muslim, having its roots from the Holy Quran.

Taqiyya from the Quranic point of view.

The holy Quran had many verses in this regard that we shall mention a few of them:


In the Islamic Republic constitution of the Islamic state, why do you the Shias consider the Jaffari sect as the country's official sect?


There is no doubt to the fact that all the Islamic sects, from the Islamic Republic's point of view, are greatly respected, however, the Islamic Jurisprudential sects (such as the Jafari, Maliki, Shafe-e, Hanbali, hanafi and ) don't share the same thoughts and have many differences amongst them when going on further to expound the peoples individual and social duties.

On the other hand, for the purpose of compiling the civil laws and the organization of regulations in the society, there is an extreme need for the harmony and concordness of the mentioned regulations.

Thus one can only consider a single Islamic sect for the organizing of the social regulations in a special area due to the fact that in the case of variety of sources of legislation, one can never compile a set of harmonious and concord rules and regulations.

Therefore, it is suitable to determine only one of the Islamic Jurisprudential sect that has an accurate criterion, as the source of the social rules and regulations, in order to prevent any chaos and discord in the country's laws; thus making the way smooth for the compilation of a chain of harmonious and concord regulations in the civil, social and economic grounds.

The criterion for choosing the Jaffari Sect:

Yet another question is raised here and that is what is the criterion for choosing the Jaffari sect among all the Islamic jurisprudential sects as the source for regulating the country's rules and regulations?

The answer to this question is quite clear and that is because of the fact that approximately all the People in Iran are Muslims who declare the Jaffari sect as their belief and the expounder of their social and individual and moral duties. Thus, it becomes clear that choosing the Jaffari sect in the Islamic constitution is but natural and in perfect accordance with all the logical as well as legal criterions.

Respect and Position Of The Other Islamic Sects:

In the constitution of the Islamic republic, the Jaffari sect is declared as the official sect, whereas the other sects that include Shafe-e, hanbali, hanafi, Maliki and Zaidi are also respected, and the followers of these sects are free to follow their principles according to their respective sects in the following fields:

Performing religious ceremonies

Practicing their own Religious teachings and Education.

Performing their personal works.

Special religious regulations such as in: marriage, divorce, inheritance, wills etc.

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