The Clear Refutation of Ibn Kate'a
Is
the Yamani the Qa'im (the Riser) of the Family of Muhammad?
And
Is He Infallible by Appointment?
By
Sheikh
Ali Al Aasan
In the name of Allah, the Most Gracious, the Most Merciful.
Praise
be to Allah, the Lord of the worlds. And may prayers and peace be upon our
master and prophet Muhammad and his pure and purified family.
After
much discussion about the so-called Ahmad Ismail Kate'a and the false claims
and lies he brought, which reached more than 50 false claims for which Allah
has sent down no authority, the Specialized Studies Center in Imam Mahdi saw
the necessity to confront and expose the falsehood of these claims and refute
them. This is not because what he brought are scientific matters relying on
logical proof and evidence. Rather, you will find in the depths of his claims
nothing but falsehood, deception, lies, slander, and selective reliance on
narrations. His books and the books of his followers are the best witness to
what we say.
Instead,
it is because false ideas may find room in some weak souls. Therefore, they
need some clarification and explanation of the foundations and values, and to
show the principles that the scientific method relies upon in human history in
general and for the religious community in particular. In addition, it is to
present the conclusive proof against those deceived by him and those who follow
his footsteps, so that no one may say: "If only you had sent to us a
messenger and established for us a clear guide so we could follow Your signs
before we were humbled and disgraced." (Quranic verse, 20:134)
Therefore,
publishing this booklet to refute Ibn Kate'a is considered a link in the chain
of confronting the people of religious innovation and deviation, in addition to
the rest of the Center's activities in refuting doubts through its website,
social media pages, the newspaper 'Sada Al-Mahdi', and others.
We
ask Him, the Exalted, for steadfastness upon the truth: "O Turner of
hearts, make our hearts firm upon Your religion."
Director
of the Center
Mr.
Muhammad Al-Qabanji
Abdul Razzaq Al-Dairaawi said under the title (The Yamani is the
Qa'im of the family of Muhammad and the Mahdi of the end times):
(It
is reported in Al-Kafi from Abu Abdullah (peace be upon him), who said:
"Every banner raised before the rising of the Qa'im, its bearer is a
tyrant who is worshiped besides Allah." (1)
This
narration means that every banner raised without exception before the Qa'im is
a banner of misguidance, and its bearer is a tyrant who is worshiped besides
Allah. No one is exempt from this ruling except the banner of the Qa'im
himself.
But
we have learned from what preceded that the banner of the Yamani - which is
before Imam Mahdi (peace be upon him) - is a banner of guidance, indeed the
most guiding of banners. So how do we resolve the contradiction between the
narration about the Yamani and the narration mentioned in Al-Kafi above?
Let
it be clear to us that any solution to this contradiction must preserve the
meaning of both narrations without cancelling anything from them.
(1)
Al-Kafi, Vol. 8, p. 426.
The
Hostility of Kate'a and His Followers towards Imam Mahdi (peace be upon him)
It
is no secret to the dear reader that the claims of Ahmad Ismail Kate'a and his
supporters regarding the Yamani are not fundamentally intended to prove some
great statuses for the Yamani and that's it. Rather, they are intended to fight
against the Imam of the Age (peace be upon him), to strip him of every virtue
established for him. To achieve their devilish goals, they took the Yamani as a
means for that, attributing to him everything that the frequently narrated
reports (Mutawatir) have indicated as established for the awaited Imam Mahdi
(peace be upon him).
Refuting
Their Claim That Kate'a is the Qa'im of the Family of Muhammad
Among
what they have claimed for the Yamani - who is Ahmad Ismail Kate'a according to
their claim - is that he is the Qa'im of the family of Muhammad and the Mahdi
of the end times.
And
the only possible solution we can reach in our case is to say: The banner of
the Qa'im and the banner of the Yamani are one and the same banner. This
strengthens the fact that the Qa'im is himself the Yamani. This fact was
indicated by the narration that stated that the commander of the army of wrath
or the leader of the 313 companions is the successor of the Yamani. (1)
Indeed,
his saying (peace be upon him): "Every banner raised before the rising of
the Qa'im, its bearer is a tyrant who is worshiped besides Allah (peace be upon
him)" does not consider the banner of the Yamani and the like. We say:
The
banners whose bearers are tyrants worshiped besides Allah, the Exalted, are
those banners opposing the call of Imam Mahdi (peace be upon him), like the
banner of the Sufyani and the like, or the unknown banners whose bearers'
truthfulness is not known. For their bearers are tyrants worshiped besides
Allah, even if outwardly they claim to be upon the truth.
As
for the banners about which the infallible Imam (peace be upon him) has stated
that they are banners of guidance, like the banner of the Yamani and the
Khurasani, and informed that their bearers will support Imam Mahdi (peace be
upon him) against his enemy, and aid him in his call, and has revealed to us
that they are truthful in their call, and that they do not want anything from
worldly desires for their support—then their banners undoubtedly are not
intended by the mentioned banners of misguidance. And undoubtedly these men
cannot be tyrants worshiped besides Allah, the Exalted.
In
other words, I say: These banners are not included in the general statement of
his saying (peace be upon him): "Every banner raised before the rising of
the Qa'im, its bearer is a tyrant who is worshiped besides Allah (peace be upon
him)." Because they are explicitly stated to be banners of guidance, so
they are a specific exception to that generality. Rather, they are excluded by
specification; because a banner of guidance cannot have a bearer who is a
tyrant worshiped besides Allah.
And
this informs us that the hadith is referring to other banners of misguidance that
were not explicitly stated to be banners of guidance.
Once
you know that, the falsehood of what Abdul Razzaq Al-Dairaawi said—that the
banner of the Yamani and the banner of the Qa'im (peace be upon him) are one
banner—becomes clear. Rather, they are two different banners; one calls to
truth and the other calls to falsehood.
The
Yamani is a military leader whose uprising is a sign of the nearness of the
reappearance of Imam al-Qa'im (peace be upon him), who will fill the earth with
justice and fairness, as has been frequently reported in the narrations
transmitted by the Shia and the Sunnis without any disagreement among them on
that.
Whoever
reviews the narrations of the Ahl al-Bayt (peace be upon them) and others finds
that they indicate that the Yamani will rise before the uprising of the Qa'im
(peace be upon him) by months, and his uprising is a sign of the nearness of
the sacred reappearance. And that the Yamani will support Imam al-Mahdi (peace
be upon him) and pave the way for him, and that he will rise from Yemen. As for
the Qa'im (peace be upon him), he will rise from Makkah the Honored, and other
points of difference that lead to the certainty that the Yamani is another man
completely different from Imam al-Qa'im, the Mahdi of this nation (may Allah
hasten his reappearance).
Nevertheless,
I am not surprised by these people who deny clear matters, argue about
self-evident truths, reject frequently transmitted reports, and deny the clear
truth while they know it.
Then,
the banner of the Yamani only deserved to be a banner of guidance because the
Yamani calls to Imam al-Mahdi (peace be upon him) and does not call to himself.
In the hadith that Al-Kate'a and his supporters made their greatest proof—which
is the hadith of Imam al-Baqir (peace be upon him)—his saying is reported:
"And among the banners, there is no banner more guiding than the banner of
the Yamani; it is a banner of guidance because he calls to your
companion." (1)
It
is clear that the meaning of his saying: "Because he calls to your
companion" is that he calls to the Master of the Affairs (peace be upon
him). If the Yamani were Imam al-Qa'im (peace be upon him), such an expression
would not be correct, and this explanation would not be valid.
(1)
Al-Ghaybah by Al-Nu'mani: p. 462
Therefore,
because of that, the claim of Al-Dairaawi that the personalities of the Yamani
and the Qa'im are one—his saying in this paragraph that "the reason the banner
of the Yamani is the most guiding of banners is that he calls to the
truth"—is an invalid reason. Because all bearers of banners call to
themselves, so how did the banner of the Yamani become a banner of truth
without the other banners?!
Is
the Yamani Infallible by Appointment?
Ahmad Ismail Kate'a and his supporters have claimed that the
Yamani is infallible and appointed as infallible.
Al-Kate'a said in a statement titled (Al-Sayyid Ahmad Al-Hasan
Al-Yamani Al-Maw'ood) dated 21 Rabi' al-Thani 1426 AH:
(Secondly:
(That he calls to the truth and to a straight path):
And
calling to the truth and the straight path or the straight path means that this
person does not make mistakes, thus he does not lead people into falsehood or
take them out of truth. That is, he is infallible by appointment.) (1)
And his speech is false from several aspects:
1. The narration in which it is mentioned that the Yamani calls to
the truth and to a straight path is a weak narration. Therefore, it is not
correct to prove infallibility, which is from the serious religious statuses,
with a narration of weak chain, by which even a recommended act is not proven,
let alone infallibility which is from the foundations of beliefs.
2.
Infallibility in terminology is: A hidden grace that Allah, the Exalted, does
with the obligated person, such that he has no motive to abandon obedience and
commit sin while having the ability to do so. (2)
Or
it is the state of a person such that no thought of committing the forbidden or
persisting in the disliked or abandoning the religious duty occurs to him. A
necessary condition of that is his knowledge of the religious duties and
rulings of things, like permissibility, prohibition, obligation, etc. (1)
(1)
Al-Mutashabihat 4:3:4.
(2)
Sharh Al-Bab Al-Hadi 'Ashar: p. 89.
...the
truth; because they believed him in his many false claims contradicting the
established consensus of the community since the times of the Imams until this
day. Such as his claim that the Imams are twenty-four, that he is an infallible
Imam, that he has a special call similar to the calls of Noah, Abraham, Moses,
Jesus, and Muhammad (peace be upon them), which is not believed (1), and his
other claims (2) except by one whose mind is overcome and whose heart is
sealed.
(1)
Refer to my book "Al-Radd Al-Qasim" (p. 55), for I mentioned in it a
sufficient number of these false claims, among them: that he is the messenger
of guidance and its ambassador, and its executor and the grandson of his
grandson, the successor to the matter after him, and that he is Sa'd al-Nujoom,
and Dawud's call, and the six-pointed star, and the morning star, and that he
is referred to as the messenger in many verses of the Noble Quran, and that he
will fill the earth with justice and fairness, and that
he is supported by Gabriel, guided by Michael, and connected to Israfil, and
that he is the Yamani mentioned in the narrations, in addition to being
mentioned in the Torah and the Gospel, and that he is better than Jesus son of
Mary three times over, and that he is the Jesus who ransomed himself, and that
he is the messenger of the Messiah to the Christians, the messenger of Elijah
to the Jews, the messenger of Al-Khidr, and that he is the Beast of the Earth
that will speak to people, and that he has the seal of prophethood on his back,
and that he is the Black Stone, and that his supporters are the first to enter
Paradise.
...and
the rulings of things like permissibility and prohibition, obligation, etc. (1)
As
for Al-Kate'a's claim that the infallible is the one who does not make mistakes
so as to lead people into falsehood or take them out of truth, this is a
meaning different from the known terminological meaning of infallibility. He
and his followers only said this because they cannot prove infallibility in its
known meaning for Ahmad Ismail Kate'a, who has published recordings on his
supporters' website filled with many linguistic errors. Indeed, his errors in
reading verses of the Noble Quran are scandalous, which many ordinary Muslims
do not fall into. So how can he be infallible with the known meaning of
infallibility?!
And
when they claimed that Al-Kate'a is infallible with this newly invented meaning
that they tailored to fit their Imam, yet it does not apply to Ahmad Ismail
Kate'a; because he is not infallible by the meaning they mentioned. Because his
many falsehoods and scandalous errors have led all his followers into falsehood
and taken them out of in addition
to that, all ordinary Muslims and others make mistakes. But their mistakes,
like fornication and drinking alcohol for example, do not lead other people
into falsehood nor take them out of truth. So are they also infallible
according to the view of Al-Kate'a and his supporters?!
In
other words we say: All ordinary Muslims make mistakes, and Al-Kate'a also
makes mistakes. Ordinary Muslims do not, by their mistakes, lead people into
falsehood nor take them out of truth. So there is no difference between them
and Al-Kate'a in this aspect. So why did Al-Kate'a become infallible and not
other ordinary Muslims?!
3.
There is no necessary connection between calling to the truth and the caller to
it being infallible. For how many callers to the truth are not infallible.
Indeed, it is the duty of every believer to call to the truth and to a straight
path. And what is the duty of enjoining good and forbidding evil except a call
to the truth? So is everyone who enjoins good and forbids evil, or calls to the
school of the Ahl al-Bayt (peace be upon them), infallible?!
4. The call to the truth in the narration is interpreted by what
is mentioned in it, which is that the Yamani calls to the Master of the Affairs
(peace be upon him). For he said: "Because he calls to your
companion." And this means that he calls to Imam al-Mahdi (peace be upon
him) and is truthful in his call to him, not that everything issued from him is
truth and a straight path.
5.
Similar descriptions have been mentioned for great men whom all Muslims agree
are not infallible. Among them: 'Ammar ibn Yasir, about whom the Prophet (peace
be upon him) said: "He calls them to Paradise" (1), and calling to
Paradise is undoubtedly a call to the truth without doubt or ambiguity. And
among them: Zayd the Martyr (may Allah be pleased with him), about whom similar
praise is mentioned. For Al-Kulayni narrated in "Al-Kafi" with a
sound chain from 'Isa ibn Al-Qasim, from Abu Abdullah (peace be upon him) that
he said in a hadith: "And do not say: 'Zayd rose in revolt,' for Zayd was
a scholar and truthful, and he did not call you to himself. Rather, he called
you to the Pleasure from the family of Muhammad (peace be upon him), and had he
succeeded, he would have fulfilled what he called you to." (1)
(1)
Bihar al-Anwar, Vol. 23, p. 525; Sharh al-Akhbar, Vol. 1, p. 214; Sahih
al-Bukhari, Vol. 1, p. 185.
...the
Muslims agree upon their lack of infallibility. If such expressions indicated
infallibility, the scholars of the community would have explicitly stated that
and mentioned it in their books.
Ahmad
Ismail Kate'a said after his previous speech:
(And
with this meaning, this condition or definition becomes beneficial in
identifying the personality of the Yamani. Assuming any other meaning for this
statement ("calls to the truth and to a straight path") makes this
statement from them (peace be upon them) without benefit, so it would not be a
condition or definition for the personality of the Yamani, and they (peace be
upon them) are far above that.) (1)
And
Abdul Razzaq Al-Dairaawi tried to explain the words of his Imam, Al-Kate'a,
saying:
(As
for the statement of Al-Sayyid Ahmad Al-Hasan (peace be upon him) that assuming
any other meaning for the statement of Imam al-Baqir (peace be upon him)
renders it without benefit, and it is not a condition or definition for the
personality of the Yamani—this is clear after we know that the Imam is in the
position of defining the personality of the Yamani.
(1)
Al-Mutashabihat 4:34.
So
any meaning that can be assumed for his words other than what Al-Sayyid Ahmad
Al-Hasan (peace be upon him) said will be shared by others with him, or at
least it is possible that others share it with the Yamani. Consequently, it
would not be beneficial, because a definition or condition should be with
something that distinguishes him from others, not with something he shares with
others.
And
it is clear that the meaning explained by Al-Sayyid Ahmad Al-Hasan is specific
to the Yamani alone. It distinguishes him as being from the proofs of Allah,
and they are known through the appointment by the Messenger of Allah (peace be
upon him). (1)
And
the answer is: His statement: "He calls to the truth and to a straight
path" is not a condition for the personality of the Yamani, nor a
definition, nor a description for it. Because a condition is only for absolute
general nouns, like specifying "a slave" with "believing"
in His saying, the Exalted: "And whoever kills a believer by mistake—the
freeing of a believing slave..." (Quran 4:92). And proper names and titles
like Zayd and the Yamani and the like are not subject to specification, as is
not hidden from one who has studied the science of principles. Similarly, a
definition, which is a type of description, is not for proper names like the
Yamani and the like, as is clarified in the science of logic. The excuse for
Al-Kate'a and Al-Dairaawi, who supports him in falsehood, is that they do not
understand the basics of the science of principles and logic. So it is natural
for them to fall into this grave error that even young students of knowledge do
not fall into.
And
what Al-Kate'a claimed—that his statement: "He calls to the truth and to a
straight path"—if it indicates infallibility, then it defines the Yamani,
and the Imam's (peace be upon him) speech has benefit. Otherwise, it has no
benefit—this is clear nonsense. Because this phrase does not provide any
definition for the personality of the Yamani. Rather, it reveals that his call
to the truth is truthful. And this is an important benefit for the Imam's
(peace be upon him) speech. The benefit of speech is not dependent on this
phrase indicating a meaning it does not indicate except according to
Al-Kate'a's view, which is infallibility.
Then
a supporter named Al-'Aqeeli tried to support his Imam Al-Kate'a's words by
saying:
(And
calling to the truth and to the straight path can only be from an infallible
person; because a non-infallible person is capable of being correct and and error. And if he is capable of
error, he is not infallible, and cannot be named or described as guiding to a
straight path; because straightness means no deviation from error at all in
guiding the nation, meaning he does not lead the nation into misguidance nor
take them out of guidance.) (1)
And
my statement that a non-infallible person does not guide to the truth and to
the straight path, meaning in the manner of certainty and decisiveness, as is
the case with the Yamani, not in a partial or probable manner—for any human is
possible to call to a truth or to the straight path generally, like one who
calls people to follow the Ahl al-Bayt (peace be upon them). But this person
cannot be described as calling to the entirety of truth and to the reality of
the straight path in a decisive manner. (1)
And
it is not hidden what is in this speech of evident fallacies; because it is
very clear that calling to the truth can be issued from a non-infallible person
who can be certain that he is upon the truth and convinced that he calls to
guidance without doubt or ambiguity, like one who calls to the school of the
Ahl al-Bayt (peace be upon them). For there is no doubt that he calls to
guidance and to a straight path, whether he is infallible or not.
And
therefore, all the scholars and common people of the community are certain that
whoever calls to the school of the Ahl al-Bayt (peace be upon them) is calling
to the truth and to a straight path. Even if the caller to the school of the
Ahl al-Bayt (peace be upon them) from the scholars and common people of the Shia
is not certain that he calls to guidance and to a straight path, his argument
would be weak. And his opponent would be able to argue against him that he is
not certain of the correctness of his school, and that he only conjectures
about it, and conjecture is of no avail against the truth.
And
the statement of Al-'Aqeeli: "Because a non-infallible person is capable
of being correct and error. And if he is capable of error, he is not
infallible, and cannot be named or described as guiding to a path or a straight
path"—this is an argument against him. Because his own words indicate that
Al-Kate'a is not infallible, because he fell into grave, evident errors in reading the Quran, as appears from
the recordings published on his supporters' website. So according to this, he
cannot be infallible, because we do not consider him capable of being correct
and error. Rather, we are certain of his error. So according to what Al-'Aqeeli
said, Al-Kate'a cannot guide to a straight path.
And
Al-'Aqeeli's claim that "a non-infallible person is capable of being
correct and error, so he cannot be described as guiding to a path or a straight
path" is clearly false. Because if a non-infallible person calls to what
the infallible (peace be upon him) called to, for which there is decisive proof
of its correctness—like monotheism, prophethood, the leadership of the Ahl
al-Bayt (peace be upon them), and the like—then there is no possibility of
error in it. So it is correct to describe him as calling to a straight path in
a decisive manner, as is clear.
And
his claim: "Because straightness means no error at all in guiding the
nation, meaning he does not lead the nation into misguidance nor take them out
of guidance"—this argument is against him, not for him. Because what he
said applies to one who calls people to the school of the Ahl al-Bayt (peace be
upon them). For with this call, he is never in error in guiding the nation. And
he can be described as not leading the nation into misguidance and not taking
them out of guidance. Rather, it is correct to describe him with something
better than that: which is taking some people out of misguidance and bringing
them into guidance, even though he is not infallible. Like many scholars of the
community, may Allah sanctify their secrets, who spent their noble lives
guiding people to the school of the Ahl al-Bayt (peace be upon them) even
though they do not claim infallibility for themselves.
As
for his saying: "Indeed, a non-infallible person does not guide to the
truth and to the straight path, meaning in the manner of certainty and
decisiveness, as is the case with the Yamani, not in a partial or probable
manner"—this is clearly corrupt. Because what is mentioned in the
narration is that the Yamani calls to the truth, and he is not described in it
as guiding to the truth. There is a clear difference between them. And what
Al-'Aqeeli claimed—that guidance must be in a decisive manner—is not apparent
from the narration. The state of the Yamani is like the state of others who
call to the truth, especially since the Yamani calls to a specific truth as we said, which
is that he calls to the awaited Imam al-Mahdi (peace be upon him). And his call
to him (peace be upon him) in a decisive manner does not make him distinguished
over many of the Shia who call to Imam al-Mahdi (peace be upon him) or to the
truth of the Ahl al-Bayt (peace be upon them) in a decisive manner as well. For
that does not necessitate that they be infallible or that they must be followed
absolutely.
And
his saying: "For any human is possible to call to a truth or to the
straight path generally, like one who calls people to follow the Ahl al-Bayt
(peace be upon them). But this person cannot be described as calling to the
entirety of truth and to the reality of the straight path in a decisive
manner"—this is a clear admission that every person who calls to the Ahl
al-Bayt (peace be upon them) is calling to the truth and to a straight path.
And this is sufficient in indicating the falsehood of their evidence for the
infallibility of the Yamani, who was not described in the narration they use as
calling to the entirety of truth and to the reality of the straight path. The
narration only mentions: "He calls to the truth and to a straight
path." So the state of the Yamani is like the state of others who call to
the Master of the Affairs (peace be upon him). Just as those who call to him
(peace be upon him) are not infallible, so is the Yamani.
Then
the supporter Al-'Aqeeli said: As for the Yamani, he has been described by the
explicit words of the pure ones (peace be upon them) that "he calls to the
truth"... and the truth here is interpreted as (what) includes all the
truth required for guiding people. And the Yamani is commanded to follow him
and support him in an absolute manner, and likewise is forbidden from deviating
from him in an absolute manner. Therefore, he calls to the truth in saying,
methodology, and action in a manner of certainty and decisiveness, not in a
partial or probable manner, etc. (1)
And
his speech here—like the rest of his other speech—is clearly corrupt to anyone
who reflects upon it. For attributing this hadith to the pure ones (peace be
upon them) is not permissible, because this narration has a weak chain. The
pure Imams (peace be upon them) commanded their Shia to take what reliable narrators
reported from them, not what liars, deviants, and unknown persons attributed to
them. And in the chain of this narration is Al-Hasan bin Ali bin Abi Hamzah,
and he is criticized in the books of narrators. More clarification on that will
come. So it is not permissible for a believer to attribute this narration and
others narrated by this man and other liars and unknown persons to the pure
Imams (peace be upon them).
(1)
"A Study in the Personality of the Awaited Yamani," Vol. 1, p. 311.
And
even if we overlook the weakness of its chain, the "Al-" (the
definite article "the") in the word "the truth" in his
saying: "He calls to the truth" is not all-encompassing (generic). So
it does not indicate that the Yamani calls to all the truth required for
guiding people in beliefs, rulings, traditions, morals, and other knowledge of
the Shariah as Al-'Aqeeli claimed. Rather, it is referential ("the"
meaning "the known"), indicating a specific truth mentioned in the
narration itself, which is that he calls to the Master of the Affairs (peace be
upon him), nothing more. There is no evidence in the narration that the
"Al-" is all-encompassing. Al-'Aqeeli became confused because he does
not understand the rules of the science of principles. He mixed up the
"Al-" that enters upon a generic noun like the word
"truth"—which does not indicate all-encompassing meaning except with
evidence—with the "Al-" that enters upon a plural, like "scholars"—which
indicates generality. So he imagined that the "Al-" in "the
truth" indicates generality, and therefore he said: "It is
all-encompassing," and built on that the claim that the narration
indicates the Yamani calls to the entirety of truth, not to some of the truth!!
And
his saying: "And the Yamani is commanded to follow him and support him in
an absolute manner, and likewise is forbidden from deviating from him in an
absolute manner"—this is not correct. Because no evidence has indicated that
it is obligatory to follow the Yamani and support him in an absolute manner.
Even the narration of the Yamani, which has a weak chain, did not indicate the
existence of following the Yamani or supporting him. At most, what this
narration indicated is that it is not permissible to deviate from him, meaning
it is not permissible to fight him and sabotage his movement. As for other than
that, there is no indication for it in the narration.
And
even if we conceded that this narration indicates what Al-'Aqeeli claimed, it
is not correct to derive a belief from the beliefs or a religious ruling from a
narration with a weak chain like this narration, as is not hidden.
Conclusion on the Yamani's Status
We
have clearly shown that the claims made by Ahmad Ismail Kate'a and his
followers are not based on strong evidence.
1.
The Yamani is not the Qa'im (the awaited Mahdi): The narrations show the Yamani
is a supporter who rises before Imam Mahdi (peace be upon him) as a sign. He is
a military leader from Yemen, while Imam Mahdi (peace be upon him) will appear
from Mecca.
2.
: The hadith they use to claim he is infallible ("calls to the truth and a
straight path") is weak in its chain of narration. Furthermore, this
description has also been used for other righteous people who are not
considered infallible, like 'Ammar ibn Yasir and Zayd the Martyr.
3.
Their arguments contain logical errors: Their supporters, like Al-Dairaawi and
Al-'Aqeeli, make basic mistakes in understanding religious principles and
logic. They twist the meanings of words and narrations to fit their pre-made
claims about their leader.
4.
Their true goal: The book argues that the main goal of these claims is not
really to honor the Yamani, but to attack the status of the true Imam Mahdi
(peace be upon him) and to mislead people.
Therefore,
the belief that the Yamani is the infallible Qa'im is rejected and false. The
only Qa'im we await is Imam Muhammad al-Mahdi (may Allah hasten his
reappearance) from the family of the Prophet Muhammad (peace be upon him and
his family).
Final
Advice to the Believers
The
book ends by warning believers:
Do not be deceived by fancy words and false claims.
Always check the evidence and the reliability of narrations.
Stick to the clear and agreed-upon beliefs held by the mainstream Shia
community for centuries.
Refer to trusted scholars and centers of learning, like the Specialized
Studies Center for Imam Mahdi, for correct information.
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