Imamat (Religious Leadership) is of 2 categories. ‘Sughra’ and ‘Kubra’ Imamat-e-Sughra refers to the leading the prayer. Imamat-e-Kubra refers to leading the Muslims in Religious and worldly issues as the True Representative of the Prophet. The authority that has been bestowed to the Imams (in the sense of Imamat-e-Kubra) is very dominant. The people do not even have the right to disobey their commands. Every Muslim is obligated to follow them and adhere to their commands. However, there are certain preconditions for a person to be appointed as the leader. The Imam must be a free person, i.e. not a slave, he must be sane, an adult, i.e. one who has reached puberty, he must be capable and he must be Qarshi as well, meaning that he should have connection to the Quraish. To be Alawi or to be Maasum is not a condition. This condition is one that is stipulated by the Raafdis (Shias), as they do not agree with the other conditions. They insist on the Imam being Hashmi, Alawi and Maasum. Their aim in doing so is to discredit and nullify the positions of the other three Khulafa, namely Hazrat Abu Bakr, Hazrat Umar and Hazrat Uthman رضي الله عنهم because these Khulafa were not from the families and lineage mentioned above. It must be noted that their Khilaafat has been unanimously accepted by all the Blessed Sahaba رضي الله عنهم. Hazrat Maula Ali and Imam Hussain رضي الله عنهماalso accepted the Khilaafat of the other 3 Khulafa. As for the condition of being from the lineage of Hazrat Ali (Alawi), then this will also exclude Hazrat Ali رضي الله عنه and even his Khilaafat will be regarded as invalid according to them, since it is not possible for Hazrat Ali رضي الله عنه to be an Alawi, as this refers to his descendants. The Raafdis also believe that the Imam must be Maasum. This too is unacceptable just as we have already explained that only the Ambia عليه السلامand Angels are Maasum.
Law: One being worthy of appointment as an Imam is not sufficient. It is necessary that he must be appointed by the preceding Imam or those Muslims that are appointed to handle the Religious affairs of the people.
Law: To follow the Imam (Khalifa) is absolutely Fard upon all Muslims. However, this is on condition that his commands are in accordance with the Shariah. To follow anyone who commands anything contrary to the Shariah is disallowed.
Law: The Imam should be a person who is an Aalim. He should be a courageous person or one who is assisted by the Ulama.
Law: The leadership (Imamat) of a woman or a Na-Baaligh (one who has not reached puberty) is disallowed. If the preceding Imam has appointed a Na-Baaligh as the Imam, then the people should appoint a guardian to carry out the duties until such time that he reaches puberty. The Na-Baaligh will only be an honorary Imam. The actual Imam for this duration will be the appointed Guardian.
Belief: After the Prophet عليه السلامthe First Righteous Khalifa is Hazrat Abu Bakr Siddique, followed by Hazrat Umar-e-Farooq, then Hazrat Uthman-e-Ghani, then Hazrat Ali-e-Murtuza and finally Hazrat Imam Hassan who ruled for six months رضي الله عنهم . These personalities are known as the ‘Khulafa-e-Raashideen’ and their Khilaafat is known as the ‘Khilaafat-e-Raashida’. Every one of them fulfilled their responsibilities and discharged their duties as true representatives of the Prophet عليه السلامto the best of their abilities and with complete devotion.
Belief: After all the Nabis and Rasools, the greatest excellence in Allah’s creation amongst all the humans, Jins and Angels, has been afforded to Hazrat Abu Bakr Siddique, followed by Hazrat Umar-e-
Farooq, Hazrat Uthman-e-Ghani and thereafter Maula Ali رضي الله عنهم . Anyone who considers Hazrat Ali رضي الله عنه . as being more superior to the other 3 Khulafa is misguided and a deviant.
Belief: Superior as mentioned in the above sense means that they have greater status in the Court of Allah. It also means that their virtuous deeds and rewards are abundant. It has been mentioned in the Hadith Shareef, with regards to the companions of Hazrat Imam Mahdi that there is the reward of 50 for every one deed that they perform. The companions asked the Prophet عليه السلامif it was equal to 50 of their deeds or 50 of the deeds of the Sahaba of the Prophet عليه السلام He عليه السلام said that it was equal to 50 of the deeds of the Sahaba-e-Kiraam رضي الله عنهم. Even though their rewards are many but they can never come close in excellence to the Sahaba-e-Kiraam of Holy Prophetعليه السلام. How can the closeness of Hazrat Imam Mahdi’s companions’ to him compare to the excellence and the companionship of the companions of the Prophet عليه السلام. An example without comparison is that of a king who sends out his minister and a few officers on a special mission. After achieving victory, he presents each officer with a purse consisting of 100 000 rupees each and he gives the Minister his special closeness and a greater position. In this scenario, the officers received more in wealth but the Minister received even more, for he was given greater respect and honour before the King.
Belief: The Khilaafat of all the Khulafa was in accordance with their excellence. Excellence does not refer to their ability to manage the affairs of the state or the people but it refers to the excellence bestowed upon them in the Court of Allah. He, who was regarded as most exalted in the Court of Allah is the one who became Khalifa first. The Tafdeelia (another corrupt sect) who nowadays claim to be Sunnis, say that excellence refers to the ability to manage the affairs of the state and the people. This is absolutely incorrect. If this was correct then Hazrat Umar . should have been the first Khalifa (which is not so) because his era of Khilaafat has been acclaimed with these words:
‘I have never seen anyone stronger, thorough and more hardworking than he. He provided so much of water that not only did the people quench their thirst with it but they also used it when they prepared paving for areas where their camels sat.’ The Khilaafat of Hazrat Abu Bakr Siddique . has however been described in the following words, ‘There was weakness in him drawing water from the well. May Allah pardon him’ Belief: After the Khulafa-e-Raashideen, the greatest status is afforded to the Ashara Mubashara (the ten persons to whom the Prophet صلی اللہ علیہ وسلم gave glad tidings of Jannat whilst they were still in this world), and Hazrat Imam Hassan and Hussain, The Ashaab-e-Badr (the companions who partook in the battle of Badr), the Ashaab Baitur Ridwaan (those who took the oath of allegiance at the hands of the Prophet صلی اللہ علیہ وسلم under the tree). All of them are Jannati without a doubt.
Belief: All the companions رضي الله عنهم of the Prophet عليه السلام are virtuous and just people. We should always address them with the utmost respect and dignity as to do so is Fard upon us.
Belief: To think ill of any Sahabi is a sign of being a bud-madhab and a misguided person. Such a person is deserving of the fire of hell. To think ill of a Sahabi is to harbour ill feelings against the Prophet عليه السلام. Those who do this are Raafdis, even if he accepts the Khulafa-e-Raashideen and claims to be a Sunni. To insult Hazrat Ameer Mu’awiyah, his father Hazrat Abu Sufyaan and his mother Hazrat Hind is not acceptable. Similarly, it is disallowed to speak ill of Hazrat Amr ibn A’as, Hazrat Mughira, Hazrat Abu Musa Ash’ari or even Hazrat Wahshi who martyred Hazrat Sayyidush Shuhada Hazrat Ameer-e-Hamza before he (Hazrat Wahshi) accepted Islam رضي الله عنهم. It must also be noted that after accepting Islam, Hazrat Wahshi killed one of the Daj’jaals Musailama Kaz’zab who falsely claimed to be a prophet. He used to sadly say that he had martyred one of the best amongst the people (before accepting Islam) and he (would happily say) that he had killed the worst amongst people. To disrespect anyone of these companions is sinful and an act deserving of punishment, even though it may not be as severe as disrespecting Hazrat Abu Bakr and Hazrat Umar رضي الله عنهما. To slander them and to reject their Khilaafat is regarded by the Fuqaha (Jurists) as kufr.
Belief: No matter how exalted a Wali may be, he can never reach the excellence afforded to a Sahabi.
Law: To discuss the issues or disagreements that took place between the Sahaba-e-Kiraam is absolutely and totally Haraam (forbidden). All Muslims need to do, is to accept that they are all the companions of the Prophet and his true followers who were always willing to sacrifice their lives in his love.
Belief: All the companions of the Prophet صلی اللہ علیہ وسلم are Jannatis. They will not even come close to experiencing the intense heat of Jahanum. They will always live in happiness and comfort. The frightening situation on the day of reckoning will cause them no grief or sadness. The Angels will welcome them, giving them glad tidings that this was the day that has been promised to them. All this has been explained in the Holy Qur’an in detail.
Belief: The Sahaba-e-Kiraam are neither Ambia, nor are they Angels, and are thus not Maasum. Some of them had certain mishaps but to hold them in contempt because of this is against the command of Allah and His Rasool. When addressing the companions in the Holy Qur’an, Almighty Allah addressed them in two categories, i.e. those before the Great Victory at Makkah and those after the Great Victory at Makkah (Fat’he Makkah). Almighty Allah says:
And Almighty Allah says:
The fact that Allah is aware of all their actions and He has promised Jannat to them without any reckoning, does not give anyone the right to say anything against the Sahaba-e-Kiraam. Do those who speak against the companions want to establish a manner different from that which Allah has ordained?
Belief: Hazrat Ameer Mu’awiyah رضي الله عنه was a Mujtahid (One who has been blessed with special authority with regards to the Religious Affairs). There is a narration of Hazrat Abdullah ibn Ab’bas reported in Sahih Bukhari which says, ‘A Mujtahid does virtuous deeds and can also make an error.’ These errors (inaccuracies) are of two types: Inaadi (with ill intent): These are inaccuracies which are pre-meditated and with ill intent. Inaccuracies of this type are not possible for a Mujtahid. Khata-e-Ijtihaadi (inaccuracies committed without motive in Managing Affairs): These are not pre-meditated. If a Mujtahid is liable for such inaccuracies then they are not held accountable for this in the Court of Allah. If one looks at this in a worldly perspective, then too there are 2 types: Muqarar: These are inaccuracies which do not cause any dispute in Deen. Those who make such mistakes are pardoned. An example of this, is reciting Surah Faateha in Namaaz whilst following the Imam in congregational prayer. Munkariyah: These are such Ijtihadi inaccuracies which could be the cause of disunity. The issue between Hazrat Ameer Mu’awiyah and Hazrat Ali … …. ….. ….. was of this type. The decision of the Prophet صلی اللہ علیہ وسلم was evident in this case and none was held in contempt.
Belief: There are some ignorant persons who say that when taking Hazrat Ali’s . name with the name of Hazrat Ameer Mu’awiyah. we should not say ‘Radi Allahu anhu’. This is baseless. The Ulama have said that we should say ‘Radi Allahu anhu’ with the names of all the Sahaba-e-Kiraam. This distinction is to form some new type of Religious regulation
Belief: Based in accordance with the manner of Nabuwat, The Khilaafat-e-Raashida remained intact for 30 years, upto the era of Hazrat Imam Hassan’s .Khilaafat, which lasted for 6 months. Then, the Khilaafat of Ameer ul Momineen Hazrat Umar bin Abdul Aziz رضي الله عنه represented the Khilaafat-e-Raashida and towards the end of time, the Khilaafat of Hazrat Imam Mahdi will be regarded as Khilaafate- Raashida. The first Sultan (Muslim Emperor) in the history of Islam was Hazrat Ameer Mu’awiyah رضي الله عنه. This has even been indicated in the Taurat as follows:
‘The Final Prophet عليه السلام will be born in Makkah, he will migrate to Madinah and his Kingdom will be in Syria’ This shows that the empire of Hazrat Mu’awiyah is actually the Kingdom of the Prophet عليه السلام. It has been narrated that once Hazrat Imam Hassan . was in battle against Hazrat Ameer Mu’awiyah. and had a massive army to fight with him, which would have allowed him victory but in spite of his strong position, he laid down his arms and announced his allegiance to Hazrat Ameer Mu’awiyah رضي الله عنه. The Prophet صلی اللہ علیہ وسلم had already foretold this in his lifetime on earth. He . said: ‘This son of mine is a Sayyid. I am confident that Almighty Allah will bring two huge warring groups of Muslims together (in peace), through him (Imam Hassan)’. In spite of these clear indications and suggestive references, if some people still belittle Hazrat Ameer Mu’awiyah . then such people are not really true in their devotion to Imam Hassan . and they are in fact insulting Hazrat Imam Hassan رضي الله عنه. They are also not sincere in their devotion to Allah and His Rasool عليه السلام. Their accusations against Ameer Mu’awiyah رضي الله عنه are accusations against Allah and His Rasool.
Belief: There is no doubt that Umm-ul-Momineen Sayeda A’isha Siddiqa رضي الله عنها is a Jannati and she is undoubtedly the beloved of the Prophet عليه السلام in the hereafter as well. Whosoever hurts her feelings has hurt the Prophet’s عليه السلام feelings. Hazrat Zubair and Hazrat Abu Talha رضي الله عنهما are from amongst the Ashara Mubashara. They too were responsible for certain Ijtihadi inaccuracies by not being with Maula Ali رضي الله عنه but they too finally retracted and accepted Hazrat Ali رضي الله عنه to be regarded as a rebel means to openly go against the appointed Imam with or without intent. The supporters of Hazrat Ameer Mu’awiyah رضي الله عنه used to be referred to as rebels in a particular time, but now since the meaning of the term ‘Rebel’ has undergone a change and has a negative meaning, its use in respect of any Sahaba is prohibited.
Belief: Any person who accuses (Allah forbid) Sayeda A’isha Siddiqa رضي الله عنها(due to a particular incident) is definitely a kaafir and murtad. Any others who taunt her in any way are Raafdis and Tabaraee and deserving of the fire of hell.
Belief: Hazrat Imam Hassan and Imam Hussain رضي الله عنه are indeed from amongst the exalted martyrs of Islam. Anyone who denies their martyrdom is a misguided, irreligious and deprived individual.
Belief: Yazeed the corrupt was a rebellious transgressor and was the perpetrator of major sinful actions. (Allah Forbid) What comparison can there be between and the beautiful rose of theProphet. Hazrat Imam Hussain ?. There are some people today who say, that they have no right to discuss this issue as either one of them is the son of an exalted personality. One who makes such an utterance is a cursed Khariji Naasibi, deserving of the fire of hell. Indeed, there are three views of the Ulama-e-Ahle Sunnat in regards to declaring Yazeed a kaafir and cursing him. The view of our Imam Azam Abu Hanifa . in this matter is to remain silent. In other words, we should regard Yazeed as a fasiq and faajir, i.e. a rebellious and sinful person but we should remain silent in regards to him being Muslim or kaafir. In other words we should neither call him a Muslim nor a kaafir.
Belief: The Ahle Bait (Noble Family) of the Prophet are the leaders of the Ahle Sunnat. One who does not love them is a contemptible and cursed Khariji.
Belief: Ummul Momineen Khadijatul Kubra, Ummul Momineen A’isha Siddiqa and Hazrat Sayeda Faatima رضي الله عنهن are undoubtedly Jannatis and they have been blessed with superior excellence over all the other Beloved Daughters and Holy Wives of the Prophet.
Belief: The Holy Qur’an bears testimony to their chastity and sacredness.