The basis for the following article was originally published in 2002 by the Taliyah al-Mahdi. Edits and further additions have been made to the text, in order to reflect the evolving approach of the Inner Circle of the occulted group, and current events.
بسم الله الرحمن الرحيم
A`uzhu bi-llahi min ash-Shaiytani-r-Rajim
'Abd Allah b. 'Ata' asked Imam Ja`far As-Sadiq about the character and conduct of the Mahdi . The Imam said: “He will carry out the same mission that An-Nabi did. He will eradicate prevailing innovations, just as An-Nabi destroyed the foundation of the Jahiliya (pre-Islamic Arab morals), and then rebuild Islam afresh.”
Notes: Bihar al-anwar, Vol 52, p. 352.
Sadly many modern day Muslimin have allow themselves to be pulled into the ignorance of tribalism and racialism: practices of the pre-Islamic Zaman Al-Jahiliya. There is no greater example of this than the case of the exclusive matrimonial segregation of the Saddat, or descendents of Muhammad. The popular contention is that one who is a Sayyid or Sayyidah should not marry those who are of other tribes and ethnicities. Subsequently many are forced into arranged marriages where children are used as bargaining chips, rather than as those to whom protection, guidance and direction is due. Saddat are married to their cousins generation after generation, in an attempt to avoid adding a drop of impure blood from those descended from other nations and tribes.
After the Great Flood, Shemitic history tells us that the family of Nuh was given instructions to “spread out” - thus one region would not become congested with a high population and resources would remain un-depleted. As well the genetic pool of those who were in constant migration would be much stronger and more diverse through marrying those who had settled in various regions of the world. Thus, humankind was given yet another opportunity to live in accordance with Allah's mandates. Regardless, the Torah records in Sefer Ha'Berashit (Genesis) that mankind disobeyed again: focusing their populations in the first incarnation of the city of Babylon.
Despite the heated debate and rhetoric that the topic of marriage of Saddat outside of Sayyid families evokes in so many, there is not so much as one Hadith or Qur'anic Ayah to back up such contentions that marriage of the Saddat to Mu'minin of diverse ethnic background is in any way haraam or even makruh.
Muhammad said that there are neither tribes nor races in Islam. He said that we should not boast about our ancestors. If one is Sayyid, that is fine, but it is of no advantage over one who is black, white, asian, or any other ethnicity. This is a non-issue in true Islam. Period. But for the sake of those who have been brought up in these social constructs and cultural indoctrinations, it is for them alone that this matter is being presented in the Spirit of Truth.
The Contention
Allah has said: “O mankind, surely We have created you from a male and female, and made your tribes and families that you may know each other. Verily the most honored of you in the Sight of Allah is he who is most righteous of you.” Qur'an, Sura 49:13
Never did Allah say that tribes and families were made to keep to themselves in matrimonial segregation. Allah said that tribes and families were made to know each other. Never did Allah say “the most honored of you in the sight of Allah are Saddat.”
Contenders against these notions of absolutely equality will claim that there were different regulations given to the descendants of Imam `Ali in regards to Zakat and Sadaqah. However, one must look at the context of those teachings. Were they to continue for all time? Is a descendent of Muhammad still in need of such an exemption 1,400 years later? We know that the Bani Isra'il were at one time “chosen” for the Dawah of spreading the Din - thousands and thousands of years ago. Allah says that they were chosen above all nations and creatures.
“And We chose them, purposely, above (all) creatures.” Qur'an 44:32However, Imam `Ali Riza said that “The greatest of miracles of Allah is the human mind. It allows ideas to be thought through and reasoned out. Islam appeals to human reason. Man must accept Allah through reason and not through miracles.” Clearly we must use reason, which the A'immah told us is the tool for truly understanding the Din.
This is why Yahya also said: “If Abraham did not do deeds of kindness, then he would not have been worthy of the Attribute of Truth. Jacob would not have been worthy of the Attribute of Truth."
Notes: Yochanan ben Zakai, Sefer Ha'Bahir 135
As the great `Arif Jalaladin Rumi said: “Happy is the nafs that saw its own faults.” And Blessed are the Saddat who see beyond the illusion of tribe and race in this labyrinth of Dunya.
Even if we are to imagine that such rulings, pertaining to As-Saddat, were for all time, they do not supercede the Sunnah of the Ahl'ul-Bayt which is to see no race, and no division. This is what Muhammad said in his infamous final Sermon at Ghadir Khumm as well.
“All mankind is from Adam and Eve. An Arab is not superior over a non-Arab nor is a non-Arab superior over an Arab. A person with white skin is not superior over a person with black skin nor is a person with black skin superior over a person with white skin; except by piety and good action. YOU ARE ALL EQUAL. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves.”
We cannot deny this or change it because there were at one time given different rulings for Zakat and Sadaqah. Having exemptions for Zakat and Sadaqah does not make one exempt from following the Sunnah in all other areas, such as being blind to the notion of race.
If Muhammad said that these things were haraam for the family of Imam Ali then they were. But what makes one a direct member of a family? Consider this: Muhammad and the A'immah married outside of their tribe repeatedly. Some of the A'immah, like Imam Riza were born of Nubian mothers. Some were born of slaves.
Muhammad said that there is no such thing as “tribe” and “race.” So since we are to follow the Sunnah of Muhammad and also to take heed of the teachings of the Ahl al-Bayt then it would only serve to reason that after 1,400 years the descendants of Muhammad SHOULD have inter-married so regularly with other tribes and races that they would no longer have any substantial concentration of blood from Muhammad. In short, the only way that after 1,400 years Muhammad's descendants could possibly still be considered as a legitimate genetic part of Muhammad's family would be if they went directly AGAINST the Sunnah, and observed the illusory notions of race and tribalism, by partaking in selective breeding habits of `asabiyyah (racial, tribal or nationalistic discrimination or prejudice).
Muhammad said what he said for whatever reason. Perhaps he said it for the same reason certain people involved with the propagation of Islam are exempt from Khums still today. Perhaps he said it because Ali was very poor at the time. Wa-Allahu Alim. Whatever the reason behind such a statement, he also said what he said about there being “no race” and “no tribes” in Islam. Muhammad has even said “There is no superiority for one who is of the Quraysh over one who is not of the Quraysh, nor for an Arab over a non-Arab. All of you are from Adam and Adam was from dust.”
So clearly the burden of proof is upon those who refuse to see this, since it is they who are asserting something totally foreign to any tangible teachings of Muhammad or the A'immah. Noting that there was at one time a ruling for the children of Imam `Ali regarding their poverty in no way proves any point regarding the acceptability of `asabiyyah. Sadaqah is a Blessing rather than a burden, and to make that act haraam on the children of Imam `Ali was an act that was done for their own good and the good of the Ummah, or else they surely would have given away every meager thing that they owned. This matter is tangential at best, but it is being addressed because it is a common argument of those who practice `asabiyyah nonetheless.
While there are many Ahadith to back up the position that there are absolutely no tribes or races in Islam - and the Bani Hashim is no exception - there is not so much as one single Hadith where it is said that marriage of a Sayyidah to a non-Sayyid is haraam or even makruh. On the contrary there are Ahadith that explicitly state that there are neither tribes nor races in Islam and that you should not boast about your ancestors because one is either a pious saint or a condemned sinner.
“Let people stop boasting about their ancestors. One is only a pious believer or a miserable sinner. All men are sons of Adam, and Adam came from dust.” Nabi Muhammad
The Curse of `Asabiyah
Muhammad ibn Ya'qub (al-Kulayni), from `Ali ibn Ibrahim, from his father, from al-Nawfali, from al-Sakuni, who reports on the authority of Imam Ja`far as-Sadiq that Muhammad said: “Whosoever possesses in his heart `asabiyyah (prejudice in any of its forms such as tribalism, racism, nationalism) even to the extent of a mustard seed, Allah will raise him on the Day of Resurrection with the Aaraab of the Jahiliyahh.'”
Notes: Al-Kulayni, Usul al-Kafi (Intisharat `Ilmiyyah Islamiyyah, Tehran), vol. III (Arabic text with Persian translation by Sayyid Jawad Mustafawi), p. 419.
It does not matter if one subjectively would like to imagine that they do not possess `asabiyyah even in the quantity of a mustard seed - it matters whether ALLAH thinks they do. And Allah will be severe in punishing the Munafiqin.
In al-Kafi, through a chain of authentic narrators, it is reported from Imam Ja`far as-Sadiq that Muhammad said: “The one who exerts `asabiyyah or the one on whose behalf it is exerted, the tie of faith is taken off his neck.”
Notes: Al-Kulayni, Usul al-Kafi (Intisharat `Ilmiyyah Islamiyyah, Tehran), vol. III (Arabic text with Persian translation by Sayyid Jawad Mustafawi), p. 419.
Imam Ja`far as-Sadiq is also reported to have said: “Whosoever practises `asabiyyah (against someone), Allah shall wrap around him (`asabahu) a fold (`isabah) of Fire.”
Notes: Al-Kulayni, Usul al-Kafi (Intisharat `Ilmiyyah Islamiyyah, Tehran), vol. III (Arabic text with Persian translation by Sayyid Jawad Mustafawi), p. 420.
In the absence of any clear Hadith stating unequivocally that it is haraam for Sayyidaat to marry the “other tribes and families” that ALLAH said were created to “know” each other, then the assertion that such is haraam is clearly bida that those who partake in will be called to account for on the Day of Judgment.
If one does not have any clear proofs of what they are saying and instead draw a conclusion that contradicts the Qur'an and Ahadith then that is not Islamiyyah, that is bid`ah. Undoubtedly the bluntness of that word will offend many, but i urge them to produce one Hadith that says “marriage of a Sayyidah to a non-Sayyid is haraam” and i will beg their forgiveness.
“One of the types of `asabiyyat is stubbornness in intellectual matters and the habit of supporting the statements and ideas of one's own or that of one's teacher or spiritual master not for the sake of defending truth and refuting falsehood. It is obvious that such a kind of `asabiyyah is worse and more improper in some ways than other types of `asabiyyah. This is because a scholar and an intellectual ought to be an instructor of mankind, scholarship being a branch of the tree of prophethood and wilayah itself. He should be aware of the evil effects and bad consequences of moral vices. If, Allah forbid, he himself possesses the vice of `asabiyyah and attaches to himself the mean attributes of Satan, he will have scarcely anything to offer in self-defense and will be taken to task severely. The person who poses himself as a guiding beacon of light, a source of enlightenment in the assembly of mankind, as a guide to the path of felicity, and as one who is charged with the duty of guiding men on the path of Hereafter, if, Allah forbid, he does not remain faithful to his words and his inner being contradicts his outward appearance, he will be grouped with the hypocrites and the pretentious. He will be branded as an evil scholar, a man of knowledge devoid of good deeds, whose retribution is a painful chastisement, as described by Allah Almighty in the Holy Quran: ... Wretched is the likeness of those who deny the revelations of Allah. And Allah guides not wrongdoing folk. (62:5)” - Khomeini, on the `asabiyyah of the Intellectuals
Notes: Arba`in, ya chihil hadith Translated by: Mahliqa Qara'i (late) and Ali Quli Qara'I, (Published by Al-Tawhid, Qum, Iran) Part 8
Daughters of the A'immah
Some will contend that it appeared that there were some regulations on those whom the daughters of the A'immah could marry. Firstly, they must pay notice that it does “appear” that way, but there are no such recorded specifications in any of the volumes of Ahadith that the Ulama have at their disposal. We know for a fact that there can be no prohibition on a Sayyid marrying a non-Sayyidah, since so many of the A'immah did this. However, some will cut their contentions down to only pertaining to daughters of the Saddat.
They will note that in Yazid's court after the Holocaust of Karbalah, when Ahl'ul-Bayt were taken to Yazid's Court a man pointed to one of Imam Hussain's daughters and asked for her hand Bibi Zeyneb said “you are liar, by Allah you deserve to be cursed this act cannot be done by you or by Yazid.” Yazid got angry and said “By Allah, you lie” to which Zeyneb said “By Allah he made this unlawful for you - unless you intend on leaving Islam.”
Notes: Munthahil Aamaal, Shaykh Abbas Qummi Volume 1 pages 432 - 433 (Iran)
Nufs'ul Mahamoon page 447 (Iran)
majalis page 31 by Shaykh Saduq Amali
Rozhathul Waizoon page 164
Tarikh Kamil, Volume 4 page 35
Tarikh Tabari Volume 6 page 285
We are not told of what these prohibitions were. They could easily have been regarding the fact that these men were munafiqin, and thus were ineligible for the daughters of the A'immah no matter what faith they professed with their tongues. But even if we are to assume that this was a prohibition of the daughters of the A'immah marrying non-Saddat, we would fall victims of religious innovation if we were to then draw the conclusion that these unwritten and unmentioned “regulations” were to apply to all Saddat for all time.
The Qur'an states clearly that no one is permitted to marry the wives of Nabi Muhammad. This regulation also extends to the wives of the A'immah. In Bihar al-Anwar Volume 9 Majilisi makes it clear that after the death of Imam `Ali no wife remarried is it was haraam for them to do so.
When Ummi Rabab returned to Madina and some people asked for her hand she made it clear “Having been the wife of Imam Hussain I cannot be the wife of any other man.”
Notes: 1. Nufs il Hamoom page 259 (Qum)
2. Munthail Aamaal Vol1 page 463 (Tehran)
3. Al Sayyida Sakeena page 136 by Ayathullah Mukarraum Tayyibullah
4. Sayyida Ruqayya page 31 by Hujjutul Islam Allamah Aamir Hulloo page 31
If the we are to draw the conclusion that ALL rules that applied to the A'immah are applicable to all Saddat then we must likewise believe it is haraam for a widowed or divorced Sayyidah to remarry. However, they do not believe this, because they pick and chose what they want to believe and which Ahadith they selectively would like to accept. By the standard they have judged, BOTH conclusions must be drawn if one are to be consistent.
As well, if it is haraam for Saddat to marry non-Saddat, then the one in whom that belief is held must believe that the Masumin failed to relay all matters to us of which knowledge was necessary. If not then where is the one single Hadith where even one Imam comes out and says that all Sayyidah's are prohibited from marrying non-Saddat? That is the only issue here. Without that Hadith the contenders have no authority to speak on this matter any longer.
Who Are the Ahl'ul-Bayt?
The racialists and tribalists of the Ummah will claim that Muhammad restricted marriage to his family in the following Hadith:
Rasulullah looked at the family of Ja`far Tayyar and Muhammad bin Ja`far Tayyar, and then looked at Hasan, Hussain, Zaynab and Kalsum and said “Our daughters are for our sons and our sons are for our daughters.”
Notes: Man la yuzul Faqih, Volume 3 page 249
But clearly we know that many of the A'immah and Muhammad himself married people who were genetically outside of their race, tribe and family. So the meaning of this Hadith must be interpreted in light of this reality. Any racialist interpretation that would directly contradict the practices of Muhammad and the A'immah must be disregarded as ignorant and implausible.
The Ahl'ul-Bayt is a mystical Family. It is a Family that has existed since before the dawn of Creation, and it is a Family that will continue beyond the Day of Judgment. A Hadith reports that Muhammad said:
“All the ties of lineage and affinity will be broken on the Day of Resurrection except the ties of my lineage and affinity.”
We know that blood ties are haraam and that Muhammad is not exempt from Shariah, neither are Saddat. So we can clearly see that “my lineage” refers to something other than blood ties. This refers to the spiritual family of Nabi Muhammad and the A'immah. For if the family of Muhammad refers only to his blood relatives, then how was it that Salman al-Farsi was considered of the Ahl'ul-Bayt? It is clear that genetics was not, is not and never will be the issue of“lineage and affinity.”
After accepting Islam, Salman would say when asked whose son he was, “I am Salman, the son of Islam from the children of Adam.” For as Muhammad said: “All are from Adam, and Adam is from dust.”
The true Ahl al-Bayt is a mystical heritage and lineage originating before Adam was even molded from clay. And with Allah is the Knowledge of every hidden thing.
“And who are my brothers? For whosoever does the will of my Father who is in Heaven, the same is my Brother, my Sister, and Mother.” - `Isa Al-Masih
Notes: Luke 8.19-21, Matthew 12.48-50
No Righteous Found
Of this Zaman Ad-Dajjal, the very Era of the Dajjal's reign, we have been told by Muhammad and the A'immah, that “There will come a time for my people when there will remain nothing of the Qur'an except its outward from and nothing of Islam except its name and they will call themselves by this name even though they are the people furthest from it. Their mosques will be full of people but they will be empty of right guidance. The religious leaders (fuqaha) of that day will be the most evil religious leaders under the heavens; sedition and dissension will go out from them and to them will it return.”
Notes: Ibn Babuya, Thaqab al-Amal, quoted in Majlisi, Bihar al-Anwar (old ed.), Vol. 13. p. 152
Sadly many Shi`ah are no exception to this prophecy. There are Ahadith that would imply that even many of the Shi`ah Ulama will be adversarial to Imam Al-Mahdi at the advent of his Rise. Subsequently tens of thousands of Ulama are foretold to die by the sword of Imam Al-Mahdi and his Shi`ah. It was said to Imam `Ali that if he had even 40 followers then he could forcibly fight to gain his right of rule over the Ummah.
Sahl ibn al-hasan al-khurasani who was one of the followers of Ahl al-Bayt in Khurasan (a province in Iran) came to Medina to meet imam Ja`far As-Sadiq. Sahl al-Hhurasani said: “O son of the Rasul Allah! You are of the A'immah of Ahl'ul-Bayt. What prevents you from getting your right (i.e. the rule) while you find more than one hundred thousand Shi`ah who are ready to fight for you?” The Imam asked him to sit down, and then ordered to turn on the oven that was in the house. after the oven became very hot and turned red, the Imamsaid: “O Khurasani step into the oven and sit in it.” The khurasani said: “My master, o son of the Rasul Allah! Do not punish me by fire and make it easy for me.” At this time, Harun al-Makki entered the room, and after the greetings exchanged, the imam told him to put down his shoes and to sit down inside the oven. He did so and the imam started talking to Sahl about Khurasan as if nothing has happened. After some time, the Imam said: “O Khurasani stand up and look inside the oven.” Sahl looked into the oven and saw Harun sitting cross-legged inside the fire. Then Imam As-Sadiq asked Harun to come out of oven and he came out healthy with no burn or injury. At this time, the Imam asked Sahl: “How many individuals do you know in Khurasan like this man?” Sahl replied: “By Allah, not even one.” The Imam confirmed his saying and said, “We do not rise at this time when we do not even have five helpers (like him). We know better about the proper time.”
Notes: Bihar al-Anwar, v47, p123, hadith #172; also in Manaqib by Ibn Shahr Ashub
Imam Baqir foretells: “When our Mahdi shall reappear, he shall lean against the Ka'abah, while his companions, 313 in number, shall assemble around him. Then Mahdi shall commence by reciting this Qur'anic verse, (Surat Al-Hud, 86) Then he shall declare, 'I am the 'Preserved one of Allah' (Baqiatullah), and Hu's Proof and Emissary upon you.”
Here we are told that there will only be 313 faithful followers of Imam Al-Mahdi when he rises. Not only was Imam `Ali unable to find 40 true Shi`ah in his time, and Ja`far As-Sadiq unable to find 5, but worse than that, in this age 1,400 years later - there will only be found 313 true Shi`ah - dedicated to walking the Path of the Taliyah, and living the life of a Mystic-Warrior - out of millions.
Fadl b. Yasar heard Imam Baqir saying: "When our Qa'im rises he will face so much difficulty from the people, that even An-Nabi during the period of Jahiliyah did not face." Fadl asked: "Why should that be so?" The Imam said: “When An-Nabi was appointed people worshipped stones and wood. However, when our Qa'im arises people will interpret the ordinances of Allah against his interpretation, and will argue with him and dispute by means of the Qur'an. By Allah, the justice of the Qa'im will enter inside their homes, just as the heat and the cold enter them.”
Notes: Ithbat al-hudat, Vol. 7, p. 86.
It is said that Al-Mahdi will have a much more difficult task than Muhammad, because he will be confronted with the argumentative dogma of 1,400 years of subjective and culture interpretation of a Din that the masses have only learned second hand. It is for this reason that Ahadith tells us that the Arabs will struggle with Al-Mahdi.
“When the Qa'im emerges he will come with a new Commission, a new Book, a new conduct and a new Judgment, which will be strenuous for the Arabs. His work is nothing but to fight, and no one will be spared. He will not be afraid of any blame in the execution of his duty.” - Imam Ja`far As-Sadiq
Notes: Ithbat al-hudat, Vol. 7, p. 83.
As Shi`ah, we clearly believe that Imam Al-Mahdi will bring a new Kitab, and a new Shari`ah. However, if there were any group in Islam that did not have severe misunderstandings and false dogmatic interpretations of the Din then this would hardly be necessary.
“When our Qa'im arises he will call people anew to Islam, guiding them to the old thing from which people have turned away. He will be called Mahdi because he will guide people to the thing from which they have been separated. He will be called Qa'im because he will be commanded to establish the truth.” - Imam Ja`far As-Sadiq
Notes: Kashf al-Ghumma, Vol. 3, p. 264; Mufid, Irshad, p. 240, 343.
The `asabiyyah of tribalism and racialism pertaining to various tribes and cultures - and foremost to that of As-Saddat - is but one example of where the Ummah has gone wrong. Those with cultural baggage and surrounding societies garbage will have a hard time seeing the Mahdi for who he is when he returns, and embracing his teachings when they will appear foreign to them.
Forward to Eden!
