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Documents of the Right Word

A collection of small books written by Sunni scholars for answering Shi'a claims.

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the imâm (religious leader) is an innocent person. Everyone with reason will say so, too. For imâm means (person who is obeyed). As a shirt which is worn is called ridâ, so a person who is obeyed is called imâm. If the imâm were expected to say or do something wrong, he could not be trusted; he would be expected to say or do something that would lead others to disasters and abysses and which would run counter to the commandments of Allâhu ta’âlâ. Since obedience to the imâm is a commandment of Allâhu ta’âlâ, fallibility of the imâm would mean that Allâhu ta’âlâ commanded (us) to obey something which might be wrong. And this, in its turn, would be something quite polar to reason and religion.” I answered him as follows: “Your assertion that there is unanimity in the innocence and infallibilty of the imâm and that this is Islam’s commandment, is an altogether wrong and depraved behaviour. For one thing, you Shi’îs do not cherish Ijmâ’ (unanimity of the As-hâb-i-kirâm). You say that Ijmâ’ cannot be a document to show Islam’s commandment. According to your belief, ijmâ’ is not a delîl-i-sher’î (a document in religious matters). For this reason, your argumentation based on ijmâ’ is at loggerheads with your credo, which is the basis of your belief. On the other hand, if by ‘unanimity’ you mean that the Shi’îs also agreed in this belief, this time all the ijmâ’s before the appearing of the Imâmiyya group should have been untenable, wrong. In addition, since there was nothing in the name of Shi’îsm by the time hadrat Alî ‘kerrem-Allâhu ta’âlâ wejheh’ was elected the Khalîfa, the unanimity that effected this election should have been corrupt, wrong, which in turn means that he should have been made the Khalîfa unjustly. For the caliphate of hadrat Muâwiya was recognized by hadrat Hasan and all the other Muslims including the Shi’î group. Yes, (imâm) means the person who is obeyed. Yet there is no document stating that he has to be innocent or infallible. Any evidence put forward to prove this assertion would be easily refuted by the following five antitheses: I. It is wâjib [1] only to obey the commands of an Emîr (Ruler, leader of Muslims) or a hâkim (Muslim judge). It is not necessary for a person who is obeyed to be infallible in whatever he does. II. According to the Shi’î group, a muftî is not innocent, that is, [1] Commandments that are plainly stated in Qur’ân al-kerîm are called Fard, or Fardh, (pl. Farâidh). If it has not been stated clearly whether something is a commandment, it is called Wâjib. In other words, a wâjib is a kind of commandment next to fard in importance. – 30 –

infallible. Yet it is wâjib for everybody to comply with the commands of the muftî. III. A hâkim (judge) will accept as a witness anyone who is considered to be impartial. A witness on whose evidence the judge bases his verdict is not necessarily an infallible person. IV. A slave has to obey all his owner’s commands unless they are harâm (deeds, actions, statements, behavious forbidden by Islam). Yet this does not necessarily mean that his owner is sinless. V. Throughout the namâz, [1] those in the jamâ’at have to follow the imâm. Even if the imâm performs this namâz for some worldly advantage or makes the rukû’ (bowing posture in namâz) and the sajda (prostration in namâz) for someone (or something) else rather than for Allah’s sake, the jamâ’at will still have to follow him. Thus the people who are obeyed and followed in these five instances are not necessarily sinless people.” Upon this, the head Molla began to talk: “We did not consider these meanings of obeying or following. We considered its meaning pertaining to the obedience that could be said of obedience to things with a certain degree of strength. The strongest of them is our master Rasûlullah’s saying, ‘Am I not ewlâ (better, more valuable) to you than your life is?’, to those who were around him. When they said, ‘Yes, (you are), o the Messenger of Allah,’ he (Rasûlullah) stated, ‘Then, for whoever I am the mawlâ, Alî, too, must be his mawlâ.’ Therefore, obedience (in this context) means to make (someone) your master. Even if we were to take it in its general meaning as in the five items you have just stated, it would still not be as you think it is. Yes, it is wâjib to obey commanders and judges, yet (it is wâjib to obey) only those who have been appointed by the sinless imâm, [that is, by the Khalîfa]. It is not wâjib to obey those who are not so. The Shi’îs’ saying that muftîs are to be obeyed is not intended to mean obedience to the muftis themselves. This obedience originates from the fact that they have been appointed by the sinless imâm [1] Islam’s most important commandment is the namâz, which is performed five times daily and in a manner prescribed by Islam. When a group of Muslims perform namâz together, one of them leads, conducts the prayer, and the others follow his actions. The person who conducts the namâz is called imâm, and the Muslims who imitate his movements are called jamâ’at. – 31 –

  • Page 1 and 2: Hakikat Kitabevi Publications No: 1
  • Page 3 and 4: PART ONE DOCUMENTS OF THE RIGHT WOR
  • Page 5 and 6: Sunnî Muslims, and attain happines
  • Page 7 and 8: etreated to Nejef. In order to elim
  • Page 9 and 10: There were thousands of sentinels.
  • Page 11 and 12: He was short. He showed me a seat w
  • Page 13 and 14: Ibn-ul-Djawzî, for instance, says
  • Page 15 and 16: “Our knowledge about them is such
  • Page 17 and 18: pleasure of seeing his blessed lumi
  • Page 19 and 20: were serving whole- heartedly from
  • Page 21 and 22: his right.’ When our master the P
  • Page 23 and 24: He followed Rasûlullah’s example
  • Page 25 and 26: “No, it couldn’t be,” I said.
  • Page 27 and 28: him on account of these statements.
  • Page 29: Bukhârî-i-sherîf that ‘hadrat
  • Page 33 and 34: everything. If the (following) pers
  • Page 35 and 36: hikmats should exist either in All
  • Page 37 and 38: justice. The right that Allâhu ta
  • Page 39 and 40: master Rasûlullah’s ‘sall-All
  • Page 41 and 42: and the Ensârs [1] and the Sons of
  • Page 43 and 44: “Furthermore, the word (Wâli) us
  • Page 45 and 46: true, it would signify love for the
  • Page 47 and 48: hadrat ’Umar?” “That marriage
  • Page 49 and 50: clear out all the heretical element
  • Page 51 and 52: ud-dawla (Grand Vizier) left the Sh
  • Page 53 and 54: to make me the Shâh in the meeting
  • Page 55 and 56: i-’Ulâmâ (Molla Alî Ekber), th
  • Page 57 and 58: PART TWO TRANSLATION (OF THE BOOK)
  • Page 59 and 60: writings, and convincing everybody
  • Page 61 and 62: Thunder is his voice. And thunderbo
  • Page 63 and 64: Him on to the Arsh, yet He is more
  • Page 65 and 66: was retained by the Qarâmitîs for
  • Page 67 and 68: flow into Aral Sea, is called Mâve
  • Page 69 and 70: Allâhu alaihi wa sallam’ was abo
  • Page 71 and 72: incur punishment. An example of thi
  • Page 73 and 74: the good news that he shall go to P
  • Page 75 and 76: Abû Hanîfa ‘radiy-Allâhu anh
  • Page 77 and 78: world, nor in the Hereafter.” To
  • Page 79 and 80: âyat of Kehf sûra purports, “As
  • Page 81 and 82:

    these people have to change their c

  • Page 83 and 84:

    accepted the caliphate of Abû Bekr

  • Page 85 and 86:

    commentaries for Aqâid-i-Nesefiyya

  • Page 87 and 88:

    ’azîz.” Thus he informed that

  • Page 89 and 90:

    the âyat-i-kerîma purports, “Do

  • Page 91 and 92:

    Rifâî [512-578 (C.E. 1183), in Um

  • Page 93 and 94:

    cursing his (supposed) enemies inst

  • Page 95 and 96:

    wâjib for them to follow the way a

  • Page 97 and 98:

    company. Mu'âwiya appointed him go

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    Hadîja for a while, and added), an

  • Page 101 and 102:

    PART THREE THE BOOK TEZKIYA-I-AHL-I

  • Page 103 and 104:

    consider Islam to consist of loving

  • Page 105 and 106:

    and after attaining such a perfect

  • Page 107 and 108:

    Sunni Muslims would make anyone the

  • Page 109 and 110:

    common practice. Later it was forbi

  • Page 111 and 112:

    had happened, he put his blessed sp

  • Page 113 and 114:

    “Though it was hadrat Alî’s ri

  • Page 115 and 116:

    it, thus depriving him of getting u

  • Page 117 and 118:

    that after him Abdullah bin ’Umar

  • Page 119 and 120:

    hadrat Fâtimâ, offended, harboure

  • Page 121 and 122:

    not know that his not voting for ha

  • Page 123 and 124:

    Ibrâhîm bin Ad-ham ‘rahimahull

  • Page 125 and 126:

    fostered by Abdullah Ibni ’Umar

  • Page 127 and 128:

    ‘alaihis-salâm’: O Prophet of

  • Page 129 and 130:

    them, the Ummat-i-Muhammad (Muslims

  • Page 131 and 132:

    Kawthar. He who wishes to enter Par

  • Page 133 and 134:

    weep, the Sahâbîs in the Mesjîd-

  • Page 135 and 136:

    ecoming Believers. They became Ras

  • Page 137 and 138:

    u-thenâ (thanking, praising and la

  • Page 139 and 140:

    e powerful enough to enforce the re

  • Page 141 and 142:

    mischief). There is no resting for

  • Page 143 and 144:

    in Islam and caused millions of Mus

  • Page 145 and 146:

    travelled in Muslim countries for t

  • Page 147 and 148:

    ook unto the floor. You were conste

  • Page 149 and 150:

    Iranian people?” This faqîr (I)

  • Page 151 and 152:

    sinner rejected by the Imâm for hi

  • Page 153 and 154:

    thus leading to a long era of blasp

  • Page 155 and 156:

    mercy and compassion to His slaves

  • Page 157 and 158:

    (in jamâ’at) behind another pers

  • Page 159 and 160:

    ul-haqâyiq), (Al-fâz-i-qudsiyya)

  • Page 161 and 162:

    that will be inflicted on Pharaoh t

  • Page 163 and 164:

    Çald›ran in 920 [A.D. 1514] were

  • Page 165 and 166:

    these books and confuted them with

  • Page 167 and 168:

    Khalîfas. And yet in this occasion

  • Page 169 and 170:

    clearly at the end of the Jum’a (

  • Page 171 and 172:

    swerved from the way guided by Qur

  • Page 173 and 174:

    The hundred and second (102nd) âya

  • Page 175 and 176:

    The forty-third âyat of Baqara sû

  • Page 177 and 178:

    sitting on a rock, he had (some ây

  • Page 179 and 180:

    have quoted earlier Allâhu ta’â

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    ocean of knowledge. He received fay

  • Page 183 and 184:

    e rewarded rather than punished, i.

  • Page 185 and 186:

    Ismâ’îliyya. It is written in t

  • Page 187 and 188:

    among hadîth-i-sherîfs, and if th

  • Page 189 and 190:

    thought Imâm-i-A’zam was the gre

  • Page 191 and 192:

    matter as if it were something impo

  • Page 193 and 194:

    differ from one another only in a f

  • Page 195 and 196:

    ooks telling about the virtues of t

  • Page 197 and 198:

    ‘rahmatullâhi aleyh’, quote Ab

  • Page 199 and 200:

    17- Heretics attempt to call things

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    and as (Allah’s) compassion on th

  • Page 203 and 204:

    prohibited Jewry to eat all sorts o

  • Page 205 and 206:

    eleventh and the twelfth days, fift

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    years. After all, Muslims’ sacred

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    people on account of some worldly d

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    PART FIVE O MY BROTHER! IF YOU WISH

  • Page 213 and 214:

    convert of Yemen who was contempora

  • Page 215 and 216:

    wa sallam’ sent forth hadrat Abû

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    When a Prophet passes away, the pro

  • Page 219 and 220:

    is harâm for him to do Taqiyya. It

  • Page 221 and 222:

    ’Uthmân Zinnûreyn and Abd-ur-Ra

  • Page 223 and 224:

    hesitate. Kill him there, right awa

  • Page 225 and 226:

    due to hadrat Âisha-i-Siddîqa. As

  • Page 227 and 228:

    Benî Mustalaq. Supposing that the

  • Page 229 and 230:

    collected from Africa to Merwân. H

  • Page 231 and 232:

    ’Uthmân’s governors and comman

  • Page 233 and 234:

    Messenger said, “No.” They aske

  • Page 235 and 236:

    historical topics. Guest-houses and

  • Page 237 and 238:

    Allâhu ta’âlâ anhâ’ are inn

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    Âisha was that they (Rasûlullah a

  • Page 241 and 242:

    that I sobbed bitterly. My father w

  • Page 243 and 244:

    slandered myself. Wallahi I have no

  • Page 245 and 246:

    men.” Rasûlullah and hadrat Âis

  • Page 247 and 248:

    Allâhu alaihi wa sallam’ pronoun

  • Page 249 and 250:

    into a mere system of fanaticism an

  • Page 251 and 252:

    in Qur’ân al-kerîm and in hadî

  • Page 253 and 254:

    written curse against the first two

  • Page 255 and 256:

    with water half of which is blood o

  • Page 257 and 258:

    this situation, too. He secretly in

  • Page 259 and 260:

    persecutions inflicted by them.”

  • Page 261 and 262:

    intentions, Hasan ‘radiy-Allâhu

  • Page 263 and 264:

    the petitioner and I am the Sultân

  • Page 265 and 266:

    prevent fitna and that the murderer

  • Page 267 and 268:

    would come to his dungeon and he wo

  • Page 269 and 270:

    numbers and being sent even to vill

  • Page 271 and 272:

    aynayn. We have summarized and tran

  • Page 273 and 274:

    these two noble persons, whom the M

  • Page 275 and 276:

    groups of renegades. He sent a troo

  • Page 277 and 278:

    a great army in Istanbul and was ma

  • Page 279 and 280:

    “Be quiet.” They dispersed. Mu

  • Page 281 and 282:

    of Egypt, for four years during had

  • Page 283 and 284:

    Hurûfîs vituperate the three Khal

  • Page 285 and 286:

    y the As-hâb-i-kirâm. All the tea

  • Page 287 and 288:

    Fâris and Kermân. Abdullah bin Ab

  • Page 289 and 290:

    evoking the order of his governoshi

  • Page 291 and 292:

    twenty-ninth page of the abridged v

  • Page 293 and 294:

    Shiites’ animus. As a matter of f

  • Page 295 and 296:

    military colleagues in the Holy War

  • Page 297 and 298:

    Hadrat Alî is a foundation pillar

  • Page 299 and 300:

    people. Only after these stages did

  • Page 301 and 302:

    under his command. Or, at least, he

  • Page 303 and 304:

    from the Messenger of Allah, I was

  • Page 305 and 306:

    genuine ijtihâd. There is no doubt

  • Page 307 and 308:

    Zekiyya, declared his imâmat in Me

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    hurt their father, Ya’qûb ‘ala

  • Page 311 and 312:

    these blessed people as a result of

  • Page 313 and 314:

    Mu’min (Believer) or a Muslimân

  • Page 315 and 316:

    less for calling him a Prophet. Kri

  • Page 317 and 318:

    Lexical meaning of the word Din (re

  • Page 319 and 320:

    world a permanent fruit of piety or

  • Page 321 and 322:

    Islamic religion and persecute and

  • Page 323 and 324:

    and that cruelty and mischief will

  • Page 325 and 326:

    history we Muslims have taken many

  • Page 327 and 328:

    Muslims promised to be free from He

  • Page 329 and 330:

    THIRD VOLUME, HUNDRED and TWENTY-FO

  • Page 331 and 332:

    easoning, a little consideration to

  • Page 333 and 334:

    ‘radiy-Allâhu ta’âlâ anhum

  • Page 335 and 336:

    of Allah, who deputized him in the

  • Page 337 and 338:

    PART SIX WHAT IS PROPHETHOOD MUHAMM

  • Page 339 and 340:

    communicate the fact that Allâhu t

  • Page 341 and 342:

    (rahmatullâhi ’alaih) explaining

  • Page 343 and 344:

    INTRODUCTION I WHAT DOES PROPHETHOO

  • Page 345 and 346:

    INTRODUCTION II WHAT DOES MU’JIZA

  • Page 347 and 348:

    seeing a mu’jiza, the intellect b

  • Page 349 and 350:

    ARTICLE I BI’THAT: THE SENDING OF

  • Page 351 and 352:

    (message!’ was Allah. And knowing

  • Page 353 and 354:

    Allâhu ta’âlâ has created men

  • Page 355 and 356:

    10- “The intellect does the thing

  • Page 357 and 358:

    explained before, there are many th

  • Page 359 and 360:

    value of which is clarified by Prop

  • Page 361 and 362:

    Muhammad (’alaihi ’s-salâm) is

  • Page 363 and 364:

    some people at some place and at so

  • Page 365 and 366:

    Answer: The Sahâbat al-kirâm’s

  • Page 367 and 368:

    kerîm’s eloquence, realized that

  • Page 369 and 370:

    known by those who are cognizant of

  • Page 371 and 372:

    Fakhr ad-dîn ar-Râzî. Muhammad (

  • Page 373 and 374:

    PART SEVEN A BIOGRAPHY of IMÂM-I-

  • Page 375 and 376:

    towards Allâhu ta’âlâ and lift

  • Page 377 and 378:

    had never been revealed by anyone b

  • Page 379 and 380:

    grades of Fanâ and Baqâ. Upon thi

  • Page 381 and 382:

    We shall quote a few of the sayings

  • Page 383 and 384:

    He stated: Ghaws-ul-a’zam (Abd-ul

  • Page 385 and 386:

    were his adherents and disciples su

  • Page 387 and 388:

    ta’âlâ. Anyone disliked and rej

  • Page 389 and 390:

    When he was twenty-four years old,

  • Page 391 and 392:

    he entered his presence and begged:

  • Page 393 and 394:

    from them cannot be tallied. The fa

  • Page 395 and 396:

    Urwa-t-ul-wusqa Muhammad Ma’thûm

  • Page 397 and 398:

    pays. Shame on a person who spends

  • Page 399 and 400:

    Muhammad Ma’thûm are scholars of

  • Page 401 and 402:

    espect, the saying, “There cannot

  • Page 403 and 404:

    and keeps away from such things as

  • Page 405 and 406:

    FIRST VOLUME, 50th LETTER Ma’âri

  • Page 407 and 408:

    a result of this wrong reasoning th

  • Page 409 and 410:

    it. The same amount of fayz cannot

  • Page 411 and 412:

    heart is now so oblivious of the m

  • Page 413 and 414:

    and Baqâ are his attributes. Wilâ

  • Page 415 and 416:

    No one except our Prophet was taken

  • Page 417 and 418:

    y Allâhu ta’âlâ.” Hadrat ’

  • Page 419 and 420:

    prohibitions, worships coming from

  • Page 421 and 422:

    coming from Siddîq-i-ekber and thr

  • Page 423 and 424:

    SECOND VOLUME, 62nd LETTER Man’s

  • Page 425 and 426:

    Taarruf, [namely, Abû Is-haq Muham

  • Page 427 and 428:

    deeds. They say that men’s action

  • Page 429 and 430:

    in Qur’ân al-kerîm and in the (

  • Page 431 and 432:

    consequences of our ill deeds. The

  • Page 433 and 434:

    example of this type is the way cho

  • Page 435 and 436:

    Allâhu ta’âlâ purports, “To

  • Page 437 and 438:

    guides us in this way and adapt our

  • Page 439 and 440:

    THIRD VOLUME, 252nd LETTER The fayz

  • Page 441 and 442:

    PART EIGHT TRANSLATION OF THE BOOK

  • Page 443 and 444:

    FASL 1- O my beloved son and faithf

  • Page 445 and 446:

    demolished! If you assert that this

  • Page 447 and 448:

    your learning was intended to hoard

  • Page 449 and 450:

    15- If knowledge alone would be suf

  • Page 451 and 452:

    cannot be followed, either, under t

  • Page 453 and 454:

    he is likely to face in the grave.

  • Page 455 and 456:

    Muslims as enemies; I never believe

  • Page 457 and 458:

    Abd-ul-hakîm Arwasî was a Walî;

  • Page 459 and 460:

    een deemed necessary to write the t

  • Page 461 and 462:

    ights and being idle. Contentment m

  • Page 463 and 464:

    he had gathered from his resources

  • Page 465 and 466:

    positions. Like every mortal being,

  • Page 467 and 468:

    8- “What has handicapped efforts

  • Page 469 and 470:

    West could never be a counterfeiter

  • Page 471 and 472:

    world caused suffering and inconven

  • Page 473 and 474:

    Europe, America and Russia. Space t

  • Page 475 and 476:

    PART TEN COMMUNISM AND COMMUNISTS

  • Page 477 and 478:

    socialism or communism. The terms s

  • Page 479 and 480:

    iron curtains. From 1927 to 1939, s

  • Page 481 and 482:

    thousand officers executed together

  • Page 483 and 484:

    protect us from saying so! - did no

  • Page 485 and 486:

    y attaching the titles of free stat

  • Page 487 and 488:

    The Russian revolution slaughtered

  • Page 489 and 490:

    with religious knowledge and with I

  • Page 491 and 492:

    the halter being held by the Caliph

  • Page 493 and 494:

    - 493 -

  • Page 495 and 496:

    - 495 -

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