QutbiBohra wrote: Sat Feb 24, 2018 10:11 am
I have FIVE questions and I want answer on correct logic. There are lots of explanations based on believe but I want something more powerful and logical.
1. Why Moula Ali SA allowed two Khalifas buried next to Rasulullah?
(If these two Khalifa were against Islam then how can they buried near Rasulullah but Moulatona Fatema SA was not allowed near Rasululullah SA. Why Moula Ali SA did not take any action although in Rasulullah’s time Ali SA done preparation for Qayamat and Killed lots of people who might be big danger to Islam)
2. If Hasan Imam did compromise with Muaviyah then why did he ask for money from Muaviyah?
(Why Hasan Imam SA got hajat from dushman Muaviyah not from Allah)
3. How does Nass travelled from Imam Aamir to Doat in Yemen?
(No witness or no direct contact. It happens through handkerchief)
4. Alavi bohra says they are right, Dawoodi bohra says they are right and Qutbi Bohra says they are right so how to determine who is right?
5. We believe Dai knows everything then on three occasions Wafat of 52nd Dai, Wafat of Mazoon Syedi Husain and Wafat of Amir Jamea Abbas, Mufaddal moula just left the scene and had to come back from Colombo, Nagpur and Bhavnagar. What could have happened in these scenarios?
1. First, Ali did not have control over the zaahiri khilafaat during the time of Abu Bakar, Umar and Usmaan. These three usurpers had sidelined the family of the Prophet and, in fact, were openly hostile to them. Immediately after the Prophet died they busied themselves with power politics, pushing aside his true successor. As such, Ali had no choice in these matters and could not have done anything without wide-spread bloodshed, and the likely destruction of the nascent Islamic community.
2. Imam Hassan abdicated, but the zaarhiri khilafaat was rightfully his. Part of the formula of abdication was peace for the Shi'a and some financial arrangements to ensure the continuity of the Imam's line. The accursed Muawiyah broke all his promises and appointed his equally accursed son Yazid as his successor, leading to the tragedy of Karbala.
3. Nass travelled from Imam Aamir to his son Imam Tayeeb. Not to du'at in Yemen. The establishment of the line of du'at al-mutlaqeen was done by Molatona Hurrat al-Malika. She was a hujjat of the Imam and had reached such a exalted position that she could interpret mere signs from the Imam and had the authority, bestowed on her by the Imam, to appoint the du'at to handle the dawaat while the Imam was in seclusion. Just imagine the immense responsibility she faced with the seclusion of Imam Tayeeb: to ensure continuity of the Fatimid tradition and dawaat for an extended period of time. Her success can be measure by the fact that her established institution has now survived for about a thousand years. Such was her immense position and sagacity!
4. Questions of legitimacy are hard to determine objectively. Most of us are born into the belief system which we keep for the rest of our lives. We don't do analysis and then determine which course to take, as by the time we are mentally capable of this, our minds are already made up by our upbringing. We reject the claims of Alavi's and it is not the time to rehash the old disputes. It is too late.
The more critical question is how to move forward in these uncertain times of schism. As I said in another thread, one must first judge the character of the person making a claim. On one side is the mazoon of SMB, who served him faithfully for 50 years, who was the most beloved son of STS and whose outlook to life was modern, forward looking and enlightened. On the other hand, there is a rouge son, who disobeyed his own father during his lifetime, disrespected the mazoon, conspired against him, and, worse of all, hatched a conspiracy which will have a tremendous impact on the future of the dawaat. Further, this person is a known fanatic, a misogynistic and anti-intellectual Taliban like mad-man. I mean, is not the choice clear? Lets not go into theological disputes when his character is totally unsuitable for a da'i.
