Prophet (AS) didn't Raise Hands Before and After Ruku

 بسم الله الرحمن الرحيم

اللهم صلى على محمد وعلى آل محمد

Another proof for our Hanafi practice of not making Raf’ ul-Yadain (raising the hands) except at the beginning of the Salah is the narration of sayyidina Ibn Umar رضى الله عنهما

رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا افْتَتَحَ الصَّلَاةَ رَفَعَ ‌يَدَيْهِ حَذْوَ مَنْكِبَيْهِ وَإِذَا أَرَادَ أَنْ يَرْكَعَ وَبَعْدَ مَا يَرْفَعُ رَأْسَهُ مِنَ الرُّكُوعِ فَلَا يَرْفَعُ وَلَا بَيْنَ السَّجْدَتَيْنِ

I saw the Messenger of Allah صلى الله عليه وسلم when he started the Salah he raised his hands level with his shoulders, and when he wanted to bow and after raising his head from bowing he did not raise them, nor between the two prostrations. (Musnad al-Humaidi, #614)

Nasibi Deny Aale Muhammad Includes Prophet's Progeny

 بسم الله الرحمن الرحيم

والصلاة والسلام على رسوله الكريم

Among the deviations of the Nasibis like Faiz Alam Siddiqi is the belief that the term آل محمد aale Muhammad encompasses only the Prophet’s wives (may Allah be pleased with them) and not his daughter sayyidatuna Fatima, his son-in-law sayyidina Ali, his grandsons sayyidina Hasan and sayyidina Husain and their progeny (peace be upon them). Faiz Alam Siddiqi said:

آل محمد ^ص سے مراد صرف نبی علیہم السلام کی ازواج مطہرات ^رض ہیں

“Aale Muhammad means only the pure wives of the Prophet peace be upon them” (Siddiqa-i-Kainat, p.98)

Terrorism and Radicalization Rooted in Pakistan

 بسم الله الرحمن الرحيم

سبوحٌ قدوسٌ سبوحٌ قدوسٌ

The Pakistani Sunni Muslim community has increasingly become radicalized and this is evidenced by the fact that religiously motivated murders, where the victim is accused of blasphemy, are disproportionately carried out by Pakistanis. Particularly the murder or attempted murder of Prophethood-claimants and those accused of claiming Prophethood is a trend which can be said to have began with the extrajudicial murder of one Yusuf Ali. A self-styled Sufi mystic, he delivered certain vague statements which his opponents, those belonging to the Deobandi organization Alami Majlis Tahaffuz e Khatme Nubuwwat (International Council for the Protection of the Finality of Prophethood) interpreted as a claim to Prophethood. In 2000 he was found guilty of blasphemy under Section 295-C of the Pakistan Penal Code and sentenced to death by hanging. While in jail he was murdered by a fanatic named Tariq.

Photograph of Yusuf Ali

In 2010, a Pakistani man, Muhammad Asghar, holder of British nationality, was sentenced to death under Section 295-C on the basis of some letters in which he allegedly claimed to be a Prophet. A paranoid schizophrenic in his seventies, Asghar was imprisoned at Adiala Jail where in 2014 he was shot and injured by a prison guard, intending to murder him, who had been goaded into carrying out the act by convicted murderer Mumtaz Qadiri. The latter was notorious for the murder of Punjab Governor Salman Tasir because of his support for the Christian lady Asiya who was found guilty of blasphemy under Section 295-C. Happily, Muhammad Asghar survived the assassination attempt and the British government later secured his release and return to Scotland.

Photograph of Muhammad Asghar

Speaking of Scotland, an Ahmadi Muslim shopkeeper in Glasgow named Asad Shah around this time began claiming to be a Prophet. He was brutally stabbed and murdered in his shop in 2016 by a fanatic of Pakistani background, Tanwir Ahmad.

Photograph of Asad Shah

Most recently, another Ahmadi Muslim claiming to be a Prophet, Tahir Nasim, an American citizen and immigrant from Pakistan, was under trial for blasphemy (295-C) and was shot and murdered by a young Pathan fanatic while attending a court hearing in 2020.

Photograph of Tahir Nasim

Presently, there is another man, of Ahmadi Muslim background, Nasir Sultani, who is accused of claiming Prophethood for himself, imprisoned at Adiala Jail having been sentenced to death by the Anti-Terrorism Court of Islamabad in January 2021. It is feared that he too may become the next victim of a religiously motivated extrajudicial murder.

Photograph of Nasir Sultani

As a Sunni Muslim I firmly believe that Prophethood in the formal sense has ended after the Seal of Prophets Muhammad صلى الله عليه وسلم. However, it is totally wrong notion that if someone claims to be a Prophet merely the claim of Prophethood is blasphemy and disrespect of Prophet Muhammad صلى الله عليه وسلم. If that is the case then what greater disrespect is there than rejecting the Prophet Muhammad صلى الله عليه وسلم altogether? Consider that most of the world rejects him, including the Christians (presently the largest confessional group on the planet). If a person is disrespecting the Prophet صلى الله عليه وسلم on the basis of merely claiming to be a Prophet himself while still believing in Prophet Muhammad than logically one who rejects the Prophet Muhammad صلى الله عليه وسلم altogether like a Christian is guilty of greater disrespect to him.

Each of the five aforementioned gentlemen who were either murdered or faced prosecution for their alleged claims to Prophethood were professing Muslims and ostensibly believers in the Prophet Muhammad صلى الله عليه وسلم. The forces of extremism and religious violence unleashed by the Pakistani Mulla will ultimately prove to be self-destructive and chaotic. The recent lynching of a Sri Lankan man in Sialkot, Pakistan by a fanatical mob and likewise the taking of hostages in a synagogue in Texas by a Pakistani terrorist are just the latest examples of this diabolical trend.

Maududi: Mujaddid is Close to a Prophet in Disposition

 باسمك اللهم

Abul Ala Maududi, founder of the political party Jama’ati Islami, said:

مجدّد نبی نہیں ہوتا مگر اپنے مزاج میں مزاج نبوت سے بہت قریب ہوتا

Though a mujaddid is not a Prophet, yet in spirit he comes very close to prophethood. (Tajdid o Ihya-i-Din, p.45; A Short History of the Revivalist Movement in Islam, p.37)

On this point I totally agree with Maududi, notwithstanding my deep differences with his astray ideology. A Mujaddid is technically not a Prophet but for all intents and purposes serves the function of a Prophet for this Umma in the sense that he speaks with a prophetic voice and is divinely appointed by Allah to renew the teachings of Islam.

By the Age of Your God

سبحان الله وبحمده سبحان الله العظيم

The orthodox creed of the Muslims—the Sunnis—is that Allah Holy and Exalted is He possesses multiple attributes, all of which are eternal, subsisting in His Person. These divine attributes, such as Life, Power, Knowledge, Will, Glory, Mercy, Speech, Vision, Hearing, etc., are not synonymous with His Person nor with each other, contrary to the heresy of the Mutazilites and other astray sects. They contend that Allah is knowing and powerful by His Person and not be separate attributes of Knowledge and Power. Their reasoning is that it is contrary to monotheism or the Oneness of God for there to be eternally existing things along with God’s Person. While on the surface it may seem like a mere hairsplitting, theoretical dispute rooted in semantics, in reality this fundamental difference in theology has very real consequences in the thinking and behavior of adherents of these two rival camps.

Among our proofs for the belief that Allah has multiple divine attributes which are not synonymous with His Person, but that He is, for example, alive with the attribute of Life, is that it is established from the most holy Prophet Muhammad صلى الله عليه وسلم that he would utter oaths or swear by some of Allah’s attributes, just as at times he would swear by Allah Himself. Laqit bin Amir narrates that the Prophet صلى الله عليه وسلم said:

لَعَمْرُ إِلَهِكَ

By the Age of your God

(Sunan Abi Dawud #3266)

The scholar of Hadith Zubair Ali Zai graded the chain of transmission sound (isnaduhu hasan):

In this instance swearing by an attribute of Allah rather than by Allah’s Person is proof that Allah’s attributes are divine and eternal. For it is strictly forbidden to swear by other than Allah. When a man swore by the sacred Kaba in the presence of Ibn Umar the latter rebuked him and narrated that the Prophet صلى الله عليه وسلم said:

مَنْ حَلَفَ بِغَيْرِ اللَّهِ فَقَدْ أَشْرَكَ

One who makes an oath by other than Allah commits shirk

(Sunan Abi Dawud #3251)

The word عمر means life or age, usually with the sense of longevity. Some may object that attributing ‘age’ to God is blasphemy since He is eternal without beginning or end. But the truth is that being aged does not logically necessitate that a being is not eternal without beginning. The application of age to Allah would simply mean that Allah is alive for a long time but without origin or limitation. Infinite duration is still duration. The purpose of ascribing age and oldness to Allah despite Him being eternal is to convey a sense of His grandeur and greatness to the human mind which naturally reveres seniority in age or oldness. And the Being Who is infinite in age alone has the right to boast of supremacy over all others.

Ali is Seal of Legatees. Abbas is Seal of Emigrants

 بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ

والصلاة والسلام على خاتم النبيين

اَلۡحَمۡدُ لِلّٰہِ رَبِّ الۡعٰلَمِیۡنَ

An indication as to the accurate meaning of the term خاتم النبيين Seal of the Prophets can be found in certain statements attributed to the most holy Prophet Muhammad صلى الله عليه وسلم in which he applies the word خاتم seal to some of his own relatives, namely, his son-in-law Ali and his youngest paternal uncle Abbas رضى الله عنهما

Ibn Hajr al-Asqalani brings forth a marfu report in which Abu Dharr al-Ghifari رضى الله عنه narrates that the Prophet صلى الله عليه وسلم said:

أَنَا خَاتَمُ النَّبِيِّينَ وَعَلِيٌّ ‌خَاتَمُ ‌الْأَوْصِيَاءِ

I am Seal of the Prophets and Ali is Seal of the Legatees

(Fath al-Bari; v.8, p.150)

Although the authenticity of this narration is not established as per my research, there is a sound narration in which the Prophet’s grandson Hasan رضى الله عنه reportedly declared his martyred father Ali خاتم الاوصياء Seal of the Legatees:

حَدَّثَنَا أَحْمَدُ بْنُ زُهَيْرٍ قَالَ نا أَحْمَدُ بْنُ يَحْيَى الصُّوفِيُّ قَالَ نا إِسْمَاعِيلُ بْنُ أَبَانَ الْوَرَّاقُ قَالَ نا سَلَّامُ بْنُ أَبِي عَمْرَةَ عَنْ مَعْرُوفِ بْنِ خَرَّبُوذَ عَنْ أَبِي الطُّفَيْلِ قَالَ خَطَبَ الْحَسَنُ بْنُ عَلِيِّ بْنِ أَبِي طَالِبٍ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ وَذَكَرَ أَمِيرُ الْمُؤْمِنِينَ عَلِيًّا رَضِي اللَّهُ عَنْهُ ‌خَاتَمَ ‌الْأَوْصِيَاءِ وَوَصِيَّ خَاتَمِ الْأَنْبِيَاءِ وَأَمِينَ الصِّدِّيقِينَ وَالشُّهَدَاءِ

Abu Tufail [Amir bin Wathila al-Laythi] رضى الله عنه said: Hasan bin Ali bin Abi Talib gave a sermon, praising Allah, and mentioned amir al-Mu’minin Ali رضى الله عنه Seal of the Legatees, and legatee of the Seal of the Prophets, and the trustworthy of the Truthful and the Martyrs (Mu’jam al-Awsat lil-Tabarani; v.2, p.336, #2155)

Now if Seal of the Prophets is interpreted to mean that he is literally the last of the Prophets then logically Seal of the Legatees must mean that sayyidina Ali كرم الله وجهه is literally the last of the legatees, an absurd notion.

Regarding his beloved paternal uncle Abbas bin Abd al-Muttalib رضى الله عنه the Prophet صلى الله عليه وسلم reportedly said:

يَا عَمِّ اطْمَئِنَّ فَإِنَّكَ ‌خَاتَمُ ‌الْمُهَاجِرِينَ فِي الْهِجْرَةِ كَمَا أَنَا خَاتَمُ النَّبِيِّينَ فِي النُّبُوَّةِ

O uncle, rest assured, for you are the Seal of Emigrants in emigration as I am the Seal of Prophets in prophesy

اجْلِسْ يَا عَمِّ، فَأَنْتَ ‌خَاتَمُ ‌الْمُهَاجِرِينَ كَمَا أَنَا خَاتَمُ النَّبِيِّينَ

Sit, O uncle, for you are the Seal of Emigrants as I am the Seal of Prophets

(Fada’il us-Sahabah li-Ahmad bin Hanbal; v.2, pp.941-942, #1812, 1813)

Here some have argued that the Prophet’s uncle Abbas رضى الله عنه was literally the last of the Believers to make the hijra or emigration from Mecca to Medina, and this strengthens the interpretation of خاتم النبيين to mean last of the Prophets literally. However, they miss the fact that sayyidina Abbas رضى الله عنه is not the last emigrant in absolute or unqualified terms, as the phenomenon of hijra/emigration, even as a religious expression, continues till this day. The Prophet صلى الله عليه وسلم even said:

سَتَكُونُ هِجْرَةٌ بَعْدَ هِجْرَةٍ فَخِيَارُ أَهْلِ الأَرْضِ أَلْزَمُهُمْ مُهَاجَرَ إِبْرَاهِيمَ

عنقریب ہجرت کے بعد ہجرت ہو گی تو زمین والوں میں بہتر وہ لوگ ہوں گے جو ابراہیم علیہ السلام کی ہجرت گاہ کو لازم پکڑیں گے

There shall be an emigration after emigration, and the best people of Earth are those most adherent to the emigration of Abraham

(Sunan Abi Dawud, #2482)

لاَ تَنْقَطِعُ الْهِجْرَةُ حَتَّى تَنْقَطِعَ التَّوْبَةُ وَلاَ تَنْقَطِعُ التَّوْبَةُ حَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا

ہجرت ختم نہیں ہو گی یہاں تک کہ توبہ کا سلسلہ ختم ہو جائے ، اور توبہ ختم نہیں ہو گی یہاں تک کہ سورج پچھم سے نکل آئے

Emigration will not end until repentance ends, and repentance will not end until the sun rises from the west

(Sunan Abi Dawud, #2479)

In these narrations the Prophet صلى الله عليه وسلم has declared as continuous both a general hijra and a particular hijra which is the emigration of Believers to the Holy Land.

Heresies of the Bakriyya

 بسم الله الرحمن الرحيم

‌سُبْحَانَ ‌ذِي ‌الْجَبَرُوتِ وَالْمَلَكُوتِ وَالْكِبْرِيَاءِ وَالْعَظَمَةِ

The Bakriyya were a sect founded by Bakr, maternal nephew of the great saint Abd al-Wahid bin Zaid رحمة الله عليه

Among his heretical and noteworthy beliefs:

والذي كان يذهب إليه في الكبائر التي تكون من أهل القبلة أنها نفاق كلها

اگر کبائر کا ارتکاب اہل قبلہ کی طرف سے ہے تو وہ اس کے نزدیک تمام تر نفاق ہے۔

Commission of major sins by one from the people of the Qibla is entirely nifaq (hypocrisy)

وأن مرتكب الكبيرة من أهل الصلاة عابد للشيطان

اس کے نزدیک کبیرہ کا مرتکب مسلمان شیطان کا پجاری ہے۔

and committing a major sin by one from the people of Salah means he is a worshipper of Satan

مكذب لله سبحانه جاحد له منافق

اللہ کی تکذیب اور انکار کرنے والا منافق ہے۔

and is denial of Allah, making him a hypocrite

في الدرك الأسفل من النار مخلد فيها أبداً

اس کا ٹھکانا جہنم کا اسفل ترین مقام ہے جس میں اس کو ہمیشہ رہنا ہے۔

he will be in the lowest place of Hell forever

إن مات مصراً

بشرطیکہ یہ ان گناہوں پر اصرار کرنے والا ہو۔

وأنه ليس في قلبه لله -عز وجل- إجلال ولا تعظيم

در حقیقت اس کے دل میں اللہ تعالی کی عظمت وجلال کا کوئی تصور موجود نہیں۔

because in his heart there is no veneration for or sense of glory of Allah

وهو مع ذلك مؤمن مسلم

اگرچہ بظاہر یہ اسلام وایمان کا مدعی ہے۔

although apparently he is a believing Muslim

وكان يزعم أن القاتل لا توبة له

قاتل کے بارہ میں اس کی یہ رائے تھی کہ اس کی توبہ قبول نہیں ہوتی

he claimed there is no acceptance of repentance from a murderer

وكان يزعم أن الأطفال الذين في المهد لا يألمون ولو قطعوا وفصلوا ويجوز أن يكون الله سبحانه لذذهم عندما يضربون ويقطعون

چھوٹے بچوں کے بارہ میں اس کا یہ نظریہ تھا کہ یہ تکلیف والم کی اذیتوں کو محسوس نہیں کرتے، چاہے انھیں مارا پیٹا جائے اور چاہے ان کے اعضاء کی قطع وبرید کی جائے۔ اس کے خیال میں یہ ممکن ہے کہ اللہ تعالی ان کی ان اذیتوں کو ان کے لیے لذت ولطف سے بدل دے۔

and he claimed that little children in the cradle don’t feel pain even if they are cut up, and it may be that Allah makes them feel pleasure through being beaten and cut up

وكان يقول في علي والطلحة والزبير أنهم مغفور لهم قتالهم وأنه كفر وشرك

علی، طلحہ، اور زبیر سے متعلق اس کی یہ رائے تھی کہ ان میں جو جنگ وپیکار ہوئی اللہ نے ان کو معاف کردیا ہے۔ اگرچہ یہ جنگ وپیکار کفر وشرک ہی کے مترادف تھی۔

and he said concerning Ali, Talha and Zubair that they were forgiven for their fighting, although it was kufr and shirk

[*Note: the belief of the people of Sunna, the Saved Sect, is that sayyidina Ali رضى الله عنه was upon the truth in all his wars and armed conflicts with the other Muslims. As for Talha and Zubair رضى الله عنهما they were wrong to oppose the fourth Caliph Ali but their fighting against him was not tantamount to kufr or shirk as claimed by the deviant Bakriyya]

وزعم أن الله سبحانه اطلع إلى أهل بدر فقال اعملوا ما شئتم فقد غفرت لكم

اہل بدر کے بارہ میں اس کا موقف یہ تھا کہ اللہ تعالی کو معلوم تھا کہ یہ آئندہ کیا کرنے والے ہیں۔ یہی وجہ ہے اس نے کہہ دیا۔ تم جو چاہو کرو میں نے تمھاری لغزشوں پر خط عفو کھینچ دیا ہے۔

he claimed that Allah knew what deeds the veterans of Badr would commit and on that basis He said: “Do what you wish, I have forgiven it for you”

وكان يزعم أن الله يرى يوم القيامة في صورة يخلقها وأنه يكلم عباده منها

اس کا یہ بھی خیال تھا کہ اللہ تعالی کا دیدار قیامت کے روز ایسی صورت کے ذریعہ ممکن ہوگا جس کو اللہ تعالی خود پیدا کریں گے۔

اور اللہ اسی شکل وصورت کے ذریعہ اپنے بندوں سے ہم کلام ہوں گۓ۔

he claimed that Allah will be seen on the Day of Resurrection in a form He created, and shall speak to His slaves through it

[*Note: this belief of the Bakriyya is not necessarily heretical, in fact, there may be some support from the idea in the following Hadith:

فَيَأْتِيهِمُ اللَّهُ فَيَقُولُ أَنَا رَبُّكُمْ‏‏ فَيَقُولُونَ هَذَا مَكَانُنَا حَتَّى يَأْتِيَنَا رَبُّنَا فَإِذَا جَاءَنَا رَبُّنَا عَرَفْنَاهُ فَيَأْتِيهِمُ اللَّهُ فِي صُورَتِهِ الَّتِي يَعْرِفُونَ فَيَقُولُ أَنَا رَبُّكُمْ‏‏ فَيَقُولُونَ أَنْتَ رَبُّنَا‏ فَيَتْبَعُونَهُ

پھر اللہ ان کے پاس آئے گا اور فرمائے گا کہ میں تمہارا رب ہوں ۔ وہ جواب دیں گے کہ ہم یہیں رہیں گے ۔ یہاں تک کہ ہمارا رب آ جائے جب ہمارا رب آ جائے گا تو ہم اسے پہچان لیں گے ۔ چنانچہ اللہ تعالیٰ ان کے پاس اس صورت میں آئے گا جسے وہ پہچانتے ہوں گے اور فرمائے گا کہ میں تمہارا رب ہوں ‘ وہ اقرار کریں گے کہ تو ہمارا رب ہے ۔ چنانچہ وہ اس کے پیچھے ہو جائیں گے

Allah will come to them and say ‘I am your Lord.’ They will say ‘we will stay here till our Lord comes, for when our Lord comes, we will recognize Him.’ So Allah will come to them in His appearance which they know, and will say, ‘I am your Lord.’ They will say, ‘You are our Lord,’ so they will follow Him. (Sahih al-Bukhari)]

وحكي عنه أن الله بكل مكان

اللہ سے متعلق اس کا یہ عقیدہ تھا کہ وہ ہر جگہ ہے۔

he said Allah is everywhere

وكان يحرم أكل الثوم والبصل لأنه حرام على الإنسان أن يقرب المسجد إذا أكلهما

پیاز اور لہسن کو یہ حرام خیال کرتا تھا، کیونکہ ان کو کھاکر انسان مسجد میں داخل نہیں ہوسکتا۔

he declared garlic and onion forbidden because a human can’t go near the mosque after eating it

وكان يرى الوضوء من قرقرة البطن

اس کے نزدیک قراقر سے بھی وضو ٹوٹ جاتا ہے۔

he said wudu is nullified if there is rumbling in the belly

(al-Maqalat al-Islamiyyin of Abul-Hasan al-Ashari)

Rulership Among Quraish (Part 2)

 ‌سُبْحَانَ ‌ذِي ‌الْجَبَرُوتِ وَالْمَلَكُوتِ وَالْكِبْرِيَاءِ وَالْعَظَمَةِ

In discussions on the reality of the Khilafa it is often argued that the caliphate of a non-Qarshi, or someone who is not descended from the clans of Quraish, is invalid or cannot be considered a true caliphate. This erroneous view is a consequence of misinterpreting the Prophet’s صلى الله عليه وآله وسلم statement:

لاَ يَزَالُ الأَمْرُ فِي قُرَيْشٍ مَا بَقِيَ مِنْهُمُ اثْنَانِ

The matter [caliphate] will not cease in Quraish even if there remain among them only two individuals

(agreed upon)

an-Nawawi said:

هَذِهِ الْأَحَادِيثُ وَأَشْبَاهُهَا دَلِيلٌ ظَاهِرٌ أَنَّ الْخِلَافَةَ مُخْتَصَّةٌ بِقُرَيْشٍ لَا يَجُوزُ عَقْدُهَا لِأَحَدٍ مِنْ غَيْرِهِمْ وَعَلَى هَذَا انْعَقَدَ الْإِجْمَاعُ فِي زَمَنِ الصَّحَابَةِ فَكَذَلِكَ بَعْدَهُمْ

These Ahadith and what resemble them are apparent evidence that the Caliphate is particular to Quraish and it is not allowed to give it to anyone other than them. And this was the consensus in the time of the Sahaba and likewise after them (Sharh an-Nawawi ala Muslim; v.12, p.200)

However, this is purely a predictive statement and not instructional. Thus far it has proven true. All of those who can legitimately be considered successors of the Prophet Muhammad صلى الله عليه وسلم were from the Quraish. These are the four Rightly-Guided Caliphs رضى الله عنهم, but also Hasan bin Ali, Abdullah bin Zubair رضى الله عنهم and Umar bin Abd al-Aziz رحمه الله. In other words it is true that the Umma has thus far never been under the caliphate of a non-Qarshi. The government of the Ottoman Turks was not a caliphate despite their pretentious claim to it.

If it is argued that the matter which the Prophet Muhammad صلى الله عليه وآله وسلم was referring to in this Hadith is not the caliphate specifically but government in general then we are posed with a problem of having to reconcile a prediction that such a matter shall remain among Quraish perpetually and the apparent reality that sometime during the Abbasid period this ceased to be the case with the rise of the Turks and other non-Arab, non-Qarshi governments. It is certainly the situation today that the rulers of the Muslims are by and large non-Qarshi. In answer to this problem, Ibn Hajr al-Asqalani quotes al-Kirmani:

وَيَكُونُ الْمُرَادُ بِالْأَمْرِ مُجَرَّدَ التَّسْمِيَةِ بِالْخِلَافَةِ لَا الِاسْتِقْلَالَ بِالْحُكْمِ

The intent of ‘the matter’ is solely the name of the Caliphate and not necessarily independent rule (Fath al-Bari; v.6, p.536)

He also offers his own explanation:

وَلَيْسَ الْمُرَادُ حَقِيقَةُ الْعَدَدِ وَإِنَّمَا الْمُرَادُ بِهِ انْتِفَاءُ أَنْ يَكُونَ الْأَمْرُ فِي غَيْرِ قُرَيْشٍ وَيَحْتَمِلُ أَنْ يُحْمَلَ الْمُطْلَقُ عَلَى الْمُقَيَّدِ فِي الْحَدِيثِ الْأَوَّلِ وَيَكُونَ التَّقْدِيرُ لَا يَزَالُ هَذَا الْأَمْرُ أَيْ لَا يُسَمَّى بِالْخَلِيفَةِ إِلَّا مَنْ يَكُونُ مِنْ قُرَيْشٍ إِلَّا أَنْ يُسَمَّى بِهِ أَحَدٌ مِنْ غَيْرِهِمْ غَلَبَةً وَقَهْرًا وَإِمَّا أَنْ يَكُونَ المُرَاد بِلَفْظِهِ الْأَمْرِ وَإِنْ كَانَ لَفْظُهُ لَفْظَ الْخَبَرِ وَيَحْتَمِلُ أَنْ يَكُونَ بَقَاءُ ‌الْأَمْرِ ‌فِي ‌قُرَيْشٍ فِي بَعْضِ الْأَقْطَارِ دُونَ بَعْضٍ

The literal number (two individuals) is not intended, but what is intended by it is the negation of this matter (caliphate) for other than Quraish. ‘This matter will not cease’ meaning the name of the Caliphate except that it is for one among Quraish, except if someone names it for himself from other than Quraish through overpowering and subduing. What is meant by the ‘matter’, a predictive statement, the continuation of the ‘matter’ (caliphate) in Quraish in some areas rather than others (ibid; v.13, p.117)

By this explanation it is correct that the rule, in some place or another, has continuously been manifested by someone from Quraish till this day. For example, Jordan is ruled by a Hashemite monarch, and the supreme leader of Iran claims to be a descendant of the Prophet صلى الله عليه وسلم

As for the proof that the government of a non-Qarshi is valid, another Hadith says:

اسْمَعُوا وَأَطِيعُوا وَإِنِ اسْتُعْمِلَ عَلَيْكُمْ عَبْدٌ حَبَشِيٌّ كَأَنَّ رَأْسَهُ زَبِيبَةٌ

Listen and obey even if the one put in charge over you is an Ethiopian slave, whose head is like a raisin (Sahih al-Bukhari)

Regarding the Caliphate specifically, it is narrated that sayyidina Umar al-Faruq رضى الله عنه, the Prophet’s second senior most companion and his second successor, considered the possibility of appointing Salim, the client of Abu Hudhaifa رضى الله عنه, to the office of Caliphate, despite the fact he was not even an Arab, let alone a Qarshi:

قَالَ عُمَرُ ‌لَوْ ‌أَدْرَكَنِي أَحَدُ رَجُلَيْنِ ثُمَّ جَعَلْتُ هَذَا الْأَمْرَ إِلَيْهِ لَوَثِقْتُ بِهِ سَالِمٌ مَوْلَى أَبِي حُذَيْفَةَ وَأَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ

(Musnad Ahmad; v.1, p.222, #129. Dar al-Hadith. Ahmad Shakir said isnaduhu sahih)

Likewise it is narrated that sayyidina Umar رضى الله عنه may have appointed Mu’adh bin Jabal رضى الله عنه from the Ansar (a non-Qarshi) to the Caliphate after him, though he ultimately decided to leave the matter to a committee of the Prophet’s senior companions for consultation.

فَإِنْ أَدْرَكَنِي أَجَلِي وَقَدْ تُوُفِّيَ أَبُو عُبَيْدَةَ ‌اسْتَخْلَفْتُ مُعَاذَ بْنَ جَبَلٍ

(Musnad Ahmad; v.1, p.263, #108. Ar-Resalah Publishers. Shuaib Arnaut said hasan lighairihi)

However, it may be argued that sayyidina Umar رضى الله عنه did not act upon this expressed desire to appoint a non-Qarshi individual esteemed by him to the office of Caliphate precisely because he knew that it was a matter restricted to Quraish.

Shi'ite Quran Contains 17,000 Verses!

 بسم الله الرحمن الرحيم

والصلاة والسلام على خاتم النبيين

The Quran which the Twelver Shi’ites [Rafidis] believe in is not the same Quran of the Sunni Muslims. According to them the Quran which was revealed to the Prophet Muhammad [sall Allahu alaihi wasallam] through the agency of Angel Gabriel contained seventeen thousand verses, that is about ten thousand more verses than is contained in the Quran we have in our possession today!

علي بن الحكم عن هشام بن سالم عن أبي عبد الله عليه السلام قال إن القرآن الذي جاء به جبرئيل عليه السلام إلى محمد صلى الله عليه وآله سبعة عشر ألف آية

Ali bin al-Hakam, from Hisham bin Salim, from Abi Abdillah [Ja’far al-Sadiq] peace be upon him, he said: The Quran which Gabriel, peace be upon him, came with to Muhammad, blessings of Allah upon him and his family, was seventeen thousand Ayat [verses]

(Usul al-Kafi; v.2, p.350)

Keep in mind this narration attributed to Imam Ja’far al-Sadiq is considered genuine by the Shi’ites according to their principles of Hadith verification. Al-Hurr al-’Amili, a prominent Shi’ite muhaddith, authenticated this narration (al-Fawa’id al-Tusiya; p.483)

Mulla Baqir Majlisi authenticated this narration and even said that many other such narrations are authentic too and in fact are mutawatir [mass-transmitted] in meaning (Mirat al-’Uqul; v.12, pp.525-526)

Likewise, Baqir Majlisi’s father, Taqi Majlisi, authenticated this narration (Rawdat ul-Muttaqun; v.10, pp.20-21)