38 replies to this topic

[Aabiss_Shakari]

æóÞõáö ÇÚúãóáõæÇú ÝóÓóíóÑóì Çááøåõ Úóãóáóßõãú æóÑóÓõæáõåõ æóÇáúãõÄúãöäõæäó æóÓóÊõÑóÏøõæäó Åöáóì ÚóÇáöãö ÇáúÛóíúÈö æóÇáÔøóåóÇÏóÉö ÝóíõäóÈøöÆõßõã ÈöãóÇ ßõäÊõãú ÊóÚúãóáõæäó {105}

And say: Work; so Allah will see your work and (so will) His Messenger and the believers; and you shall be brought back to the Knower of the unseen and the seen, then He will inform you of what you did. (Surah Tauba Ayat No. 105)

Aqa Mehdi Pooya Says:-

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"Act. Allah sees your deeds, and His messengers, and the believers." Allah sees and knows the hidden and the manifest, the known and the unknown. So also the Holy Prophet is aware of every action-how, when and where it is carried out, in every age, through out the world. He is a witness over all people till the day of resurrection (Nisa: 41, Nahl: 84 and 89). This verse also says that there are some believers who have been entrusted and endowed with the same divine quality to witness the deeds of all men, at all times, in all places. They are those who, like the Holy Prophet, have been thoroughly purified (Ahzab: 33).

Imam Jafar bin Muhammad as Sadiq said:

"Deeds of the believers are witnessed by the Imam of the age. Good deeds give him joy and satisfaction and bad deeds grieve him. Blessed are the believers who please their Imam."

Aqa Mahdi Puya says:

This verse is in continuation of verse 103. The believers referred to in this verse are those successors mentioned in verse 55 of an Nur.

And Ayatullah Sayyid Kamal Faghih Imani Says:-

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This verse announces that Allah, His Messenger and the believers are cognizant of what we do.  It states the very belief of the Shi‘ite in ‘ presenting deeds ’ to the saints of Allah.  This presentation may be performed daily, weekly, or monthly.  So, if our deeds are good, the saints of Allah will be happy with us; and if they are bad, they will become worried and sad.  Belief in this ‘ presentation of deeds ’ is effective in creating piety and modesty in us, and contains an extraordinary educative role.

The verse says:

“ And say: ‘ Act you (as you will) ! Allah will see your work and (so will) His Messenger and the believers, then soon you will be returned to the Knower of the Unseen and the visible, and He will inform you of what you used to do ’. ”

Imam Sādiq (a.s.) said: “ O people! Do not annoy the Messenger of Allah by your sin! ”

As some Islamic traditions indicate the objective meaning of /mu’m‘nūn/ (the believers) , mentioned in this verse, is the Immacate Imams whom Allah makes aware of our deeds.

[1] Tafsir-ul-Burhān, and Tafsir-us-Sāfi (under the holy verse) , ’Usūl-i-Kāfi, vol. 1, p. 171, and Bihār-ul-’Anwār, by ‘Allāmah Majlisi.

I want to know Sunni view about this holy verse of holy Quran. Who are those believers which are mentioned in this verse who are seeing our deeds according to Sunni view?

[Aabiss_Shakari]

No Sunni feedback yet?

[ahlussunnah]

The part of the verse you are referring to is in future tense. It says, "Soon Allah will show..."
The verse can be transliterated as... "105 Waquli iAAmaloo fasayara Allahu AAamalakum warasooluhu waalmuminoona wasaturaddoona ila AAalimi alghaybi waalshshahadati fayunabbiokum bima kuntum taAAmaloona" http://www.searchtru...anslator=6&mac=

The "sa" used in verse indicates that "this will happen soon". So whatever shia scholar has concluded is incorrect.
Actually the verse means that whatever they do, it'll exposed during the Day of Judgement.

Qouting from Tafsir Ibn Kathir (Eng. Translation)...

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Mujahid said that this Ayah carries a warning from Allah to those who defy His orders. Their deeds will be shown to Allah, Blessed and Most Honored, and to the Messenger and the believers. This will certainly occur on the Day of Resurrection, just as Allah said,

[íóæúãóÆöÐò ÊõÚúÑóÖõæäó áÇó ÊóÎúÝóì ãöäßõãú ÎóÇÝöíóÉñ ]

(That Day shall you be brought to Judgement, not a secret of you will be hidden.) [69:18],

[íóæúãó ÊõÈúáóì ÇáÓøóÑóÂÆöÑõ ]

(The Day when all the secrets will be examined.)[86:9], and,

[æóÍõÕøöáó ãóÇ Ýöì ÇáÕøõÏõæÑö ]

(And that which is in the breasts (of men) shall be made known.)[100:10] Allah might also expose some deeds to the people in this life. Al-Bukhari said that `Aishah said, "If the good deeds of a Muslim person please you, then say,

[ÇÚúãóáõæÇú ÝóÓóíóÑóì Çááøóåõ Úóãóáóßõãú æóÑóÓõæáõåõ æóÇáúãõÄúãöäõæäó]

(Do deeds! Allah will see your deeds, and (so will) His Messenger and the believers.)'' There is a Hadith that carries a similar meaning. Imam Ahmad recorded that Anas said that the Messenger of Allah said,

«áóÇ Úóáóíúßõãú Ãóäú ÊõÚúÌóÈõæÇ ÈöÃóÍóÏò ÍóÊøóì ÊóäúÙõÑõæÇ Èöãó íõÎúÊóãõ áóåõ¡ÝóÅöäøó ÇáúÚóÇãöáó íóÚúãóáõ ÒóãóÇäðÇ ãöäú ÚõãúÑöåö Ãóæú ÈóÜÜÑåóÉð ãöäú ÏóåúÑöåö . ÈöÚóãóáò ÕóÇáöÍò áóæú ãóÇÊó Úóáóíúåö ÏóÎóáó ÇáúÌóäøóÉó Ëõãøó íóÊóÍóæøóáõ ÝóíóÚúãóáõ ÚóãóáðÇ ÓóíøöÆðÇ¡ æóÅöäøó ÇáúÚóÈúÏó áóíóÚúãóáõ ÇáúÈõÑúåóÉó ãöäú ÏóåúÑöåö ÈöÚóãóáò ÓóíøöÁò¡ áóæú ãóÇÊó Úóáóíúåö ÏóÎóáó ÇáäøóÇÑó Ëõãøó íóÊóÍóæøóáõ ÝóíóÚúãóáõ ÚóãóáðÇ ÕóÇáöÍðÇ¡ æóÅöÐóÇ ÃóÑóÇÏó Çááåõ ÈöÚóÈúÏöåö ÎóíúÑðÇ ÇÓúÊóÚúãóáóåõ ÞóÈúáó ãóæúÊöå»

(Do not be pleased with someone's deeds until you see what his deeds in the end will be like. Verily, one might work for some time of his life with good deeds, so that if he dies while doing it, he will enter Paradise. However, he changes and commits evil deeds. one might commit evil deeds for some time in his life, so that if he dies while doing them he will enter the Fire. However, he changes and performs good deeds. If Allah wants the good of a servant He employs him before he dies.) He was asked, "How would Allah employ him, O Allah's Messenger'' He said,

«íõæóÝøöÞõåõ áöÚóãöáò ÕóÇáöÍò Ëõãøó íóÞúÈöÖõåõ Úóáóíúå»

(He directs him to perform good deeds and takes his life in that condition.) Only Imam Ahmad collected this Hadith

http://tafsir.com/de...sid=9&tid=21982

[SayYaAli]

But in that case it wouldn't just be the believers who are witness to it. On the Day of Judgement our sins will be exposed before all of creation. Why does the Ayat simply refer to believers? That too alongside Allah and the Prophet (s.a.w.w).

[Aabiss_Shakari]

brother ahlulsunnah please reply SayyaAli brother so that the dialogue may continue. He has asked a good question. Any other sunni brother make take the step.

[Awakened]

It is linked with encouragement to do good acts.

If it mentioned disbelievers, it would imply believers should care about what disbelievers think of them. This can be a reason.

[SayYaAli]

And say: Work; so Allah will see your work and (so will) His Messenger and the believers; and you shall be brought back to the Knower of the unseen and the seen, then He will inform you of what you did. (Surah Tauba Ayat No. 105)


In sequence:

1.  We do work
2.  Allah will see that work
3. The Messengers will see that work
4.  The believers will see that work
5. We will THEN be brought back
6. We will be informed of what we did by Allah


Had the Ayat been talking about Qiyamah point number 5 would have come first, then the points about our actions being witnessed.


If it is not talking about Qiyamah it must be referring to now. Right now the ordinary believers are not in a position to judge us. They have their own judgement to worry about. They are in barzakh.

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If it mentioned disbelievers, it would imply believers should care about what disbelievers think of them. This can be a reason.

I understand your point but the Quran does say our secrets will not be hidden on the Day of Judgement.

According to our interpretations this is not referring to the day of Judgement anyway.

Quote

brother ahlulsunnah please reply SayyaAli brother so that the dialogue may continue. He has asked a good question. Any other sunni brother make take the step.

Thank you brother. I'm a sister though.

[Awakened]

SayYaAli, on 26 September 2009 - 07:38 PM, said:

And say: Work; so Allah will see your work and (so will) His Messenger and the believers; and you shall be brought back to the Knower of the unseen and the seen, then He will inform you of what you did. (Surah Tauba Ayat No. 105)


In sequence:

1.  We do work
2.  Allah will see that work
3. The Messengers will see that work
4.  The believers will see that work
5. We will THEN be brought back
6. We will be informed of what we did by Allah

You cannot conclude 4.  There is no "Thuma"... If Allah (swt) said "Thuma", it would be definite proof, so this begs the question why didn't he? Therefore I have provided a counter reason to believe other wise.

What it comes down to is what our hadiths say. We believe this verse refers to the Imams because our hadiths say so. It's not clear from the verse it self.

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Had the Ayat been talking about Qiyamah point number 5 would have come first, then the points about our actions being witnessed.

Can you show why this is the case? Is this a rule in Classical Arabic?

Quote

I understand your point but the Quran does say our secrets will not be hidden on the Day of Judgement.

Where does it say that?  It would contradict part of what Munjutal Shabaniya says:

My Lord, You have concealed many of my sins in this world. I am in a greater need of their being conceded in the next. As You have not revealed my sins even to any of Your pious bondmen, do not expose me on the Day of Resurrection before everybody.

I've read this Du'a has several authentic chains.

Quote

According to our interpretations this is not referring to the day of Judgement anyway.

True but it comes down to our hadiths saying it, it is not self-evident from the verse.

Edited by Awakened, 26 September 2009 - 07:52 PM.

[Aabiss_Shakari]

How then if We brought from each people a witness, and We brought thee as a witness against these people! [Surah Nisa Ayat 41]

Shahid means a witness, and when ala follows shahid it means a raqib or muhaymin (a close watcher and a careful observer). Please refer to al-Baqarah: 143. Also refer to al-Rad: 43; al-Hud: 17; al-Nahl: 84 and 89. Allah shall bring, from among every people, a witness, and bring the Holy Prophet as a witness over those witnesses. It indicates that the Holy Prophet was present in the times of all the prophets. He is also a witness over the holy Imams. His spiritual and essential presence in all times to witness the performance of the divinely commissioned messengers and guides proves that he was fully aware of the revelations revealed to Allah's messengers and the agency which communicated the revelations, so it is a blasphemy to say that he did not recognise angel Jibrail when he first came to him to convey Allah's message. (Please refer to the commentary of al-Baqarah: 2).

The Holy Prophet said:

I existed as messenger of Allah even before the creation of Adam.

"Those who disbelieved and disobeyed the prophet" have been warned that in the hereafter they shall be punished just like the disbelievers. Those who persecuted, tortured and caused the death of the daughter of the Holy Prophet and her children (Ahl ul Bayt) come into the category of those who disbelieved and disobeyed the Holy Prophet.

[ahlussunnah]

Sorry for the delay. I just ignored this as i was getting some problem in accessing this site.

SayYaAli, on 26 September 2009 - 07:38 PM, said:

And say: Work; so Allah will see your work and (so will) His Messenger and the believers; and you shall be brought back to the Knower of the unseen and the seen, then He will inform you of what you did. (Surah Tauba Ayat No. 105)


In sequence:

1.  We do work
2.  Allah will see that work
3. The Messengers will see that work
4.  The believers will see that work
5. We will THEN be brought back
6. We will be informed of what we did by Allah

Actually the verse doesn't say, "then". It sasy "and soon you will brought back...". "then" (ar. Thumma) isn't mentioned there. Its like saying "soon you'll see Fire and soon you'll see paradise", this doesn't signify that this will happen one after another not at the same time. It may happen on different occassion but the sentence doesn't indicate that.

But anyways i believe you have a point. And many scholars also say that this verse is referring to the worldly seeing.
They say the meaning of the verse is that Allah would expose everyone's acts and His Messenger will see (know) it and also the believrs.

Now one must differentiate between the seeing of Allah, then His Messenger , and then the believers.
Allah already knows everything. So His 'Ilm cannot be compared to any other personality. Thats why, in the verse, "Allah" is seperated and "Rasuluhu wal Mu'minoon" (The Messenger and the believers) come with the distinction of "wa" (only). It signifies that seeing of Allah is not same as seeing of Believers. Allah (SWT) has the divine knowledge but Prophet and the believers can only see that which Allah allows them to see.

Seeing of the Messenger and the Believers in this verse means seeing (knowing) in worldly sense. Meaning soon both will see who is believer and who is Munafiq and who has disease in their hearts. Early verses give some commands, and after that this verse says soon people will be exposed as to who is true believer and who has Nifaq in him.


In any case this verse can't mean 12 Imams for the following reasons:
1. The verse uses future tense, meaning so and so personality isn't watching it but will see it soon. ANd this doesn't suit shia explanation.
2. The verse uses the word "Mumineen" (believers). It doesn't specify any names or indicates any personality. Even if this verse was revealed regarding some specific people then also its meaning applies to all believers. Sabab of Nuzul included in the verse doesn't mean its meaning only applies to them. For example: According to sunnis 92:5-7 revealed regarding ABu Bakr , but at the same time its meaning applied to all believers even though the reason for the revelation was Abu Bakr only. Similarly, Ayah of Wilayah if proven, then Ayah of Tatheer (revealed for wives of  the Prophet, but includes other also).
So if we take shia explanation then according to the application of verse all believers must be watching every single acts of people.
3. There was only one Imam at that time, Imam Ali , and "mumineen" is in plural. Hasanain weren't Imam at that time.

[Aabiss_Shakari]

ahlussunnah, on 27 September 2009 - 02:34 PM, said:

Sorry for the delay. I just ignored this as i was getting some problem in accessing this site.



Actually the verse doesn't say, "then". It sasy "and soon you will brought back...". "then" (ar. Thumma) isn't mentioned there. Its like saying "soon you'll see Fire and soon you'll see paradise", this doesn't signify that this will happen one after another not at the same time. It may happen on different occassion but the sentence doesn't indicate that.

But anyways i believe you have a point. And many scholars also say that this verse is referring to the worldly seeing.
They say the meaning of the verse is that Allah would expose everyone's acts and His Messenger will see (know) it and also the believrs.

Now one must differentiate between the seeing of Allah, then His Messenger , and then the believers.
Allah already knows everything. So His 'Ilm cannot be compared to any other personality. Thats why, in the verse, "Allah" is seperated and "Rasuluhu wal Mu'minoon" (The Messenger and the believers) come with the distinction of "wa" (only). It signifies that seeing of Allah is not same as seeing of Believers. Allah (SWT) has the divine knowledge but Prophet and the believers can only see that which Allah allows them to see.

Seeing of the Messenger and the Believers in this verse means seeing (knowing) in worldly sense. Meaning soon both will see who is believer and who is Munafiq and who has disease in their hearts. Early verses give some commands, and after that this verse says soon people will be exposed as to who is true believer and who has Nifaq in him.

What difference does it make that how Rasool Allah [saww] gets Knowledge of our actions? Making things simple and without going into the discussion of what the means of his [saww] hearing and seeing our actions are(either so, like the normal human beings, or angels bringing him revelation), Main and Important thing is this that he [saww] has the Knowledge and Awareness of our actions.

In both the cases, the Salafies lose their point. How can then they say that:


    * Rasool Allah [saww] is dead and has no connection with this world.

    * Rasool Allah [saww] even does not hear our greetings at his grave.

    * Saying "as-salat o was-slam o alaika ya Rasool Allah" is not allowed, while saying "Ya Rasool Allah" is Shirk.

    * It is shirk to ask Rasool Allah [saww] for his help to intercede us, while he [saww] is now dead and even does not know of what is being asked from him.

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In any case this verse can't mean 12 Imams for the following reasons:
1. The verse uses future tense, meaning so and so personality isn't watching it but will see it soon. ANd this doesn't suit shia explanation.

Just a quick question "will" is used for Allah also in the verse. Do you mean Allah "is" not but "will" see our deeds? Your explanation results into this dogma.

Quote

2. The verse uses the word "Mumineen" (believers). It doesn't specify any names or indicates any personality. Even if this verse was revealed regarding some specific people then also its meaning applies to all believers. Sabab of Nuzul included in the verse doesn't mean its meaning only applies to them. For example: According to sunnis 92:5-7 revealed regarding ABu Bakr , but at the same time its meaning applied to all believers even though the reason for the revelation was Abu Bakr only. Similarly, Ayah of Wilayah if proven, then Ayah of Tatheer (revealed for wives of  the Prophet, but includes other also).
So if we take shia explanation then according to the application of verse all believers must be watching every single acts of people.

Amazing. Do you meant that if Quran 9:40 is revealed for Abu Bakar it includes other believers also? There were all the believers of the world in the cave? Allah choose the prophets and so He has chosen them among the believers. Similarly, He has chosen specific believers who will see the deeds of the believers.

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3. There was only one Imam at that time, Imam Ali , and "mumineen" is in plural. Hasanain weren't Imam at that time.

Behold! Allah took the covenant of the prophets, saying: "I give you a Book and Wisdom; then comes to you a messenger, confirming what is with you; do ye believe in him and render him help." Allah said: "Do ye agree, and take this my Covenant as binding on you?" They said: "We agree." He said: "Then bear witness, and I am with you among the witnesses." [Quran 3:81]

Analysis

   1. Now the Prophets HAD to help Rasulullah (s) as a binding condition of their Prophethood. How could they do that if they were dead and (according) to Wahaby the dead can't help the living?

   2. If we say that they can't, then this means that these Prophets were Fasiq since their helping Rasul (s) was the condition of their Nubuwwath.

   3. We have to accept that Prophet's whilst not physically alive can still help Rasulullah (s) and come to his aid when he calls them.

   4. If these Prophets can help Rasulullah (s) whilst dead then why is it Shirk to believe that the Chief of all Prophets can help us?

   5. If these Prophet's can help Rasulullah (s) whilst in Ghaybah (as they were dead) then what's wrong with us believing that Imam Mahdi can help his Shi'a whilst in Ghaybah?

   6. If failure to help Rasulullah (s) renders a Prophet a Fasiq, then what's the position of those Sahaba that failed to help the Sahaba in battles such as Uhud, Hunayn, and worse rather than help him openly objected to his request for writing materials on his death bed?

Another tradition records that the affairs of the Ummah are regularly presented to the Prophet who expresses his gratitude to Allah for their good deeds and prays to Allah to forgive their misdeeds. The words of the tradition are as follows:

"Your deeds are presented to me. If they are good, I express my gratitude to Allah, and if the deeds are not good, then I pray to Allah for your forgiveness".

Haythami transmitted it in Majma'-uz-zawa'id (9:24) and said that that tradition had been reported by Bazzar (in his Musnad) and its sub-narrators are all of sahih (sound) hadith. 'Iraqi has confirmed the soundness of its chain of transmission in his book Tarh-ut-tathrib fi sharh-it-taqrib (3:297). Ibn Sa'd has recorded it in at-Tabaqat-ul-kubra (2:194). Qadi 'Iyad has inscribed this tradition in ash-Shifa (1:19); and Suyuti, recording it in al-Khasa'is-ul-kubra (2:281) and Manahil-us-sifa fi takhrij ahadith ash-Shifa (p.3), has commented that Ibn Abi Usamah in his Musnad has reproduced it through Bakr bin 'Abdullah al-Muzani and Bazzar in his Musnad who have relied on its narration by 'Abdullah bin Mas'ud with a sound chain of transmission. It has been endorsed by Khafaji and Mulla 'Ali Qari in their commentaries on ash-Shifa, i.e. Nasim-ur-riyad (1:102) and Sharh ash-Shifa (1:36) respectively. Hadith-scholar Ibn-ul-Jawzi has reproduced it in al-Wafa bi-ahwal-il-mustafa (2:809-10) from Bakr bin 'Abdullah and Anas bin Malik. Subki has copied this tradition in Shifa'-us-siqam fi ziyarat khayr-il-anam (p.34) from Bakr bin 'Abdullah al-Muzani, and Ibn 'Abd-ul-Hadi in as-Sarim-ul-munki (p.266-7) has authenticated its veracity. Bazzar's tradition has also been recorded by Ibn Kathir in al-Bidayah wan-nihayah (4:257). 'Asqalani narrated it through Bakr bin 'Abdullah al-Muzani in al-Matalib-ul-'aliyah (4:22-3#3853). 'Ali al-Hindi copied Ibn Sa'd's tradition in Kanz-ul-'ummal (11:407#31903) and from Harith (#31904). Nabhani related it in Hujjatullah 'alal-'alamin fi mu'jazat sayyid-il-mursalin (p.713).

Beseeching for Help' by Dr.Tahir-ul-Qadri

[toyibonline]

ahlussunnah, on 23 September 2009 - 12:16 PM, said:

The part of the verse you are referring to is in future tense. It says, "Soon Allah will show..."
The verse can be transliterated as... "105 Waquli iAAmaloo fasayara Allahu AAamalakum warasooluhu waalmuminoona wasaturaddoona ila AAalimi alghaybi waalshshahadati fayunabbiokum bima kuntum taAAmaloona" http://www.searchtru...anslator=6&mac=

The "sa" used in verse indicates that "this will happen soon". So whatever shia scholar has concluded is incorrect.
Actually the verse means that whatever they do, it'll exposed during the Day of Judgement.

Qouting from Tafsir Ibn Kathir (Eng. Translation)...

http://tafsir.com/de...sid=9&tid=21982

Quote

Mujahid said that this Ayah carries a warning from Allah to those who defy His orders. Their deeds will be shown to Allah, Blessed and Most Honored, and to the Messenger and the believers. This will certainly occur on the Day of Resurrection, just as Allah said,

This is pure nonsense. Who is going to show their deeds to Allah (swt)??? Allah has described Himself as al-Khabir, Who will inform all of their deeds. How come He will no longer be this, but will rather be informed by others?!

And this is how some Sunnis interpret that verse:

There are other verses that affirm that the Prophet, sall-Allahu `alayhi wa sallam,  hears and sees the deeds of human beings. Allah Most High said: [And know that the Mes­senger of Allah is among you] (49:7). In the verses [Allah and His Messenger will see your conduct] (9:94) and [Act! Allah will behold your actions, and (so will) His Messenger and the believers] (9:105), the Pro­phet’s, sall-Allahu `alayhi wa sallam,  percep­tion is put on a par with that of the Lord of the worlds Who sees and encom­passes all on the one hand and, on the other, that of all the living believers.
http://www.masud.co..../hazarnazar.htm

The Sunni scholar however does not know who the "believers" in the verse are, those who see our deeds like Allah (swt). So, he has kep quiet about them.

[shiaRJ]

Aabiss_Shakari, on 28 September 2009 - 04:44 AM, said:

How then if We brought from each people a witness, and We brought thee as a witness against these people! [Surah Nisa Ayat 41]

Shahid means a witness, and when ala follows shahid it means a raqib or muhaymin (a close watcher and a careful observer). Please refer to al-Baqarah: 143. Also refer to al-Rad: 43; al-Hud: 17; al-Nahl: 84 and 89. Allah shall bring, from among every people, a witness, and bring the Holy Prophet as a witness over those witnesses. It indicates that the Holy Prophet was present in the times of all the prophets. He is also a witness over the holy Imams. His spiritual and essential presence in all times to witness the performance of the divinely commissioned messengers and guides proves that he was fully aware of the revelations revealed to Allah's messengers and the agency which communicated the revelations, so it is a blasphemy to say that he did not recognise angel Jibrail when he first came to him to convey Allah's message. (Please refer to the commentary of al-Baqarah: 2).

The Holy Prophet said:

I existed as messenger of Allah even before the creation of Adam.

"Those who disbelieved and disobeyed the prophet" have been warned that in the hereafter they shall be punished just like the disbelievers. Those who persecuted, tortured and caused the death of the daughter of the Holy Prophet and her children (Ahl ul Bayt) come into the category of those who disbelieved and disobeyed the Holy Prophet.

How will you exlain these verses now? Because the fact is that the verse you quoted contains believers , it doesnt says imams. Neither it says some believers, SO ALL THOSE WHO ARE BELIEVERS WILL BE WITNESS. if you say only your imams are belivers then what are you and your great scholars?

Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves; and We appointed the Qibla to which thou wast used, only to test those who followed the Messenger from those who would turn on their heels (From the Faith). Indeed it was (A change) momentous, except to those guided by Allah. And never would Allah Make your faith of no effect. For Allah is to all people Most surely full of kindness, Most Merciful. (2:143)

sunni view:
Allah stated that He has changed our Qiblah to the Qiblah of Ibrahim and chose it for us so that
He makes us the best nat ion ever. Hence, we will be the witnesses over the nat ions on the Day
of Resurrect ion, for all of them will then agree concerning our virtue.

Moreover, Imam Ahmad reported that Abu Sa` id narrated: Allah's Messenger said:Nuh will be called on the Day of Resurrect ion and will be asked, ` Have you conveyed (the
Message)' He will say, ` Yes. ' His people will be summoned and asked, ` Has Nuh conveyed (the
Message) to you' They will say, `No warner came to us and no one (Prophet ) was sent to us.'
Nuh will be asked, `Who test if ies for you' He will say, `Muhammad and his Ummah. ')


The Prophet said; (The Wasat means the ` Adl (j ust ). You will be summoned to test ify that Nuh
has conveyed (his Message), and I will at test to your test imony. )
It was also recorded by Al-Bukhari, At -Tirmidhi, An-Nasa'i and Ibn Maj ah.

Imam Ahmad also reported that Abu Sa` id Khudri narrated: Allah's Messenger said:(The Prophet would come on the Day of Resurrect ion with two or more people (his only following! ), and his people would also be summoned and asked, ` Has he (their Prophet ) conveyed (the Message) to you' They would say, ` No. ' He would be asked, ` Have you conveyed
(the Message) to your people' He would say, ` Yes. ' He would be asked, `Who test if ies for you'
He would say, `Muhammad and his Ummah. ' Muhammad and his Ummah would then be
summoned and asked, ` Has he conveyed (the Message) to his people' They would say, ` Yes. '
They would be asked, `Who told you that ' They would say, `Our Prophet (Muhammad) came to
us and told us that the Messengers have conveyed (their Messages). ')

(FROM TAFSEER IBN KATHEER)


And strive in His cause as ye ought to strive, (with sincerity and under discipline). He has chosen you, and has imposed no difficulties on you in religion; it is the cult of your father Abraham. It is He Who has named you Muslims, both before and in this (Revelation); that the Messenger may be a witness for you, and ye be witnesses for mankind! So establish regular Prayer, give regular Charity, and hold fast to Allah! He is your Protector - the Best to protect and the Best to help (22:78)

sunni view:
(that the Messenger may be a witness over you and you be witnesses over mankind! ) means,
` thus We have made you a j ust and fair nat ion, the best of nat ions, and all other nat ions will test ify to your j ust ice. On the Day of Resurrect ion you will be, (witnesses over mankind), ' because on that Day all the nat ions will acknowledge its leadership and its precedence over all others. Therefore, on the Day of Resurrect ion the testimony of the members of this community will be accepted as proof that the Messengers conveyed the
Message of their Lord to them, and the Messenger will test ify that he conveyed the Message to
them.

[shiaRJ]

Aabiss_Shakari, on 28 September 2009 - 04:44 AM, said:

Amazing. Do you meant that if Quran 9:40 is revealed for Abu Bakar it includes other believers also? There were all the believers of the world in the cave? Allah choose the prophets and so He has chosen them among the believers. Similarly, He has chosen specific believers who will see the deeds of the believers.

If you will not aid him, Allah certainly aided him when those who disbelieved expelled him, he being the second of the two, when they were both in the cave, when he said to his companion: Grieve not, surely Allah is with us. So Allah sent down His tranquillity upon him and strengthened him with hosts which you did not see, and made lowest the word of those who disbelieved; and the word of Allah, that is the highest; and Allah is Mighty, Wise. (9:40)

where does it mention believers?

Quote

Another tradition records that the affairs of the Ummah are regularly presented to the Prophet who expresses his gratitude to Allah for their good deeds and prays to Allah to forgive their misdeeds. The words of the tradition are as follows:

"Your deeds are presented to me. If they are good, I express my gratitude to Allah, and if the deeds are not good, then I pray to Allah for your forgiveness".

Haythami transmitted it in Majma'-uz-zawa'id (9:24) and said that that tradition had been reported by Bazzar (in his Musnad) and its sub-narrators are all of sahih (sound) hadith. 'Iraqi has confirmed the soundness of its chain of transmission in his book Tarh-ut-tathrib fi sharh-it-taqrib (3:297). Ibn Sa'd has recorded it in at-Tabaqat-ul-kubra (2:194). Qadi 'Iyad has inscribed this tradition in ash-Shifa (1:19); and Suyuti, recording it in al-Khasa'is-ul-kubra (2:281) and Manahil-us-sifa fi takhrij ahadith ash-Shifa (p.3), has commented that Ibn Abi Usamah in his Musnad has reproduced it through Bakr bin 'Abdullah al-Muzani and Bazzar in his Musnad who have relied on its narration by 'Abdullah bin Mas'ud with a sound chain of transmission. It has been endorsed by Khafaji and Mulla 'Ali Qari in their commentaries on ash-Shifa, i.e. Nasim-ur-riyad (1:102) and Sharh ash-Shifa (1:36) respectively. Hadith-scholar Ibn-ul-Jawzi has reproduced it in al-Wafa bi-ahwal-il-mustafa (2:809-10) from Bakr bin 'Abdullah and Anas bin Malik. Subki has copied this tradition in Shifa'-us-siqam fi ziyarat khayr-il-anam (p.34) from Bakr bin 'Abdullah al-Muzani, and Ibn 'Abd-ul-Hadi in as-Sarim-ul-munki (p.266-7) has authenticated its veracity. Bazzar's tradition has also been recorded by Ibn Kathir in al-Bidayah wan-nihayah (4:257). 'Asqalani narrated it through Bakr bin 'Abdullah al-Muzani in al-Matalib-ul-'aliyah (4:22-3#3853). 'Ali al-Hindi copied Ibn Sa'd's tradition in Kanz-ul-'ummal (11:407#31903) and from Harith (#31904). Nabhani related it in Hujjatullah 'alal-'alamin fi mu'jazat sayyid-il-mursalin (p.713).

Beseeching for Help' by Dr.Tahir-ul-Qadri

refer this:
http://www.ahlalhdee...hread.php?t=441

[TripolySunni]

Ok so your question is "Who are the believers?" well I don't know if the news reached you yet but guess what? there is a Chapter in the quran Called "The believers" and in this chapter Allah almighty and all wise explains who are the believers and what are their qualities ect... so please for the love of Allah don't go where i know you're going with this (and I say this without reading any post in this thread".

BTW your good deeds and Salams will reach the prophetPBUH that is common knowledge, they reach him through the angels and they will only transmit what Allah deems as a good deed nothing less.

Edited by TripolySunni, 30 September 2009 - 02:47 PM.

[GhulameSayyeda]

I am bumping this thread for the new member AlayhisSalaam

[serious-sam]

Aabiss_Shakari, on 21 September 2009 - 03:10 AM, said:

æóÞõáö ÇÚúãóáõæÇú ÝóÓóíóÑóì Çááøåõ Úóãóáóßõãú æóÑóÓõæáõåõ æóÇáúãõÄúãöäõæäó æóÓóÊõÑóÏøõæäó Åöáóì ÚóÇáöãö ÇáúÛóíúÈö æóÇáÔøóåóÇÏóÉö ÝóíõäóÈøöÆõßõã ÈöãóÇ ßõäÊõãú ÊóÚúãóáõæäó {105}

And say: Work; so Allah will see your work and (so will) His Messenger and the believers; and you shall be brought back to the Knower of the unseen and the seen, then He will inform you of what you did. (Surah Tauba Ayat No. 105)

Aqa Mehdi Pooya Says:-



And Ayatullah Sayyid Kamal Faghih Imani Says:-



I want to know Sunni view about this holy verse of holy Quran. Who are those believers which are mentioned in this verse who are seeing our deeds according to Sunni view?

I thought shia only try to proof arabic word imam only mean infallible imam. But here story seems different mominon is also infallible imam only!

As i said before:
It is perhaps expected that the Shia commentaries that interpret “believers” not as a normal believer but as only infallible imam! The truth is that we would need to enter the fold of Shiaism first before accepting that “believers” means only “Infallible and Divinely Appointed Imams”. There is nothing in the wording of the Ayah to suggest this implication, and it would be very difficult for the neutral reader to derive this meaning from the Verse.

[Nader Zaveri]

Here are some aHaadeeth regarding the verse in question.

Here are the hadeeth saying that it is Rasoolillaah (SAWAS) who is the witness to your deeds.
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ مَا لَكُمْ تَسُوءُونَ رَسُولَ اللَّهِ ص فَقَالَ رَجُلٌ كَيْفَ نَسُوؤُهُ فَقَالَ أَ مَا تَعْلَمُونَ أَنَّ أَعْمَالَكُمْ تُعْرَضُ عَلَيْهِ فَإِذَا رَأَى فِيهَا مَعْصِيَةً سَاءَهُ ذَلِكَ فَلَا تَسُوءُوا رَسُولَ اللَّهِ وَ سُرُّوهُ
"What is wrong with you? Why do you disappoint the Messenger of Allah?" A man asked, "How do we disappoint him?" The Imams (a.s.) said, "Do you not know that your deeds are presented before him? When he find sins in them it disappoints him. Do not disappoint the Messenger of Allah. Do things that will make him happy."

Source:

• Al-Kulayni, Al-Kaafi, vol. 1, pg. 220, hadeeth # 3
  Grading:
  
• Al-Majlisi said this hadeeth is Hasan Muwaththaq
  --> Mir'aat Al-'Uqool, vol. 3, pg. 5

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ إِنَّ الْأَعْمَالَ تُعْرَضُ عَلَى رَسُولِ اللَّهِ ص أَبْرَارَهَا وَ فُجَّارَهَا
"I heard Imam al-Rida saying, ‘All the deeds: good and bad ones are presented before the Messenger of Allah.’"

Source:

• Al-Kulayni, Al-Kaafi, vol. 1, pg. 220, hadeeth # 6
  Grading:
  
• Al-Majlisi said this hadeeth is SaHeeH
  --> Mir'aat Al-'Uqool, vol. 3, pg. 6

There are aHaadeeth that refer to the "mo'mineen" as the "Imaams", and that they are the witness to your deeds.
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ عَبْدِ الْحَمِيدِ الطَّائِيِّ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- اعْمَلُوا فَسَيَرَى اللَّهُ عَمَلَكُمْ وَ رَسُولُهُ وَ الْمُؤْمِنُونَ‏  قَالَ هُمُ الْأَئِمَّةُ
He has said that he asked abu ‘Abdallah (a.s.) about the meaning of the words of Allah, the Most Holy, the Most High. "Act as you wish. God will see your deeds and so will do His Messenger and the believers. . . ." (9:106) The Imams (a.s.) said, "They (believers) are the Imams (a.s.)"

Source:

• Al-Kulayni, Al-Kaafi, vol. 1, pg. 220, hadeeth # 2
  Grading:
  
• Al-Majlisi said this hadeeth is Da'eef
  --> Mir'aat Al-'Uqool, vol. 3, pg. 4

أَحْمَدُ عَنْ عَبْدِ الْعَظِيمِ عَنِ الْحُسَيْنِ بْنِ مَيَّاحٍ عَمَّنْ أَخْبَرَهُ قَالَ قَرَأَ رَجُلٌ عِنْدَ أَبِي عَبْدِ اللَّهِ ع- قُلِ اعْمَلُوا فَسَيَرَى اللَّهُ عَمَلَكُمْ وَ رَسُولُهُ وَ الْمُؤْمِنُونَ فَقَالَ لَيْسَ هَكَذَا هِيَ إِنَّمَا هِيَ وَ الْمَأْمُونُونَ فَنَحْنُ الْمَأْمُونُونَ
"A man read this verse before abu ‘Abdallah (a.s.) "(Muhammad), tell them, "Act as you wish. God, His Messenger and the believers will see your deeds. . . ." (9:105) The Imam (a.s.) said, "It is not all believers. It refers to the infalliable ones among them. We are the infallible ones."

Source:

• Al-Kulayni, Al-Kaafi, vol. 1, pg. 424, hadeeth # 62
  Grading:
  
• Al-Majlisi said this hadeeth is Da'eef
  --> Mir'aat Al-'Uqool, vol. 5, pg. 79

عَلِيٌّ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الزَّيَّاتِ عَنْ عَبْدِ اللَّهِ بْنِ أَبَانٍ الزَّيَّاتِ وَ كَانَ مَكِيناً عِنْدَ الرِّضَا ع قَالَ قُلْتُ لِلرِّضَا ع ادْعُ اللَّهَ لِي وَ لِأَهْلِ بَيْتِي فَقَالَ أَ وَ لَسْتُ أَفْعَلُ وَ اللَّهِ إِنَّ أَعْمَالَكُمْ لَتُعْرَضُ عَلَيَّ فِي كُلِّ يَوْمٍ وَ لَيْلَةٍ قَالَ فَاسْتَعْظَمْتُ ذَلِكَ- فَقَالَ لِي أَ مَا تَقْرَأُ كِتَابَ اللَّهِ عَزَّ وَ جَلَّ- وَ قُلِ اعْمَلُوا فَسَيَرَى اللَّهُ عَمَلَكُمْ وَ رَسُولُهُ وَ الْمُؤْمِنُونَ قَالَ هُوَ وَ اللَّهِ عَلِيُّ بْنُ أَبِي طَالِبٍ ع‏
from al-Zayyat from ‘Abdallah ibn Aban al-Zayyat who was well placed in the eyes of al-Rida (a.s.). He has said that he asked al-Rida (a.s.) to pray for him and for his family. Am I not praying for them? I swear by Allah that your deeds are presented before me every day and night." He has said that it seemed extremely great to me. The Imams (a.s.) said to me, "Do you not read in the Holy Quran, ‘Act as you wish. God will see your deeds and so will do His Messenger and the believers. . . .’" (9:106) The Imams (a.s.) then said, "I swear by Allah that he (the believer) is Ali ibn abu Talib (a.s.)."

Source:

• Al-Kulayni, Al-Kaafi, vol. 1, pg. 220, hadeeth # 4
  Grading:
  
• Al-Majlisi said this hadeeth is Majhool
  --> Mir'aat Al-'Uqool, vol. 3, pg. 5

أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي عَبْدِ اللَّهِ الصَّامِتِ عَنْ يَحْيَى بْنِ مُسَاوِرٍ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ ذَكَرَ هَذِهِ الْآيَةَ- فَسَيَرَى اللَّهُ عَمَلَكُمْ وَ رَسُولُهُ وَ الْمُؤْمِنُونَ قَالَ هُوَ وَ اللَّهِ عَلِيُّ بْنُ أَبِي طَالِبٍ ع
He mentioned this verse to abu Ja‘far (a.s.), "Act as you wish. God will see your deeds and so will do His Messenger and the believers. . . ." (9:106) The Imams (a.s.) then said, "I swear by Allah that he (the believer) is Ali ibn abu Talib (a.s.)."

Source:

• Al-Kulayni, Al-Kaafi, vol. 1, pg. 220, hadeeth # 5
  Grading:
  
• Al-Majlisi said this hadeeth is Da'eef
  --> Mir'aat Al-'Uqool, vol. 3, pg. 6

I am attempting to find a SaHeeH hadeeth that says that the Imaams are the ones who witness your deads. Inshaa-Allaah, if I do, I will post them up.

Edited by Nader Zaveri, 02 July 2010 - 01:24 AM.

[serious-sam]

Nader Zaveri, on 02 July 2010 - 01:22 AM, said:

Here are some aHaadeeth regarding the verse in question.

Here are the hadeeth saying that it is Rasoolillaah (SAWAS) who is the witness to your deeds.
Úóáöíõø Èúäõ ÅöÈúÑóÇåöíãó Úóäú ÃóÈöíåö Úóäú ÚõËúãóÇäó Èúäö ÚöíÓóì Úóäú ÓóãóÇÚóÉó Úóäú ÃóÈöí ÚóÈúÏö Çááóøåö Ú ÞóÇáó ÓóãöÚúÊõåõ íóÞõæáõ ãóÇ áóßõãú ÊóÓõæÁõæäó ÑóÓõæáó Çááóøåö Õ ÝóÞóÇáó ÑóÌõáñ ßóíúÝó äóÓõæÄõåõ ÝóÞóÇáó Ãó ãóÇ ÊóÚúáóãõæäó Ãóäóø ÃóÚúãóÇáóßõãú ÊõÚúÑóÖõ Úóáóíúåö ÝóÅöÐóÇ ÑóÃóì ÝöíåóÇ ãóÚúÕöíóÉð ÓóÇÁóåõ Ðóáößó ÝóáóÇ ÊóÓõæÁõæÇ ÑóÓõæáó Çááóøåö æó ÓõÑõøæåõ
"What is wrong with you? Why do you disappoint the Messenger of Allah?" A man asked, "How do we disappoint him?" The Imams (a.s.) said, "Do you not know that your deeds are presented before him? When he find sins in them it disappoints him. Do not disappoint the Messenger of Allah. Do things that will make him happy."

Source:

• Al-Kulayni, Al-Kaafi, vol. 1, pg. 220, hadeeth # 3
  Grading:
  
• Al-Majlisi said this hadeeth is Hasan Muwaththaq
  --> Mir'aat Al-'Uqool, vol. 3, pg. 5

ÚöÏóøÉñ ãöäú ÃóÕúÍóÇÈöäóÇ Úóäú ÃóÍúãóÏó Èúäö ãõÍóãóøÏò Úóäö ÇáúæóÔóøÇÁö ÞóÇáó ÓóãöÚúÊõ ÇáÑöøÖóÇ Ú íóÞõæáõ Åöäóø ÇáúÃóÚúãóÇáó ÊõÚúÑóÖõ Úóáóì ÑóÓõæáö Çááóøåö Õ ÃóÈúÑóÇÑóåóÇ æó ÝõÌóøÇÑóåóÇ
"I heard Imam al-Rida saying, ‘All the deeds: good and bad ones are presented before the Messenger of Allah.’"

Source:

• Al-Kulayni, Al-Kaafi, vol. 1, pg. 220, hadeeth # 6
  Grading:
  
• Al-Majlisi said this hadeeth is SaHeeH
  --> Mir'aat Al-'Uqool, vol. 3, pg. 6

There are aHaadeeth that refer to the "mo'mineen" as the "Imaams", and that they are the witness to your deeds.
ÚöÏóøÉñ ãöäú ÃóÕúÍóÇÈöäóÇ Úóäú ÃóÍúãóÏó Èúäö ãõÍóãóøÏò Úóäö ÇáúÍõÓóíúäö Èúäö ÓóÚöíÏò Úóäö ÇáäóøÖúÑö Èúäö ÓõæóíúÏò Úóäú íóÍúíóì ÇáúÍóáóÈöíöø Úóäú ÚóÈúÏö ÇáúÍóãöíÏö ÇáØóøÇÆöíöø Úóäú íóÚúÞõæÈó Èúäö ÔõÚóíúÈò ÞóÇáó ÓóÃóáúÊõ ÃóÈóÇ ÚóÈúÏö Çááóøåö Ú Úóäú Þóæúáö Çááóøåö ÚóÒóø æó Ìóáóø- ÇÚúãóáõæÇ ÝóÓóíóÑóì Çááóøåõ Úóãóáóßõãú æó ÑóÓõæáõåõ æó ÇáúãõÄúãöäõæäóþ  ÞóÇáó åõãõ ÇáúÃóÆöãóøÉõ
He has said that he asked abu ‘Abdallah (a.s.) about the meaning of the words of Allah, the Most Holy, the Most High. "Act as you wish. God will see your deeds and so will do His Messenger and the believers. . . ." (9:106) The Imams (a.s.) said, "They (believers) are the Imams (a.s.)"

Source:

• Al-Kulayni, Al-Kaafi, vol. 1, pg. 220, hadeeth # 2
  Grading:
  
• Al-Majlisi said this hadeeth is Da'eef
  --> Mir'aat Al-'Uqool, vol. 3, pg. 4

ÃóÍúãóÏõ Úóäú ÚóÈúÏö ÇáúÚóÙöíãö Úóäö ÇáúÍõÓóíúäö Èúäö ãóíóøÇÍò Úóãóøäú ÃóÎúÈóÑóåõ ÞóÇáó ÞóÑóÃó ÑóÌõáñ ÚöäúÏó ÃóÈöí ÚóÈúÏö Çááóøåö Ú- Þõáö ÇÚúãóáõæÇ ÝóÓóíóÑóì Çááóøåõ Úóãóáóßõãú æó ÑóÓõæáõåõ æó ÇáúãõÄúãöäõæäó ÝóÞóÇáó áóíúÓó åóßóÐóÇ åöíó ÅöäóøãóÇ åöíó æó ÇáúãóÃúãõæäõæäó ÝóäóÍúäõ ÇáúãóÃúãõæäõæäó
"A man read this verse before abu ‘Abdallah (a.s.) "(Muhammad), tell them, "Act as you wish. God, His Messenger and the believers will see your deeds. . . ." (9:105) The Imam (a.s.) said, "It is not all believers. It refers to the infalliable ones among them. We are the infallible ones."

Source:

• Al-Kulayni, Al-Kaafi, vol. 1, pg. 424, hadeeth # 62
  Grading:
  
• Al-Majlisi said this hadeeth is Da'eef
  --> Mir'aat Al-'Uqool, vol. 5, pg. 79

Úóáöíñø Úóäú ÃóÈöíåö Úóäö ÇáúÞóÇÓöãö Èúäö ãõÍóãóøÏò Úóäö ÇáÒóøíóøÇÊö Úóäú ÚóÈúÏö Çááóøåö Èúäö ÃóÈóÇäò ÇáÒóøíóøÇÊö æó ßóÇäó ãóßöíäÇð ÚöäúÏó ÇáÑöøÖóÇ Ú ÞóÇáó ÞõáúÊõ áöáÑöøÖóÇ Ú ÇÏúÚõ Çááóøåó áöí æó áöÃóåúáö ÈóíúÊöí ÝóÞóÇáó Ãó æó áóÓúÊõ ÃóÝúÚóáõ æó Çááóøåö Åöäóø ÃóÚúãóÇáóßõãú áóÊõÚúÑóÖõ Úóáóíóø Ýöí ßõáöø íóæúãò æó áóíúáóÉò ÞóÇáó ÝóÇÓúÊóÚúÙóãúÊõ Ðóáößó- ÝóÞóÇáó áöí Ãó ãóÇ ÊóÞúÑóÃõ ßöÊóÇÈó Çááóøåö ÚóÒóø æó Ìóáóø- æó Þõáö ÇÚúãóáõæÇ ÝóÓóíóÑóì Çááóøåõ Úóãóáóßõãú æó ÑóÓõæáõåõ æó ÇáúãõÄúãöäõæäó ÞóÇáó åõæó æó Çááóøåö Úóáöíõø Èúäõ ÃóÈöí ØóÇáöÈò Úþ
from al-Zayyat from ‘Abdallah ibn Aban al-Zayyat who was well placed in the eyes of al-Rida (a.s.). He has said that he asked al-Rida (a.s.) to pray for him and for his family. Am I not praying for them? I swear by Allah that your deeds are presented before me every day and night." He has said that it seemed extremely great to me. The Imams (a.s.) said to me, "Do you not read in the Holy Quran, ‘Act as you wish. God will see your deeds and so will do His Messenger and the believers. . . .’" (9:106) The Imams (a.s.) then said, "I swear by Allah that he (the believer) is Ali ibn abu Talib (a.s.)."

Source:

• Al-Kulayni, Al-Kaafi, vol. 1, pg. 220, hadeeth # 4
  Grading:
  
• Al-Majlisi said this hadeeth is Majhool
  --> Mir'aat Al-'Uqool, vol. 3, pg. 5

ÃóÍúãóÏõ Èúäõ ãöåúÑóÇäó Úóäú ãõÍóãóøÏö Èúäö Úóáöíòø Úóäú ÃóÈöí ÚóÈúÏö Çááóøåö ÇáÕóøÇãöÊö Úóäú íóÍúíóì Èúäö ãõÓóÇæöÑò Úóäú ÃóÈöí ÌóÚúÝóÑò Ú Ãóäóøåõ ÐóßóÑó åóÐöåö ÇáúÂíóÉó- ÝóÓóíóÑóì Çááóøåõ Úóãóáóßõãú æó ÑóÓõæáõåõ æó ÇáúãõÄúãöäõæäó ÞóÇáó åõæó æó Çááóøåö Úóáöíõø Èúäõ ÃóÈöí ØóÇáöÈò Ú
He mentioned this verse to abu Ja‘far (a.s.), "Act as you wish. God will see your deeds and so will do His Messenger and the believers. . . ." (9:106) The Imams (a.s.) then said, "I swear by Allah that he (the believer) is Ali ibn abu Talib (a.s.)."

Source:

• Al-Kulayni, Al-Kaafi, vol. 1, pg. 220, hadeeth # 5
  Grading:
  
• Al-Majlisi said this hadeeth is Da'eef
  --> Mir'aat Al-'Uqool, vol. 3, pg. 6

I am attempting to find a SaHeeH hadeeth that says that the Imaams are the ones who witness your deads. Inshaa-Allaah, if I do, I will post them up.

Jazakallah.
I noticed the hadith Al-Kulayni, Al-Kaafi, vol. 1, pg. 424, hadeeth # 62 but unsure about its authenticity. Alhamdulillah you clarified it.

[Aabiss_Shakari]

Nader Zaveri, on 02 July 2010 - 01:22 AM, said:

Here are some aHaadeeth regarding the verse in question.

Here are the hadeeth saying that it is Rasoolillaah (SAWAS) who is the witness to your deeds.
Úóáöíõø Èúäõ ÅöÈúÑóÇåöíãó Úóäú ÃóÈöíåö Úóäú ÚõËúãóÇäó Èúäö ÚöíÓóì Úóäú ÓóãóÇÚóÉó Úóäú ÃóÈöí ÚóÈúÏö Çááóøåö Ú ÞóÇáó ÓóãöÚúÊõåõ íóÞõæáõ ãóÇ áóßõãú ÊóÓõæÁõæäó ÑóÓõæáó Çááóøåö Õ ÝóÞóÇáó ÑóÌõáñ ßóíúÝó äóÓõæÄõåõ ÝóÞóÇáó Ãó ãóÇ ÊóÚúáóãõæäó Ãóäóø ÃóÚúãóÇáóßõãú ÊõÚúÑóÖõ Úóáóíúåö ÝóÅöÐóÇ ÑóÃóì ÝöíåóÇ ãóÚúÕöíóÉð ÓóÇÁóåõ Ðóáößó ÝóáóÇ ÊóÓõæÁõæÇ ÑóÓõæáó Çááóøåö æó ÓõÑõøæåõ
"What is wrong with you? Why do you disappoint the Messenger of Allah?" A man asked, "How do we disappoint him?" The Imams (a.s.) said, "Do you not know that your deeds are presented before him? When he find sins in them it disappoints him. Do not disappoint the Messenger of Allah. Do things that will make him happy."

Source:

• Al-Kulayni, Al-Kaafi, vol. 1, pg. 220, hadeeth # 3
  Grading:
  
• Al-Majlisi said this hadeeth is Hasan Muwaththaq
  --> Mir'aat Al-'Uqool, vol. 3, pg. 5

ÚöÏóøÉñ ãöäú ÃóÕúÍóÇÈöäóÇ Úóäú ÃóÍúãóÏó Èúäö ãõÍóãóøÏò Úóäö ÇáúæóÔóøÇÁö ÞóÇáó ÓóãöÚúÊõ ÇáÑöøÖóÇ Ú íóÞõæáõ Åöäóø ÇáúÃóÚúãóÇáó ÊõÚúÑóÖõ Úóáóì ÑóÓõæáö Çááóøåö Õ ÃóÈúÑóÇÑóåóÇ æó ÝõÌóøÇÑóåóÇ
"I heard Imam al-Rida saying, ‘All the deeds: good and bad ones are presented before the Messenger of Allah.’"

Source:

• Al-Kulayni, Al-Kaafi, vol. 1, pg. 220, hadeeth # 6
  Grading:
  
• Al-Majlisi said this hadeeth is SaHeeH
  --> Mir'aat Al-'Uqool, vol. 3, pg. 6

There are aHaadeeth that refer to the "mo'mineen" as the "Imaams", and that they are the witness to your deeds.
ÚöÏóøÉñ ãöäú ÃóÕúÍóÇÈöäóÇ Úóäú ÃóÍúãóÏó Èúäö ãõÍóãóøÏò Úóäö ÇáúÍõÓóíúäö Èúäö ÓóÚöíÏò Úóäö ÇáäóøÖúÑö Èúäö ÓõæóíúÏò Úóäú íóÍúíóì ÇáúÍóáóÈöíöø Úóäú ÚóÈúÏö ÇáúÍóãöíÏö ÇáØóøÇÆöíöø Úóäú íóÚúÞõæÈó Èúäö ÔõÚóíúÈò ÞóÇáó ÓóÃóáúÊõ ÃóÈóÇ ÚóÈúÏö Çááóøåö Ú Úóäú Þóæúáö Çááóøåö ÚóÒóø æó Ìóáóø- ÇÚúãóáõæÇ ÝóÓóíóÑóì Çááóøåõ Úóãóáóßõãú æó ÑóÓõæáõåõ æó ÇáúãõÄúãöäõæäóþ  ÞóÇáó åõãõ ÇáúÃóÆöãóøÉõ
He has said that he asked abu ‘Abdallah (a.s.) about the meaning of the words of Allah, the Most Holy, the Most High. "Act as you wish. God will see your deeds and so will do His Messenger and the believers. . . ." (9:106) The Imams (a.s.) said, "They (believers) are the Imams (a.s.)"

Source:

• Al-Kulayni, Al-Kaafi, vol. 1, pg. 220, hadeeth # 2
  Grading:
  
• Al-Majlisi said this hadeeth is Da'eef
  --> Mir'aat Al-'Uqool, vol. 3, pg. 4

ÃóÍúãóÏõ Úóäú ÚóÈúÏö ÇáúÚóÙöíãö Úóäö ÇáúÍõÓóíúäö Èúäö ãóíóøÇÍò Úóãóøäú ÃóÎúÈóÑóåõ ÞóÇáó ÞóÑóÃó ÑóÌõáñ ÚöäúÏó ÃóÈöí ÚóÈúÏö Çááóøåö Ú- Þõáö ÇÚúãóáõæÇ ÝóÓóíóÑóì Çááóøåõ Úóãóáóßõãú æó ÑóÓõæáõåõ æó ÇáúãõÄúãöäõæäó ÝóÞóÇáó áóíúÓó åóßóÐóÇ åöíó ÅöäóøãóÇ åöíó æó ÇáúãóÃúãõæäõæäó ÝóäóÍúäõ ÇáúãóÃúãõæäõæäó
"A man read this verse before abu ‘Abdallah (a.s.) "(Muhammad), tell them, "Act as you wish. God, His Messenger and the believers will see your deeds. . . ." (9:105) The Imam (a.s.) said, "It is not all believers. It refers to the infalliable ones among them. We are the infallible ones."

Source:

• Al-Kulayni, Al-Kaafi, vol. 1, pg. 424, hadeeth # 62
  Grading:
  
• Al-Majlisi said this hadeeth is Da'eef
  --> Mir'aat Al-'Uqool, vol. 5, pg. 79

Úóáöíñø Úóäú ÃóÈöíåö Úóäö ÇáúÞóÇÓöãö Èúäö ãõÍóãóøÏò Úóäö ÇáÒóøíóøÇÊö Úóäú ÚóÈúÏö Çááóøåö Èúäö ÃóÈóÇäò ÇáÒóøíóøÇÊö æó ßóÇäó ãóßöíäÇð ÚöäúÏó ÇáÑöøÖóÇ Ú ÞóÇáó ÞõáúÊõ áöáÑöøÖóÇ Ú ÇÏúÚõ Çááóøåó áöí æó áöÃóåúáö ÈóíúÊöí ÝóÞóÇáó Ãó æó áóÓúÊõ ÃóÝúÚóáõ æó Çááóøåö Åöäóø ÃóÚúãóÇáóßõãú áóÊõÚúÑóÖõ Úóáóíóø Ýöí ßõáöø íóæúãò æó áóíúáóÉò ÞóÇáó ÝóÇÓúÊóÚúÙóãúÊõ Ðóáößó- ÝóÞóÇáó áöí Ãó ãóÇ ÊóÞúÑóÃõ ßöÊóÇÈó Çááóøåö ÚóÒóø æó Ìóáóø- æó Þõáö ÇÚúãóáõæÇ ÝóÓóíóÑóì Çááóøåõ Úóãóáóßõãú æó ÑóÓõæáõåõ æó ÇáúãõÄúãöäõæäó ÞóÇáó åõæó æó Çááóøåö Úóáöíõø Èúäõ ÃóÈöí ØóÇáöÈò Úþ
from al-Zayyat from ‘Abdallah ibn Aban al-Zayyat who was well placed in the eyes of al-Rida (a.s.). He has said that he asked al-Rida (a.s.) to pray for him and for his family. Am I not praying for them? I swear by Allah that your deeds are presented before me every day and night." He has said that it seemed extremely great to me. The Imams (a.s.) said to me, "Do you not read in the Holy Quran, ‘Act as you wish. God will see your deeds and so will do His Messenger and the believers. . . .’" (9:106) The Imams (a.s.) then said, "I swear by Allah that he (the believer) is Ali ibn abu Talib (a.s.)."

Source:

• Al-Kulayni, Al-Kaafi, vol. 1, pg. 220, hadeeth # 4
  Grading:
  
• Al-Majlisi said this hadeeth is Majhool
  --> Mir'aat Al-'Uqool, vol. 3, pg. 5

ÃóÍúãóÏõ Èúäõ ãöåúÑóÇäó Úóäú ãõÍóãóøÏö Èúäö Úóáöíòø Úóäú ÃóÈöí ÚóÈúÏö Çááóøåö ÇáÕóøÇãöÊö Úóäú íóÍúíóì Èúäö ãõÓóÇæöÑò Úóäú ÃóÈöí ÌóÚúÝóÑò Ú Ãóäóøåõ ÐóßóÑó åóÐöåö ÇáúÂíóÉó- ÝóÓóíóÑóì Çááóøåõ Úóãóáóßõãú æó ÑóÓõæáõåõ æó ÇáúãõÄúãöäõæäó ÞóÇáó åõæó æó Çááóøåö Úóáöíõø Èúäõ ÃóÈöí ØóÇáöÈò Ú
He mentioned this verse to abu Ja‘far (a.s.), "Act as you wish. God will see your deeds and so will do His Messenger and the believers. . . ." (9:106) The Imams (a.s.) then said, "I swear by Allah that he (the believer) is Ali ibn abu Talib (a.s.)."

Source:

• Al-Kulayni, Al-Kaafi, vol. 1, pg. 220, hadeeth # 5
  Grading:
  
• Al-Majlisi said this hadeeth is Da'eef
  --> Mir'aat Al-'Uqool, vol. 3, pg. 6

I am attempting to find a SaHeeH hadeeth that says that the Imaams are the ones who witness your deads. Inshaa-Allaah, if I do, I will post them up.

My humble view is that if there are certain Sahih chains for a particular report and also some weak chains then the report will be accepted as true because grading some hadiths weak on the basis of some of the persons in the chain is a weak approach. In conclusion the reports would be accepted as true.

[Aabiss_Shakari]

يَوْمَ نَبْعَثُ فِي كُلِّ أُمَّةٍ شَهِيدًا عَلَيْهِمْ مِنْ أَنْفُسِهِمْ ۖ وَجِئْنَا بِكَ شَهِيدًا عَلَىٰ هَٰؤُلَاءِ ۚ وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ
[Surah Nehal Ayat 89]


And on the day when We will raise up in every people a witness against them from among themselves, and bring you as a witness against these-- and We have revealed the Book to you explaining clearly everything, and a guidance and mercy and good news for those who submit. [Surah Nehal Ayat 89]

The Holy Prophet, who came with the book ( a guide, a mercy and glad tidings to those who submit themselves to Allah) explaining all things, is a witness over all the witnesses.

Evidence given by a witness can be accepted only when the witness has witnessed the event which is being examined. Every messenger of Allah will give evidence about the response of his people to whom he was sent to preach the message of Allah; while the Holy Prophet will be a witness over all the prophets and messengers of Allah who will be raised as witnesses over their respective followers.

The Holy Prophet said:

"I was the prophet of Allah when Adam was in the process of creation."

It implies that he was present in this world from the very beginning and will be here till the end to witness that which had happened and that which is taking place. It is nothing but a fabricated and mischievous tale, very popular among the common Muslims, that when Jibra-il came to him he could not recognise him, and was frightened so much that he began to tremble in fear; and at last came to his senses when his wife and her uncle, Warqa bin Nawfil, told him that he was chosen as the last messenger of Allah.

Edited by Aabiss_Shakari, 02 July 2010 - 07:09 AM.

[GhulameSayyeda]

serious-sam, on 02 July 2010 - 01:33 AM, said:

Jazakallah.
I noticed the hadith Al-Kulayni, Al-Kaafi, vol. 1, pg. 424, hadeeth # 62 but unsure about its authenticity. Alhamdulillah you clarified it.

Yes Alhamdolillah the sunnis are making sure to prove our ahadith as 'weak' (daif), now all the sunnis are happy, please note that the sunnis have decided somehow any of our Aimmah are not believers, in your guys opinon they are what then? followers of shaytan (la) (nauthobillah) your logic amazes me!

but the fact remains if we simply change which scholars opinions of the narrators in question we can strengthen the exact same ahadith... ALL shia scholars accept these ahadith and all the scholars of tafasir use these ahadith to explain these ayah.... Majlisi in particular was noted to have said that anyone who does not accept ahadith of marifaat are muqassir... in these ahadith we do look to matn, not one thing wrong with the matn of these ahadith

thank you for your time...

Fi Aman Allah

Edited by GhulameSayyeda, 02 July 2010 - 07:48 AM.

[aladdin]

Aabiss_Shakari, on 28 September 2009 - 04:44 AM, said:

Behold! Allah took the covenant of the prophets, saying: "I give you a Book and Wisdom; then comes to you a messenger, confirming what is with you; do ye believe in him and render him help." Allah said: "Do ye agree, and take this my Covenant as binding on you?" They said: "We agree." He said: "Then bear witness, and I am with you among the witnesses." [Quran 3:81]

Analysis

   1. Now the Prophets HAD to help Rasulullah (s) as a binding condition of their Prophethood. How could they do that if they were dead and (according) to Wahaby the dead can't help the living?

   2. If we say that they can't, then this means that these Prophets were Fasiq since their helping Rasul (s) was the condition of their Nubuwwath.

   3. We have to accept that Prophet's whilst not physically alive can still help Rasulullah (s) and come to his aid when he calls them.

   4. If these Prophets can help Rasulullah (s) whilst dead then why is it Shirk to believe that the Chief of all Prophets can help us?

   5. If these Prophet's can help Rasulullah (s) whilst in Ghaybah (as they were dead) then what's wrong with us believing that Imam Mahdi can help his Shi'a whilst in Ghaybah?

   6. If failure to help Rasulullah (s) renders a Prophet a Fasiq, then what's the position of those Sahaba that failed to help the Sahaba in battles such as Uhud, Hunayn, and worse rather than help him openly objected to his request for writing materials on his death bed?

Salam brother.

First, may Allah bi haqe Mohammad wa aale Mohammad , give you hasan in this life and hasan in hereafter.

Second, Excellent observation of the verse. Though couple of questions, not from hadiths, tafsir and so forth.

The verse say that Allah took the covenant of all the Ambiya, this mean even Prophet Mohammad , "then comes to you a Rasool, confirming what is with you; do ye believe in him and render him help."

Question 1: Did Allah take the covenant of Nabi Mohammad , to help himself as a Rasool Mohammad ?

Question 2. Since all the Ambiya will help this Rasool, then did this Rasool help all these Ambiya during their time to further his own case. meaning the cause of Allah?

Edited by aladdin, 02 July 2010 - 07:55 AM.

[AlayhisSalaam]

serious-sam, on 02 July 2010 - 01:33 AM, said:

Jazakallah.
I noticed the hadith Al-Kulayni, Al-Kaafi, vol. 1, pg. 424, hadeeth # 62 but unsure about its authenticity. Alhamdulillah you clarified it.

After reading the hadith posted by brother Nader.... it is clear (from those hadith) that the Imam's are referred to in that verse (9:106)

The question becomes, who is going to accept those Hadith?

serious-sam, you are sunni? Do you accept those hadith?

JazakAllah everyone for this amazing thread, it has been very interesting and educational for me,

[serious-sam]

AlayhisSalaam, on 02 July 2010 - 10:56 AM, said:

After reading the hadith posted by brother Nader.... it is clear (from those hadith) that the Imam's are referred to in that verse (9:106)

How! & by the way it is 9:105  

Quote

The question becomes, who is going to accept those Hadith?

Ofcourse akhbari shia's.

Quote

serious-sam, you are sunni? Do you accept those hadith?

Neither sunni nor shia. =p

GhulameSayyeda, on 02 July 2010 - 07:46 AM, said:

Yes Alhamdolillah the sunnis are making sure to prove our ahadith as 'weak' (daif), now all the sunnis are happy, please note that the sunnis have decided somehow any of our Aimmah are not believers, in your guys opinon they are what then? followers of shaytan (la) (nauthobillah) your logic amazes me!

but the fact remains if we simply change which scholars opinions of the narrators in question we can strengthen the exact same ahadith... ALL shia scholars accept these ahadith and all the scholars of tafasir use these ahadith to explain these ayah.... Majlisi in particular was noted to have said that anyone who does not accept ahadith of marifaat are muqassir... in these ahadith we do look to matn, not one thing wrong with the matn of these ahadith

thank you for your time...

Fi Aman Allah

Edited by serious-sam, 02 July 2010 - 11:16 AM.