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Are Ahlul-Bayt mentioned in the Quran?

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5 minutes ago, wmehar2 said:

disagree :/

Allah SWT says:

ذٰلِكَ الْكِتٰبُ لَا رَيْبَ  ۛ  فِيهِ  ۛ  هُدًى لِّلْمُتَّقِينَ
"This is the Book about which there is no doubt, a guidance for those conscious of Allah -"
(QS. Al-Baqara 2: Verse 2)

If you're saying Quran isnt enough guidance, you are contradicting this verse.

Who are those "Muttaqeen"?

I can quote many verses of Quran which are comanding to believers to acquire/adopt taqwa. So who are those muttaqeen for whom Quran is guide?

And who is famous as "Imam ul muttaqeen"?

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18 minutes ago, Salsabeel said:

Who are those "Muttaqeen"?

I can quote many verses of Quran which are comanding to believers to acquire/adopt taqwa. So who are those muttaqeen for whom Quran is guide?

And who is famous as "Imam ul muttaqeen"?

simply read the next verses, to verse 5.

Those who are conscious of God and beleive in unseen, establish prayer, beleive in what was revealed to Muhammad SAW,  and revealed  before him and the afterlife.

Notice how it says those who beleive "what is revealed" aka the book. 

Aka those who fall upon belief upon hearing recitation of Quran, the mo'mineen (per aforementioned verse)

This is in my view .

Can't answer your 2nd question. (Though I can assume you mean Imam Ali ibn Abi Talib AS, whose name. escapes mentioning in the Qur'an).  

Interesting how Zaid ibn Haritha's and others did.

Edited by wmehar2

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36 minutes ago, wmehar2 said:

 

ذٰلِكَ الْكِتٰبُ لَا رَيْبَ  ۛ  فِيهِ  ۛ  هُدًى لِّلْمُتَّقِينَ
"This is the Book about which there is no doubt, a guidance for those conscious of Allah -"
(QS. Al-Baqara 2: Verse 2)

bismillah.gif
ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِلْمُتَّقِينَ {2}

[Shakir 2:2] This Book, there is no doubt in it, is a guide to those who guard (against evil).
[Pooya/Ali Commentary 2:2]

DHALIKAL KITAB

Aqa Mahdi Puya says:

Dhalika (that), a demonstrative pronoun, refers to something distant, but, in Arabic, sometimes is also used to indicate a highly revered object, even if it is close at hand. This book, the word of Allah, in the sphere of revelation, is complete, comprehensive, sublime and worthy of reverence, in the highest possible degree. Therefore, here and in many other sentences dhalika is used to refer to this holy book; and tilka, the feminine gender of dhalika, is used to refer to its verses. Whether translated as this or that, it refers to that which is in our hands.

AL KITAB

Aqa Mahdi Puya says:

Al kitab, the book, has been named Quran, derived from the verb qura-a, which means to recite or to read. Therefore, the literal meaning of Quran is recitation, in the light of verses 16 to 19 of al Qiyamah, and in view of verse 185 of al Baqarah, it is a guidance with clear proofs, and a distinction.

It is furqan - that which teaches us to distinguish between good and evil, according to verse 1 of al Furqan, on account of its containing the principles of good and evil, and also the conditions of reward and punishment. It is also called furqan because of its gradual delivery, part by part, according to verses 106 and 107 of Bani Israil. According to verse 9 of al Hijr, it is dhikr, the reminder.

Al kitab is hakim (a decisive book of divine wisdom), aziz (a unique book of natural beauty), hamid (praiseworthy), majid (glorious), karim (bounteous and honoured) and mubin (clear and expressive).

It is also ummul kitab, the mother book. The application of this title is with regard to the clear revelations, beyond all ambiguity (ayat ul muhkamat) - they are the substance of the book as per verse 7 of Ali Imran, in the light of which the rest of the book is explained.

There are many other substitute expressions of the above noted description of al kitab, mentioned in the verses of the Quran, some of which have been listed on page 1. Also many important aspects of the book have been discussed in the "essentials for the readers of the Quran", from page 1 to 7.

The Quran has been specified as the book, as well as, the word or sentence of Allah. The book and the word are the vehicles of thought and will. When the expression of thought or will, or both, are written, giving stability and simultaneity to the components, it is a book, whereas the word is only the spoken expression. Although the expression, whether written or spoken, is attributable to the knowledge and the ability of the author or speaker, it is absurd to refer to the work of the author or speaker as his attribute, because knowledge or ability, and not its outcome, is the attribute.

In normal sense, the word is produced by highly organised functions of the vocal organs of living beings; and a book is the result of the elaborate labour of man's hand, pen, paper and ink etc. This does not apply to the word and the book of Allah. According to Imam Ali ibna abi Talib, the word of Allah is not a spoken expression in the sense of sound but is a divine will. He said:

It is not a sound that strikes the ear, nor a voice to be heard. Verily His words are His work, originated by Him.

His work, originated by Him, had stability and simultaneity prior to its gradual delivery to the visible world; and after the appearance in the lowest sphere of manifestation, this stable and simultaneous work became His book. Therefore, it has continuity, in the order of descent, by the continuity of His will. In view of these two aspects, all that has been created (the whole and its parts) is His word, the effect of His creative will. On account of its stability and the simultaneity of its parts the whole creation is a book of Allah i.e. the written expression of His will and thought.

Generally, the endurance of the written expression does not depend upon the existence of its author, or the continuity of his attention. But the relation between the created and the creator, as pointed out by the Quran, is like the ray of light to its source; the reaction to the action; the reflection to the radiation; the speech to the continuity of attention and the will to speak; or the mental process to the attention. Also, as the speech is related to the speaker, so too the genesis, survival, continuity and simultaneity of the parts of every finite being is related to the continuity of the attention and will of the infinite, the creator. Viewing the creation from this angle, it is the word of Allah. Therefore, the effect or outcome of the divine will and knowledge is the book, as well as, the word of Allah.

Allah is the absolute and the ultimate authority in the domain of creation (what is), as well as, in the domain of legislation (what ought to be). In the "what is", there is no place for the will of the creature. In the "what ought to be", the will of the creature operates as a reaction. With reference to the "what is", the book of Allah is the kitab ul takwini. In connection with the "what ought to be", it is the kitab ul tashri-i. The source of both the books, the takwini and the tashri-i (under the process of tanzil, the gradual delivery), is with Allah, immeasurable, but the revealed form, He had sent down, is in a known measure (see verse 21 of al Hijr). Nazul or the revelation is a term applied in the Quran to the process of descent from the infinite to the finite, in creation as well as in legislation. The divine revelation, in legislation, passes through the same stages of intellectual, angelical and non-material agencies, as it does in creation. In creation, the last stage of revelation is that when it is exposed to our senses, termed as alam shahadat (the visible world), and alam malak (the world of cause and effect). In legislation the last stage of revelation is the heart (power to visualise) of the Holy Prophet, prior to its utterance. Therefore, this revelation (legislation) is in complete conformity with the revelation regarding creation.

Imam Ali ibna abi Talib says:

Although you see yourself as a "nothing to speak of" origin, in you is summed up the vast universe; and, therefore, you are the meaningful book whose words make clear the unknown.

Thus man is the synthesis of kitab ul takwini, or a brief summary of the universe, a microcosm (alam saghir), and the universe is a universal man (insan ul kabir). Each can be viewed in the light of the other. This is only applicable to a man who has reached the superlative sphere of intellectual attainment and is capable of direct communion with the absolute, which is the highest stage of obedience (ububiyat). It is applicable to the last prophet of Allah. And it is applicable to those whom he had identified with himself in such attainment. It is unanimously agreed and universally acknowledged by all schools of Islam that the Holy Prophet did not identify anyone with himself nor himself with anyone save Ali, Fatimah, Hasan, Husayn and the other nine Imams of his house.

The Holy Prophet had said:

I and Ali are from "one and same" divine light.

The first of us is Muhammad,

the middle of us is Muhammad,

the last of us is Muhammad,

every one of us is Muhammad.

Next to the Holy Prophet and those mentioned above, are the other prophets and messengers of Allah, according to their various degrees of attainment. To each of them the word and the book of Allah, in the realm of legislation, had been revealed, keeping in view their respective degree of attainment as the microcosm and purposeful book of creation. The higher a prophet was in his attainment, the more comprehensively was the word and the book revealed to him. The last prophet, in his ascent, reached the maximum stage of qaba aw adna (two bows length, or even nearer - Najm:9), therefore, the word and the book revealed to him was the most comprehensive, the most expressive, and the final revelation, tammat kalimatu rabbika sidqan wa adla (and perfect is the word of your Lord in truth and justice) - See verses 115 and 116 of al An-am.

While explaining the word and the book, in their origin and in the various stages of their revelation down to the visible world, the process of descent from the infinite to the finite and from the absolute unity to manifold multiplicity has been dealt with. Now it must be mentioned, as pointed out earlier, that the process of creation is circular in nature, and all that which has been created should return to the original source, therefore, the ascent, from the finite to the infinite, and from multiplicity to unity, necessarily follows the same stages of the descent in reverse.

He regulates (all) affairs from heaven to the earth; then it shall ascend unto Him.

(SAJDAH: 5)

Also refer to verse 2 of al Saba, and verse 11 of al Rum.

Whatever comes into existence in the lowest realm, be it a substance, an accident, or an action, appears in the highest in a refined form, or correspondingly retains its refined impression. These impressions may be termed as the divine books of the hereafter (kutub ma badut tabiyy) i.e. books post-physical, in the same way as the impressions present in the process of revelation, prior to the visible world, may be termed as book pre-physical. The origin and the absolute reality behind the phenomenon, the universe, in all its stages and phases, is identified with the infinite excellence. Therefore, it must be said that the stages, in both the arcs of descent and ascent, together with their contents, closer to the infinite, are more real than the stages further from the absolute. In fact the lower stages are the impressions, images and reflections of the real entities in the higher stages.

And there is not a thing but with Us are its treasures, and We do not send it down but in a known measure.

(HIJR: 21 )

In the initial stages of contemplation, the things perceptible to the senses look real, and all that which is out of sight (beyond perception) appears to be imaginary, but when the intellectual observation and vision grasps the above view point and reaches beyond, this state of mind will give the impression of unreality and the ideas beyond take the shape of reality. So, the things which appear in the sensual realm are merely of an illusory nature, unreal; because their reality lies in the realm beyond. This imperative condition is applicable to the book of creation (kitab ul takwini), the visible phenomenon of creation, as well as the revealed book of legislation (kitab ul tashri-i). To deny the existence of the Quran, or the other sacred scriptures, prior to their advent in their visible form, means the denial of the proceeding of the universe from the infinitely perfect absolute. It would be an unreasonable denial based upon a negative approach (from the imperfect to the perfect and from the unconscious to the conscious), because the basis of pure scientific investigation is that "a thing cannot come out of nothing." Or were they created by nothing? (Tur: 35) The truth that whatever appears in the visible world has had a pre-existence in some form in the book (the unseen world), as stated in verse 22 of al Hadid, has to be accepted.

The Quran, in verses 38 and 39 of al Rad says that "for every term (age) there is a book (a written record) prescribed; (of it) Allah effaces what He wills, and confirms (what He wills); and with Him is the mother of the book (basic source)." It means that for every fixed term or period there is a book which is subject to change. Also for every soul and for every community there is a book (see verse 10 of al Munafiqun) and each of these has two books, the book prior to its existence and the book after its existence (see verses 27 and 28 of al Jathiyah, and verses 13 and 14 of Bani Isra-il). All these partial books, dealing with conduct and character and various aspects, prior to or after the visible appearance, are included in the ummul kitab, which is with Allah (see verses 38 and 39 of al Rad), represented here by the Quran which is ummul kitab, as well as, kitab ul mubin. Therefore, all references to al-kitab indicate the Quran either in its revealed form or in its form prior to revelation.

The Quran is the sum total of the word and the book of Allah. It is the map of the universe. Its letters, words, clauses, sentences, chapters, parts, and symbols, jointly or severally, signify the facts of the creation in its circular process. To read and understand any map, a fixed scale is required, without which it would be a meaningless mass of unrelated and irrelevant dots and lines having no value or significance. Therefore, in the case of the Quran, those who do not make use of the "real scale", remain unattached, go astray and wander in the wilderness of ignorance and confusion. The Quran refers to this fact.

"Verily, We sent Our messengers with clear proofs, and revealed with them the book and the scale, that mankind may observe right measure (establish themselves in justice):

(HADID:25)

Reason, with its limitations, can be applied as a scale, but the Quran provides the clear guidance as to who are the true scale.

Verily (indeed) it is Quran honourable,

in a book, hidden,

which none touches save the purified.

(WAQI-AH: 77 to 79)

The touch, mentioned in the above verse, is not physical in nature, but is purely intellectual and spiritual, which implies total identification of the known, the knowing and the knower, inseparable from each other. Therefore, only the thoroughly purified souls, as shown in the above verse, can be in touch with the Quran in its pre-revealed form, as it is in the hidden book. The Quran clearly identifies such persons who have been thoroughly purified by Allah Himself to the perfect degree in verse 33 of al Ahzab. They are the Ahl ul Bayt, the people of the holy house. The well known and the most authentic declaration of the Holy Prophet (Hadith Thaqalayn) is the confirming interpretation of these verses. The holy book and the holy Ahl ul Bayt are inseparably identified with each other from their origin, down in the arc of descent, and up again in their ascent (return) to the presence of the maliki yawmid din. It makes no difference whether the term imamum mabin, in verse 12 of Ya Sin, is interpreted either as the Ahl ul Bayt or as the Quran, for these two are neither separate from each other nor will ever be separable, because one reflects the other.

And everything we have confined into a clear expressive guide. (YA SIN:12)

The revealed book, in our hands, does not speak, and is therefore mute (samit); whereas the Ahl ul Bayt by being able to speak are eloquent (natiq). This conclusion is based upon the Quran and the wording of the Holy Prophet. Whoever does not accept it, does so, based on his own conjectural discretion. Whatever is said while explaining the verses of the Quran, throughout this commentary, is bas

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38 minutes ago, wmehar2 said:

If Quran is best hadith, I need no other hadith.

In order to understand Quran you have to have a knowledge of everything or unseen. Without any history how would you know what Allah is saying and to who and when. You have to consider everything when interpreting Quran. Either yoy should have enough knowledge or you have to go to other source for this knowledge. Now tell me if you know everything and you could come up with conclusion on your own? 

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Hi every verse that we read we can refer for all good things to the ahlulbayt(as) because they show it that they are the best presentation of these good deeds  specially Imam Ali(as) & their enemies are the examples all sinners & tyrants that mentioned in holly Quran.

the Allah says these stories & command indirectly that we understand that this book is for all mankind & all time till end of the world as always the ahlulbayt(as) is alive the world exists.as now Imam Madi (aj) is alive but is on occultion.

like the sun behind the clouds.

wmehar2 I recommend you first read the articles below for more information 

 
 
in Shahdatain we must accept both oneness of Allah & his prophet 
if we accept just first part & don’t accept second part it means that we don’t accept Islam
as we accept Prophet Mohammad (pbu) as the messenger of Allah it means that we accept of messengers before him.
Edited by Ashvazdanghe

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6 hours ago, wmehar2 said:

simply read the next verses, to verse 5.

Those who are conscious of God and beleive in unseen

 

6 hours ago, wmehar2 said:

Can't answer your 2nd question. (Though I can assume you mean Imam Ali ibn Abi Talib AS, whose name. escapes mentioning in the Qur'an).  

Interesting how Zaid ibn Haritha's and others did.

:) If the name of "Imam e Mubeen" is "unseen", you have to believe in the unseen.

Although, here is the verse where name of Imam Ali is mentioned, and he is "Quran e Natiq" and "Imam e Mubeen":

Surah Az-Zukhruf, Verse 4:
وَإِنَّهُ فِي أُمِّ الْكِتَابِ لَدَيْنَا لَعَلِيٌّ حَكِيمٌ

And surely it is in the original of the Book with Us, truly elevated, full of wisdom.
(English - Shakir)

The Sheykh in Al-Tehzeeb, from Al-Husayn Bin Al-Hassan Al-Husayni, from Muhammad Bin Musa Al-
Hamdany, from Ali Bin Hisan Al-Wasity, from Ali Bin Al-Husayn Al-Abdy who said, ‘I heard Abu Abdullah Al-Sadiq(asws) mentioning the merits of the Day of Al-Ghadeer and the supplication during it, up to the point where he(asws) said in the supplication: ‘So be a Witness, O my(asws) God that he(asws) is the Imam(asws) of Guidance, the Guide of the guided, Ali(asws) Amir-al-Momineen(asws), whom You(azwj) Mentioned in Your(azwj)
Book, so You(azwj) Said: And surely it is in the Mother of the Book with Us for Ali, a Wise man [43:4]’



Ali Bin Ibrahim said, ‘My father narrated to me, Abu Abdullah(asws) regarding the Words of the Exalted: the Straight Path [1:6], he(asws)
said: ‘It is Amir-al-Momineen(asws) and his(asws) recognition, and the evidence that it is Amir-al-Momineen(asws) are the Words of the Exalted: And surely it is in the Mother of the Book with Us for Ali, a Wise man [43:4]’.8
 

Surah Ya Seen, Verse 12:
إِنَّا نَحْنُ نُحْيِي الْمَوْتَىٰ وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُمْ وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ فِي إِمَامٍ مُّبِينٍ

Surely We give life to the dead, and We write down what they have sent before and their footprints, and We have recorded everything in a clear writing.
(English - Shakir)


And Ali Bin Ibrahim said, Regarding His(azwj) Words: and We have Enumerated all things in a clarifying Imam [36:12], Ibn Abbas mentioned from Amir-al Momineen(asws) having said: ‘By 
Allah(azwj), I(asws) am the clarifying Imam, clarifying the Truth from the Falsehood, having inherited it from Rasool-Allah(saww)’.


Muhammad Bin Al-Abbas said, that it has been narrated from Abdullah Bin Al-A’la from Muhammad 
Bin Al-Hassan Bin Shamoon, from Abdullah Ibn Abdul Rahmaan Al-A’sam, from Abdullah Bin Al-
Qasim, from Saleh Bin Sahl who said, 
‘I heard Abu Abdullahasws reciting: and We have Enumerated all things in the a clarifying Imam [36:12], said: ‘This is regarding Amir-Al-Momineenasws.

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7 hours ago, Ron_Burgundy said:

In order to understand Quran you have to have a knowledge of everything or unseen

According to who?

Are you saying Qur'an is useless to those without knowledge of unseen?

Allah SWT says:

وَيَقُولُونَ لَوْلَآ أُنْزِلَ عَلَيْهِ ءَايَةٌ مِّنْ رَّبِّهِۦ  ۖ  فَقُلْ إِنَّمَا الْغَيْبُ لِلَّهِ فَانْتَظِرُوٓا إِنِّى مَعَكُمْ مِّنَ الْمُنْتَظِرِينَ
"And they say, Why is a sign not sent down to him from his Lord? So say, The unseen is only for Allah,  so wait; indeed, I am with you among those who wait."
(QS. Yunus 10: Verse 20)

ONLY for Allah, guess Qur'an was useless for Muhammad SAW according to you.

Allah SWT says:

قُل لَّآ أَمْلِكُ لِنَفْسِى نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَآءَ اللَّهُ  ۚ  وَلَوْ كُنْتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِىَ السُّوٓءُ  ۚ  إِنْ أَنَا۠ إِلَّا نَذِيرٌ وَبَشِيرٌ لِّقَوْمٍ يُؤْمِنُونَ
"Say, I hold not for myself [the power of] benefit or harm, except what Allah has willed. And if I knew the unseen, I could have acquired much wealth, and no harm would have touched me. I am not except a warner and a bringer of good tidings to a people who believe."
(QS. Al-A'raaf 7: Verse 188)

Allah SWT says:

قُل لَّآ أَقُولُ لَكُمْ عِنْدِى خَزَآئِنُ اللَّهِ وَلَآ أَعْلَمُ الْغَيْبَ وَلَآ أَقُولُ لَكُمْ إِنِّى مَلَكٌ  ۖ  إِنْ أَتَّبِعُ إِلَّا مَا يُوحٰىٓ إِلَىَّ  ۚ  قُلْ هَلْ يَسْتَوِى الْأَعْمٰى وَالْبَصِيرُ  ۚ  أَفَلَا تَتَفَكَّرُونَ
"Say, [O Muhammad], I do not tell you that I have the depositories of Allah or that I know the unseen, nor do I tell you that I am an angel. I only follow what is revealed to me. Say, Is the blind equivalent to the seeing? Then will you not give thought?"
(QS. Al-An'aam 6: Verse 50)

You are saying something that directly contradicts Qur'an.

Muhammad was harmed and sought wealth to use for good.  If he had knowledge of unseen he would have stopped it all. He would have warned Hassan and Hussein, and stopped everything bad that hurt him, per Qur'an.

Allah teaches all of Us Qur'an in Quran itself, because He has knowledge of Unseen. That's the extent I'll agree.

The Quran is literally telling through  Muhammad the man himself he would have stopped everything that harmed him if he knew the unseen, he would be untouched.

Which means the prophet did not purposefully let the tragic events that befell him take place at all.

I'll add further that Allah reveals only certain parts of Ghayb that He chooses among His messengers. This includes unseen events of the past, present and future.  I'll support this with direct explicit verses from Qu'ran:

Allah SWT says:

عٰلِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلٰى غَيْبِهِۦٓ أَحَدًا
"[He is] Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyone"
(QS. Al-Jinn 72: Verse 26)

إِلَّا مَنِ ارْتَضٰى مِنْ رَّسُولٍ فَإِنَّهُ ۥ  يَسْلُكُ مِنۢ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِۦ رَصَدًا
"Except whom He has approved of messengers, and indeed, He sends before each messenger and behind him observers"
(QS. Al-Jinn 72: Verse 27)

لِّيَعْلَمَ أَنْ قَدْ أَبْلَغُوا رِسٰلٰتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصٰى كُلَّ شَىْءٍ عَدَدًۢا
"That he may know that they have conveyed the messages of their Lord; and He has encompassed whatever is with them and has enumerated all things in number."
(QS. Al-Jinn 72: Verse 28)

 

مَّا كَانَ اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلٰى مَآ أَنْتُمْ عَلَيْهِ حَتّٰى يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ  ۗ  وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ وَلٰكِنَّ اللَّهَ يَجْتَبِى مِنْ رُّسُلِهِۦ مَنْ يَشَآءُ  ۖ  فَئَامِنُوا بِاللَّهِ وَرُسُلِهِۦ  ۚ  وَإِنْ تُؤْمِنُوا وَتَتَّقُوا فَلَكُمْ أَجْرٌ عَظِيمٌ
"Allah would not leave the believers in that [state] you are in [presently] until He separates the evil from the good. Nor would Allah reveal to you the unseen. But [instead], Allah chooses of His messengers whom He wills, so believe in Allah and His messengers. And if you believe and fear Him, then for you is a great reward."
(QS. Aal-i-Imraan 3: Verse 179)

 

ذٰلِكَ مِنْ أَنۢبَآءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ  ۚ  وَمَا كُنْتَ لَدَيْهِمْ إِذْ يُلْقُونَ أَقْلٰمَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ وَمَا كُنْتَ لَدَيْهِمْ إِذْ يَخْتَصِمُونَ
"That is from the news of the unseen which We reveal to you, [O Muhammad]. And you were not with them when they cast their pens as to which of them should be responsible for Mary. Nor were you with them when they disputed."
(QS. Aal-i-Imraan 3: Verse 44)

*Notice the past here is defined as "unseen" revealed to Muhammad from Allah.

and the same below:

تِلْكَ مِنْ أَنۢبَآءِ الْغَيْبِ نُوحِيهَآ إِلَيْكَ  ۖ  مَا كُنْتَ تَعْلَمُهَآ أَنْتَ وَلَا قَوْمُكَ مِنْ قَبْلِ هٰذَا  ۖ  فَاصْبِرْ  ۖ  إِنَّ الْعٰقِبَةَ لِلْمُتَّقِينَ
"That is from the news of the unseen which We reveal to you, [O Muhammad]. You knew it not, neither you nor your people, before this. So be patient; indeed, the [best] outcome is for the righteous."
(QS. Hud 11: Verse 49)

ذٰلِكَ مِنْ أَنۢبَآءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ  ۖ  وَمَا كُنْتَ لَدَيْهِمْ إِذْ أَجْمَعُوٓا أَمْرَهُمْ وَهُمْ يَمْكُرُونَ
"That is from the news of the unseen which We reveal, [O Muhammad], to you. And you were not with them when they put together their plan while they conspired."
(QS. Yusuf 12: Verse 102)

You tell me I need history, but history is in Quran, part of the a unseen that Allah reveals to Muhammad.

 

Edited by wmehar2
comprehensiveness

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3 hours ago, Ashvazdanghe said:
in Shahdatain we must accept both oneness of Allah & his prophet 
if we accept just first part & don’t accept second part it means that we don’t accept Islam
as we accept Prophet Mohammad (pbu) as the messenger of Allah it means that we accept of messengers before him.

Assalaamalaikum,

How do you know this?

Is this from Qu'ran  the Shahdatain? Or Hadith ? The Articles seem to imply Hadith. 

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https://en.wikipedia.org/wiki/Shahada

Shia view

http://fa.wikishia.net/view/شهادتین

شهادتین گواهی دادن به یگانگی خدا و رسالت حضرت محمد(ص) است و با گفتن مضمون این دو جمله: «أشْهَدُ أنْ لا الهَ الاّ اللّه‌ و أشْهَدُ أنَّ مُحَمَّداً رَسُولُ اللّه»(گواهی می‌دهم خدایی جز خدای یگانه نیست و گواهی می‌دهم همانا محمد پیامبر خدا است ) محقق می‌شود.[۱]

The witness is the testimony to the unity of God and the mission of the Prophet Muhammad (PBUH) , and by saying the theme of these two sentences, "أشود أن لا اله اللا الله و أشهد أن محمدا رسول الله" (I bear witness that God is not one God and I testify that Muhammad the Prophet God is fulfilled. [1]

 Najafi, Jawahar Alkalam, 1404 AH, v. 41, p. 630.

https://translate.google.com/translate?sl=fa&tl=en&js=y&prev=_t&hl=en&ie=UTF-8&u=http%3A%2F%2Ffa.wikishia.net%2Fview%2F%D8%B4%D9%87%D8%A7%D8%AF%D8%AA%DB%8C%D9%86&edit-text=

https://www.al-islam.org/al-murajaat-shii-sunni-dialogue-sharaf-al-din-al-musawi

https://www.al-islam.org/al-bayan-fi-tafsir-al-quran-prolegomena-quran-ayatullah-sayyid-abulqasim-al-khui

https://www.al-islam.org/ghadir-muhammad-baqir-al-sadr-sachedina-muhammad-rizvi-husein-khimjee

sunni view

http://eslahe.com/3639/بررسی-حدیث؛-مامور-گشته-ام-با-مردم-بجنگم

«اُمِرتُ أن اُقاتِل الناسَ حَتّی یَشهَدوا أن لا الهَ الا اللهُ و أنَّ محمَّداً رَسولُ اللهِ و یُقیموا الصّلاةَو یوتوا الزکاةَ  فاذا فَعَلوا ذلکَ عَصَموا مِنّی دِماءَ هُم وَ أموالُهم الّا بِحَقِّ الاسلامِ و حِسابهُم عَلی الل(1

1  بخاری، صحیح بخاری، کتاب الجهاد و السیر، حدیث   2727. bukhari ,sahih bukhari ,book of jihad ,Hadith 2727

Edited by Ashvazdanghe

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11 hours ago, Salsabeel said:

Surah Ya Seen, Verse 12:
إِنَّا نَحْنُ نُحْيِي الْمَوْتَىٰ وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُمْ وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ فِي إِمَامٍ مُّبِينٍ

Surely We give life to the dead, and We write down what they have sent before and their footprints, and We have recorded everything in a clear writing.
(English - Shakir)

And Ali Bin Ibrahim said, Regarding His(azwj) Words: and We have Enumerated all things in a clarifying Imam [36:12], Ibn Abbas mentioned from Amir-al Momineen(asws) having said: ‘By 
Allah(azwj), I(asws) am the clarifying Imam, clarifying the Truth from the Falsehood, having inherited it from Rasool-Allah(saww)’.

Muhammad Bin Al-Abbas said, that it has been narrated from Abdullah Bin Al-A’la from Muhammad 
Bin Al-Hassan Bin Shamoon, from Abdullah Ibn Abdul Rahmaan Al-A’sam, from Abdullah Bin Al-
Qasim, from Saleh Bin Sahl who said, 
‘I heard Abu Abdullahasws reciting: and We have Enumerated all things in the a clarifying Imam [36:12], said: ‘This is regarding Amir-Al-Momineenasws.

When the people remain unable to respond to the topic and verses defining the virtues of the prophet saaw and his pure progeny ie Ahl alaayt they are just left with noting except to bring the verses that define the  oneness of Allah sawt ie tauheed. That proves our stance completely about the Threa about ahl labaayt as.

How usable and weak like spider web with poor logic  are  hadith rejecters that they remain wondering in the seas of ignorance and doubts about the truth and true path leading to the tauheed ie the required by the quran?

 

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1 hour ago, skyweb1987 said:

When the people remain unable to respond to the topic and verses defining the virtues of the prophet saaw and his pure progeny ie Ahl alaayt they are just left with noting except to bring the verses that define the  oneness of Allah sawt ie tauheed. That proves our stance completely about the  ahl alabaayt as.

How unable and weak like spider web with poor logic  are  hadith rejecters that they remain circulating in the seas of ignorance and doubts about the truth and true path leading to the tauheed ie the required by the quran?

The hadith rejcters are hypocrites, munafiq and misguided. The link provides the evidence:

And after some time when they remain unable to get he correct meaning of quranic verses, it can potentially  lead them to atheism as they do not have a way back.

Edited by skyweb1987

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12 hours ago, wmehar2 said:

وَيَقُولُونَ لَوْلَآ أُنْزِلَ عَلَيْهِ ءَايَةٌ مِّنْ رَّبِّهِۦ  ۖ  فَقُلْ إِنَّمَا الْغَيْبُ لِلَّهِ فَانْتَظِرُوٓا إِنِّى مَعَكُمْ مِّنَ الْمُنْتَظِرِينَ
"And they say, Why is a sign not sent down to him from his Lord? So say, The unseen is only for Allah,  so wait; indeed, I am with you among those who wait."
(QS. Yunus 10: Verse 20)

Unseen doesn't mean its about future it could be something about past which you don't know. So you are saying that you could interpret Quran on your own? without referring to any history book or hadith?

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On 12/13/2017 at 9:39 PM, wmehar2 said:

I'll add further that Allah reveals only certain parts of Ghayb that He chooses among His messengers. This includes unseen events of the past, present and future.  I'll support this with direct explicit verses from Qu'ran:

^^^^^

On 12/14/2017 at 10:33 AM, Ron_Burgundy said:

Unseen doesn't mean its about future it could be something about past which you don't know. So you are saying that you could interpret Quran on your own? without referring to any history book or hadith?

I'm attempting to, in an exercise to see if it can be done,  assesing whether if it's  easy, impossibly difficult, wong, right,  logical,  illogical, etc. etc.

So far so good, have had many ideas presented,  few if not none so far have challenged with strong logical premise to be refuted absolutely. 

Ultimayely I'm trying to see if these thing's im presenting actually are in fact MY ideas/unterpretations, vs. me merely presenting literally what God is saying; that I'm reading it plainly using only the  Quran's logic not mine as a 3rd party observer.

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On 12/14/2017 at 9:49 AM, skyweb1987 said:

The hadith rejcters are hypocrites, munafiq and misguided. The link provides the evidence:

And after some time when they remain unable to get he correct meaning of quranic verses, it can potentially  lead them to atheism as they do not have a way back.

I'm quite different from a "Hadith Rejector"

After all, how do we know the holy months mentioned in Quran that which we cannot fight? *though I  can effectively argue whether or not its necessary to know them*

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4 hours ago, wmehar2 said:

I'm quite different from a "Hadith Rejector"

After all, how do we know the holy months mentioned in Quran that which we cannot fight? *though I  can effectively argue whether or not its necessary to know them*

Sorry brother to quote that i do not find difference between the two. The posts presented by your side  at SC are evidences of it.

Regards

Edited by skyweb1987

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12 hours ago, skyweb1987 said:

Sorry brother to quote that i do not find difference between the two. The posts presented by your side  at SC are evidences of it.

Regards

Correction, as of today (who knows what happens tomorrow) I reject the Hadiths that Contradict Quran.

 So far I've attempted to only present that which contradicts the Qur'an using the Quran only, it seems  you disagree that the verses presented in this discussion aren't contradicted by hadith (Regarding the nature of how Ahlul Bayt is in Quran in this thread).

Truthfully you and I both know without Hadith, Not a single being today can discern from the Quran alone the Ubiquitously understood Ahlul Bayt as Shia 12ers do, And I would the same for sahaba to Sunnis (of which I used to call myself one).

Ive not had the capacity to peruse deeply every single hadith, so I began with hadith that is deemed Saheeh from both sunni/shia narratives , the ones easiest to analyze and find. And to a lesser extent some deeper ones.

It was easier from there to spot contradictions to the Qur'an directly.

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6 hours ago, wmehar2 said:

Correction, as of today (who knows what happens tomorrow) I reject the Hadiths that Contradict Quran.

Brother these threads at SC are evidences that hadith is  rejected by yourself  EVEN that does not contradict  the Quran and praises Ahl alabayt AS of the Prophet Muhammad SAAw. 

Many times in this thread i have refuted your false claims.

Just to remind you brother i await the revelation of a verse of quran for you when you are bowing down and paying zakat while bowing as mentioned by yourself in this thread.

wasaalm

Edited by skyweb1987

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On ۱۳۹۶/۹/۲۲ at 10:50 PM, wmehar2 said:

 

On ۱۳۹۶/۹/۲۲ at 10:15 PM, Ron_Burgundy said:

I just want to tell you that Quran alone is not enough for guidance. 

I disagree :/

Allah SWT says:

ذٰلِكَ الْكِتٰبُ لَا رَيْبَ  ۛ  فِيهِ  ۛ  هُدًى لِّلْمُتَّقِينَ
"This is the Book about which there is no doubt, a guidance for those conscious of Allah -"
(QS. Al-Baqara 2: Verse 2)

 

https://www.al-islam.org/then-i-was-guided-muhammad-al-tijani-al-samawi

https://www.al-islam.org/all-solutions-are-with-prophet-s-progeny-muhammad-al-tijani

https://www.al-islam.org/person/muhammad-al-tijani-al-samawi

 

https://www.al-islam.org/peshawar-nights-sultan-al-waadhim-sayyid-muhammad-al-musawi-ash-shirazi

Edited by Ashvazdanghe

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On 12/13/2017 at 9:39 PM, wmehar2 said:

 

The Qur'an is certainly enough in the sense that it contains the knowedge of the heavens and the earth and all the raw material that will enable humankind to advance towards its goal of perfection and salvation in the most effective and efficient way. On the other hand, the Qur'an as a document is obviousely not enough as an inanimate object which doesn't have the power to materialise its injunctions and ideals. Rather, for it to be of practical use and hence 'enough' it needs to be properly studied, understood and applied.

On this basis, its usefulness is clearly proportional to the degree to which it has been understood. Enter the Prophets [pbuh] and - in their absence - the Imams [as]. They possess the highest degree of comprehension and only when is combined with the Qur'an can we say that the Qur'an is 'enough'. Hence the Qur'an is sufficient for us only when it has been illuminated by the light of the Prophet [pbuh] and following him the Imam's [as].

There is yet a third tool which is valid in illuminating the Qur'an and hence making it 'enough' and this is human reason, so long as it is guided by and is in harmony with the flawless and reliable teachings of the Prophet [pbuh] and the Imams [as].

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Salaam Alaykum

I found name Ahlulbait in Sahih Muslim. Everyone know how much this book is important for Sunni Muslims. They consider this book and Sahih Bukhari after Quran. Sunni Muslims call this book Sahih because they believe everything written in this book is Sahih. Please look at the book and see the name Ahlulbait that is mentioned four times. This video is is talking about this Hadeeth which is known as Hadeeth Thaghalayn. Prophet ordered us to follow Quran and Ahlulbait, not Quran and Sunnah. Click on CC to English subtitle.

 

Bellow picture is the Hadeeth itself in Sahih Muslim. You see address of the Hadeeth in the video(Sahih Muslim, Volume 7, page 123, Hadeeth number 6119, Fazael of Ali Ibn Abi Taleb).

 

Thaghalayn Hadeeth.png

Edited by AmirAlmuminin Lover

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On ‎07‎/‎12‎/‎2017 at 7:12 AM, Aisha1998 said:

If Ahlul-Bayt is such an important aspect within the Shia belief system, where is the doctrine of the 12 Imams in the Quran?

This is a question from pure curiosity, as anyone I ask always presents an unclear answer, and will always need the Hadith to back their answers up rather than the Quran having a straight forward explanation of this doctrine. 

And may I ask for actual answers, no youtube videos or links to other websites. Citations to different recourses in support of your answer is okay and may be useful for me. 

Thank-you

1787 Sunni narrations mentioning Ali a.s. in Quran http://kingoflinks.net/ImamAli/1AlAyat/Main44.htm

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