Responding to your Questions

1.
2.
3.
4.
5.
6.
7.

Why do you slander Aisha?

Why do you slander Umar?
Why do you give Ali a godly status? (Calling him a noor from Allah)
Why do you hurt yourself in Ashura?
How many types of Shia are there?
Why do the Shia pray three times a day when we are ordered to pray five?
Why do you call upon Fatima and Ali when in need? (Shirk?)

Ahlul Bayt (as) The People of the Household

Hadith al-Thaqalayn

"Zayd said: 'O brother, by God, I have become aged and old and I have forgotten some of
what I used to remember from the Messenger of Allah, upon whom be Allah's peace and
benedictions. So accept what I narrate to you and as to what I don't, trouble me not
regarding it.' Then he said: 'One day the Messenger of Allah, upon whom be Allah's peace
and benedictions, addressed us near a pond called Khumm between Makkah and Madinah.
He praised God and extolled Him and preached and reminded (us). Then he said, "Lo, O
people, I am only a human being and I am about to respond to the messenger of my Lord
[i.e. the call of death]. I am leaving behind two precious things (thaqalayn) among you. The
first of the two is the Book of Allah. In it is guidance and light. So get hold of the Book of
Allah and adhere to it." Then he urged and motivated (us) regarding the Book of Allah. Then
he said, "And my Ahlul Bayt (family). I urge you to remember God regarding my Ahlul Bayt. I
urge you to remember God regarding my Ahlul Bayt. I urge you to remember God regarding
my Ahlul Bayt"'" ....
[Reference: Sahih Muslim, part 7, Kitab fada'il al-Sahabah (Maktabat wa Matbaat
Muhammad Ali Subayh wa Awladuhu: Cairo) pp. 122-123.]
Who are the Ahlul Bayt (as)?
Narrated Yazid Ibn Hayyan:
We went to Zaid Ibn Arqam and said to him: You have found goodness (for you had the
honor) to live in the company of the Prophet (S) and offered prayer behind him, and the rest
of the Hadith is the same (as 3 traditions before) but the Prophet said: "Behold, for I am
leaving amongst you two weighty things, one of them is the Book of Allah...", and in this
(Hadith) these words are also found: We said: "Who are his Ahlul-Bayt (that the Prophet was
referring to)? Are they his wives?
Thereupon Zaid said: "No, by Allah! A woman lives with a man (as his wife) for a while; he
then divorces her and she goes back to her parents and her people. The Ahlul-Bayt of the
Prophet are his lineage and his descendants (those who come from his blood) for whom the
acceptance of charity (Sadaqah) is prohibited."

[Reference: Sahih Muslim, Chapter of virtues of companions, section of the virtues of Ali,
1980 Edition Pub. in Saudi Arabia, Arabic version, v4, p1874, Tradition #37]

Hadith al-Kisaa

Narrated Aisha:
One day the Prophet (PBUH&HF) came out afternoon wearing a black cloak (upper garment
or gown; long coat), then al-Hasan Ibn Ali came and the Prophet accommodated him under
the cloak, then al-Husain came and entered the cloak, then Fatimah came and the Prophet
entered her under the cloak, then Ali came and the Prophet entered him to the cloak as
well. Then the Prophet recited: "God Allah intends to keep off from you every kind of
uncleanness O' People of the House (Ahlul-Bayt), and purify you a perfect purification (the
last sentence of Verse 33:33)."
[Reference: Sahih Muslim, Chapter of virtues of companions, section of the virtues of the
Ahlul-Bayt of the Prophet (PBUH&HF), 1980 Edition Pub. in Saudi Arabia, Arabic version,
v4, p1883, Tradition #61]

The event of Mubahila

It is mentioned in the Sahih Muslim on the authority of Sad b. Abi Waqqas that when the
verse:
say: Come! Let us call our sons and your sons, our women and your women, our souls and
your souls, then let us pray earnestly and call down Allahs curse upon the liars (3:61)
was revealed, Allahs Messenger (S) called Ali (as), Fatimah (as) al-Hasan (as) and al-Hussain
(as) and said: O Allah, these are my Ahl-al-Bayt.
[Reference: Sahih Muslim, Vol.2, Page 287 {Vol.4 pg. 1285 English version} (Book 31
no.5915)].
Necessity of following Ahlul Bayt
Narrated Abu Huraira:
The Prophet (sawws) looked toward Ali, Hassan, Hussain and Fatima, and then said:
I am in war with those who will fight you, and in peace with those who are peaceful to
you.
References:

Sahih al-Tirmidhi, v5, p699

Sunan Ibn Majah, v1, p52
Fadhail as-Sahaba, by Ahmad ibn Hanbal, v2, p767, Tradition #1350
Al-Mustadrak, by al-Hakim, v3, p169
Majma al-Zawaid, by al-Haythami, v9, p169

Al-Kabir, by al-Tabarani, v3, p30, lso in al-Awsat

Now that weve established, from your own books, that following Ahlul Bayt (who are, in
fact, the direct family of the Prophet (sawws), is a necessity in following the religion (lest we
go astray, as portended by the Prophet himself in Hadith al-Thaqalayn), lets explore the
content of your books to answer your queries.

1. Why do you slander Aisha?

One of the prime reasons as to the controversial slandering of Aisha lies within the Battle of
Jamal (Camel) against Imam Ali (as). Aisha was indeed accountable for conducting the revolt
against Ali (as), and your own books attest to this.
The battle was titled Camel because Aisha mounted a Camel to guide the rebels towards
Imam Ali (as). The reason behind this battle is to avenge the blood of Uthman. This is ironic
since she was one of the main culprits in Uthmans death:
Uthman refrained to give Aisha any money, and reminded her that she was one of those
who counseled Abu Bakr not to pay the share of inheritance of Fatimah al-Zahra (sa). So if
Fatimah does not have any share, then why should she? Hearing this, Aisha became very
angry at Uthman, and came out and said to the people:
"Kill this old fool (Nathal), for he is an unbeliever."
References:
History of Ibn al-Athir, v3, p206
Lisan al-Arab, v14, p141
al-Iqd al-Farid, v4, p290
Sharh Ibn Abil Hadid, v16, pp 220-223.

Another Sunni historian, al-Baladhuri, in his history (al-Ansab al-Ashraf) said that when the
situation became extremely grave, Uthman ordered Marwan Ibn al-Hakam and
Abdurrahman Ibn Attab Ibn Usayd to try to persuade Aisha to stop campaigning against him
and to help him pass this difficult time. They went to her while she was preparing to leave
for pilgrimage, and they told her:
We pray that you stay in Medina, and that Allah may save this man (Uthman) through
you. Aisha said: "I have prepared my means of transportation and vowed to perform the
pilgrimage. By God, I shall not honor your request... I wish he (Uthman) could fit to one of
my sacks so that I could carry him. I would then through him into the sea.
[Reference: Al-Ansab al-Ashraf, by al-Baladhuri, v4, part 1, p75]

Aisha as the instigator of the battle

The Prophet (S) said to his wives: "I wonder which one of you will be the instigator of the
Camel Affair, at whom the dogs of Hawab will bark, and she will be the one who has
deviated from the straight path. As to you Humayra (i.e., Aisha), I have warned you in that
regard."
References:
History of Ibn al-Athir, v3, p120
al-Imamah wa al-Siyasah, by Ibn Qutaybah
Narrated Abdullah:
The Prophet stood up and delivered a sermon, and pointing to 'Aisha's house (i.e.
eastwards), he said thrice, Affliction (will appear from) here, and, from where the side of
the Satan's head comes out (i.e. from the East).
[Reference: Sahih al-Bukhari, Hadith 4.336]
Her revolt against Ali (as) is a sign of hypocrisy
The Holy Prophet said: O Ali! A hypocrite is not your friend and a believer is not your
enemy. It is only the believer who loves you, and it is only the hypocrite who hates you. A
hypocrite does not love Ali and a believer does not hate Ali.
[References: Imam Ahmad Hanbal in Musnad, vol. 1, pp.95, 139; Tirmidhi in Jamii, vol. 2,
p.13; Imam NisaI in Sunan, vol. 8, p117 and Kasaisul-Alawi, p.27]
If opposing Ali (as) is a sign of hypocrisy, wouldnt the instigation of a battle fall under that
category? Does her revolt amount to feelings of hostility or friendship? Logically speaking,
would I conduct a battle against my friend, or my enemy? Ill leave that for you to decide.
I reiterate, also
Narrated Abu Huraira:
The Prophet (sawws) looked toward Ali, Hassan, Hussain and Fatima, and then said:
I am in war with those who will fight you, and in peace with those who are peaceful to
you.
References:

Sahih al-Tirmidhi, v5, p699

Sunan Ibn Majah, v1, p52
Fadhail as-Sahaba, by Ahmad ibn Hanbal, v2, p767, Tradition #1350
Al-Mustadrak, by al-Hakim, v3, p169
Majma al-Zawaid, by al-Haythami, v9, p169

Al-Kabir, by al-Tabarani, v3, p30, lso in al-Awsat

2. Why do you slander Umar?

First, allow me to draw upon the noble personality of the Lady of all Worlds, Fatima al-Zahra
(as), the daughter of the Holy Prophet (sawws). To understand our enmity towards Umar,
we must look towards the oppression inflicted upon Lady Fatima (as). (Again, I will glean
information solely from your books)
The matchless merit of Fatima al-Zahra (as)
The Prophet of Islam (sawws) said:
Fatima(a) is the leader of all the women in paradise, and, the leader of all believing
women."
Narrated Aisha:
Once Fatima came walking and her gait resembled the gait of the Prophet ( ). The
Prophet ( )said, "Welcome, O my daughter!" Then he made her sit on his right or on his
left side, and then he told her a secret and she started weeping. I asked her, "Why are you
weeping?" He again told her a secret and she started laughing. I said, "I never saw
happiness so near to sadness as I saw today." I asked her what the Prophet ( )had told
her. She said, "I would never disclose the secret of Allah's Messenger ()." When the
Prophet ( )died, I asked her about it. She replied. "The Prophet ( )said: 'Every year
Gabriel used to revise the Qur'an with me once only, but this year he has done so twice. I
think this portends my death, and you will be the first of my family to follow me.' So I
started weeping. Then he said. 'Don't you like to be the chief of all the ladies of Paradise
or the chief of the believing women? So I laughed for that."
[Reference: Sahih al Bukhari, Volume 4, Book 56, Hadith 819]
Angering Fatima (as) is tantamount to angering the Messenger of Allah (sawws)
Narrated by Al-Miswar bin Makhrama:
"Allah's Apostle said, Fatima is a part of me. and he who makes her angry, makes me
angry."
[Reference: Sahih al Bukhari Volume 5, Book 57, Hadith 61]
From al-islam.org:
After the demise of the Prophet (S), those who heed what the Messenger of Allah ordered
them such as Ammar Ibn Yasir, Abu-Dhar al-Ghafari, Miqdad, Salman al-Farsi, Ibn Abbas, and
others such as al-Abbas, Utbah Ibn Abi Lahab, Bara Ibn Azib, Ubay Ibn Kab, Sad Ibn Abi
Waqqas ... etc., all gathered in the house of Fatimah (sa). Even Talha and al-Zubair were
loyal to Imam Ali at the beginning and joint the others in the house of Fatimah (sa).

They assembled in the house of Fatimah as a place of refuge since they were opposing the
majority of people. According to the authentic traditions in Sahih al-Bukhari, Umar
confessed that the Imam Ali (as) and his followers opposed Abu Bakr.
Al-Bukhari narrated:
Umar said: "And no doubt after the death of the Prophet we were informed that the
Ansar disagreed with us and gathered in the shed of Bani Sada. Ali and Zubair and
whoever was with them, opposed us, while the emigrants gathered with Abu Bakr."
[Reference: Sahih al-Bukhari, Arabic-English, v8, Tradition #817]
Other Sunni traditionists narrated that on the day of Saqifah:
Umar said: "Ali Ibn Abi Talib, Zubair Ibn Awwam and those who were with them
separated from us (and gathered) in the house of Fatimah, daughter of the messenger of
Allah."
Sunni References:
- Ahmad Ibn Hanbal, v1, p55
- Sirah al-Nabawiyyah, by Ibn Hisham, v4, p309
- History of Tabari (Arabic), v1, p1822
- History of Tabari, English version, v9, p192
Also: demanded confirmation of the oath, but Ali and al-Zubair stayed away. Al-Zubair drew
his sword (from the scabbard), saying, "I will not put it back until the oath of allegiance is
rendered to Ali.
When this news reached Abu Bakr and Umar, the latter (Umar) said, "Hit him with a stone
and seize the sword. It is stated that Umar rushed (to the door of the House of Fatimah)
and brought them forcibly while telling them that they must give their oath of allegiance
willingly or unwillingly.
[Reference: History of al-Tabari, English version, v9, pp 188-189]
Sunni historians reported that: When Umar came to the door of the house of Fatimah, he
said: "By Allah, I shall burn down (the house) over you unless you come out and give the
oath of allegiance (to Abu Bakr)."
Sunni References:
- History of Tabari (Arabic), v1, pp 1118-1120
- History of Ibn Athir, v2, p325
- al-Istiab, by Ibn Abd al-Barr, v3, p975
- Tarikh al-Kulafa, by Ibn Qutaybah, v1, p20
- al-Imamah wal-Siyasah, by Ibn Qutaybah, v1, pp 19-20

Umar said to Fatimah (who was behind the door of her house): "I know that the Prophet
of God did not love any one more than you, but this will not stop me to carry out my
decision. If these people stay in your house, I will burn the door in front of you."
[Reference: Kanz al-Ummal, v3, p140]
Ali and Abbas were sitting inside the house of Fatimah, Abu Bakr told Umar: "Go and
bring them; if they refuse, kill them. Umar brought fire to burn the house. Fatimah came
near the door and said: "O son of Khattab, have you come to burn our house on me and
my children? Umar replied: "Yes I will, by Allah, until they come out and pay allegiance to
the Prophets Caliph."
References:
- Iqd al-Fareed, by Ibn Abd Rabb, Part 3, Pg. 63
- al-Ghurar, by Ibn Khazaben, related from Zayd Ibn Aslam
Also refer to the esteemed Sunni historian Abul Hasan, Ali Ibn al-Husayn al-Masudi who
in his book Isbaat al-Wasiyyah describes the events in detail and reports that: "They
surrounded Ali and burned the door of his house and pulled him out against his will and
pressed the leader Fatimah between the door and the wall killing Mohsin (the male-child
she was carrying in her womb for six months).
Salahuddin Khalil al-Safadi another Sunni scholar in his book Waafi al- Wafiyyaat under
the letter A while recording the view of Ibrahim Ibn Sayyar Ibn Hani al-Basri, well-known
as Nidhaam quotes him to have said: "On the day of Bayaat (paying allegiance), Umar hit
Fatimah (sa) on the stomach such that child in her womb died."
Remember
Narrated by Al-Miswar bin Makhrama:
"Allah's Apostle said, Fatima is a part of me. and he who makes her angry, makes me
angry."
[Reference: Sahih al Bukhari Volume 5, Book 57, Hadith 61]
Ali was once held at sword-point because he refused to swear allegiance. This is narrated by
Abu Muhammad Abdullah bin Qutayb, who said that Ali (as) did not pledge allegiance and
returned home. Later, Abu Bakr and Umar went to Fatimas house to placate her and seek
her pardon. She said, Allah be my witness that you two have offended me. In every
prayer I curse you and will continue cursing you until I see my father and complain against
you.
So, in effect, Umar has made the Prophet angry by angering Lady Fatima (as). Hence, we
curse him as he has placed the Prophet in distress. It can also be seen that Fatima (as)
herself cursed both Umar and Abu Bakr in her prayers on account of the painshe suffered
from them.

3. Why do you give Ali (as) a godly status? (Calling him a noor of Allah)
Lets start off by enumerating the merits of Ali (as).
Imam Ali (as) is with the Quran
Narrated Umm Salama:
The Messenger of Allah said: Ali is with the Quran and the Quran is with Ali. They shall
not separate from each other till they both return to me by the Pool (of Paraise).
References:
Al-Mustadrak by al-Hakim, v3 p124 on the authority of Umm Salama
Al-Sawaiq al-Muhriqah by Ibn Hajar, ch 9 section 2, pp191, 104
Al-Awsat, by al-Tabaani, also in al-Saghir
Tarikh al-Khulafaa by Jalaluddin al-Suyuti, p173
No one crosses the Path except by a passport from Ali (as)
Narrated Anas ibn Malik:
When Abu Bakr neared death, he said that he heard the Messenger of Allah (sawws)
saying that there is an obstacle on the Path which no one crosses unless with a passport
(permission) from Ali ibn Abi Talib (as). And I heard the Messenger of Allah (sawws)
saying: I am the seal of the prophets and you, Ali, are the seal of the Awliyaa
References:

Tarikh, by al-Khateeb al-Baghdadi, v10, p356

Al-Sawaiq al-Muhriqah, by Ibn Hajar, ch9, subheading 2, p195

Whoever I am his Master, Ali is his Master (event of Ghadeer Khum)

On the 18th of Dhul-Hijjah, following the completion of the Prophet (sawws)s pilgrimage, he
was walking en route to Medina and neared a place called Ghadeer Khum (proximal to
todays Juhfah).
In this place, the following verse was revealed: "O Apostle! Deliver what has been sent
down to you from your Lord; and if you do not do it, you have not delivered His message
(at all); and Allah will protect you from the people" (Quran 5:67).
Some of Sunni references confirming that the revelation of the above verse of Quran was
right before the speech of Prophet in Ghadir Khum:

Tafsir al-Kabir, by Fakhr al-Razi, under commentary of verse 5:67, v12, pp 49-50,
narrated on the authorities of Ibn Abbas, al-Bara Ibn Azib, and Muhammad Ibn Ali.
Asbab al-Nuzool, by al-Wahidi, p50, narrated on the authorities of Atiyyah and Abu
Sa'id al Khudri.

Nuzul al-Quran, by al-Hafiz Abu Nu'aym narrated on the authorities Abu Sa'id Khudri
and Abu Rafi.
al-Fusool al Muhimmah, by Ibn Sabbagh al-Maliki al-Makki, p24
Durr al-Manthur, by al-Hafiz al-Suyuti, under commentary of verse 5:67
Fathul Qadir, by al-Shawkani, under commentary of verse 5:67
Fathul Bayan, by Hasan Khan, under commentary of verse 5:67
Shaykh Muhi al-Din al-Nawawi, under commentary of verse 5:67
al-Sirah al-Halabiyah, by Noor al-Din al-Halabi, v3, p301
Umdatul Qari fi Sharh Sahih al-Bukhari, by al-Ayni
Tafsir al-Nisaboori, v6, p194

The last sentence in the above verse indicates that the Prophet (PBUH&HF) was mindful of the
reaction of his people in delivering that message but Allah informs him not to worry, for He will
protect His Messenger from people.
The Speech; Upon receiving the verse, the Prophet (PBUH&HF) stopped on that place (the pond of
Khum) which was extremely hot. Then he sent for all people who have been ahead in the way, to
come back and waited until all pilgrims who fell behind, arrived and gathered. He ordered Salman
(ra) to use rocks and camel toolings to make a pulpit (minbar) so he could make his announcement.

He recited nearly one hundred verses from The Glorious Quran, and for seventy three times
reminded and warned people of their deeds and future. Then he gave them along speech.
The following is a part of his speech which has been widely narrated by the Sunni
traditionists:
The Messenger of Allah (sawws) declared: "It seems the time approached when I shall be
called away (by Allah) and I shall answer that call. I am leaving for you two precious things
and if you adhere both of them,you will never go astray after me. They are the Book of
Allah and my progeny, that is my Ahlul-Bayt. The two shall never separate from each
other until they come to me by the Pool (of Paradise)." (Hadith al-Thaqalayn)

Then the Messenger of Allah (sawws) continued: "Do I not have more right over the
believers than what they have over themselves?" People cried and answered: "Yes, O'
Messenger of God." Then Prophet (sawws) held up the hand of Ali and said: "Whoever I
am his leader (Mawla), Ali is his leader (Mawla). O' God, love those who love him, and be
hostile to those who are hostile to him."
References:

Sahih Tirmidhi, v2, p298, v5, p63

Sunan Ibn Maja, v1, pp 12,43
Khasa'is, by al-Nisa'i, pp 4,21
al-Mustadrak, by al-Hakim, v2, p129, v3, pp 109-110,116,371
Musnad Ahmad Ibn Hanbal, v1, pp 84,118,119,152,330, v4, pp 281,368,370,372,378,
v5, pp 35,347,358,361,366,419 (from 40 chains of narrators)
Fada'il al-Sahaba, by Ahmad Hanbal, v2, pp 563,572

Majma' al-Zawa'id, by al-Haythami, v9, p103 (from several transmitters)

Tafsir al-Kabir, by Fakhr al-Razi, v12, pp 49-50
Tafsir al-Durr al-Manthur, by al-Hafiz Jalaluddin al-Suyuti, v3, p19
Tarikh al-Khulafa, by al-Suyuti, pp 169,173
al-Bidayah wal-Nihayah, by Ibn Kathir, v3, p213, v5, p208
Usdul Ghabah, by Ibn Athir, v4, p114
Mushkil al-Athar, by al-Tahawi, v2, pp 307-308
Habib al-Siyar, by Mir Khand, v1, part 3, p144
Sawaiq al-Muhriqah, by Ibn Hajar al-Haythami, p26
al-Isabah, by Ibn Hajar al-Asqalani, v2, p509; v1, part1, p319, v2, part1, p57, v3, part1,
p29, v4, part 1, pp 14,16,143
Tabarani, who narrated from companions such as Ibn Umar, Malik Ibn al-Hawirath,
Habashi Ibn Junadah, Jari, Sa'd Ibn Abi Waqqas, Anas Ibn Malik, Ibn Abbas,
Amarah,Buraydah,...
Tarikh, by al-Khatib Baghdadi, v8, p290
Hilyatul Awliya', by al-Hafiz Abu Nu'aym, v4, p23, v5, pp26-27
al-Istiab, by Ibn Abd al-Barr, Chapter of word "ayn" (Ali), v2, p462
Kanzul Ummal, by al-Muttaqi al-Hindi, v6, pp 154,397
al-Mirqat, v5, p568
al-Riyad al-Nadirah, by al-Muhib al-Tabari, v2, p172
Dhaka'ir al-Uqba, by al-Muhib al-Tabari, p68
Faydh al-Qadir, by al-Manawi, v6, p217
Yanabi' al-Mawaddah, by al-Qudoozi al-Hanafi, p297

Ali is to me like Harun was to Musa

Narrated Sad:
Allahs Apostle set out for Tabuk. appointing Ali as his deputy (in Medina). Ali said, Do you
want to leave me with the children and women? The Prophet said, Will you not be
pleased that you will be to me like Aaron (Harun) to Moses (Musa)? But there will be no
prophet after me.
Translated by some like this: (Your relation to me shall be like the relation of Harun to
Musa) & (You hold in relation to me the same position as Harun held in relation to
Musa)
[Reference: Sahih al Bukhari, Volume 5, Book 59, Number 700]

Ali (as) in the Quran

It is narrated by Ammr bin Ysir (RA) that a beggar came up to Al and stood beside him.
He was kneeling in prayer. He (the beggar) pulled out his ring and he gave the ring to the
beggar. Then Al called on the Prophet (SAW) and told him the news. At this occasion, this

verse was revealed to him: (Surely your (helping) friend is Allh and His Messenger and
(along with them) are the believers who establish prayers, pay zakh and bow down (in
humility before Allh (SWT)). (Quran, al-Midah 5:55) Allhs Messenger (SAW) read out
the verse and said: One who has me as his master has Al as his master. O Allh! Be his
friend who befriends him (Al) and be his enemy who is his enemy.
References:

Tabarn related it in al-Mujam-ul-awsat (7:129, 130 # 6228), al-Mujam-ul-kabr (4:174

# 4053; 5:195, 203, 204 # 5068, 5069, 5092, 5097), and in al-Mujam-us-saghr (1:65)
Ahmad bin Hambal narrated it in al-Musnad (1:119; 4:372)
Hkim, al-Mustadrak (3:119, 371 # 4576, 5594)

Ali (as) the noor of Allah

The Holy Prophet (sawws) said, I and Ali ibn Abi Talib both were a single light in the
presence of Allah 14,00 years before the creation of Adam. When Allah created Adam, he
deposited that light in Adams loins. We remained together as one light until we
separated in Abdul-Mutallibs loins. Then I was endowed with Prophethood and Ali with
the Caliphate.
References:

Imam Ahmad ibn Hanbal in his Musnad

Sheikh Sulayman Balkhi in his Yanabiul Mawadda, part 1
Ibn Abil-Hadid Mutazil in his Sharh-e-Nahjul-Balagha, vol.2, p.450 (printed in
Egypt)
Mir Sayyed Ali Hamdani in Mawaddah al-Qurbah
Ibn Maghaazili Shaafei in his Manaaqib
Muhammad b. Talhah Shaafei in Mataalib al-Sol fi Manaaqib-e-Aal-e-Rasool
Ibrahim b. Muhammad Hamweeni Shaafeei in Faraaid al-Simtain fi Fazaail alMurtuza wa al-Batool wa al-Sibtain
Khaarazmi in his al-Manaaqib
Abd al-Hameed Ibn Abil Hadeed in Sharh-o-Nahj al-Balaaghah
Haafiz Sulaimaan Qundoozi in Yanabee al-Mawaddah

Alis name written on Arsh after Allah and Holy Prophet

Narrated Ibn Adi and Ibn Asakir narrating from Anas ibn Malik:
It is written on the arsh that There is no God but Allah, the One Who has no associate;
Muhammad is the Prophet of Allah; I have given him support through Ali
[Reference: Jalalud-din Suyutis Khasaisul-Kubra, vol.1, p.10; Tafsir-e-Durr-e-Mansur,
beginning of the chapter of Israil]

Extremists condemned by Imam Ali (as) himself

Imam Ali (as) and other Imams bitterly condemned people who deify Imam Ali (as) and give
him a divine status. Ali said: "O Allah, I scorn the group of Ghullat (extremists), just as
Jesus scorned the Christians. May you forsake them forever."
On another occasion he said: "There are two groups who will suffer humiliating death,
and I am not responsible for them (since I disdain their deeds): those who exceed the
lawful limits of love for me, and are Ghullat (extremists), and those who, for no reason
whatsoever, are hostile to me. I hate those who extol my position beyond its proper limit,
just as Christ hated the Christians."
He also said: "There are two groups associated with me who will suffer ignoble death: one
is composed of those people who say they are friends and praise me beyond lawful limit;
the other is composed of the enemies who degrade my rank." (Nahjul Balagha)
So, it becomes clear that we do NOT perceive the Imam (as) as a god, rather a guide and an
intermediary for us to reach Allah (swt). We acknowledge his merits and hold him in high
esteem, we heed his sayings and maxims because the Messenger of Allah (sawws) has
clearly intimated that the truth is with Ali (as) and vice versa.
4. Why do you mourn and harm yourself in Ashura?
Why not?
Did not Prophet Yaqub (as) cry over Prophet Yusuf (as) until becoming blind? The Quran
even attests to this:
And he (Yaqub pbuh) said, "Oh, my sorrow over Yusuf," and his eyes became white from
grief because of the sorrow that he suppressed. (Surah 12, Yusuf verse 84)
This was an infallible prophet, one who is very proximal to Allah (swt), yet he still brooded
over the loss of his beloved son, so much so that his tears completely engulfed his vision.
Were constantly taunted for beating our chest during the month of Muharram? Even the
Prophet himself was narrated to have beat his chest out of grief over something! Not all
levels of self-harm are forbidden. Your books have testified:
Narrated Ali bin Abi Talib:

That Allahs Apostle came to him and Fatima the daughter of Allahs Apostle at their house
at night and said, Wont you pray? Ali replied, O Allahs Apostle! Our souls are in the
Hands of Allah and when he wants us to get up, He makes us get up. When Ali said that
to him, Allahs Apostle left without saying anything to him. While the Prophet was
leaving, Ali heard him striking his thigh (with his hand) and saying, But man is
quarrelsome more than anything else. (18.54)
[Reference: Sahih Bukhari, Volume 9, Book 92, Number 446]

In Surah adh-Dhaariyaat we read that Sara (as), the wife of Prophet Ibrahim (as), struck her
face when she was told that she would conceive a baby.
Then came forward his wife in grief, she smote her face and said (what! I) An old barren
woman? (Quran 51:29)
We read in Madarij al Nubuwah, page 221:
When life was breathed into the spirit of Adam he hit his hand on his head and cried. He
made this tradition of beating ones head with ones hand and crying in times of trouble
for his descendants.
We read in Ahlul Sunnahs authority work Aqd al Fareed, Volume 1 page 342:

When Umar received news of the death of Numan ibn Muqran, he placed his hand on his
head and wailed: O my grief for Numan!
We find a similar narration in Kanz al Ummal, Vol.8, Page 117, Kitab al Maut:
When Omar heard of Numan ibn Muqrans death he beat his head and screamed, O
what a pity that Numan died.

5. How many types of Shia are there?

6. Why do the Shia pray three times a day when we are ordered to pray five?
Undertake the prayer at the time of the declining sun to the darkness of the night and the
morning recitation; for indeed the morning recitation is witnessed. (Holy Qur'an: Chapter
17, Verse 78)
Imam Fakhr al-Din al-Razi, the famous Sunni commentator on the Qur'an, wrote regarding
the verse quoted (Chapter 17, Verse 78):
"If we interpret the darkness (ghasaq) as being the time when darkness first appears then
the term ghasaq refers to the beginning of Maghrib. On this basis, three timings are
mentioned in the verse: the time of noon, the time of the beginning of Maghrib and the
time of Fajr'. This requires that noon be the time of Zuhr and `Asr, this time is shared
between these two prayers. The time of the beginning of Maghrib is the time for Maghrib
and 'Isha' so this time is also shared between these two prayers. This requires allowing the
combining between Zuhr and `Asr and between Maghrib and 'Isha' at all times.
Ibn 'Abbas reported that the Messenger of Allah (may peace be upon him) observed in
Medina seven (rak'ahs) and eight (rak'ahs), i. e. (combined) the noon (Zuhr) and afternoon
(`Asr) prayers (eight rak'ahs) and the dusk (Maghrib)and night ('Isha') prayers (seven
rak'ahs).
[Reference: Sahih al-Bukhari (English translation), volume 1, book 10, number 537; Sahih
Muslim (English translation), Kitab al-Salat, Book 4, Chapter 100 Combination of prayers
when one is resident, hadith no. 1522]
'Abdullah b. Shaqiq reported: Ibn 'Abbas one day addressed us in the afternoon (after the
afternoon prayer) till the sun disappeared and the stars appeared, and the people began to
say: Prayer, prayer. A person from Banu Tamim came there. He neither slackened nor
turned away, but (continued crying): Prayer, prayer. Ibn 'Abbas said: May you be deprived
of your mother, do you teach me Sunnah? And then he said: I saw the Messenger of Allah
(may peace be upon him) combining the noon (Zuhr) and afternoon (`Asr) prayers and the
dusk (Maghrib)and night ('Isha') prayers. 'Abdullah b. Shaqiq said: Some doubt was
created in my mind about it. So I came to Abu Huraira and asked him (about it) and he
testified to his assertion.
[Reference: Sahih Muslim (English translation), Kitab al-Salat, Book 4, Chapter 100
Combination of prayers when one is resident, hadith no. 1523, 1524]
The Messenger of Allah (s) observed the noon and afternoon prayers together in Medina
without being in a state of fear or in a state of journey. Abu Zubair said: I asked Sa'id
(one of the narrators) why he did that. He said: I asked Ibn 'Abbas as you have asked
me, and he replied that he (the Holy Prophet) wanted that no one among his Ummah
should be put to (unnecessary) hardship.

[Reference: Sahih Muslim, English translation, Kitab al-Salat, Book 4, Chapter 100
Combination of prayers when one is resident, hadith no. 1516]
7. Why do you call upon Fatima and Ali when in need? (Shirk?)
Allow me to briefly note that we do call upon Allah (swt) through Ahlul Bayt (as) by virtue of
their elevated position in Allah (swt)s view. Much like how you ask a friend to pray for you,
we ask Ahlul Bayt (as) to supplicate to God on our behalf. And no, theyre not dead, since
they were all slain in the path of Allah (swt). God says in the Quran (2:154): And do not say
about those who are killed in the way of Allah , "They are dead." Rather, they are alive, but
you perceive [it] not. Also, refer to 3:169: And never think of those who have been killed
in the cause of Allah as dead. Rather, they are alive with their Lord, receiving provision

Ibn Hajar Makki writes in his Sawa'iq al-Muhriqa, after verse 14 (from The History of
Damascus) that in the 17th year of the Hijra people prayed for rain but to no effect.
Caliph Umar said that he would pray for rain the next day through the means of approach
to Allah. Next morning he went to Abbas, the uncle of the Prophet and said: "Come out so
that we may invoke Allah through you for rain."
Abbas asked Umar to sit for some time so that the means of approach to Allah could be
provided. The Bani Hashim (Ahlul Bayt) were then informed. Abbas then came out with Ali,
Imam Hasan, and Imam Husain. Other Bani Hashim were behind them. Abbas asked Umar
that no one else be added to their group. Then they went to the place of prayers where
Abbas raised his hands for prayers, and said: "O Allah, you created us, and you know about
our actions.
O Allah, as you were kind to us in the beginning, so be kind to us in the end." Jabir says that
their prayers had not ended when clouds appeared, and it began to rain. Before they could
reach their homes, they were drenched.
Dua Tawassul
This is an invocation of Allah. Just as Ali has been addressed here, all of the Imams have
been addressed in the same manner. The influence of the family of the Prophet is sought to
approach Allah. They are addressed in this manner: "O our master and guide! We seek your
help to reach Allah. O most respected in the eyes of Allah Almighty: recommend us to
Him." The whole family of the Prophet has been addressed in a like manner.
The Hadith of the Blind Man
Tirmidhi relates, through his chain of narrators from Uthman ibn Hunayf (may Allah be
pleased with him), that a blind man came to the Prophet (Allah bless him and give him
peace) and said, Ive been afflicted in my eyesight, so please pray to Allah for me. The
Prophet (Allah bless him and grant him peace) said: Go make ablution (wudu), perform two
rakas of prayer, and then say:

Oh Allah, I ask You and turn to You through my Prophet Muhammad, the Prophet of mercy;
O Muhammad (Ya Muhammad), I seek your intercession with my Lord for the return of my
eyesight [and in another version: for my need, that it may be fulfilled. O Allah, grant him
intercession for me].
The Prophet (Allah bless him and give him peace) added, And if there is some need, do the
same.
Intercession in Quran
The Shia school of thought and some schools within the Sunni tradition believe in the
concept of Intercession, while others, like Wahabism reject it and say that whoever believes
in it is not a Muslim, rather is a heretic. The Quran addresses this issue in three manners.
First, there are verses which negate intercession, such as 2:123 and 2:254. Second, there are
verses which say that the Intercession is exclusively the domain of AllahHe and only He
has the ability to intercede, such as in 6:70 and 39:44. Third, there are verses which take
precedence over the first two categories and it is in these verses that the power and ability
of intercession is best defined. They state that while the Intercession is the absolute right of
Allah, nevertheless, if He wishes, He can extend it to certain people among His creation. The
Quran states:
1. No intercessor can plead with Him except by His permission. (10:3)
2. Who is he that can intercede with Him except with His permission. (2:255)
3. On that Day, no intercession shall avail, except the one from whom Allah, the Most
Gracious has given permission and whose word is acceptable to Him. (20:109)
4. And they cannot intercede, except for Him with whom He is pleased. (21:28)
5. None shall have the power of intercession except one who has received permission or a
promise from Allah, the Most Gracious. (19:87)
6. Intercession with Him profits none except for those He permits. (34:23)
According to these verses, certain people will have permission from Allahsuch as
prophets, imams, and awliya (intimate friend of Allah)to intercede and help people by
the permission of Allah. Without His permission, no intercession will be accepted. Even
during their lifetime, prophets had the ability to intercede on behalf of those who repented
and sought forgiveness and returned to the path of Allah. The Quran states:
1. We sent no messenger but to be obeyed by the leave of Allah. If they who have been
unjust to themselves had come to you (Prophet Muhammad) and begged Allahs
forgiveness, and the Messenger had begged forgiveness for themindeed they would
have found Allah All-Forgiving, Most Merciful. (4:64)
2. (The brothers of Yusuf) said, O our father! Ask forgiveness from Allah for our sins.
Indeed, we have been sinners. He said, I will ask my Lord for forgiveness for you.
Verily, He, and only He, is the Oft-Forgiving, Most Merciful (12:97-98)

I sincerely hope all your queries are answered. If you would like to inquire more about Shia
Islam I advise you to read the following books:

Then I Was Guided by Muhammad al-Tijani al-Samawi

Peshawar Nights by Sultanul-Waizin Shirazi
Al-Murajaat by Sayyid Abdul-Husayn Sharafud-Din al-Musawi
Forty Reasons for Ahlul Bait by Murtaza Bank

For thoroughgoing analyses surrounding the Shia school of thought, check out the lectures
of Sayyed Ammar Nakshawani on YouTube.
Salam.