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According to Imam Ali a.s in nahjul balagha, for guidance Prophet s.a.w.w left behind the Quran (Book of Allah) only. Exactly what is mentioned in hadith e saqlain as narrated by other companions. http://www.sunnah.com/muslim/44/55

Nahjul Balagha Sermon #1 https://www.al-islam.org/nahjul-balagha-part-1-sermons/sermon-1-praise-due-Allah-whose-worth-cannot-be-described

In this sermon Imam Ali a.s addressed many core and fundamental principles of Islam but said nothing about divine imamate or wilayah of ahlebayt. He also didnt mention that the Prophet s.a.w.w left behind the Quran and Ahlul-Bayt as guidance, only the Quran and this was the way of previous Prophets.

 

Allah chooses His Prophets

From his (Adam’s) progeny Allah chose prophets and took their pledge for his revelation and for carrying His message as their trust. In course of time many people perverted Allah’s trust with them and ignored His position and took compeers along with Him. Satan turned them away from knowing Him and kept them aloof from His worship. Then Allah sent His Messengers and series of His prophets towards them to get them to fulfil the pledges of His creation, to recall to them His bounties, to exhort them by preaching, to unveil before them the hidden virtues of wisdom and show them the signs of His Omnipotence namely the sky which is raised over them, the earth that is placed beneath them, means of living that sustain them, deaths that make them die, ailments that turn them old and incidents that successively betake them.

Allah never allowed His creation to remain without a Prophet deputised by Him, or a book sent down from Him or a binding argument or a standing plea. These Messengers were such that they did not feel little because of smallness of their number or of largeness of the number of their falsifiers. Among them was either a predecessor who would name the one to follow or the follower who had been introduced by the predecessor.

The Prophethood of Muhammad s.a.w.w

In this way ages passed by and times rolled on, fathers passed away while sons took their places till Allah deputised Muhammad (peace be upon him and his progeny) as His Prophet, in fulfilment of His promise and in completion of His Prophethood. His pledge had been taken from the Prophets, his traits of character were well reputed and his birth was honourable. The people of the earth at this time were divided in different parties, their aims were separate and ways were diverse. They either likened Allah with His creation or twisted His Names or turned to else than Him. Through Muhammad (S) Allah guided them out of wrong and with his efforts took them out of ignorance.

Then Allah chose for Muhammad, peace be upon him and on his progeny, to meet Him, selected him for His own nearness, regarded him too dignified to remain in this world and decided to remove him from this place of trial. So He drew him towards Himself with honour. Allah may shower His blessing on him, and his progeny.

The Holy Qur’an and Sunnah

But the Prophet left among you the same which other Prophets left among their peoples, because Prophets do not leave them untended (in dark) without a clear path and a standing ensign, namely the Book of your Creator clarifying its permission and prohibitions, its obligations and discretion, its repealing injunctions and the repealed ones, its permissible matters and compulsory ones, its particulars and the general ones, its lessons and illustrations, its long and the short ones, its clear and obscure ones, detailing its abbreviations and clarifying its obscurities.

In it there are some verses whose knowledge is obligatory and others whose ignorance by the people is permissible. It also contains what appears to be obligatory according to the Book but its repeal is signified by the Prophet’s action (sunnah) or that which appears compulsory according to the Prophet’s action but the Book allows not following it.

Or there are those which are obligatory in a given time but not so after that time. Its prohibitions also differ. Some are major regarding which there exists the threat of fire (Hell), and others are minor for which there are prospects of forgiveness. There are also those of which a small portion is also acceptable (to Allah) but they are capable of being expanded.

 

Jazak Allah Khairan

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https://www.al-islam.org/nahjul-balagha-part-1-sermons/sermon-238-they-are-life-knowledge-and-death-ignorance…

I believe the above mentions the Prophet's family as a source of Guidance. Every prophet had chosen a successor and their children had chosen a successor to continue the work of God. For it to stop at the Prophet and say "Hey, here's a book and just follow it" sounds very much like God giving us a Manual without clear directions. Hence it wouldn't be feasible for Imam Ali to say "the Prophet only left the Quran" for guidance as it transgresses the idea of guidance itself. It requires a guide. One can read a manual but could one understand the context behind it for the rest of time and into the future? 

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Fahad,

No one believes your theory.

For example, when Abu Bakr heard some people did not accept his khalifa, he took this to equal that they have left Islam. There is a even a quote which says that "every grain of obedience they gave the Prophet SAW they must give to me".

Its clear that the early Muslims of all persuasions were under the impression that there is a position of authority which must be followed in order to remain in the fold of Islam. 

As for the term guidance, you have misunderstood. Nothing new is being added by following the Prophets SAW orders and following the authority of his holy household. The religion is complete in terms of principles. However we can not be complete Muslims without following the principles of Islam, as I pointed out above, this is a view that was unanimously held, at least initially.

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About the Descendants (`Itrah) of the Holy Prophet

عترة النبي

 

"So whither are you going to" (Qur'an, 81:26)

and

"how are you then turned away?" (Qur'an, 6:95; 10:34; 35:3; 40:62).

Ensigns (of guidance) are standing, indications (of virtue) are clear, and the minarets (of light) have been fixed. Where are you being taken astray and how are you groping while you have among you the descendants of the Prophet? They are the reins of Right, ensigns of Faith and tongues of truth. Accord to them the same good position as you accord to the Qur'an, and come to them (for quenching the thirst of guidance) as the thirsty camels approach the water spring.

(فَأَيْنَ تَذْهَبُونَ)؟ و (أَنَّى تُؤْفَكُونَ)؟ وَالاْعْلاَمُ قَائِمَةٌ، وَالاْيَاتُ وَاضِحَةٌ، وَالْمَنَارُ مَنْصُوبَةٌ، فَأَيْنَ يُتَاهُ بِكُمْ؟ بَلْ كَيْفَ تَعْمَهُونَ وَبَيْنَكُمْ عِتْرَةُ نَبِيِّكُمْ؟ وَهُمْ أَزِمَّةُ الْحَقِّ، و أعلام الدِّين وَأَلْسِنَةُ الصِّدْقِ! فأَنْزِلُوهُمْ بِأَحْسَنِ مَنَازِلِ القُرْآنِ، وَرِدُوهُمْ وُرُودَ الْهِيمِ الْعِطَاشِ

 

O people learn this saying1 of the last of the Prophets: “He who dies from among us is not dead, and he who decays (after dying) from among us does not really decay”. Do not say what you do not understand, because most of the Right is in what you deny. Accept the argument of one against whom you have no argument. It is I. Did I not act before you on the greater thaqal (ath-thaqal al-akbar, i.e. the Qur'an) and did I not retain among you the smaller thaqal (ath-thaqal-al-asghar, i.e. the descendants of the Prophet)2? I fixed among you the standard of faith, and I taught you the limits of lawful and unlawful. I clothed you with the garments of safety with my justice and spread for you (the carpet of) virtue by my word and deed.

I showed you high manners through myself. Do not exercise your imagination about what the eye cannot see or the mind cannot conceive.

أَيُّهَا النَّاسُ، خُذُوهَا عَنْ خَاتَمِ النَّبِيِّينَ (صلى الله عليه وآله): «إِنَّهُ يَمُوتُ مَنْ مَاتَ مِنَّا وَلَيْسَ بِمَيِّت، وَيَبْلَى مَنْ بَلِيَ مِنَّا وَلَيْسَ بِبَال»، فَلاَ تَقُولُوا بِمَا لاَتَعْرِفُونَ، فَإنَّ أَكْثَرَ الْحَقِّ فِيَما تُنْكِرُونَ، وَاعْذِرُوا مَنْ لاَ حُجَّةَ لَكُمْ عَلَيْهِ ـ وَأَنَا هُوَ ـ أَلَمْ أَعْمَلْ فِيكُمْ بِالثَّقَلِ الاْكْبَرِ! وَأَتْرُكْ فِيكُمُ الثَّقَلَ الاْصْغَرَ! وَرَكَزْتُ فِيكُمْ رَايَةَ الاْيمَانِ، وَوَقَفْتُكُمْ عَلَى حُدُودِ الْحَلاَلِ وَالْحَرَامِ، وَأَلْبَسْتُكُمُ الْعَافِيَةَ مِنْ عَدْلِي، وَفَرَشْتُكُمُ المَعْرُوفَ مِنْ قَوْلي وَفِعْلي، وَأَرَيْتُكُمْ كَرَائِمَ الاْخْلاَقِ مِنْ نَفْسِي؟ فَلاَ تَسْتَعْمِلُوا الرَّأْيَ فِيَما لاَ يُدْرِكُ قَعْرَهُ الْبَصَرُ، وَلاَ تَتَغَلْغَلُ إِلَيْهِ الْفِكَرُ.

 

From sermon 87 of Nahjul Balagah

Edited by elite

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4 hours ago, OnelifeliveIt said:

https://www.al-islam.org/nahjul-balagha-part-1-sermons/sermon-238-they-are-life-knowledge-and-death-ignorance…

I believe the above mentions the Prophet's family as a source of Guidance. Every prophet had chosen a successor and their children had chosen a successor to continue the work of God. For it to stop at the Prophet and say "Hey, here's a book and just follow it" sounds very much like God giving us a Manual without clear directions. Hence it wouldn't be feasible for Imam Ali to say "the Prophet only left the Quran" for guidance as it transgresses the idea of guidance itself. It requires a guide. One can read a manual but could one understand the context behind it for the rest of time and into the future? 

^ This @Fahad Sani is the downfall of going by Qur'an only,  you begin to lose context and understanding of its verses for the past, present and future and to the point that people will interpret the Qur'an as such that it will barely resemble Islam and more like a book of mysteries and obscurities, which is a great disservice to the Qur'an and Allah (swt)

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1 hour ago, Gaius I. Caesar said:

^ This @Fahad Sani is the downfall of going by Qur'an only,  you begin to lose context and understanding of its verses for the past, present and future and to the point that people will interpret the Qur'an as such that it will barely resemble Islam and more like a book of mysteries and obscurities, which is a great disservice to the Qur'an and Allah (swt)

He goes by Quran and Bukhari 

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FY(Y')I:

*****

“ In Ch. LVI:v 79 God declares the Ahl al-Bayt as the persons purified by Him to be constantly in touch with the Qur’an in its original, hidden, well-protected, exalted and purified form. This fact has been explained and supported by the celebrated statements of the Holy Prophet, narrated by a large number of his companions to this effect that he was leaving two inseparable entities among his followers, i.e.,

the Book of God and his Itrat (Ahl al-Bayt) and that whoever adheres to these two shall be saved from going astray.

But to reduce the importance of and counter the above declaration made by the Holy Prophet another statement has also been narrated from the Holy Prophet on the authority of Abu Haraira whose reliability has remained always questionable. His narration is that the Holy Prophet said: “I have left among you two things: if you adhere to them both, you shall not go astray after me; i.e., the Book of God and my Sunnah.”

The text itself does not stand a sound critical scrutiny. There is no doubt that the Sunnah in the sense of the Holy Prophet’s sayings, actions and endorsement has the same authoritative status as the Qur’an, but the question is that the Qur’an was in a written form and distinctly recorded to be referred to while the Holy Prophet’s Sunnah was not then recorded in a distinct form to be adhered to when disputes would arise.

On the contrary the disputants used to take advantage of the unrecorded Sunnah against each other. Therefore, to declare such a controversial source to have the same authoritative status as the Qur’an would not only be meaningless but would mean encouraging controversies.

The term Itrat or Ahl al-Bayt was well defined and known to everybody as the embodiment of the teachings of the Holy Prophet.

In short, to follow the Sunnah as it is in our hands will lead to controversies and errors but to follow the Itrat along with the Qur’an would mean following the Kitab and Sunnah in its true sense which would save the adherents from going astray and committing errors. “

 

Page: 127

Essence of The Holy Qur’an (The Eternal Light)

By: Ayatullah Agha Haji Mirza Mahdi Pooya.

-------------------------

 

Question 1 : Which is correct, “wa ‘itrati” {and my progeny}, or “wa sunnati” {and my tradition}?


http://www.al-islam.org/shia-rebuts-sayyid-rida-husayni-nasab/question-1-which-correct-wa-itrati-my-progeny-or-wa-sunnati

*****

i.e,

Tragedy of Thursday

Fadak

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13 hours ago, Fahad Sani said:

 

In this sermon Imam Ali a.s addressed many core and fundamental principles of Islam but said nothing about divine imamate or wilayah of ahlebayt. 

You missed few important concepts.

*****

A part of the same sermon about the Imam al-Mahdi

منها:

He will be wearing the armour of wisdom, which he will have secured with all its conditions, such as full attention towards it, its (complete) knowledge and exclusive devotion to it. For him it is like a thing which he had lost and which he was then seeking, or a need which he was trying to fulfil. If Islam is in trouble he will feel forlorn like a traveller and like a (tired) camel beating the end of its tail and with its neck flattened on the ground. He is the last of Allah's proofs and one of the vicegerents of His prophets.

قَدْ لَبِسَ لِلْحِكْمَةِ جُنَّتَهَا، وَأَخَذَهَا بِجَمِيعِ أَدَبِهَا، مِنَ الاْقْبَالِ عَلَيهَا، وَالْمَعْرِفِةِ بهَا، وَالتَّفَرُّغِ لَهَا، فَهِيَ عِنْدَ نَفْسِهِ ضَالَّتُهُ الَّتِي يَطْلُبُهَا، وَحَاجَتُهُ الَّتِي يَسْأَلُ عَنْهَا، فَهُوُ مُغْتَرِبٌ إِذَا اغْتَرَبَ الاْسْلاَمُ، وَضَرَبَ بِعَسِيبِ ذَنَبِهِ وَأَلْصَقَ الاْرْضَ بِجِرَانِهِ، بَقِيَّةٌ مِنْ بَقَايَا حُجَّتِهِ، خَلِيفَةٌ 

https://www.al-islam.org/nahjul-balagha-part-1-sermons/sermon-182-praise-be-Allah-whom-return-all-creation#part-same-sermon-about-imam-al-mahdi

*****

Sermon 192: Known as "al-Khutbah al-Qasi`ah" (Sermon of Disparagement).

Part of it is here, read the rest(link)

".....From the time of his weaning, Allah had put a mighty angel with him to take him along the path of high character and good behaviour through day and night, while I used to follow him like a young camel following in the footprints of its mother. Every day he would show me in the form of a banner some of his high traits and commanded me to follow it. Every year he used to go in seclusion to the hill of Hira', where I saw him but no one else saw him. In those days Islam did not exist in any house except that of the Prophet of Allah - peace and blessing of Allah be upon him and his descendants - and Khadijah, while I was the third after these two. I used to see and watch the effulgence of divine revelation and message, and breathed the scent of Prophethood.

وَلَقَدْ قَرَنَ اللهُ تَعَالَى بِهِ(صلى الله عليه وآله) مِنْ لَدُنْ [أَنْ] كَانَ فَطِيماً أَعْظَمَ مَلَك مِنْ مَلاَئِكَتِهِ يَسْلُكُ بِهِ طَرِيقَ الْمَكَارِمِ، وَمَحَاسِنَ أَخْلاَقِ الْعَالَمِ، لَيْلَهُ وَنَهَارَهُ، وَلَقَدْ كُنْتُ أَتَّبِعُهُ اتِّبَاعَ الْفَصِيلِ أَثَرَ أُمِّهِ، يَرْفَعُ لي فِي كُلِّ يَوْم عَلَماً مِنْ أخْلاقِهِ، وَيَأْمُرُني بِالاقْتِدَاءِ بِهِ. وَلَقَدْ كَانَ يُجَاوِرُ فِي كُلِّ سَنَة بِحِرَاءَ، فَأَرَاهُ وَلاَ يَرَاهُ غَيْرِي، وَلَمْ يَجْمَعْ بَيْتٌ وَاحِدٌ يَوْمَئِذ فِي الاْسْلاَمِ غَيْرَ رَسُولِ اللهِ(صلى الله عليه وآله) وَخَدِيجَةَ وَأَنَا ثَالِثُهُمَا، أَرَى نُورَ الْوَحْيِ وَالرِّسَالَةِ، وَأَشُمُّ رِيحَ النُّبُوَّةِ.

When the revelation descended on the Prophet of Allah - peace and blessing of Allah be upon him and his descendants - I heard the moan of Satan. I said, "O Prophet of Allah, what is this moan?" and he replied, "This is Satan who has lost all hope of being worshipped. O Ali, you see all that I see and you hear all that I hear, except that you are not a Prophet, but you are a vicegerent and you are surely on (the path of) virtue."

https://www.al-islam.org/nahjul-balagha-part-1-sermons/sermon-192-praise-be-Allah-who-wears-apparel-honour-and-dignity#his-courage-and-merits-may-peace-be-upon-him

*****

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20 hours ago, Fahad Sani said:

According to Imam Ali a.s in nahjul balagha, for guidance Prophet s.a.w.w left behind the Quran (Book of Allah) only. Exactly what is mentioned in hadith e saqlain as narrated by other companions. http://www.sunnah.com/muslim/44/55

Nahjul Balagha Sermon #1 https://www.al-islam.org/nahjul-balagha-part-1-sermons/sermon-1-praise-due-Allah-whose-worth-cannot-be-described

Exactly what was said by Prophet s.a.w.w at ghadir (Hadith e Saqlain), i.e for guidance you have book of Allah. And book of Allah guide us to follow and obey Prophet s.a.w.w (meaning his sunnah). While Prophet s.a.w.w didnt say at ghadir or at any other occasion to follow and obey the ahlebayt.

Absolute obedience is only for Allah (Quran) and for Prophet s.a.w.w (Sunnah).

 

Yazid b. Hayyan reported, I went along with Husain b. Sabra and 'Umar b. Muslim to Zaid b. Arqam and, as we sat by his side, Husain said to him:

Zaid. you have been able to acquire a great virtue that you saw Allah's Messenger (ﷺ) listened to his talk, fought by his side in (different) battles, offered prayer behind me. Zaid, you have in fact earned a great virtue. Zaid, narrate to us what you heard from Allah's Messenger (ﷺ). He said: I have grown old and have almost spent my age and I have forgotten some of the things which I remembered in connection with Allah's Messenger (ﷺ), so accept whatever I narrate to you, and which I do not narrate do not compel me to do that. He then said: One day Allah's Messenger (ﷺ) stood up to deliver sermon at a watering place known as Khumm situated between Mecca and Medina. He praised Allah, extolled Him and delivered the sermon and. exhorted (us) and said: Now to our purpose. O people, I am a human being. I am about to receive a messenger (the angel of death) from my Lord and I, in response to Allah's call, (would bid good-bye to you), but I am leaving among you two weighty things: the one being the Book of Allah in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it. He exhorted (us) (to hold fast) to the Book of Allah and then said: The second are the members of my household I remind you (of your duties) to the members of my family. He (Husain) said to Zaid: Who are the members of his household? Aren't his wives the members of his family? Thereupon he said: His wives are the members of his family (but here) the members of his family are those for whom acceptance of Zakat is forbidden. And he said: Who are they? Thereupon he said: 'Ali and the offspring of 'Ali, 'Aqil and the offspring of 'Aqil and the offspring of Ja'far and the offspring of 'Abbas. Husain said: These are those for whom the acceptance of Zakat is forbidden. Zaid said: Yes.

 

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36 minutes ago, Fahad Sani said:

 

هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ {7}

[Shakir 3:7] He it is Who has revealed the Book to you; some of its verses are decisive, they are the basis of the Book, and others are allegorical; then as for those in whose hearts there is perversity they follow the part of it which is allegorical, seeking to mislead and seeking to give it (their own) interpretation. but none knows its interpretation except Allah, and those who are firmly rooted in knowledge say: We believe in it, it is all from our Lord; and none do mind except those having understanding.


[Pickthal 3:7] He it is Who hath revealed unto thee (Muhammad) the Scripture wherein are clear revelations - they are the substance of the Book - and others (which are) allegorical. But those in whose hearts is doubt pursue, forsooth, that which is allegorical seeking (to cause) dissension by seeking to explain it. None knoweth its explanation save Allah. And those who are of sound instruction say: We believe therein; the whole is from our Lord; but only men of understanding really heed.


[Yusufali 3:7] He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding.
[Pooya/Ali Commentary 3:7]

As explained in the commentary of verse 2 of al Baqarah the Quran was revealed to the Holy Prophet. He knew the true meaning of every verse, or after him, it was Ali who claimed that he knew when, why and for whom every verse of the Quran was revealed.

Most of the verses of the Quran are clear and decisive. There is no ambiguity in them. They are known as the muhkamat. They relate to the fundamentals of the faith, such as the oneness of Allah, the directions pertaining to the practice of the faith and the laws governing the day to day life of the faithful. They can neither be changed nor modified. Any man of average intelligence can understand and follow them.

The mutashabihat are the verses which have been composed in subtle and profound diction and style. They carry implications other than the literal meanings, and therefore, are capable of giving different significations, like "The hand of Allah is on their hands" in verse 10 of al Fat-h. Verse 1 of al Hud says that the Quran is a book of clear and decisive verses. Verse 23 of al Zumar says that Allah has sent down the very best discourse as a book conformable in its repetition and consimilarity. Only the men of understanding who possess a higher level of intelligence contemplate and find out the meaningful implications of such verses. Average and ordinary minds cannot figure out or have knowledge of the real purport of such verses, and if they try this on their own, they are bewildered and go astray. As mentioned in the commentary of verse 1 of al Baqarah, the huruf muqatta-at are also meaningful but their subtle and profound meanings are known to Allah and His chosen representatives (Muhammad and ali Muhammad) only. Therefore, those who know the true purport of these symbolic letters occupy the highest position in the domain of knowledge and wisdom. In the well-known tradition of thaqalayn the Holy Prophet has clearly made known the fact that whoso remains attached with the Quran and his Ahl ul Bayt, after his departure from this world, will never go astray, because these two weighty authorities will never be separated from each other, and joined together, they shall meet the Holy Prophet at the spring of Kawthar; and "I am the city of knowledge and Ali is its gate", said the Holy Prophet in order to guide the faithfuls so that, to have knowledge of the Quran, they must refer to Ali and his Ahl ul Bayt, who alone know the true meanings of the mutashabihat.

Zaygh means disease, perversity, evil, and wicked intention, the inclination to go against the truth and to blunder, revolt and go astray. Fitna means to create mischief, or to create difference of opinion and to mislead.

"None knows its interpretation except Allah and those (who are) firmly rooted in knowledge", renders null and void all attempts made by scholars to discover the true meanings of themutashabihat. The firmly rooted in knowledge are those whom Allah Himself gives the knowledge, as verse 49 of al Ankabut says: But it is clear revelations in the hearts of those who have been given knowledge. Therefore, the observation of the Ahmadi commentator that reading various passages in the light of each discover the true significance of ambiguous passages, is based upon his inclination to go out of the right course. The Christians also try in vain to assign divinity to Isa by calculating the numerical value of the haruf muqatta-at, and misinterpret the complex verses to suit their dubious theories.

How the complex verses can be interpreted is not mentioned in this verse, nor anywhere in the Quran, but it is clearly disclosed that besides Allah only those, endowed with divine knowledge, know the true meanings of the mutashabihat. The firmly rooted in knowledge are the Holy Prophet and his Ahl ul Bayt, the thoroughly purified ones (Ahzab: 33), who possess the desired purity of heart and soul, essential for receiving and holding the truth in order to use it (Waqi-ah: 77 to 79) to do good to themselves and to others. It is obvious that there is no conceivable necessity of revealing complex verses or letter symbols if even the Holy Prophet, to whom the Quran was revealed, did not know their meanings. It is only a hypothetical inquiry, otherwise there is the clear mention of rasikhuna fil ilm (the firmly rooted in knowledge) in this verse, the first among whom is the Holy Prophet, and after him, as said earlier, his Ahlul Bayt are the custodians of his knowledge and wisdom, who alone are entitled to interpret every word of the Quran.

In reply to Anas bin Malik's query about rasikhuna fil ilm the Holy Prophet said:

"They are those whose hands do not do aught but that which is just, righteous and good; whose tongues do not utter aught but that which is true; whose hearts and minds are enlightened and rational; whose stomachs are free from that which is forbidden."

The ayah al tat-hir (Ahzab: 33) confirms that only the thoroughly purified Muhammad and ali Muhammad are the rasikhuna fil ilm. Verse 13 of Luqman says that polytheism (shirk) is the most grievous inequity, the worst type of impurity. It is a historical fact that all the companions of the Holy Prophet, before embracing Islam, for a long time in their lives, were idolworshippers. The Holy Prophet, Bibi Fatimah and Ali ibna abi Talib and their children were the only ones who were free from the impurity of polytheism right from the day they were born. All Muslims, in every age, add karamallahu wajhu (Allah graced and honoured his face above others) after the name of Ali, because he never worshipped any ghayrallah (other than Allah). The Holy Prophet pointed out the essential purity of body and soul in Ali, equal to his own purity, when he said:

"O Ali! Your flesh is my flesh, your blood is my blood. You and I are from one and the same divine light"

Verses 18 of Ali Imran, 162 of al Nisa, 49 of Ankabut, and 11 of al Mujadalah refer to those who have been divinely endowed with knowledge.

As ordinary human beings are unable to know the meanings of the mutashabihat, the divine mercy guides the sincere seekers of the truth to turn to the ahladh dhikr, the Holy Prophet and his Ahlul Bayt (see commentary of verse 43 of al Nahl and verse 7 of al Anbiya):

"So ask the people of dhikr (the reminder or the Quran) if you do not know."

Aqa Mahdi Puya says:

Nothing in the earth or in the heavens is hidden from Allah, the self-subsisting, because He is the author of the book of creation (the development of the embryo has been mentioned in the previous verse as an example). In this verse He says that the author of the book of creation is also the author of the book of legislation (the Quran).

The book of creation (the universe) contains miscellaneous signs. Some are clear. Some are intricate and perplexing. For example (in the book of creation) the function and the significance of every part of the human structure has been studied and defined except the "appendix". Now a rational student of the book of creation will say:

"As no part is without some significance, this also must have some meaning, though I have not yet understood it."

On the contrary a mischief-maker will mix up that which is known with that which is not known and deny both by saying:

"As no reason or significance is found in this part, therefore, there is no reason or significance in the whole."

Likewise in the book of legislation, some signs (verses) are clear and decisive (muhkam), and some have several possible meanings (mutashabih), therefore, the rational mind will try to understand the mutashabih (unclear) verses in the light of the muhkam (clear and decisive) verses, by proceeding from the known to the unknown or from the concrete to the abstract; but the perverse mind will judge that which is certainly precise and definite in the light of the complex so as to mislead people by dubious misinterpretations.

Verse 1 of al Hud says that all the verses of the book are well arranged and firmly established. The arrangement of the words in the verses and the verses in the surahs is so accurate and proper that they all form a consistent unity, though they were separately revealed. It implies that the Quran was already arranged and established before its revelation, which is confirmed by verse 105 of Bani Israil. In verse 23 of al Zumar, the book is presented as consistent, consimilar and conformable in its parts(mutashabihan). But in this verse mutashabihat refers to the meanings, the implications, the connotations and the denotations of the complex passages.

Muhtam (clear) and mutashabih (complex) are relative terms. What is unclear to some may be apparent and definite to others. There may be quite a few features and viewpoints inherent in certain ideas, or commands, or narrations. Studying them from a particular angle will make their meaning and purpose crystal clear but their clarity may turn into obscurity when they are viewed from another standpoint. At all events, the complex should be examined and interpreted in the light of that which is clear and decisive, or as explained by the Holy Prophet, or by those whose authority has been established by the Holy Prophet and the Quran (see pages 1 to 7, commentary of verses 6 and 7 of al Fatihah, and verses 2, 30 to 37 and 124 of al Baqarah). In the light of verses 16 to 19 of al Qiyamah, the divine agency collects, recites and interprets the Quran. As the book is a guidance for mankind, there should be no unintelligible or incomprehensible passage in it. There is none. As asserted by the Ahlul Bayt,rasikhuna fil ilm is conjuncted with Allah and yaquluna is an adverbial clause qualifying the state of knowledge, referring to rasikhun. In the Nahj al Balagha, Ali ibna abi Talib says that the rasikhuna fil ilm believe in the unknown in the light of the known. As explained in the commentary of verse 3 of al Baqarah the knowledge of the ghayb(unknown) is with the infinite, therefore, the awareness of the finite created beings, even if they are endowed with the divine insight, cannot be at par with the absolute wisdom of the ghayb ul mutlaq, the hayyul qayyum creator. All that which becomes (in obedience) effective, as soon as He wills, is knowable to man. A finite being can know as much as the infinite all-wise likes him to know and grow in knowledge, which implies that basically his knowledge was insufficient but he rises towards the level of perfection, with the help of divine endowment, on his own merits, to become aware of the meanings of all that which has been revealed in the book, because, if it is not so, such revelations (mutashabihat) would be unprofitable and frustrating. So what Imam Ali ibna abi Talib and Imam Muhammad bin Ali al Baqir have said in this connection is true."

http://quran.al-islam.org/

and 

Also see Commentary of 3:7

http://www.almizan.org/

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1 hour ago, S.M.H.A. said:

In light of your New Theory(-That the book of Allah is sufficient for us.)

What does the Book says . Can you explain 3:7

 

 

Brother, I think you did not understand my point. This is what I said.

1 hour ago, Fahad Sani said:
22 hours ago, Fahad Sani said:

According to Imam Ali a.s in nahjul balagha, for guidance Prophet s.a.w.w left behind the Quran (Book of Allah) only. Exactly what is mentioned in hadith e saqlain as narrated by other companions. http://www.sunnah.com/muslim/44/55

Nahjul Balagha Sermon #1 https://www.al-islam.org/nahjul-balagha-part-1-sermons/sermon-1-praise-due-Allah-whose-worth-cannot-be-described

Exactly what was said by Prophet s.a.w.w at ghadir (Hadith e Saqlain), i.e for guidance you have book of Allah. And book of Allah guide us to follow and obey Prophet s.a.w.w (meaning his sunnah). While Prophet s.a.w.w didnt say at ghadir or at any other occasion to follow and obey the ahlebayt.

Absolute obedience is only for Allah (Quran) and for Prophet s.a.w.w (Sunnah).

 

 

1 hour ago, S.M.H.A. said:

[Shakir 3:7] He it is Who has revealed the Book to you; some of its verses are decisive, they are the basis of the Book, and others are allegorical; then as for those in whose hearts there is perversity they follow the part of it which is allegorical, seeking to mislead and seeking to give it (their own) interpretation. but none knows its interpretation except Allah, and those who are firmly rooted in knowledge say: We believe in it, it is all from our Lord; and none do mind except those having understanding.

This verse gives four major principles

There are two types of verses in Quran. 1. muhkam (which are basis of islam) and 2. mutashabihat (allegorical)

Those in whose hearts there is perversity they follow the part of it which is allegorical

But none knows its interpretation except Allah

Those who are firmly rooted in knowledge say: We believe in it, it is all from our Lord;

 

3:7 commentary

"Muhkam" is that which is precise, exact, clear and decisive. Muhkamat are those verses of the Qur'an which have been so couched as to make their meaning quite plain without any shade of ambiguity. They have been purposely so worded as to make their meaning definite and precise leaving little room for misinterpretation. These verses constitute the fundamental principles of the Book, i. e.. they and they alone determine the aim and object for which the Qur'an has been sent down. They invite the world to Islam, teach morals and give warnings. They refute wrong beliefs and practices, and lay down the way of right living. They expound the fundamentals of religion and state beliefs and practices, morals and duties, commandments and prohibitions. Therefore a seeker after Truth should turn to these verses as these alone can satisfy his needs. Naturally such a person will concentrate on these verses and endeavour to derive the greatest benefit from them. 

Mutashabihat are those verses in which there is a possibility of more than one meaning. Their object is to give a certain minimum knowledge about the universe, its beginning and end, the position of man therein, and such other basic things, for these things are essential for the formulation of any system of life. It is obvious that no human language possesses words, expressions, idioms etc., to depict clearly those supernatural things, which have never yet been grasped by human senses, nor seen nor heard nor smelt nor touched nor tasted by human beings. That is why such supernatural things have to be described in terms of human life. That is why the Qur'an uses ambiguous verses in human language which are liable to give rise to more than one meaning. Thus it is clear that the main benefit of such verses is that they help one approach the Reality and form a conception of it. Hence the more one tries to determine their precise meanings, the more one gets involved in doubts and ambiguities. As a result of this, one will not be able to find the Reality but will be led further away from it and cause mischief. Therefore those, who seek after the Truth and do not hanker after superfluities, rest content with the simple idea of Reality they get from the ambiguous verses, which suffices thetas for an understanding of the Qur'an; they concentrate their whole attention on a fuller comprehension of the verses which are precise in meaning. On the other hand, those who love superfluities or seek after mischief, spend their tune and energies in giving arbitrary interpretations to the ambiguous verses.  

This might give rise to a question: how can one believe in the truth of the ambiguous verses, if one does not know their precise meaning? The answer is that a study of the precise verses, and not of the different interpretations of the ambiguous verses, confirms a sensible man in his belief that the Qur'an is the Word of Allah. When the study of the precise verses once convinces him that the Book is really from Allah, then the ambiguous verses do not create any doubt in his mind and he accepts the simple meanings which are within his comprehension and leaves alone any complicacies if and when they appear. Instead of hair splitting and probing into them, he believes in the Word of Allah as a whole and turns his attention to more useful things.

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4 hours ago, Fahad Sani said:

Exactly what was said by Prophet s.a.w.w at ghadir (Hadith e Saqlain), i.e for guidance you have book of Allah. And book of Allah guide us to follow and obey Prophet s.a.w.w (meaning his sunnah). While Prophet s.a.w.w didnt say at ghadir or at any other occasion to follow and obey the ahlebayt.

Absolute obedience is only for Allah (Quran) and for Prophet s.a.w.w (Sunnah).

Brother you are wrong. In fact hadith Thaqalayn (Quran and Ahlul Bait) is mentioned in Ghadir too. I encourage you to read the events of Ghadir Khum according to Ahlul Sunnah deeply and carefully.

 

According to Quran absolute obedience belongs to Allah, his Rasul and Ulul Amr:

"""Believers, obey Allah and obey the Messenger and those in authority among you (Ulul Amr). Should you dispute about anything refer it to Allah and the Messenger, if you believe in Allah and the Last Day. That is better and the best interpretation. (Quran 4:59)"""

Then who is Ulul Amr !?

Now we dispute about Ulul Amr so we should refer to Rasulullah and Rasulullah himself has said that he left two caliphs, Quran and AhlulBait !

This is very obvious. Is not it !?

Why did some of them prevent Rasulullah from testating !? What did Rasulullah want to write down that some of them could not tolerate !?

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1 hour ago, OnelifeliveIt said:

Fahad - I'm having trouble understanding your text in red. Are you saying that the Prophet didn't ever mention the Ahlulbayt or to follow them? 

 

44 minutes ago, maes said:

Brother you are wrong. In fact hadith Thaqalayn (Quran and Ahlul Bait) is mentioned in Ghadir too. I encourage you to read the events of Ghadir Khum according to Ahlul Sunnah deeply and carefully.

 

According to Quran absolute obedience belongs to Allah, his Rasul and Ulul Amr:

"""Believers, obey Allah and obey the Messenger and those in authority among you (Ulul Amr). Should you dispute about anything refer it to Allah and the Messenger, if you believe in Allah and the Last Day. That is better and the best interpretation. (Quran 4:59)"""

Then who is Ulul Amr !?

Now we dispute about Ulul Amr so we should refer to Rasulullah and Rasulullah himself has said that he left two caliphs, Quran and AhlulBait !

This is very obvious. Is not it !?

Why did some of them prevent Rasulullah from testating !? What did Rasulullah want to write down that some of them could not tolerate !?

 

Prophet s.a.w.w mentioned ahlebayt at ghadir as 2nd of the two weighty things I am not denying that but he did not say to follow or obey them after me.

Here is the most authentic version of hadith e saqlain from ahlul sunnah books.

Yazid b. Hayyan reported, I went along with Husain b. Sabra and 'Umar b. Muslim to Zaid b. Arqam and, as we sat by his side, Husain said to him:

Zaid. you have been able to acquire a great virtue that you saw Allah's Messenger (ﷺ) listened to his talk, fought by his side in (different) battles, offered prayer behind me. Zaid, you have in fact earned a great virtue. Zaid, narrate to us what you heard from Allah's Messenger (ﷺ). He said: I have grown old and have almost spent my age and I have forgotten some of the things which I remembered in connection with Allah's Messenger (ﷺ), so accept whatever I narrate to you, and which I do not narrate do not compel me to do that. He then said: One day Allah's Messenger (ﷺ) stood up to deliver sermon at a watering place known as Khumm situated between Mecca and Medina. He praised Allah, extolled Him and delivered the sermon and. exhorted (us) and said: Now to our purpose. O people, I am a human being. I am about to receive a messenger (the angel of death) from my Lord and I, in response to Allah's call, (would bid good-bye to you), but I am leaving among you two weighty things: the one being the Book of Allah in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it. He exhorted (us) (to hold fast) to the Book of Allah and then said: The second are the members of my household I remind you (of your duties) to the members of my family. He (Husain) said to Zaid: Who are the members of his household? Aren't his wives the members of his family? Thereupon he said: His wives are the members of his family (but here) the members of his family are those for whom acceptance of Zakat is forbidden. And he said: Who are they? Thereupon he said: 'Ali and the offspring of 'Ali, 'Aqil and the offspring of 'Aqil and the offspring of Ja'far and the offspring of 'Abbas. Husain said: These are those for whom the acceptance of Zakat is forbidden. Zaid said: Yes.

 

The Prophet s.a.w.w defines two heavy things, the book of Allah contains the words of God, in it is the pure wisdom, the guidance of the soul and the light that extinguishes the darkness of ignorance. He s.a.w.w informed them of the importance of the book and urged them to hold on to it and encouraged them to stick to its teachings.

The second thing was his household, he reminded the Muslims of his household, just like any responsible man on his death-bed, he s.a.w.w was worried about his family after his passing, so he reminded the Muslims of them, that they must honor them and love them and support them, he s.a.w.w entrusted the nation with the fate of his family.

As for ahlebayt, Prophet  s.a.w.w did not say: They are infallible and their orders must be obeyed. but he told them to fear God concerning them and to be aware of how they treat them after his s.a.w.w death.

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6 hours ago, Fahad Sani said:

The second thing was his household, he reminded the Muslims of his household, just like any responsible man on his death-bed, he s.a.w.w was worried about his family after his passing, so he reminded the Muslims of them, that they must honor them and love them and support them, he s.a.w.w entrusted the nation with the fate of his family.

On a side note, if the Ummah couldn't take care of the AhlulBayt (Ali's murder, Hasan's murder, Hussain's murder), are you sure they took care of the Quran?

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1 hour ago, shiaman14 said:

On a side note, if the Ummah couldn't take care of the AhlulBayt (Ali's murder, Hasan's murder, Hussain's murder), are you sure they took care of the Quran?

errr... You forgot to mention how well the 'ummah' took care of his (saw) beloved daughter. 

 

Edited by starlight
typo

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13 hours ago, S.M.H.A. said:

In light of your New Theory(-That the book of Allah is sufficient for us.)

What does the Book says . Can you explain 3:7

 

Those who claimed that book of Allah is sufficient for us, mentioned during the difficult times that " Umar said: ‘If Ali (as) had not been there, Umar would have been ruined.’ "

https://ahlubait.wordpress.com/2012/06/14/if-maula-ali-was-not-there-umar-would-have-perished/

This is a proof that quran and Ahl lbayat are non separable. those who claim book of Allah is sufficient find noting without ahl albayat.

Edited by skamran110

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16 hours ago, Fahad Sani said:

Prophet s.a.w.w mentioned ahlebayt at ghadir as 2nd of the two weighty things I am not denying that but he did not say to follow or obey them after me.

Here is the most authentic version of hadith e saqlain from ahlul sunnah books.

Yazid b. Hayyan reported, I went along with Husain b. Sabra and 'Umar b. Muslim to Zaid b. Arqam 

 

 

You missed this one from Zaid..

Narrated Zaid bin Arqam, may Allah be pleased with both of them:

that the Messenger of Allah (ﷺ) said:"Indeed, I am leaving among you, that which if you hold fast to them, you shall not be misguided after me. One of them is greater than the other: The Book of Allah is a rope extended from the sky to the earth, and my family - the people of my house - and they shall not split until they meet at the Hawd, so look at how you deal with them after me."

حَدَّثَنَا عَلِيُّ بْنُ الْمُنْذِرِ، - كُوفِيٌّ - حَدَّثَنَا مُحَمَّدُ بْنُ فُضَيْلٍ، قَالَ حَدَّثَنَا الأَعْمَشُ، عَنْ عَطِيَّةَ، عَنْ أَبِي سَعِيدٍ، وَالأَعْمَشُ، عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ، عَنْ زَيْدِ بْنِ أَرْقَمَ، رَضِيَ اللَّهُ عَنْهُمَا قَالاَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ إِنِّي تَارِكٌ فِيكُمْ مَا إِنْ تَمَسَّكْتُمْ بِهِ لَنْ تَضِلُّوا بَعْدِي أَحَدُهُمَا أَعْظَمُ مِنَ الآخَرِ كِتَابُ اللَّهِ حَبْلٌ مَمْدُودٌ مِنَ السَّمَاءِ إِلَى الأَرْضِ وَعِتْرَتِي أَهْلُ بَيْتِي وَلَنْ يَتَفَرَّقَا حَتَّى يَرِدَا عَلَىَّ الْحَوْضَ فَانْظُرُوا كَيْفَ تَخْلُفُونِي فِيهِمَا ‏"‏ ‏.‏ قَالَ هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ ‏.‏

Grade: Sahih (Darussalam)

English reference

: Vol. 1, Book 46, Hadith 3788

Arabic reference

: Book 49, Hadith 4157

http://sunnah.com/urn/636710

*****

 

Your understanding of the Book of Allah(Awj) : Surah 33:33 in light of the Hadiths here.


Narrated Umm Salamah:

"The Prophet (ﷺ) put a garment over Al-Hasan, Al-Hussain, 'Ali and Fatimah, then he said: 'O Allah, these are the people of my house and the close ones, so remove the Rijs from them and purify them thoroughly." So Umm Salamah said: 'And am I with them, O Messenger of Allah?' He said: "You are upon good."'

حَدَّثَنَا مَحْمُودُ بْنُ غَيْلاَنَ، حَدَّثَنَا أَبُو أَحْمَدَ الزُّبَيْرِيُّ، حَدَّثَنَا سُفْيَانُ، عَنْ زُبَيْدٍ، عَنْ شَهْرِ بْنِ حَوْشَبٍ، عَنْ أُمِّ سَلَمَةَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم جَلَّلَ عَلَى الْحَسَنِ وَالْحُسَيْنِ وَعَلِيٍّ وَفَاطِمَةَ كِسَاءً ثُمَّ قَالَ ‏"‏ اللَّهُمَّ هَؤُلاَءِ أَهْلُ بَيْتِي وَخَاصَّتِي أَذْهِبْ عَنْهُمُ الرِّجْسَ وَطَهِّرْهُمْ تَطْهِيرًا ‏"‏ ‏.‏ فَقَالَتْ أُمُّ سَلَمَةَ وَأَنَا مَعَهُمْ يَا رَسُولَ اللَّهِ قَالَ ‏"‏ إِنَّكِ إِلَى خَيْرٍ ‏"‏ ‏.‏ قَالَ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ وَهُوَ أَحْسَنُ شَيْءٍ رُوِيَ فِي هَذَا الْبَابِ ‏.‏ وَفِي الْبَابِ عَنْ عُمَرَ بْنِ أَبِي سَلَمَةَ وَأَنَسِ بْنِ مَالِكٍ وَأَبِي الْحَمْرَاءِ وَمَعْقِلِ بْنِ يَسَارٍ وَعَائِشَةَ ‏.‏

Grade: Hasan (Darussalam)

English reference

: Vol. 1, Book 46, Hadith 3871

Arabic reference

: Book 49, Hadith 4245

http://sunnah.com/urn/637590

Narrated 'Umar bin Abi Salamah - the step-son of the Prophet (ﷺ):

"When these Ayat were revealed to the Prophet (ﷺ): 'Allah only wishes to remove the Rijs from you, O members of the family, and to purify you with a thorough purification...' (33:33) in the home of Umm Salamah, he called for Fatimah, Hasan, Husain, and wrapped him in the cloak, then he said: 'O Allah! These are the people of my house, so remove the Rijs from them, and purify them with a thorough purification.' So Umm Salamah said: 'And am I with them O Messenger of Allah?' He said: 'You are in your place, and you are more virtuous to me.'"

حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا مُحَمَّدُ بْنُ سُلَيْمَانَ الأَصْبَهَانِيُّ، عَنْ يَحْيَى بْنِ عُبَيْدٍ، عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ، عَنْ عُمَرَ بْنِ أَبِي سَلَمَةَ، رَبِيبِ النَّبِيِّ صلى الله عليه وسلم قَالَ نَزَلَتْ هَذِهِ الآيَةُ عَلَى النَّبِيِّ صلى الله عليه وسلمَّ ‏:‏ ‏(‏ إنمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا ‏)‏ فِي بَيْتِ أُمِّ سَلَمَةَ فَدَعَا النَّبِيُّ صلى الله عليه وسلم فَاطِمَةَ وَحَسَنًا وَحُسَيْنًا فَجَلَّلَهُمْ بِكِسَاءٍ وَعَلِيٌّ خَلْفَ ظَهْرِهِ فَجَلَّلَهُ بِكِسَاءٍ ثُمَّ قَالَ ‏"‏ اللَّهُمَّ هَؤُلاَءِ أَهْلُ بَيْتِي فَأَذْهِبْ عَنْهُمُ الرِّجْسَ وَطَهِّرْهُمْ تَطْهِيرًا ‏"‏ ‏.‏ قَالَتْ أُمُّ سَلَمَةَ وَأَنَا مَعَهُمْ يَا نَبِيَّ اللَّهِ قَالَ ‏"‏ أَنْتِ عَلَى مَكَانِكِ وَأَنْتِ إِلَى خَيْرٍ ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ أُمِّ سَلَمَةَ وَمَعْقِلِ بْنِ يَسَارٍ وَأَبِي الْحَمْرَاءِ وَأَنَسٍ ‏.‏ قَالَ وَهَذَا حَدِيثٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ ‏.‏

Grade: Sahih (Darussalam)

English reference

: Vol. 1, Book 46, Hadith 3787

Arabic reference

: Book 49, Hadith 4156

http://sunnah.com/urn/636700

 

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21 hours ago, Fahad Sani said:

The second thing was his household, he reminded the Muslims of his household, just like any responsible man on his death-bed, he s.a.w.w was worried about his family after his passing, so he reminded the Muslims of them, that they must honor them and love them and support them, he s.a.w.w entrusted the nation with the fate of his family.

As for ahlebayt, Prophet  s.a.w.w did not say: They are infallible and their orders must be obeyed. but he told them to fear God concerning them and to be aware of how they treat them after his s.a.w.w death.

Thank you for your quoting the hadith. But you are trying to debunk the importance. In hadith Thaqalayn it is explicitly mentioned that Muslims should stick to Quran and Ahlul Bait in order that they never become astray. So guidance is included in both Quran and Ahlul Bait.

This is somehow the theory of Umar on that cursed Thursday that he and his friends disrespected Rasulullah and prevented him from testating and annoyed his majesty. They said Quran is enough ! after hundred years now we are witnessing that how Quran is enough. That how hadithes are enough. Islam is far more than 72 sects !!!!!! What kind of a perfect religion is this !? As it is evident from Quran and hadithes, Islam became perfect by introducing Ali as the Wali. Ali to Muhammad as Harun to Moses except prophethood.  

Can you yourself digest it that Quran is for guidance and AhlulBait is only for love !? Then how some of Sahabies and Muslims showed their love for Ahlul Bait !? by fighting, oppressing and killing them one by one like what Israel tribe did to their leaders !

Moreover the verse 33:33 of Quran itself says that Ahlul Bait are far from sins and mistakes and they are abundantly clean specially when we refer to the hadithes of umul mumenin Aisha and umul mumenin Salama about this verse they themselves explicitly say the last part of verse is about who !

 

 

Edited by maes

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The text book of Islam and the main source of teachings about beliefs and customs of Islam is QURAN. And the Quran says follow and obey Prophet s.a.w.w. Therefore the main and absolute source of knwoledge and guidance is Quran and the Sunnah of Prophet s.a.w.w as guided by Quran.

As for as ahlebayt or Sahabah are concerned, then only those narrations from them will be accepted which will be in accordance with the two main sources i.e Quran and Sunnah. Anything new or anything which is against the Quran and Sunnah must always be rejected.

Below are the rules taught by Imam Ali Reza a.s regarding such matter (conflicting narrations).

 

BOOK: UYUN AKHBAR REZA A.S, Volume 1, Chapter 30, Author: Shaikh Sadooq.
https://www.al-islam.org/uyun-akhbar-ar-ridha-volume-1-shaykh-saduq/chapter-30-various-traditions-al-ridha#fref_6eb2e8c6_34

Prophet (S) never allowed what God forbade, never forbade what God allowed, and never changed any of God’s Decrees or anything which God made incumbent.

30-45 My father and Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with them - narrated that Sa’d ibn Abdullah quoted on the authority of Muhammad ibn Abdullah al-Mesma’ee, on the authority of Ahmad ibn Al-Hassan al-Maythami,

“One day a group of people had gathered around Al-Ridha’ (a.s.), and were arguing about two opposite traditions on the same subject which had been narrated on the authority of God’s Prophet (S). They asked the Imam (a.s.) about it. He (a.s.) said, ‘In fact, the Honorable the Exalted God has forbidden the forbidden things, has allowed the allowed things, and has made incumbent the incumbent deeds. One cannot rely on or act according to any traditions which allow what God has forbidden, or forbid what God has allowed. One cannot cancel any of the incumbent deeds which God has made incumbent (upon the people) in His Book and are clearly supported by traditions for which there are no instances of having been cancelled. God’s Prophet (S) never allowed what God forbade, never forbade what God allowed, and never changed any of God’s Decrees or anything which God made incumbent (upon the people). He was completely subject to God’s revelations and decrees and only delivered them (to others) from God. That is what the Honorable the Exalted God said, ‘…I follow but that which is revealed to me by inspiration…’ The Prophet (S) followed only God and delivered what God had ordered him to deliver.”


We Ahlulbayt never allow what God’s Prophet (S) has not allowed to do, and never order to do the opposite of what God’s Prophet (S) has ordered to do. Since we are all the followers of God’s Prophet (S). We submit to the Prophet’s (a.s.) orders and admonishments, just as God’s Prophet (S) submitted to the Honorable the Exalted Lord’s orders.

Ahmad ibn Al-Hassan al-Maythami added, “I asked the Imam (a.s.), ‘What should we do in instances in which there is a ruling on something from you - the Members of the Holy Household - which does not exist in God’s Book, but it is in the traditions and there is also an opposite tradition narrated on your authority.”

The Imam (a.s.) answered, “Yes, sometimes God’s Prophet (S) admonished against something. That is a kind of admonishing which is like that of God. It is no longer permitted to do what the Prophet (S) has admonished against. He (a.s.) has also ordered to do things which are considered to be like the orders of the Sublime God’s. His orders are according to the Sublime God’s orders. Therefore, whenever there is an admonishment by God’s Prophet (S) for which there is a tradition which opposes it, acting according to that tradition is not permissible. The same holds true for what the Prophet (S) has allowed. That is because we (Members of the Holy Household) never allow (the people to do) what God’s Prophet (S) has not allowed (them) to do, and never order (the people) to do the opposite of what God’s Prophet (S) has ordered (the people) to do - except for in conditions in which there is some fear of harm (cases of concealment of faith ). It will never be the case that we allow what God’s Prophet has forbidden or forbid what God’s Prophet (S) has allowed, since we (- Members of the Holy Household -) are all the followers of God’s Prophet (S). We submit to the Prophet’s (a.s.) orders and admonishments, just as God’s Prophet (S) submitted to the Honorable the Exalted Lord’s orders. The Honorable the Exalted God said, ‘…So take what the Messenger assigns to you, and deny yourselves that which he withholds from  you…’ Indeed God’s Prophet (S) has admonished against things, which are not forbidden, but are not good to do. He (a.s.) has also ordered to do things, which are not incumbent upon one to do, but are better to be done to be more noble. He (a.s.) has then left the people free to chose to do them or not, whether or not they are excused from doing those things. There are cases in which God’s Prophet (S) has admonished against something since it is not good to do, or has ordered to do what is not forbidden to do or not incumbent upon one not to do. Therefore, if there are two traditions from us (Members of the Holy Household) in which one has ordered you to do something, while in the other one he (a.s.) has admonished you against doing it, and someone has compiled both these traditions in the same book and has not denied either one of them; then you can follow either one if the tradition narrators are reliable. You are allowed to submit to God’s Prophet’s (a.s.) words or reject his knowledge and ours on that issue whenever the duty is not clear. Whoever refuses to submit due to being stubborn or wanting to deny  God’s Prophet (S) is, in fact, a polytheist regarding the Majestic God.

In case of conflicting traditions, use the narration which agrees with the Quran. If you dont find it explicitly in Quran, then refer to Sunnah of the Prophet (S), and use the narration which agrees with Sunnah of Prophet (S). But if you dont find anything clearly, both in Quran and Sunnah then refer to us (Ahlulbayt).

Therefore, you should first review the traditions that are narrated to you for which there is also an opposite tradition related to what is in God’s Book. Then use the one which agrees with God’s Book regarding what is forbidden and what is allowed and act accordingly. If you cannot find it in God’s Book, then refer to the traditions of the Prophet (S). Use the tradition which is in agreement with the traditions of the Prophet (S) regarding its being allowed or forbidden. However, when there is something which has been admonished against in the traditions, but then a tradition has come opposite to that, this is a permission to do what God’s Prophet (S) has admonished against, but has not forbidden to do. In such cases you can rely on either one. The person is allowed to chose, since both traditions are narrated on the authority of God’s Prophet (S). However, in cases which are neither of the above, you should leave the knowledge regarding them to us - Members of the Holy Household - and do not issue your own decrees, since we are more deserving to do so. You must be careful and stop at the doubtful instances, wait to understand them and search about them, until you get enough clarifications on them by us – Members of the Holy Household.”

 

Therefore, first source to verify reports is Quran, then Sunnah of Prophet (authentic prophetic ahadith only), then as the third and last option we will refer to ahlebayt or to other knowledgable persons, as we are doing today by refering and asking questions from scholars/marja.

This is exactly the manhaj of Ahlul Sunnah. First we refer to Quran, then to Sunnah and then as the last option to Sahabah, Ahlebayt and to other scholars.

There are about total 10,000 (ten thousands) authentic ahadith of Prophet s.a.w.w from all ahlul sunnah books.

How many authentic Prophet's ahadith are in the books of ahle tashayyu? Through which we can verify reports from Ahlebayt that whether they are in accordance with the Sunnah of Prophet s.a.w.w or not?

Edited by Fahad Sani

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14 minutes ago, Fahad Sani said:

 

Therefore, first source to verify reports is Quran, then Sunnah of Prophet (authentic prophetic ahadith only), then as the third and last option we will refer to ahlebayt or to other knowledgable persons, as we are doing today by refering and asking questions from scholars/marja.

This is exactly the manhaj of Ahlul Sunnah. First we refer to Quran, then to Sunnah and then as the last option to Sahabah, Ahlebayt and to other scholars.

There are about total 10,000 (ten thousands) authentic ahadith of Prophet s.a.w.w from all ahlul sunnah books.

How many authentic Prophet's ahadith are in the books of ahle tashayyu? Through which we can verify reports from Ahlebayt that whether they are in accordance with the Sunnah of Prophet s.a.w.w or not?

fyi

https://www.al-islam.org/prohibition-recording-hadith-sayyid-ali-al-shahristani

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26 minutes ago, Fahad Sani said:

 

This is exactly the manhaj of Ahlul Sunnah. First we refer to Quran, then to Sunnah and then as the last option to Sahabah, Ahlebayt and to other scholars.

 

This Sunnah? ( Bukhari/Muslims? 

First go to Sahabah and after that the 'Beloved respected Friends"  - which Sahaba was called the Gate to the City of Knowledge? 

 

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