We left Damascus for Baghdad in one of the al-Najaf International Company coaches.

When we arrived in Baghdad, where the temperature was 40 degrees, we went to the Jamilah quarter in the district of al-Ummal, and entered my friend's airconditioned house. We had a rest, and then he brought me a long shirt called Dishdasha. Some fruit and food were also brought for me. Then members of his family came to greet me with respect and politeness, and his father embraced me as if we had known each other before.

As for my friend's mother, who stood at the door wearing a long black coat, she also greeted me and welcomed me. My friend apologized on behalf of his mother who could not shake my hands, because it was not permitted. I liked their manners and said to myself, “These people whom we accused of being deviants seem to observe the religion more than us”.

During the days of our travel together I sensed in my friend his noble manners, his self-esteem and his generosity. I also sensed in him modesty and piousness that I had never experienced with anybody else before. I felt that I was not a stranger, but as if I was at home.

When darkness fell, we went up on the roof of the house where there were some beds prepared for us. I could not go to sleep easily for I was in a state of delirium: Was I really in Baghdad next to Sidi Abdul Qadir al-Jilani? My friend laughed as he asked me what the Tunisian people think of Abdul Qadir al-Jilani.

I started telling him about the miracles which are attributed to him, and all the places which are established and named after him. I told him that he is the “Centre of the circle”, and as Muhammad the Messenger of Allah is the master of all the prophets, Abdul Qadir is the master of all the saints. His feet are on the necks of all the saints, and it was him who said, “Everyone goes round the house seven times, and I will go around the house with my tents”.

I tried to convince him that Shaykh Abdul Qadir came to see his followers and treat them if they were ill and comfort them if they were depressed. I might have forgotten the influence of the Wahhabi ideas on me, which state that all of that is polytheism. When I noticed the lack of enthusiasm in my friend, I tried to convince myself that all of what I have said was not right. I also asked him about his opinion.

My friend laughed and said, “Tonight have a good sleep and rest your tired body, and tomorrow, if Allah wills it, we will go and visit the grave of Shaykh Abdul Qadir”.

I was absolutely delighted with the news and wished it was dawn then. I was so tired that I went into a deep sleep and did not get up until the sun was shining on me. I missed my prayer, and my friend told me that he tried several times to wake me up but without success, so he left me to rest.

Abdul Qadir Al-Jilani And Musa Al-Kazim

After breakfast we went to Bab al-Shaykh and saw the place that I had always wished to visit. I ran to enter the place like a man who was eager to see him and to throw myself on his lap.

I mixed with the multitude of visitors who were gathering around the place like the pilgrims in the House of Allah. Some of the visitors were throwing sweets, so I quickly picked up two. I ate one for blessing and kept the other in my pocket as a souvenir. I prayed there, recited some supplications and drank water as if I was drinking from Zamzam.

I asked my friend to wait for me until I wrote a few postcards to my friends in Tunisia to show them the picture of the place of Shaykh Abdul Qadir with its green dome. I wanted to prove to my friends and relatives in Tunisia my high state which brought me to this place that they have never been able to reach.

We had our lunch in a popular restaurant in the middle of the capital, and then I was taken by my friend to a place called al- Kazimiyyah. I only got to know that name through him mentioning it to the taxi driver who took us there.

When we arrived in al-Kazimiyyah we joined a multitude of people, children, men and women walking in the same direction. Everyone was carrying something with him or her, which reminded me of the time of the pilgrimage. I did not know where they were going until I noticed a glittering coming from golden domes and minarets. I understood that it was a Shi’a mosque, because I knew before that they decorate their mosques with gold and silver; something Islam has prohibited. I did not feel at ease when we entered the mosque, but I had to respect my friend's feelings and follow him without choice.

When we entered the first door, I noticed that some old people were touching it and kissing it, so I engaged myself with reading a plaque saying: “Unveiled Ladies are not allowed to enter”, with a saying by Imam ‘Ali: “A day will come when women are seen wearing transparent clothes or even naked...etc”.

When we reached the shrines, my friend started reading the permission to enter, while I occupied myself by looking at the gate and I was astonished by all the gold and engravings of the Qur'anic verses which covered that gate. My friend entered first then I followed him, and my mind was full of the legends and fables which I had read in books which condemn the Shi’a. Inside the shrine I saw engravings and decorations that I have never seen before, and I was surprised by them and felt as if I was in an unknown and unfamiliar world.

From time to time, I looked with disgust at those people who were going around the grave, crying and kissing its bars and corners, while others were praying near the grave. At that moment a tradition of the Prophet Muhammad (S) came to my mind, which states: “Allah cursed the Jews and Christians for making mosques of the graves of their saints”. I walked away from my friend, who, as soon as he entered, started crying, and left him to do his prayers.

I approached the plaque which was written especially for the visitors and read it but could not understand most of it because it contained strange names that I did not know. I went to a corner and read the Opening Surah of the Qur'an (al-Fatiha) and asked Allah for mercy on the person who is inside the grave saying: “O Allah if this dead person is a Muslim, then have mercy on him for You know him better than I do”.

My friend came near me and whispered in my ears, “If you want anything you better ask Allah in this place because we call it the gate of requests”. I did not pay much attention to what he said. God forgive me, rather, I was looking at the old men with black or white turbans on their heads and the signs of prostration on their foreheads, with their long-perfumed beards, which added to their dignity alongside their awesome looks.

I noticed that as soon as one of them entered the shrine, he started crying, and I asked myself, “Is it possible that all these tears are false? Is it possible that all these old people are wrong?”

I came out perplexed and astonished about what I had seen, while my friend walked backwards, as a sign of respect, so that he did not turn his back to the shrine.

I asked him, “Whose shrine is that?” He said, “Imam Musa al-Kazim”. I asked, “Who is Musa al-Kazim?” He said, “Praise Allah! You, our brothers, of the Sunni sect ignored the essence and kept the shell”.

I answered him angrily, “What do you mean we ignored the essence and kept the shell?” He calmed me down and said, “My brother, since you came to Iraq you never stopped talking about Abdul Qadir al-Jilani, but who is Abdul Qadir al-Jilani, and why should he attract all your attention?”

I immediately replied proudly, “He is one of the descendants of the Prophet. And had there been a prophet after Muhammad it would have been Abdul Qadir al-Jilani, may Allah be pleased with him”. He said, “Brother al-Samawi, do you know Islamic history?”

I answered without hesitation, “Yes”. In fact, what I knew of Islamic history was very little because our teachers prevented us from learning it, for they claimed that it was a black history, and not worth reading. I remember, for example, when our Arabic Rhetoric teacher was teaching the Shaqshaqiyyah oration from the book “Nahj al-Balaghah” by Imam ‘Ali, that I was puzzled, as were many other students, when we read it, but I dared to ask the following question: “Are these truly the words of Imam ‘Ali?”

He answered: “Definitely, who would have had this eloquence apart from him. If it were not his saying, why should the Muslim scholars like Shaykh Muhammad Abduh, the Mufti of Egypt, concern themselves with its interpretation?” Then I said, “Imam ‘Ali accuses Abu Bakr and Umar that they robbed him of his right to succeed as Caliph”.

The teacher was outraged and he rebuked me very strongly and threatened to expel me from the class, and added, “We teach Arabic Rhetoric and not history. We are not concerned with the dark episodes of history and its bloody wars between Muslims, and in as much as Allah has cleaned our swords from their blood; let us clean our tongues by not condemning them”.

I was not satisfied with the reasoning, and remained indignant towards that teacher who was teaching us Arabic Rhetoric without meaning. I tried on many occasions to study Islamic history but I did not have enough references nor the ability to buy books. Also, I did not find any of our learned people to be interested in the subject, and it seemed to me as if all of them had agreed to forget all about it and not to look into the matter. Therefore, there was no one who had a complete history book

When my friend asked me about my knowledge in history, I just wanted to oppose him, so I answered him positively, but it was as if I was saying, “It is a dark history, full of civil strives, intrigues and contradictions”. He said, “Do you know when Abdul Qadir al-Jilani was born?” I answered, “Approximately between the sixth and the seventh century”.

He said, “How many centuries then have elapsed between him and the Messenger of Allah?” I said, “six centuries”. He said, “If there are two generations in a century then there were at least twelve generations between Abdul Qadir al-Jilani and the Messenger”.

I agreed. Then he said, “This is Musa Ibn Ja’far Ibn Muhammad Ibn ‘Ali Ibn al-Husayn Ibn Fatimah Az-Zahra’, between him and his great-great-great grandfather, the Messenger of Allah, there were only four generations. In fact, he was born in the second Hijra century, so, who is nearer to the Messenger of Allah, Musa or Abdul Qadir?”

Without thinking I said, “Him of course. But why don't we know him or hear people refer to him?”

He said, “This is the point, and that is why I said, and allow me to repeat it, that you have ignored the essence and kept the shell, so please do not blame me and I beg your pardon”.

We talked and talked, and from time to time we stopped until we reached a learning place where there were teachers and students discussing ideas and theories. As we sat there, I noticed my friend started looking for somebody, as if he had prior appointment.

A man came towards us and greeted us then started talking with my friend, and from the conversation I understood that they were colleagues at the university, and that another colleague was coming to the place soon. My friend said to me, “I brought you to this place to introduce you to a historian scholar, who is a professor of history at the University of Baghdad, and his Ph.D. thesis was about Abdul Qadir al-Jilani and he will be of use to you, with the help of Allah, because I am not a specialist in history”.

We drank some cold juice until the historian arrived, and I was introduced to him, then my friend asked him to give me a brief historical view on Abdul Qadir al- Jilani. After we had more cold drinks, the historian asked me questions about myself, my country and my job and asked me to talk to him about the reputation of Abdul Qadir al-Jilani in Tunis.

I gave him plenty of information in this field and told him that people think that Abdul Qadir carried the Messenger of Allah on his neck during the night of Mi'raj [the night of the Prophet Muhammad's (S) ascension to the seven heavens] when Gabriel was late for fear of getting burnt. The Messenger of Allah told him then, “My foot is on your neck and your foot will be on the neck of all the saints until the Day of Judgment”.

The historian laughed when he heard what I said, but I did not know whether he laughed at those stories or at the Tunisian teacher standing in front of him!

After a short discussion about the saints and the pious people, he told me that he had researched for seven years, during which he travelled to Lahore in Pakistan, Turkey, Egypt, Britain and to all the places where there are manuscripts attributed to Abdul Qadir al-Jilani and he scrutinized them and photographed them but could not find any proof indicating that Abdul Qadir al-Jilani was a descendant of the Messenger. All what he found was a verse attributed to one of his offspring in which he says, “...and my forefather was the Messenger of Allah:”

It was perhaps the interpretation of some of the learned people of the saying of the Prophet “I am the grandfather (forefather) of every pious person”. He also informed me that recent historical research proved that Abdul Qadir al-Jilani was not an Arab but of a Persian origin, and came from a small town in Iran called Jilan, and he moved to Baghdad where he studied and then taught at a time when there was a moral decay. He was a God-fearing man and people liked him, so when he died, they established the Qadiriyyah Sufi order in his memory, as was the case with the followers of any Sufi teacher. He added, “Truly, the Arabs are in a lamentable state with regard to this situation”.

A Wahhabi rage stormed in my mind and I said, “Therefore, Doctor, you are a Wahhabi in ideology, for they believe in what you are saying, there are no saints”. He said, “No, I am not a follower of the Wahhabi ideology. It is regretful that the Muslims tend to exaggerate and take extreme views. They either believe in all the legends and fables which are not based on logic or canonical law, or they deny everything, even the miracles of our Prophet Muhammad (S) and his sayings because they do not suit their way of thinking”.

For example, the Sufis believe in the possibility of Shaykh Abdul Qadir al-Jilani being present in, let us say, Baghdad and Tunis at the same time; he could cure a sick man in Tunis and simultaneously rescue a drowning man in the River Tigris in Baghdad. This is an exaggeration. As a reaction to the Sufi thinking, the Wahhabis denied everything, and they said that even the pleading to the Prophet is polytheism, and this is negligence. No, my brother! We are as Allah said in His Glorious Book:

“And thus, We have made you a medium (just) nation that you may be the bearers of witness to the people” (Holy Qur'an, 2:143).

I liked what he had said very much, and thanked him for it. I also expressed some conviction in his argument. He opened his briefcase and got his book on Abdul Qadir al- Jilani and gave it to me as a present. He then invited me to his house but I excused myself, so we talked about Tunis and North Africa until my friend came back and then we returned home after having spent the whole day visiting friends and holding discussions.

I felt tired and exhausted, so I went to sleep. I got up early in the morning and started reading the book which dealt with the life of Abdul Qadir, and by the time my friend got up I had finished half of the book. He asked me several times to have my breakfast, but I refused until I had finished the book. I became attached to the book which put me in a state of skepticism which lasted until just before I left Iraq.

Skepticism And Questioning

I stayed in my friend's house for three days, during which I had a rest and thought carefully about what I had heard from these people whom I had encountered and who appeared to me as if they were living on the moon. Why had people always told us nasty things about them, and why should I hate them and despise them without knowing them?

Perhaps all this had come from the rumours we hear about them that they worship ‘Ali, and that they view their Imams as gods and believe in reincarnation, and worship stones rather than Allah, and they - as my father had told me after he came back from pilgrimage - came to the Prophet's grave to throw dirt on it, and were caught by the Saudis who sentenced them to death etc.

After hearing all that, it is not surprising that other Muslims hate and despise, even fight the Shi’a. But how could I believe these rumours after all I had seen with my eyes and heard with my ears.

I spent over a week amongst these people and I did not see or hear from them anything that is not compatible with logic. In fact, I liked the way they worshipped, I liked their prayers, their manners, and the respect they gave to their learned people, and wished that I could be one of them. I kept asking myself, “Is it true they hate the Messenger of Allah, and every time I mentioned his name, and often I did that just to test them, they shouted from the heart “May Allah bless Muhammad and his household”?

At the beginning I thought they were hypocrites, but later I changed my mind, especially after I read some of their books in which I found a great deal of respect and veneration for the Messenger which I have never found in our books. For example, they believe in the absolute infallibility of the Prophet Muhammad (S), before and after his mission.

Whereas we, the Sunnis, believe in his infallibility in delivering the Qur'an only, and apart from that he was just another human being, subject to committing mistakes. We have many examples to show that the Prophet was wrong and that he was corrected by his Companions. The Shi’a refuse to accept the fallibility of the Prophet while others were correct. So, after that, how could I believe that they hate the Messenger of Allah? How could I? One day while I was talking to my friend, I asked him to answer me frankly, and the following dialogue took place:

- You place ‘Ali, may Allah be please with him, and may He honour him, at the same level as the prophets, because whenever I hear his name mentioned you say “Peace be on him”.

- That is right whenever we mention the name of the Commander of the Faithful (Imam ‘Ali or one of the Imams of his off-spring we say “Peace be upon him”, but this does not mean that they are prophets. However, they are the descendants of the Prophet, and Allah has ordered us to pray for them, therefore we are allowed to say “May Allah bless them and grant them peace” as well.

- No brother, we do not say “May Allah bless him and grant him peace” except on the Prophet Muhammad (S) and on the Prophets who came before him, and there is nothing to do with ‘Ali or his descendants, may Allah be pleased with them all, in this matter.

- I would like to ask you to read more, so that you know the truth.

- Brother, which books should I read? Is it not you who told me that the books of Ahmed Amin are not the authoritative books on the Shi’a, in the meantime the Shi’a's hooks are not the authoritative books on us and we do not rely on them. Do you not see that the Christians' hooks which they refer to, state that Jesus said, “I am the son of Allah” while the Glorious Qur'an, which says the absolute truth, quotes Jesus saying

“I did not say anything to them except what you have ordered me to do, and that is to worship Allah, my God and your God” (Holy Qur'an, 5:117).

- Well said! I did say that. What I want from you is this, to use one's mind and logic and to base one's argument on the Glorious Qur'an and the correct Sunna [Prophet Muhammad's (S) tradition] as long as we are Muslims, and if we were talking to a Jew or Christian then we would have based our argument on something else.

- Well, in which book will I find the truth? Every writer, every group and every creed claim to be the right one.

- I will give you tangible evidence which is agreed on by all Muslims regardless of their creed or group, but you do not know it.

- Say, God, grant me more knowledge.

- Have you read the commentary on the following Qur'anic verse:

“Surely Allah and His angels bless the Prophet. O you who believe call for (Divine) blessing on him and salute him always” (Holy Qur'an, 33:56).

All the commentators, Shi’a and Sunnis, agreed that the Companions of the Prophet, about whom the above Qur'anic verse was revealed, cared to see the Prophet and said, “O Messenger of Allah we know how to salute you, but we do not know how to pray on you”.

He said: “Say, may Allah bless Muhammad and the household of Muhammad in the same way as you bless Ibrahim and the household of Ibrahim in the world, You are the Praise-worthy and the Glorious, and do not pray on me by the shortened (al-Batra') prayer”. They said, “And what is the shortened prayer, O Messenger of Allah?” He said, “Why do you say may Allah bless Muhammad and then stop, for Allah is perfect and only accepts perfection”. After that the Prophet's companions followed the Prophet's order and they performed the complete prayer.

Even Imam al-Shafi’i said in their honour: “O household of the Messenger of Allah Your love is an order from Allah revealed in the Qur'an You are highly honoured, and he who does not bless you, his prayer is not valid. I listened very carefully to what he had said, and his words entered my heart and found a positive echo”.

Indeed, I had read what he had said in some books but could not remember their titles, and confessed to him that when we say our blessings on the Prophet, we also include all his household and Companions, but we do not specify ‘Ali with the salutation, as the Shi’a do.

He asked, “What do you think of al-Bukhari?”

I said, “He is a great Sunni Imam and his book is the most reliable book after the Nook of Allah (the Qur'an)”. Then, he stood up and pulled “Sahih al-Bukhari” from his library and searched for a particular page he wanted and gave it to read: “We have been informed by so and so that ‘Ali (may Allah grant him peace) …”.

I could not believe my eyes and was very surprised to the extent that I thought it was not “Sahih al-Bukhari”, and looked at the page and the cover again, and when my friend sensed my doubtful looks, he took the book from me and opened another page, it read: “‘Ali Ibn al- Husain, may Allah grant them peace”. After that I could only say to him, “Glory be to Allah”. He was satisfied with my answer, so he left the room and I stayed behind thinking, reading those pages again and making sure of the book's edition, which I found had been published and distributed by al-Halabi & Sons Co. in Egypt.

- O my God, why should I be so arrogant and stubborn, for he gave me a tangible reasoning, based on one of our most reliable books, and al-Bukhari was not Shi'i at all, in fact, he was a Sunni Imam and scholar.

Should I submit to them regarding the fact that ‘Ali is worthy of the title “may Allah grant him peace”, but I am afraid of this fact, since it might bring other subsequent facts that I do like to admit to. I was beaten twice by my friend, the first time when I accepted the non-holiness of Abdul Qadir al-Jilani, the second when I accepted that Musa al-Kazim was more important than him (i.e. al-Jilani).

Furthermore, I agreed that ‘Ali was worthy of the title “may Allah grant him peace”, but I did not want another defeat, for only days before I was proud of myself for being considered a learned man in Egypt and the scholars of al-Azhar were praising me. Today I find myself beaten and defeated, and by whom? By those whom I had thought, and still thought, were wrong, and I have always used the word “Shi’a” as a swear word.

It is arrogance and selfishness, it is stubbornness and bigotry, please God grant me forth rightness and help me to accept the truth even if it is bitter, God open my eyes and grant me insight and lead me on Your path and make me one of those who listen to the sayings and follow the best.

God show us the right as right and grant us the ability to follow it; and show us the wrong as wrong and grant us the ability to avoid it.

I went back home with my friend and continued to say these pleas, so he said with a smile:

“May Allah lead us and you and all Muslims to the right path, and He said in His Book: ‘And (as for) those who strive hard for Us, We will most certainly guide them in Our ways, and Allah is most surely with the doers of good’” (Holy Qur’an, 29:69).

The word strive (Jihad) in the Qur'anic verse carries the meaning of scientific research to reach the truth, and Allah will lead anyone to the truth, if he chooses to seek it.

The Visit To al-Najaf

One night my friend told me that we were going on the next day, if Allah willed, to al-Najaf. I asked him, “What is al-Najaf?” He said, “It is a centre for learning, also the grave of ‘Ali Ibn Abi Talib is in that city”.

I was surprised that there was a known grave for Imam ‘Ali, for all our Shaykhs say that there is no known grave for our master ‘Ali. We took a bus to al-Kufa and there we stopped to visit al-Kufa Mosque, which is one of the most celebrated Islamic monuments. My friend showed me all the historical places and took me to the mosque of Muslim Ibn Aqeel and Hani Ibn Urwa and told me briefly how they were martyred. He took me to the Mihrab where Imam ‘Ali was martyred, then we visited the house where the Imam lived with his two sons, our masters al-Hasan and al-Husayn, and in the house, there was a well from which they drank and did their ablution.

I lived some spiritual moments during which I forgot the world and imagined the asceticism and the modesty of the Imam, despite the fact that he was Commander of the Believers and fourth of the Rightly Guided Caliphs.

I must not forget to mention the hospitality and the modesty of the people of al-Kufa, since whenever we passed a group of people they stood up and greeted us, as if my friend knew most of them. One of those we met was the director of the Institute of al-Kufa, who invited us to his house where we met his children and spent a happy night. I had the feeling that I was amongst my family and my clan, and when they talked about the Sunnis they always said, “Our brothers from the Sunna”, so I liked their talks and asked them a few questions to test their sincerity.

We continued our journey to al-Najaf, some ten kilometres from al-Kufa, and when we got there I remembered al-Kazimiyyah mosque in Baghdad, for there were golden minarets surrounding a dome made of pure gold. We entered into the Imam's mausoleum after having read a special reading for permission to enter the place, which is customary amongst the Shi’a visitors.

Inside the mausoleum I saw more surprising things than that in the mosque of Musa al-Kazim, and as usual, I stood and read al-Fatiha, doubting whether the grave actually contained the body of Imam ‘Ali. The simplicity of that house in al-Kufa which was occupied by the Imam had impressed me very much to the extent that I thought, “God forbid, Imam ‘Ali would not accept all this gold and silver decoration, when there are many Muslims dying of hunger all over the world”.

Especially when I saw many poor people lying on the streets asking for alms. Then I said to myself, “O Shi’a, you are wrong, at least you should admit this mistake, for Imam ‘Ali was sent by the Messenger of Allah to demolish the graves, so what are all these gold and silver graves, if this is not polytheism then it must be at least an error that Islam does not allow”.

My friend asked me as he handed me a piece of dry clay if I wanted to pray. I answered him sharply, “We do not pray around the graves”. He then said, “Wait for me until I do my prayers”. While I was waiting for him, I read the plaque which hung on the grave, I also looked inside it through the engraved gold and silver bars and saw many coins and notes of different denominations thrown by the visitors as contributions to the charitable works which are attached to the mausoleum.

Because of the vast quantity of money, I thought it might have been left there for months, but my friend told me that the authorities responsible for cleaning the place collect the money every night after the evening prayer.

I went out after my friend, astonished by what I had just seen, and wished that they would give me some of that money, or perhaps distribute it among the many poor people. I looked around the place, which was surrounded by a great wall, and saw many groups praying here and there, others were listening to speakers standing on platforms, some of them sounded as if they were wailing.

I saw a group of people crying and beating their chests, and I wanted to ask my friend why should these people behave in such a way, but a funeral procession passed by us and I noticed some men removing a marble flag from the middle of the great courtyard to lower the body there. Therefore, I thought that these people were crying for their lost one.

A Meeting With The Al-Ulama’ (The Learned Men)

My friend took me to a mosque next to the mausoleum, where the floors were covered by carpets, and around its Mihrab there were some Qur'anic verses, engraved in beautiful calligraphy. I noticed a few turbaned youngsters sitting near the Mihrab studying, and each one of them had a book in his hand.

I was impressed by the scene, since I had never seen Shaykhs aged between thirteen and sixteen, and what made them look so cute were their costumes. My friend asked them about the Master “al-Sayyid”, so they told him that he was leading the prayer. I did not know what he meant by “al-Sayyid”, and thought he might be one of the Ulama, but later I realized it was “al-Sayyid al-Khu'i” the leader of the Shi’ite community.

It was worth noting here that the title “Sayyid”, master for the Shi’a, is given to those who are the descendants of the family of the Prophet (S), and the “Sayyid”, whether he is a student or an Alim (learned man), wears a black turban, but other Ulama usually wear white turbans and bear the title of “Shaykh”. There are other notables (al-Ashraf) who are not Ulama and wear a green turban.

My friend asked them if I could sit with them, whilst he went to meet al-Sayyid. They welcomed me and sat around me in a semi-circle and I looked at their faces which were full of innocence and purity, and then I remembered the saying of the Prophet (S) “Man is born to live by nature, so his parents could make him a Jew or a Christian or a Magus” and I said to myself, “Or make him a Shi'i”.

They asked me, which country I came from, I answered. “From Tunisia”. They asked, “Have you got religious schools?” I answered, “We have universities and schools”. I was bombarded by questions from all sides, and all the questions were sharp and concentrated. What could I say to those innocent boys who thought that the Islamic world was full of religious schools where they teach Jurisprudence, Islamic Law, principle of Islam and Qur'anic commentary?

They did not know that in the modern world of Islam we have changed the Qur'anic schools to kindergartens supervised by Christian nuns so should I tell them that they are considered by us as being “backward”? One of the boys asked me, “Which Madhhab (religious school) is followed in Tunis'?” I said, “The Maliki madhhab”. And noticed that some of them laughed, but I did not pay much attention. He asked me, “Do you not know the Jafari Madhhab?” I said, “What is this new name? No, we only know the four Madhahibs, and apart from that is not within Islam”.

He smiled and said, “The Jafari Madhhab is the essence of Islam, do you not know that Imam Abu Hanifah studied under Imam Ja’far al-Sadiq? And that Abu Hanifah said, “Without the two years al-Numan would have perished”. I remained silent and did not answer, for I had heard a name that I had never heard before, but thanked Allah that he i.e. their Imam Ja’far al-Sadiq was not a teacher of Imam Malik, and said that we are Malikis and not Hanafis.

He said, “The four Madhahibs took from each other, Ahmad Ibn Hanbal took from al-Shafi’i, and al-Shafi’i took from Malik, and Malik took from Abu Hanifah, and Abu Hanifah from Ja’far al-Sadiq, therefore, all of them were students of Ja’far Ibn Muhammad, who was the first to open an Islamic University in the mosque of his grandfather, the Messenger of Allah and under him studied no less than four thousand jurisprudents and specialists in Hadith (prophetic traditions).

I was surprised by the intelligence of that young boy who seemed to have learnt what he was saying in the same way that one recites a Surah from the Qur'an. I was even more astonished when he started telling me some historical references which he knew the number of their volumes and chapters, and he continued with his discussion as if he was a teacher teaching a student.

In fact, I felt weak before him and wished that I had gone with my friend instead of staying with the young boys. I was not able to answer every question connected with jurisprudence or history that they asked me.

He asked me, “Which of the Imams I followed?” I said, “Imam Malik”. He said, “How do you follow a dead man with fourteen centuries between you and him. If you want to ask him a question about current issues, would he answer you?” I thought for a little while and then said, “Your Ja’far also died fourteen centuries ago, so whom do you follow?” He and other boys answered me quickly, “We follow al- Sayyid al-Khu'i, for he is our Imam”.

I did not know who was more knowledgeable, al-Khu'i or Ja’far al-Sadiq. I tried my best to change the subject so I kept asking them questions such as, “What is the population of al- Najaf? How far is al-Najaf from Baghdad? Did they know other countries beside Iraq?”

And every time they answered, I prepared another question for them to prevent them from asking me, for I felt incapable of matching their knowledge. But I refused to admit it, despite the fact that inside myself, I accepted defeat. The days of glory and scholarship in Egypt had dissipated here, especially after meeting those youngsters, and then I remembered the following wise words:

Say to him who claims knowledge in Philosophy, “You have known one thing but you are still unaware of many things”.

I thought the minds of those young boys were greater than the minds of those Shaykhs whom I met in al-Azhar and the minds of our Shaykhs in Tunisia.

Al-Sayyid al-Khu'i entered the place, and with him came a group of Ulama who looked respectable and dignified, and all the boys stood up, and me with them, then each one of them approached al-Sayyid to kiss his hand, but I stayed rigid in my place. Al-Sayyid did not sit down until everybody sat down, then he started greeting them one by one, and he was greeted back by each individual until my turn came, so I replied in the same way.

After that my friend, who had whispered to al-Sayyid, pointed to me to get nearer to al-Sayyid, which I did, and he sat me to his right. After we exchanged the greetings my friend said to me, “Tell al-Sayyid the things you hear in Tunisia about the Shi’a”. I said, “Brother, let us forget about the stories we hear from here and there, and I want to know for myself what the Shi’a say, so I want frank answers to some questions that I have”.

My friend insisted that I should inform al-Sayyid about what we thought of al-Shi’a. I said, “We consider the Shi’a to be harder on Islam than the Christian and Jews, because they worship Allah and believe in the Message of Musa, may Allah grant him peace, but we hear that the Shi’a worship ‘Ali and consider him to be sacred, and there is a sect among them who worship Allah but put ‘Ali at the same level as the Messenger of Allah”. Also, I told him the story about how the angel Gabriel betrayed his charge, as they say, so instead of giving the message to ‘Ali he gave it to Muhammad (S).

Al-Sayyid remained silent for a little while, with his head down, then he looked at me and said, “We believe that there is no other God but Allah, and that Muhammad (S) is the Messenger of Allah, and that ‘Ali was but a servant of Allah”. He turned to his audience and said, indicating to me “Look at these innocent people how they have been brain-washed by the false rumours; and this is not surprising for I heard more than that from other people, (so we say) there is no power or strength save in Allah, the Highest and the Greatest”.

Then he turned to me and said, “Have you read the Qur'an?” I answered, “I could recite half of it by heart before I was ten”. He said, “Do you know that all the Islamic groups, regardless of their sects agree on the Holy Qur'an, for our Qur'an is the same as yours?” I said, “Yes I know that”. He then said, “Have you not read the words of Allah, praise be to Him the Sublime:

“And Muhammad is no more than a messenger, the messengers have already passed away before him” (Holy Qur'an, 3:144).

“Muhammad is the Messenger of Allah, and those with him are from of heart against the unbelievers” (Holy Qur'an, 48:29).

“Muhammad is not the father of any of your men, but he is the Messenger of Allah and the last of the Prophets” (Holy Qur'an, 33:40).

I said, “Yes I know all these Qur'anic verses”. He said, “Where is ‘Ali then? If our Qur'an says that Muhammad (S) is the Messenger of Allah, so where did this lie come from?”

I remained silent and could not find an answer. He added, “As for the betrayal of Gabriel, God forbid, it is worse than the first, because when Allah sent Gabriel unto Muhammad (S), Muhammad (S) was forty years old then, and ‘Ali was a lad of six or seven years, so how could Gabriel make a mistake and did not differentiate between Muhammad (S) the man and ‘Ali the lad?” He stayed silent for a long time, and I started thinking about what he had said, which appeared to me as logical reasoning, so that it left a deep impression on me, and I asked myself why we did not base our analysis on such logical reasoning.

Al-Sayyid al-Khu'i added, “I would like to inform you that the Shi’a is the only group, among all the Islamic groups, which believe in the infallibility of the Prophets and Imams; so if our Imams, may Allah grant them peace, are infallible, and they are human beings like us, then how about Gabriel, who is an angel favoured by Allah and He called him “The faithful spirit”?

I asked, “Where did all these rumours come from?” He said, “From the enemies of Islam who want to divide the Muslims into groups that fight each other, otherwise Muslims are brothers, whether they were Shi’a or Sunnis, for all of them worship Allah alone and do not associate any other God with Him, and they have one Qur'an, one Prophet and one Qiblah (Direction to which Muslims turn in praying i.e. Kabaa). The Shi’a and the Sunnis only differ on issues regarding jurisprudence, in the same way that the different schools of jurisprudence in the Sunni school differ among each other; as Malik did not agree all the way with Abu Hanifah who himself did not agree all the way with al-Shafi’i and so on”.

I said, “Therefore, all the things which have been said about you are just lies?” He said, “You, praise be to Allah, are a sensible man and could comprehend things, also you have seen Shi'i countries and have travelled in their midst; so, did you hear or see anything related to these lies?” I said, “No, I have not seen or heard anything but good things, and I thank Allah for giving me the opportunity to meet Mr. Munim on the ship, since he was the reason for my presence in Iraq, and indeed I have learnt many things that I had not known before”.

My friend Munim said, with a smile, “Including the existence of a grave for the Imam ‘Ali?” I winked at him and said, “In fact, I have learnt many new things even from those young lads and wish I had had the opportunity to learn as they do in this Religious School”.

Al-Sayyid said, “Welcome, if you want to study here, then there will be a place for you in this school”. Everybody welcomed the suggestion, especially my friend Munim whose face was full of joy.

I said, “I am a married man with two boys”. He said, “We will take care of your accommodation and living and whatever you need, but the important thing is learning”.

I thought for a little while and said to myself, “It does not seem acceptable to become a student after having spent five years as a teacher and educationalist, and it is not easy to take a decision so hastily”.

I thanked al-Sayyid al-Khu'i for his offer and told him that I would think about the matter seriously after I came back from al-Umrah, but I needed some books. Al-Sayyid said, “Give him the books”.

A group of learned people stood up and went to their book cabinets and after a few minutes each one of them presented me with a book, so I had more than seventy. I realized that I could not carry all these books with me, especially as I was going to Saudi Arabia, where the authorities censor any book entering their countries, lest new ideas get established, in particular those ideas which do not agree with their creed.

However, I did not want to miss the chance of having all these books which I had never seen in all my life. I said to my friend and the rest of the people that I had a long journey ahead of me, passing through Damascus, Jordan and Saudi Arabia, and on the way back my journey would be even longer for I would travel through Egypt and Libya until I reached Tunisia, and beside the weight of these books was the fact that most of the countries prohibit the entry of these books to their territories.

Al-Sayyid said, “Leave us your address and we will send them to you”. I liked the idea and gave him my personal card with my address in Tunis on it. Also, I thanked him for his generosity, and when I was about to leave him, he stood up and said to me, “May Allah grant you safety and if you stand by the grave of my forefather the Messenger of Allah, please pass my greetings to him”.

Everybody, including myself, was moved by what al- Sayyid had said, and I noticed that tears were coming from his eyes, and then I said to myself, “God forbid that such a man could be wrong or a liar; his dignity, his greatness and his modesty tell you that he is truly a descendant of the Prophet”. I could not help myself but to take his hand and kiss it, in spite of his refusal.

When I stood up to go, everybody stood and said farewell to me, and some of the young lads from the religious school followed me and asked me for my addresses for future correspondence, and I gave it to them.

We went back to al-Kufa after an invitation from a friend of Munim, whose name was Abu Shubbar, and stayed in his house where we spent a whole night socializing with a group of intellectual young people. Among those people were some students of al-Sayyid Muhammad Baqir al-Sadr who suggested that I should meet him, and they promised to arrange an interview with him on the day after. My friend Munim liked the idea but apologized for not being able to be present at the meeting because he has a prior engagement in Baghdad. We agreed that I would stay in Abu Shubbar's house for three or four days until Munim came back.

Munim left us shortly after the dawn prayers and we went to sleep. I benefitted so much from these students and was surprised about the variety of subjects they study in the Religious School. In addition to the Islamic studies which include Jurisprudence, Islamic Law (Shari’ah) and Tawhid (Islamic Theology); they study Economics, Sociology, Politics, and History, Languages, Astronomy and a few more subjects.

A Meeting With al-Sayyid Muhammad Baqir Al-Sadr

I went with Abu Shubbar to al-Sayyid Muhammad Baqir al-Sadr's house, and on the way, he honoured me and talked to me about the famous Ulama and about Taqlid (adoption of a legal decision by the Mujtahid) and so on until we entered the house where we found al-Sayyid al-Sadr surrounded by many young turbaned students.

Al-Sayyid stood up and greeted us, then I was introduced to him and he welcomed me warmly and sat me next to him. After that he started asking me about Tunisia and Algeria and about famous Ulama like al-Khidr Husayn and al-Thahir Ibn Ashoor and others. I enjoyed his talk, and despite his high position and the great respect he commands from his students, I found myself at ease with him and felt as if I had known him before.

I benefitted so much from that meeting because I listened to the questions asked by the students and his answers to them; also, I appreciated then the idea of adopting the decision of the living Ulama who could answer all sorts of questions directly and clearly. I became convinced that the Shi’a are Muslims worshipping Allah alone, who believe in the message of our Prophet Muhammad (S).

At the beginning I suspected that what I saw was just acting, or perhaps as they call it Taqiyyah, i.e. they show what they do not believe; but these suspicions disappeared quickly since it was inconceivable that the hundreds of people that I saw or heard coordinated their acting, and why should there be acting anyway?

Besides who was I, and why should they be concerned about me to the extent that they used Taqiyyah with me? And all their books, whether they were old ones that had been written centuries ago or the newly published ones, all professed the unity of Allah and praise His Messenger Muhammad (S). There I was, in the house of al-Sayyid Muhammad Baqir al-Sadr, the famous religious authority inside Iraq and outside it, and every time the name of Muhammad (S) was mentioned, the entire audience shouted in one voice “May Allah's blessings be upon Muhammad and his household”.

When the time for prayer was due, we left the house and went to the mosque, which was next door, and al-Sayyid Muhammad al-Sadr led the midday and afternoon prayers. I felt as if I was living among the Companions (of the Prophet), for there was a solemn invocation from one of the men who had a moving voice, and when he finished the invocation the whole audience shouted, “May Allah's blessing be upon Muhammad and his household”. The invocation was basically to thank and glorify Allah, the Great Majesty, and then Muhammad (S) and his good and purified posterity.

After the prayer, al-Sayyid sat in the Mihrab (the prayer niche) and people came to greet him, some asked him private questions, others asked him general questions, and he answered each one of them accordingly. When the person obtained an answer for his question, he kissed the hand of al- Sayyid then left, what lucky people to have such a dignified learned Imam who lives their experiences and solves their problems.

Al-Sayyid showed me so much care and generosity to the extent that I forgot all about my family and tribe, and felt that if I stayed for one month with him, I would have become a Shi’i, because of his manners, modesty and generosity. Whenever I looked at him he smiled and asked me if I needed anything, and I did not leave his company during the four days, only when I wanted to go to sleep.

There were many visitors who came to see him from all over the world; there were Saudi Shi’i from Hijaz, others came from Bahrain, Qatar, United Arab Emirates, Lebanon, Syria, Iran, Afghanistan, Turkey and Black Africa; and al-Sayyid spoke to each one of them and solved their problems, later they left him feeling happy and comforted.

Here I would like to mention a case which was brought to al-Sayyid when I was in his company, and I was very impressed by the way he dealt with it. I mention it because of its historical importance so that the Muslims know what they have lost by leaving the rule of Allah.

Four men, who were probably Iraqis, judging by their accents, came to see al-Sayyid Muhammad Baqir al-Sadr. One of them had inherited a house from his grandfather, who had died a few years ago, and had sold that house to a second person (he was present then). One year after the completion of the sale, two brothers came and proved that they were also legal inheritors of the dead man (i.e. the father).

The four of them sat before al-Sayyid and each one of them produced a number of papers and deeds, which al-Sayyid read, and after he spoke for a few minutes with the men, he passed a fair judgment. He gave the purchaser the full right to his house, and asked the seller to pay to his two brothers their shares from the selling price, and after that they stood up and kissed al-Sayyid's hand and embraced each other. I was astonished about what had happened and asked Abu Shubbar, “Has the case ended?”

He said, “Yes, everyone received his right. Praise be to Allah!” In such case, and in such a short time, only a few minutes, the problem was solved. A similar case in our country would have taken at least ten years to resolve, some of the plaintiffs would die and their sons resume the case; often the legal costs exceed the price of the house. The case would move from the Magistrate Court to the Appeal Court to the Court of Review, and at the end no one is satisfied, and hatred between People and Tribes are created.

Abu Shubbar commented, “we have the same thing if not worse”. I asked, “How?” He said, if people take their cases to the state courts, then they would go through the same troubles which you have just mentioned, but if they follow the Religious Authority and commit themselves to the Islamic Laws, then they would take their cases to him and the problem would be solved in a few minutes, as you saw. And what is better than the Law of Allah for people who could comprehend? Al-Sayyid al-Sadr did not charge them one Fils, but if they went to the state courts, then they would have paid a high price”.

I said, “Praise be to Allah! I still cannot believe what I have seen, and if I had not seen it with my eyes, I would not have believed it at all”.

Abu Shubbar said, “You do not have to deny it brother, this is a simple case in comparison with other more complicated ones which involve blood. Even so, the Religious Authorities do consider them, and it takes them a few hours to resolve”. I said with astonishment, “Therefore you have two governments in Iraq, a government of the state and a government of the clergy. He replied, “No, we have a government of the state only, but the Muslims of the Shi’i Madhhab who follow the Religious Authorities, have nothing to do with the government of the state, because it is not an Islamic government.

They are subjects of that government simply because of their citizenship, the taxes, civil laws and personal status; so if a committed Muslim had an argument with a non-committed Muslim, then the case must be taken to the state courts, because the latter would not accept the judgment of the Religious Authorities. However, if two committed Muslims had an argument, then there is no problem, whatever the Religious Authorities decide is acceptable to all parties. Thus, all cases seen by the Religious Authorities are solved on a day-to-day basis, whereas other cases linger on for months and years”.

It was an incident that made me feel content with rule of Allah, praise be to Him the Exalted one, which helped me to comprehend the words of Allah in His Glorious Book:

“... And whoever did not judge by what Allah revealed, those are they that are the unbelievers” (Holy Qur'an, 5:44).

“... And whoever did not judge by what Allah revealed, those are they that are the unjust” (Holy Qur'an, 5:45).

“... And whoever did not judge by what Allah revealed, those are they that are the transgressors” (Holy Qur'an, 5:47).

That incident aroused in me feelings of anger and resentment about those who change the just rules of Allah with some unjust, man-made rules. They even go further, and with all impudence and sarcasm, they criticize the divine rules and condemn them for being barbaric and inhuman because it draws the limits cuts the hand of the thief, stones the adulterer and kills the killer. So where did all these new theories that are foreign to us and our culture come from? There is no doubt they came from the West and from the enemies of Islam who know that the application of Allah's rules mean their inevitable destruction because they are thieves, traitors, adulterers, criminals and murderers.

I had many discussions with al-Sayyid al-Sadr during these days, and I asked him about everything I had learnt through the friends who talked to me about their beliefs and what they thought about the Companions of the Prophet (S), and about ‘Ali and his sons, beside many other issues that we used to disagree upon.

I asked al-Sayyid al-Sadr about Imam ‘Ali and why they testify for him in the Adhan (the call for prayers) that he is “Waliy Allah” (the friend of Allah). He answered me in the following way:

“The Commander of the Believers, ‘Ali, may Allah's blessings be upon him, was one of those servants of Allah whom He chose and honoured by giving them the responsibilities of the Message after His Prophet. These servants are the trustees of the Prophet (S), since each prophet has a trustee, and ‘Ali Ibn Abi Talib is the trustee of Muhammad (S).

We favour him above all the Companions of the Prophet (S) because Allah and the Prophet favoured him, and we have many proofs of that, some of them are deduced through logical reasoning, others are found in the Qur'an and al-Sunnah (the Tradition of the Prophet Muhammad (S)), and these proofs cannot be suspect, because they have been scrutinized, and proven right, by our own learned people (who wrote many books about the subject) and those of the Sunni Madhahibs.

The Ummayyad regime worked very hard to cover this truth and fought Imam ‘Ali and his sons, whom they killed. They even ordered people, sometimes by force, to curse him, so his followers, may Allah bless them all, started to testify for him as being the friend of Allah. No Muslim would curse the friend of Allah in defiance of the oppressive authorities, so that the glory was to Allah, and to His Messenger and to all the believers. It also became an historical land mark across the generations so that they know the just cause of ‘Ali and the wrong doing of his enemies.

Thus, our learned people continued to testify that ‘Ali is the friend of Allah in their calls to prayer, as something which is commendable. There are many commendable things in the religious rites as well as in ordinary mundane dealings, and the Muslim will be rewarded for doing them, but not punished for leaving them aside.

For example, it is commendable for the Muslim to say after al-Shahadah [i.e. to testify that there is no God but Allah, and that Muhammad (S) is His Messenger]: And I will testify that Heaven is true and Hell is true, and that Allah will resurrect people from their graves”.

I said “Our learned people taught us that the priority of the succession was for our master Abu Bakr al-Siddiq, then to our master Umar al-Faruq, then to our master Uthman, then to our master ‘Ali, may Allah bless them all”.

Al-Sayyid remained silent for a short while, then answered me: “Let them say what they want, but it would be impossible for them to prove it on legal grounds, besides, what they say contradicts their books which state: The best of the people is Abu Bakr then Uthman, and there is no mention of ‘Ali because they made him just an ordinary person, however, the later historians started to mention him for the sake of mentioning the Rightly Guided Caliphs.

After that I asked him about the piece of clay on which they put their foreheads during the prayers and they call it “al-Turbah al-Husayniyyah”. He answered,

We all prostrate on the dust, but not for the dust, as some people claim that the Shi’a do, for the prostration is only for Allah, praise be to Him the Highest. It is well established among our people, as well as among the Sunnis, that the most favourable prostration is on earth or on the non-edible produce of the earth, and it is incorrect to prostrate on anything else. The Messenger of Allah (S) used to sit on the dust, and he had a piece of clay mixed with straw, on which he used to prostrate. He also taught his Companions, may Allah bless them all, to prostrate on the earth or on stones, and forbade them from prostrating on the edges of their shirts. We consider these acts to be necessary and important.

Imam Zayn al-’Abidin ‘Ali Ibn al-Husayn (may Allah bless them both) took a Turbah (a piece of clay) from near the grave of his father Abu Abdullah, because the dust there is blessed and pure, for the blood of the chief martyr was spilt on it. Thus, his followers continue with that practice up to the present day.

We do not say that prostration is not allowed but on Turbah, rather, we say that prostration is correct if it is done on any blessed Turbah or stone, also it is correct if it is done on a mat which is made of palm leaves or similar material.

I asked, with reference to our master al-Husayn, may Allah's blessings be upon him, “Why do the Shi’a cry and beat their cheeks and other parts of their bodies until blood is spilt, and this is prohibited in Islam, for the Prophet (S) said: He who beats the cheeks, tears the pockets and follows the call of al-Jahiliyyah is not one of us”.

Al-Sayyid replied,

The saying is correct and there is no doubt about it, but it does not apply to the obsequies of Abu Abdullah, for he who calls for the avenging of al-Husayn and follows his path, his call is not of the Jahiliyyah. Besides, the Shias are only human beings, among them you find the learned and not so learned, and they have feelings and emotions. If they are overcome by their emotions during the anniversary of the martyrdom of Abu Abdullah, and remember what happened to him, his family and his companions from degradation to captivity and then finally murder, then they will be rewarded for their good intentions, because all these intentions are for the sake of Allah. Allah - praise be to Him, the Highest - who rewards people according to their intentions.

Last week I read the official reports from the Egyptian government about the suicide incidents that followed the death of Jamal Abdul Nasser. There were eight such incidents in which people took their lives by jumping from buildings or throwing themselves under trains, besides them there were many injured people. These are but some examples in which emotions have overcome the most rational of people, who happen to be Muslims and who killed themselves because of the death of Jamal Abdul Nasser, who died of natural causes, therefore, it is not right for us to condemn the Sunnis and judge them to be wrong.

On the other hand, it is not right for the Sunnis to accuse their brothers the Shi’a of being wrong because they cry for the chief martyr. These people have lived and are still living to this present day the tragedy of al-Husayn. Even the Messenger of Allah (S) cried after the death of his son al- Husayn, and Gabriel cried also.

I asked, “Why do the Shi’a decorate the graves of their saints with gold and silver, despite the fact that it is prohibited in Islam?”

Al-Sayyid al-Sadr replied,

This is not done just by the Shi’a, and it is not prohibited. Look at the mosques of our brothers the Sunnis in Iraq or Egypt or Turkey or anywhere else in the Islamic world, they are all decorated with gold and silver. Furthermore, the mosque of the Messenger of Allah (S) in al-Madinah al-Munawwarah and the Ka’bah, the House of Allah, in the blessed Mecca is covered every year by a cloth decorated by gold which costs millions. So, such a thing is not exclusive to the Shi’a.

I asked “The Saudi Ulama say that touching the graves and calling the saints for their blessings is polytheism, so what is your opinion?”

Al-Sayyid al-Sadr replied:

If touching the graves and calling the dead is with the understanding that they could cause harm or render a benefit, then that is polytheism, no doubt about it, the Muslims are monotheists and they know that Allah alone could cause harm or render a benefit, but calling the saints and Imams (may Allah bless them all) with the understanding that they could be an intermediary to Allah, that is not polytheism.

All Muslims, Sunnis and Shias, agreed on this point from the time of the Messenger up to the present day, except the Wahhabiyyah, the Saudi Ulama who contradict all Muslims with their new creed. They caused considerable disturbances among the Muslims, they accused them of blasphemy, they spilt their blood and even beat old pilgrims on their way to the House of Allah in Mecca just because they say “O Messenger of Allah, may peace be upon you”, and they will never let anybody touch his blessed grave. They had so many debates with our learned people, but they persisted in their stubbornness and their arrogance.

Al-Sayyid Sharaf al-Din, a famous Shi'i learned man, went on pilgrimage to the House of Allah during the time of Abdul Aziz Ibn Saud, and he was one of those Ulama who were invited to the King's palace to celebrate with the King 'Id al-Adhha, in accordance with the customs there. When his turn came to shake the King's hand, Sayyid Sharaf al-Din presented him with a leather-bound Qur'an.

The King took the Qur'an and placed it on his forehead then kissed it. al-Sayyid Sharaf al-Din said, “O King, why do you kiss and glorify the cover which is only made out of goat's skin?” The King answered, “I meant to glorify the Holy Qur'an, not the goat's skin”. Al-Sayyid Sharaf al-Din then said, “Well said, O King. We do the same when we kiss the window or the door of the Prophet's (S) chamber, we know it is made of iron and could not harm or render a benefit, but we mean what is behind the iron and wood, we mean to glorify the Messenger of Allah (S) in the same way as you meant with the Qur'an when you kissed its goat's skin cover.

The audience was impressed by al-Sayyid and said, “You are right”. The King was forced to allow the pilgrims to ask for blessings from the Prophet's relics, until the order was reversed by the successor of that king. The issue is not that they are afraid of people associating others with Allah, rather, it is a political issue based on antagonizing and killing the Muslims in order to consolidate their power and authority over the Muslims, and history is the witness to what they have done with the Muslim nation.

I asked him about the Sufi orders, and he answered me briefly:

There are positive and negative aspects to them. The positive aspects include self-discipline, austere living, renunciation of worldly pleasures and elevating one's self to the spiritual world. The negative aspects include isolation, escapism and restricting the mention of Allah by verbal numbers and various other practices. Islam, as it is known accepts the positive aspects but rejects the negative ones, and we may say that all the principles and teachings of Islam are positive.

Skepticism And Perplexity

The answers of al-Sayyid al-Sadr were clear and convincing, but it was very difficult for a person like me to comprehend them. Twenty-five years of my life had been based on the idea of glorifying and respecting the Companions of the Prophet, especially the Rightly Guided Caliphs. The Messenger of Allah commanded us to follow their teachings, in particular Abu Bakr al-Siddiq and Umar al-Farooq, but I had never heard their names mentioned since I arrived in Iraq. Instead, I heard strange names that I had never come across before, and that there were twelve Imams, and a claim that the Messenger of Allah had stated before his death that Imam ‘Ali should be his successor.

How could I believe all that (that all Muslims and the Companions of the Prophet- who was the best of people - after the death of the Prophet agreed to stand against ‘Ali - may Allah honour him) when we had been taught from childhood that the Companions of the Prophet - may Allah bless them all - respected ‘Ali and knew very well what kind of man he was. They knew that he was the husband of Fatimah Az-Zahra’ and the father of al-Hasan and al-Husayn and the gate to the city of knowledge.

Our Master ‘Ali knew the quality of Abu Bakr al-Siddiq, who became a Muslim before anybody else, and accompanied the Prophet to the cave, as is mentioned by Allah, the Mighty, in the Qur'an, and whom the Messenger of Allah charged with the leadership of the prayers during his illness, and said about him, if I was taking a very close friend, I would have chosen Abu Bakr”. Because of all that, the Muslims elected him as their caliph.

Imam ‘Ali knew the position of our master Umar, with whom Allah glorified Islam, and the Messenger of Allah called him al-Farooq, he who separates right from wrong. Also, Imam ‘Ali knew the position of our master Uthman, in whose presence the angels of the Merciful felt shy, and who organized al-Usrah's army, and who was named by the Messenger of Allah as “Dhu ‘l-Nurayn”, the man who is endowed with two lights.

How could our brothers, al-Shi’a, ignore or pretend to ignore all that, and make these personalities just ordinary characters subject to all worldly whims and greed so that they deviated from the right path and disobeyed the orders of the Messenger after his death. This was inconceivable since we know that these people used to hasten to execute the orders of the Messenger; they killed their sons and fathers and members of their tribes for the sake of glorifying Islam and its ultimate victory. He who would kill his father and son for the sake of Allah and His Messenger could not be subject to worldly and transitory ambitions such as the position of Caliph, and ignoring the orders of the Messenger of Allah.

Yes, because of all that I could not believe all the Shi’a were saying, in spite of the fact that I was convinced about many things. I remained in a state of doubt and perplexity: doubtful because of what the Shi’i learned scholars Ulama said to me, which I found sensible and logical; and perplexed because I could not believe that the Companions of the Prophet, may Allah bless them all, would sink to such a low moral stand and become ordinary people like us, neither sharpened by the light of the Message nor able to be enlightened by Muhammad.

O my God, how could that be? Could the Companions of the Prophet be at the level described by the Shi’a? The important thing is that doubt and perplexity were the beginning of weakness and the realization that there were many hidden issues to be uncovered before reaching the truth.

My friend came, then we travelled to Karbala, and there I lived the tragedy of our master al-Husayn in the same way his followers, and only then did I know that he had not died an ordinary death. People tend to crowd around his grave like butterflies and cry with such sorrow and grief that I have never seen before, as if al-Husayn had just been martyred. I heard speakers who aroused the feelings of people when describing the incident at Karbala, accompanied by crying and wailing, and soon the listener loses control of himself and collapses.

I cried and cried and let myself go as if crushed, and felt a relief that I had never experienced before that day; I felt that I had been in the ranks of al-Husayn's enemies and had suddenly changed sides to be one of his followers who sacrificed themselves for his sake. The speaker was reciting the story of al-Hurr, who was one of the commanders in charge of fighting al-Husayn, who stood in the middle of the battlefield shaking like a leaf, and when one of his friends asked him, “Are you afraid of death?” He answered, “No, by Allah, but I am choosing between heaven and hell”. Then he kicked his horse and went towards al-Husayn and asked, “Is there a repentance, O son of the Messenger of Allah?”

When I heard that, I could not control myself and fell on the floor crying and felt as if I was in the position of al-Hurr, asking al-Husayn, “Is there repentance, O son of the Messenger of Allah? Forgive me O son of the Messenger of Allah. The voice of the speaker was so moving that people started crying and wailing, and when my friend heard my cries, he embraced me, like a mother embracing her child, and started crying and calling, “O Husayn...O Husayn ...”.

These were moments, during which I learnt that meaning of real crying and felt that my tears washed my heart and body from the inside, and then I understood the meaning of the Messenger's saying: If you knew what I know, you would have laughed little and cried more.

I was depressed throughout the day, although my friend tried to re-assure me and cheer me up by offering me some refreshments, but I had lost my appetite completely. I asked him to repeat the story of the martyrdom of al-Husayn, for I did not know much about it except the fact that our religious leaders told us that the enemies of Islam killed our masters Umar, Uthman and ‘Ali, and that the same enemies killed our master al-Husayn; and that is all we knew. In fact, we used to celebrate Ashura, as one of the festival days of Islam; alms were distributed and various types of food were cooked and the young boys went to their elders who gave them money to buy sweets and toys.

However, there are a few customs in some villages during Ashura: people do not light fires or do any kind of work. People do not get married or celebrate a happy occasion. We usually accept them at face value without any explanation given, and strangely enough, our religious leaders talk to us about the greatness of Ashura and how blessed it is.

After that we went to visit the grave of al-Abbas, the brother of al-Husayn. I did not know who he was, but my friend informed me about his bravery. We also met many pious religious leaders whose names I cannot recall in detail, but I can still recall their surnames: Bahr al-Ulum, al-Sayyid al-Hakim, Kashif al-Ghita, al-Yasin, al-Tabatabai, al- Feiruzabadi, Asad Haidar, and others, who honoured me with their company.

They are truly pious religious leaders, possessing all the signs of dignity and respect, and the Shi’a population respects them and gives them one fifth of their incomes.

Through these donations they manage the affairs of the religious schools, open new schools, establish presses and assist students who come to them from all over the Islamic world.

They are independent and not connected in any way with the rulers; unlike our religious leaders who would not do or say anything without the approval of the authorities, who pay their salaries and appoint them, and remove them whenever they want.

It was a new world that I had discovered, or rather, Allah had discovered for me. I started to enjoy it having previously kept away from it, and gradually blended with it after I had opposed it. I gained new ideas from this new world, and it inspired me with the quest for knowledge and research until I reached the desired truth which always comes to mind whenever I read the saying of the Prophet:

The sons of Israel were divided into seventy-one groups, and the Christians were divided into seventy-two groups, and my people will be divided into seventy-three groups, all of which, except one group will end up in Hell.

Here is not the place to talk about the various religions which claim to be the right one and that the rest are wrong, but I am surprised and astonished whenever I read this saying. My surprise and astonishment is not at the saying itself, but at those Muslims who read it and repeat it in their speeches and brush over it without analysing it or even attempting to find out which the group is going to be saved and which are going to be doomed.

The interesting thing is that each group claims that it is the saved one. At the end of the saying came the following: “Who are they, O Messenger of Allah?” He answered, “Those who follow my path and the path of my Companions”. Is there any group that does not adhere to the Book (Qur'an) and Sunnah (the prophetic tradition), and is there any Islamic group that claims otherwise? If Imams Malik or Abu Hanifah or al-Shafi’i or Ahmed Ibn Hanbel were asked, wouldn't each and every one of them claim that he adheres to the teachings of the Qur'an and the Right Sunnah’?

These are the Sunni Madhahib, in addition to the various Shi’i-groups, which I had believed at one time to be deviant and corrupt. All of them claim to adhere to the Qur'an and the correct Sunnah which has been handed down through Ahl Al-Bayt (the Prophets Family) who knew best about what they were saying. Is it possible that they are all right, as they claim?

This is not possible, because the Prophets saying states the opposite, unless the saying is invented or fabricated. But that is not possible either, because the saying is accepted by both the Shi’a and Sunnis. Is it possible that the saying has no meaning? God forbid that His Messenger (S) could utter a meaningless and aimless saying, as he only spoke words of wisdom. Therefore, we are left with one possible conclusion: that there is one group which is on the right path and that the rest are wrong. Thus, the saying tends to make one confused and perplexed, but in the meantime, it encourages research and study by those who want to be saved.

Because of that, I became doubtful and perplexed after my meeting with the Shi’a, for who knows, they might be saying the truth! So, should I not study and investigate?

Islam, through the Qur'an and Sunnah ordered me to study, investigate and to compare, and Allah, the Most High said:

“And (as for) those who strive hard for Us, We will most certainly guide them in Our ways” (Holy Qur'an, 29:69).

He also said:

“Those who listen to the word then follow the best of it; these are they whom Allah has guided, and those it is who are the men of understanding” (Holy Qur'an, 39:18).

The Messenger of Allah (S) said: “Study your religion until it is said that you are mad”.

Therefore, research and comparison are legal obligations for every responsible person.

Having reached this decision and resolution, and with this promise to myself and my Shi’i friends from Iraq, I embraced them and bade them farewell, full of sorrow since I liked them and they liked me. I felt that I had left dear and faithful friends who had sacrificed their time in order to help me. They did it out of their own choice and asked for nothing except the approval of Allah, Praise be to Him. The Prophet (S) said, “If Allah chooses you to guide one man (to the right path), then that is worth more than all the riches on earth”.

I left Iraq having spent twenty days among the Imams and their followers, and the time had passed like a nice dream from which the sleeper was loathe to awake. I left Iraq feeling sorry for the brevity of this period and sorry to leave dear friends who were full of love for Ahl Al-Bayt.

I left Iraq for the Hijaz seeking the House of Allah and the grave of the Master of the First and the Last (S).