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In the Name of God بسم الله

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Showing content with the highest reputation on 09/12/2014 in all areas

  1. https://m.facebook.com/story.php?story_fbid=601936799917589&id=170853693025904 I just got off the phone with my mom this evening and she was crying badly. Reports from Basrah Iraq have confirmed that my aunt's husband in Basrah have been kidnapped by two unknown men disguised in the Iraqi miltary uniform, but were not actual Iraqi soldiers. They stopped him while he was on his way home from work, forced him out of his car and went off. His car remained behind and he has been missing since yesterday(Thursday) afternoon. Please remember him in your Duas and pray that he gets to see his wife and sons again, bi ithni Allah. Wallahu almusta'an.
    8 points
  2. Depends what your marja'a says .
    8 points
  3. Graduation ceremony was meant to be a happy time for the students and their families, but in ‪gaza many young graduates broke into tears as teachers honoured tens of students and staff members who were killed by Israeli air strikes during the 51-day war.
    4 points
  4. wow ya Rab May Allah protect him lillahi ameen
    4 points
  5. The phantom that is the First World safety...as long as you aren't from a group at risk. The Western press, however, will not put this murder phenomenon in headlines. They wouldn't sing loud paean for groups which are seeking justice and safety for the victim community. Nor will they offer 'in-depth' analysis as to what might be happening there. No long commentaries will be provided on the social and political deprivation of the country, nothing will be said of Toronto mayor being a shameless drug addict, no mention would be made of the rigging in some constituencies in the last Canadian election, and nothing will be recapped from the history of murder of the natives, so that this news item may be understood properly. All that is reserved for countries 'out there', those uncivilised barbarians. http://www.bbc.com/news/blogs-trending-29136748?ocid=socialflow_facebook
    3 points
  6. 'Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love Him.' - James 1:12
    3 points
  7. (bismillah) This is a "debate challenge" coming from the people whom amongst them are those who would deny Imam `Ali [as]'s right even if "mawla" meant master with their excuse being "it didn't say khalifa." What silly people they are... في أمان الله
    3 points
  8. You guys are just being contrarian. And you, Mr. Hashmi, since apparently I am dumb and in denial, how about we sit down and assess this turd of a "commentary?" Like any bigoted facebook fodder, this piece rests on certain assumptions The first assumption is that everyone in the countries he names are unhappy and "trying to come over here and take aaar jaaabs." Now, is this the case, or not? The idiot mentions Egypt, Iran, Pakistan. These are all countries with over 80 million people. And even if these nations have large diaspora populations, this diaspora does not come close to matching the population in their home countries. So how can we make the judgement that everyone in all of those countries is just DYING to come to the West? More importantly than that, the countries he mentions are subject to very different circumstances, and the motivations of people for leaving are also, very different. (BTW, people are unhappy in Gaza??? No c.rap, Sherlock, I wonder why) For example, a person in Somalia has different circumstances from someone in Pakistan, who has different circumstances from someone in Iran. And their motivations for leaving their country can certainly not be jumbled into the same pile. The next assumption is that every Muslim who lives in the West is ungrateful of the paradisical life which has been benevolently given to them, and thus: "want to change the countries they’re happy in, to be like the countries that they came from where they were unhappy." So there are three basic assumptions: 1) Every Muslim country is a c.raphole and it's all because Muslims are c.rappy people. (especially in Gaza, how dare they bomb themselves into such an existence!!!) 2) Muslims, naturally, all want to leave their c.raphole and come to OUR country, where they live on welfare and continue being c.rappy, unproductive leeches, and occasionally TAKING AAR JAAAAAAAABS 3) In spite of this, Muslims are just sooooooo ungrateful that they want to change OUR country and make it like THEIR c.rappy countries. With their jee-had and their shuriyuh law and all of that. I'm not even gonna address the nonsense of EVERY SINGLE RELIGIOUS GROUP living a happy hippie communal life and it's only the uncultured, uncivilized, boorish MOZLEMS who spoil the party. Haji has already answered that well, and I don't even know how anyone could be so dense as to find truth in it to begin with. (You should be ashamed of yourself, whoever you are). But just those three assumptions; how pathetic they are. Basically, it's a matter of perspective. If someone is: 1) a bigoted poopface, 2) has zero knowledge on the conditions within these countries and why people who leave them, leave them, and 3) has zero legitimate interaction with any of the immigrants from these countries which live near him, then this is the result. This bigoted pile of c.rap which has zero resemblance to reality. And here is the problem with it: if you can buy that every single Muslim in all of Africa and Asia would kill his own mother for a green card, if you can buy that they come to the West with identical motivations, if you can buy that they are lazy, non-contributing leeches, first of all, you're an idiot. But secondly, even you can't be so stupid as to buy that Muslims are actually changing Western countries to make them like their own countries. (And no, please don't show me interviews of Anjem Choudary unless you have evidence that he is representative of most Muslims in the West.) Muslims in the West are as socially active as a baked potato. Show me where any large group of Muslims has campaigned for changing the political or social structure of the US, Canada, or the UK to make it more closely resemble that of their own countries? Where? Most of them are just sitting at home eating halal bacon and playing X-Box. They are just as inactive and indifferent to their political system as the average American. So how can any of this diatribe ring true to any of you? There is a difference between being honest with yourself and being a moron. If you agree with ANY of this ridiculous facebook spam thing, congratulations, you are a moron. If the author of this actually bothered to interact with the Muslims in his community instead of just being angry that he has to hear languages other than his own while he is shopping for "Mediterranean" spices, maybe he could have realized that he is wrong about everything.
    3 points
  9. علي بن محمد، قال حدثني محمد بن أحمد، عن يعقوب بن يزيد، عن الحسين بن بشار الواسطي، عن يونس بن بهمن، قال، : قال لي يونس اكتب إلى أبي الحسن (عليه السلام) فاسأله عن آدم هل فيه من جوهرية الله شي‏ء قال، فكتب إليه، فأجابه هذه المسألة مسألة رجل على غير السنة، فقلت ليونس، فقال لا يسمع ذا أصحابنا فيبرءون منك، قال، قلت ليونس يبرءون مني أو منك 942. Ali b. Muhammad who said: narrated to me Muhammad b. Ahmad from Yaqub b. Yazid from al-Husayn b. Bashar al-Wasiti from Yunus b. Bahman who said: Yunus (b. Abd al-Rahman) said to me: write to Abi al-Hasan عليه السلام and ask him about Adam - is there in him (i.e. Adam) anything from the essence of Allah? he (al-Husayn b. Bashar) said: so he (i.e. Yunus b. Bahman) wrote to him, so he (i.e. the Imam) answered: this question is the question of a man who is upon other than the Sunnah, so I (Yunus b. Bahman) said this to Yunus (b. Abd al-Rahman - i.e. relayed to him the answer), so he (Yunus b. Abd al-Rahman) said: this should not be heard by our companions for they will disassociate from you, he (Yunus b. Bahman) said: I said to Yunus: they will disassociate from me or you?!
    3 points
  10. anyone here watch one piece/?
    2 points
  11. Congratulations to all those who graduated. . including the martyrs, for they have graduated from the university of life and achieve the best of diploma ; that of martyrdom . Guaranteed a career in Jannah.. the eternal Jannah May Allah make it easy on the family , its a hard situation when you have no news.. whether he is here-not here..
    2 points
  12. this attitude regarding the existence of God is very common and was so in the history. today the principles of secular lifestyle dictate such understanding of God as a something completely unrelated to people's serious life. there are various reasons as to why man tends to reduce the role of God in his life, one might be to escape from the burden of obligations. the Holy Qur'an answers such belief in this way: And the Jews say: The hand of Allah is tied up! Their hands shall be shackled and they shall be cursed for what they say Nay, both His hands are spread out, He expends as He pleases 5:64 they believed in the existence of God, but they believed He could not do anything in creation after He had created it.
    2 points
  13. (bismillah) this guy is so funny
    2 points
  14. بسم الله الرحمن الرحيم May Allah guide us onto the straight path. Before I begin answering your questions (Wizdom007). Let me first elaborate on the reasons why I posted such a topic, as it seems "Invoker" has deviated from the topic, and you have steered that deviation more, leading us to to discuss the issue of "who gave allegiance to who". So, before tackling this misconception, which you took further, I will just clarify the reasons for posting this topic. First and foremost you should by now have grasped that the companions of the Prophet (s.a.w.a.s) known as Amm'ar Bin Yasser (عمار بن ياسر) is a very specialized companion. From the narrations, that are Authentic, it establishes the fact, that whom hates, curses, opposes, Amma'r, then he/she, has done this towards Allah. One may ask, why would the Prophet (s.a.w.a.s) establish this? Did he not know, that he the companions will fight amongst themselves? Well, the reasons behind this is simply, the prophet (s.a.w.a.s) has shown clearly through many narrations, that those who oppose Imam Ali (a.s) have deviated from the religion. That is why I posted such on the topic: "Ten Promised", many narrations that shown: (1) Whom the Muslims fight among themselves, is Kufur (disbelief), which one side will act upon. (2) That Imam Ali (a.s) is always with Truth, and Truth is with Ali, and the Quran is with Ali at all times. (3) Those who fought Imam Ali (a.s) have committed an "Act" that is against the Prophet (s) and the orders of Allah. I have shown this in my last reply, at the topic: "Ten Promised". These narrations are all Authentic, and I have proven this, and disproven Mu'awiyah's Innocents and to show his atrocities. If you would like to object to these established facts, revise my posts at the topic: "Ten Promised", and you can write your objections there. So, now that we have clarified this. Let us now turn to your inquires. You have stated the following: So before I "fix" your question properly. Let us first establish the Position of Imam Ali (a.s) in the context if "Truth" and that truth will always surround his being, and so on. First will quote Authentic traditions, and then I will move on to show that Imam Ali (a.s) has never given an "Allegiance" to the Three caliphs, from the his birth to death. We now being my establishing, that Imam Ali (a.s) is the pure truth, and Ali and the Quran, are with each other inseparable. ___________________________________________________________________________________________________________ Narration # 1: Ali & the Quran. We read in "Mustadrak Al-Hakim Ala Al-Saheehain (مستدرك الحاكم على الصحيحين)" By Muhaammad bin Abdulah Al-Hakim Al-Nisaburi (أبو عبد الله محمد بن عبد الله الحاكم النيسابوري), Investigated by Imam Shams Al-deen Al-Thahabi (تعليق الإمام الذهبي شمس الدين), volume 3, page 124 (old print), and page 145 (new print): - أخبرنا أبو بكر محمد بن عبد الله الحفيد ثنا أحمد بن محمد بن نصر ثنا عمرو بن طلحة القناد الثقة المأمون ثنا علي بن هاشم بن البريد عن أبيه قال حدثني أبو سعيد التيمي عن أبي ثابت مولى أبي ذر قال : كنت مع علي رضي الله عنه يوم الجمل فلما رأيت عائشة واقفة دخلني بعض ما يدخل الناس فكشف الله عني ذلك عند صلاة الظهر فقاتلت مع أمير المؤمنين فلما فرغ ذهبت إلى المدينة فأتيت أم سلمة فقلت إني و الله ما جئت أسأل طعاما و لا شرابا و لكني مولى لأبي ذر فقالت مرحبا فقصصت عليها قصتي فقالت : أين كنت حين طارت القلوب مطائرها قلت : إلى حيث كشف الله ذلك عني عند زوال الشمس قال : أحسنت سمعت رسول الله صلى الله عليه و سلم يقول : علي مع القرآن و القرآن مع علي لن يتفرقا حتى يردا علي الحوض Told us Abu bakr Muhammad bin ABdullah Al-Hafeed, told us Ahmad bin Muhammad bin Nasr, told us Amru bin Talha Al-Qana'ad The trusted Al-Ma'moon, told us Ali bin Hasim bin Al-Bareed, from his father said: told me Sa'eed Al-Teem'i from the father of Thabit the Mauwla Abu Thar said: I was with Imam Ali may Allah be pleased with him on the day of Jamal, so when I saw Aisha standing, something in my heart has entered of what enters some other people, so Allah relieved that from me in the prayer of the afternoon (Zuhr) so I fought with the prince of the faithfuls (Imam Ali) so When I had been free of time, I went to Al-Madeenah so I cam to Um-Salamah: "By Allah I have not come for food nor drink, But I am a "Mawla" to Abi Thar" So she said: "Welcome". So I told her my story so she said: " Where were you when hearts aloft and flew"? I said: "Until Allah has relieved that from me at sun fall" (She Um-Salamah)said: " Welldone, I heard the messenger of Allah (s.a.w.a.s) saying: "Ali is with the Quran and the Quran is with Ali, and they will not separate until they return to me at the lake." Grading of the Narration: هذا حديث صحيح الإسناد و أبو سعيد التيمي هو عقيصاء ثقة مأمون و لم يخرجاه This Narration is Authentic (Sahih) of the source, and Abu Sa'eed Al-Teem'i he is Uqaysa, Trusted and reliable تعليق الذهبي قي التلخيص : صحيح Shams Al-Deen Al-Thahabi says: "Authentic (Sahih)". Note: In Al-Mustadrak he Agreed with the narration without any objection. ________________________________________________________________________________________________________ Narration #2: Ali & the Qur'an. We read in "Majm'ah Al-Zawa'id Wa Manbah Al-Fawa'id (مجمع الزاوئد ومنبع الفوائد)", by Nur Al-Deen, Ali bin Abi bakr Al-Haythami (نور الدين علي بن أبي بكر الهيثمي), Library: Al-Qudsi (مكتبة القدسي), Chapter of the "Caliphs", volume 5, page 186, Narration #8950: وعن أبي سعيد الخدري قال : سمعت رسول الله - صلى الله عليه وسلم - يقول : " إن منكم من يقاتل على تأويل القرآن كما قاتلت على تنزيله " . فقال أبو بكر : أنا هو يا رسول الله ؟ قال : " لا " . قال عمر : أنا هو يا رسول الله ؟ قال : " لا ولكنه خاصف النعل " . وكان أعطى عليا نعله يخصفها And from Abi Sa'eed Al-Khidri said: I heard the Messenger of Allah (s.a.w.a.s): "From you, a man who will fight for the interpretation of the Qur'an, just as I have fought for its revelation." So said Abu bakr: Is it me O Messenger of Allah? He (s.a.w.a.s) said: "No". So said Umar: "Is it me O Messenger of Allah", He (s.a.w.a.s) said: "No, he is the one fixing the sandals". And then gave Ali his sandals to fix. Al-Haythamni (الهيثمي), says: رواه أبو يعلى ورجاله رجال الصحيح Narrated it, Abu Ya'la'a, and its men are men authentic (Sahih). ________________________________________________________________________________________________________ Narration #3: Ali & the Qur'an We read in "Majm'ah Al-Zawa'id Wa Manbah Al-Fawa'id (مجمع الزاوئد ومنبع الفوائد)", by Nur Al-Deen, Ali bin Abi bakr Al-Haythami (نور الدين علي بن أبي بكر الهيثمي), Library: Al-Qudsi (مكتبة القدسي), Chapter of of the merits of Ali bin Abi Talib (باب مناقب علي بن أبي طالب رضي الله عنه) , volume 9, page 133, Narration #14763: عن أبي سعيد قال : كنا جلوسا ننتظر رسول الله - صلى الله عليه وسلم - فخرج علينا من بعض بيوت نسائه قال : فقمنا معه فانقطعت نعله ، فتخلف عليها علي يخصفها ، ومضى رسول الله - صلى الله عليه وسلم - ومضينا معه ، ثم قام ينتظره وقمنا معه ، فقال : " إن منكم من يقاتل على تأويل هذا القرآن كما قاتلت على تنزيله " . فاستشرفنا وفينا أبو بكر وعمر ، فقال : " لا . ولكنه خاصف النعل " . قال : فجئنا نبشره قال : فكأنه قد سمعه . From Abi Sa'ad said: We were sitting waiting for the Messenger of Allah (s.a.w.a.s), so he came out to us from (some) of the houses of his women (wives) said: So we went with him, then his sandals broke, and then took care of it Ali, fixing it, so the Messenger of Allah (s.a.w.a.s) proceeded, and we continued with him, then he stood up and we stood with him, then said: "Amongst you, (a man) who will fight on the interpretation of this Qur'an, just as I have fought for its revelation". so we observed and in us Abu bakr and Umar, so he (s.a.w.a.s.) said: "No, he is the fixer of the sandals". said: So we came to him to report to him said: As if he has heard him. Al-Haythamni (الهيثمي), says: واه أحمد ورجاله رجال الصحيح غير فطر بن خليفة وهو ثقة Narrated it Ahmad, and its Man are Sahih (Authentic), expect Fitr'ah bin Khaleefah, and he is Trusted (Thiqah) ________________________________________________________________________________________________________ Narration # 4: Ali & The Qur'an We read in "Sahih Ibn Habb'aan in the Organisation of Ibn Balba'an ( صحيح ابن حبان بترتيب ابن بلبان)", By Muhammad bin Habbaan Al-Bisti ( محمد بن حبان بن أحمد أبو حاتم التميمي البستي), Association Al-Ris'alah (مؤسسة الرسالة), Beirut. The second print (الطبعة الثانية), Y.1993, 1414 hijrah, Investigated by "Shu'aib Al-Arna'oot ( شعيب الأرنؤوط)", volume 15, page 385, narration # 6937: أخبرنا أحمد بن علي بن المثنى حدثنا عثمان بن أبي شيبة حدثنا جرير عن الأعمش عن إسماعيل بن رجاء عن أبيه : عن أبي سعيد الخدري قال : سمعت رسول الله صلى الله عليه و سلم يقول : ( إن منكم من يقاتل على تأويل القرآن كما قاتلت على تنزيله ) قال أبو بكر : أنا هو يارسول الله ؟ قال : ( لا ) قال عمر : أنا هو يارسول الله ؟ قال : ( لا ولكن خاصف النعل ) قال : وكان أعطى عليا نعله يخصفه Told us Ahmad bin Ali bin Al-Mathn'a, Told us Uthman bin Abi Shaubah, Told us Jareer from Al-A'mash from Isma'eel bin Rij'aa, from his father: From Abi Sa'ad Al-Khidri said: I heard the Messenger of Allah (s.a.w.a.s) saying: "Amongst you, (a man) who will fight on the interpretation of this Qur'an, just as I have fought for its revelation", So said Abu bakr: "Is it me O Messenger of Allah?", He (s.a.w.a.s) said: "No". So said Umar: "Is it me O Messenger of Allah?", So he (s.a.w.as) said: " No, he is the fixer of the Sandal". said: And he gave Ali his Sandal to fix. Shu'ai'yb Al-Arna'oot (قال شعيب الأرنؤوط), says: إسناده صحيح على شرط مسلم An Authentic (Sahih), On the guidelines of Mu'slim (Sahih). ________________________________________________________________________________________________________ Narration #5: Ali & The Truth We read in "Majmah Al-Zawa'id Wa Al-Fawa'id (مجمع الزاوئد ومنبع الفوائد)" by Al-Haythami (نور الدين علي بن أبي بكر الهيثمي), Print: Library of Al-Muqadasa (مكتبة القدسي), volume 7, page 234 to 235: Narration 12027: وعن أبي سعيد - يعني الخدري - قال : كنا عند بيت النبي - صلى الله عليه وسلم - في نفر من المهاجرين والأنصار ، فقال : " ألا أخبركم بخياركم ؟ قالوا : بلى . قال : " خياركم الموفون المطيبون ، إن الله يحب الحفي التقي " ، قال : ومر علي بن أبي طالب ، فقال : " الحق مع ذا الحق مع ذا From The father of Sa'eed; Meaning: A;-Khadri said: We were in the house of the Prophet (s.a.w.a.s) with a group of Al-Muhajreen and the An'saa'r so he (The Prophet) said: "Shall I tell you of the best among you?" They said: "yes". He (prophet) said: The best of you is the is the faithful and nice (Kind hearted), Allah loves the barefoot devoted pious." And then Ali Bin Abi Talib passed by and (The prophet) said: "Truth is with thee, Truth is with thee." رواه أبو يعلى ، ورجاله ثقاتAl-Haythami: Narrated it Abu Yalah, and its men are Trustworthy. ________________________________________________________________________________________________________ Narration #6: Ali & The Truth We read in "Mustadrak Al-Hakim Ala Al-Saheehain (مستدرك الحاكم على الصحيحين)" By Muhaammad bin Abdulah Al-Hakim Al-Nisaburi (أبو عبد الله محمد بن عبد الله الحاكم النيسابوري), Investigated by Imam Shams Al-deen Al-Thahabi (تعليق الإمام الذهبي شمس الدين), volume 3, page 140, Narration #4681: خبرنا أبو أحمد محمد بن محمد الشيباني من أصل كتابه ثنا علي بن سعيد بن بشير الرازي بمصر ثنا الحسن بن حماد الحضرمي ثنا يحيى بن يعلي ثنا بسام الصيرفي عن الحسن بن عمرو الفقيمي عن معاوية بن ثعلبة عن أبي ذر رضي الله عنه قال : قال رسول الله صلى الله عليه و سلم : من أطاعني فقد أطاع الله و من عصاني فقد عصي الله و من أطاع عليا فقد أطاعني و من عصي عليا فقد عصاني Told is Abu Ahmad muhammad bin Muhammad Al-Shayb'ani from his original book, told us Ali bin Sa'eed bin Basheer Al-Razi in Masr, told us Al-Hassan bin Ham'd Al-Hathrami, told us Yahya bin Ya'laa, told us Basim Al-Sayrafi from Al-Hassan bin Amr'ru Al-Faqeemi from Mua'aiyah bin Tha'labah from Abi Thar (may Allah be pleased with him): Said the Messenger of Allah (peace be upon him): "Who obeys me, has obeyed Allah, and who disobeys me, has disobeyed Allah, And who obeys Ali, has obeyed me, and who disobeys Ali, he has disobeyed me. هذا حديث صحيح الإسناد و لم يخرجاهAl-hakim Al-Nisaburi: This is an Authentic Source, and does not go out from it. تعليق الذهبي قي التلخيص : صحيح Al-Dahabi in his "Takhlees": Authentic (Sahih). Also, Read in page 149, Narration #4704, Which is also from an Authentic Chain: حدثنا أبو العباس محمد بن يعقوب ثنا إبراهيم بن سليمان البرنسي ثنا محمد بن إسماعيل ثنا يحيى بن يعلى ثنا بسام الصيرفي عن الحسن بن عمرو الفقيمي عن معاوية بن ثعلبة عن أبي ذر رضي الله عنه قال : قال رسول الله صلى الله عليه و سلم لعلي بن أبي طالب رضي الله عنه : من أطاعني فقد أطاع الله و من عصاني فقد عصى الله و من أطاعك فقد أطاعني و من عصاك فقد عصاني Told us Abu Abbas Muhammad bin Yaqub, told us Ibrahim bin Sulayman Al-barnasi, told us Muhammad bin Isma'eel, told us Yah'ya bin Ya'ala, told us Basim Al-Safeer from Al-Hassan bin Amru Al-Faqeemi from Mu'awiyah bin Tha'labah from Abi Thar (May Allah be pleased with him): Said the Messenger of Allah (peace be upon him) Ali Ibn Ab'i Talib (Peace be upon him): "Who obeys me, has obeyed Allah, and who disobeys me, has disobeyed Allah, And who obeys Ali, has obeyed me, and who disobeys Ali, he has disobeyed me. هذا حديث صحيح الإسناد و لم يخرجاه Al-Hakim Al-Nisa'buri: This is an Authentic Source, and does not go out from it. _________________________________________________________________________________________________________ Narration #7: Ali & The Truth: We read in "Tareekh Al-Dimashqi ( تاريخ مدينة دمشق وذكر فضلها وتسمية من حلها من الأماثل)" By Ibn Aska'akir Al-Dimishqi Al-Sha'fi (ابن عساكر الدمشقي الشافعي، أبي القاسم علي بن الحسن إبن هبة الله بن عبد الله), Died, 571. H, Investigated by Muh'ib Al-Deen Abi Sa'eed Amr bin Ghramah (محب الدين أبي سعيد عمر بن غرامة العمري), Association: Dar Al-Fiker (دار الفكر) Beirut., 1995. Volume 20, page 361, Narration #19567: أَخْبَرَنَا أَبُو الْحَسَنِ عَلِيُّ بْنُ أَحْمَدَ بْنِ مَنْصُورٍ، أنا أَبُو الْحَسَنِ أَحْمَدُ بْنُ عَبْدِ الْوَاحِدِ بْنِ أَبِي الْحَدِيدِ، أنا جَدِّي أَبُو بَكْرٍ، أنا أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ يُوسُفَ بْنِ بِشْرٍ، نَا مُحَمَّدُ بْنُ عَلِيِّ بْنِ رَاشِدٍ الطَّبَرِيُّ، بِصُورَ، وَأَحْمَدُ بْنُ حَازِمِ بْنِ أَبِي غرزة الْكُوفِيُّ، قَالا: أنا أَبُو غَسَّانَ مَالِكُ بْنُ إِسْمَاعِيلَ، نَا سَهْلُ بْنُ شُعَيْبٍ النِّهْمِيُّ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ الْمَدِينِيِّ، قَالَ: حَجَّ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ فَمَرَّ بِالْمَدِينَةِ، فَجَلَسَ فِي مَجْلِسٍ فِيهِ سَعْدُ بْنُ أَبِي وَقَّاصٍ، وَعَبْدُ اللَّهِ بْنُ عُمَرَ، وَعَبْدُ اللَّهِ بْنُ عَبَّاسٍ، فَالْتَفَتَ إِلَى عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، فَقَالَ: يَا أَبَا عَبَّاسٍ، إِنَّكَ لَمْ تَعْرِفْ حَقَّنَا مِنْ بَاطِلِ غَيْرِنَا، فَكُنْتَ عَلَيْنَا وَلَمْ تَكُنْ مَعَنَا، وَأَنَا ابْنُ عَمِّ الْمَقْتُولِ ظُلْمًا يَعْنِي عُثْمَانَ بْنَ عَفَّانَ رَضِيَ اللَّهُ عَنْهُ وَكُنْتُ أَحَقَّ بِهَذَا الأَمْرِ مِنْ غَيْرِي، فَقَالَ ابْنُ عَبَّاسٍ: اللَّهُمَّ إِنْ كَانَ هَكَذَا فَهَذَا وَأَوْمَأَ إِلَى ابْنِ عُمَرَ أَحَقُّ بِهَا مِنْكَ، لأَنَّ أَبَاهُ قُتِلَ قَبْلَ ابْنِ عَمِّكَ، فَقَالَ مُعَاوِيَةُ: وَلا سَوَاءً، إِنَّ أَبَا هَذَا قَتَلَهُ الْمُشْرِكُونَ، وَابْنَ عَمِّي قَتَلَهُ الْمُسْلِمُونَ، فَقَالَ ابْنُ عَبَّاسٍ: هُمْ وَاللَّهِ أَبْعَدُ لَكَ وَأَدْحَضُ لِحُجَّتِكَ، فَتَرَكَهُ وَأَقْبَلَ عَلَى سَعْدٍ، فَقَالَ: يَا أَبَا إِسْحَاقَ، أَنْتَ الَّذِي لَمْ تَعْرِفْ حَقَّنَا، وَجَلَسَ فَلَمْ يَكُنْ مَعَنَا وَلا عَلَيْنَا، قَالَ: فَقَالَ سَعْدٌ: إِنِّي رَأَيْتُ الدُّنْيَا قَدْ أَظْلَمَتْ، فَقُلْتُ لِبَعِيرِي: إِخْ، فَأَنَخْتُهَا حَتَّى انْكَشَفَتْ، قَالَ: فَقَالَ مُعَاوِيَةُ: لَقَدْ قَرَأْتُ مَا بَيْنَ اللَّوْحَيْنِ، مَا قَرَأْتُ فِي كِتَابِ اللَّهِ (ص): إِخْ، قَالَ: فَقَالَ سَعْدٌ: أَمَا إِذْ أَبَيْتَ، فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ (ص) يَقُولُ لِعَلِيٍّ: " أَنْتَ مَعَ الْحَقِّ وَالْحَقُّ مَعَكَ حَيْثُ مَا دَارَ "، قَالَ: فَقَالَ مُعَاوِيَةُ: لَتَأْتِيَنِّي عَلَى هَذَا بِبَيِّنَةٍ، قَالَ: فَقَالَ سَعْدٌ: هَذِهِ أُمُّ سَلَمَةَ تَشْهَدُ عَلَى رَسُولِ اللَّهِ (ص) فَقَامُوا جَمِيعًا فَدَخَلُوا عَلَى أُمِّ سَلَمَةَ، فَقَالُوا: يَا أُمَّ الْمُؤْمِنِينَ، إِنَّ الأَكَاذِيبَ قَدْ كَثُرَتْ عَلَى رَسُولِ اللَّهِ (ص) وَهَذَا سَعْدٌ يَذْكُرُ عَنِ النَّبِيِّ (ص) مَا لَمْ نَسْمَعْهُ، أَنَّهُ قَالَ، يَعْنِي لِعَلِيٍّ: " أَنْتَ مَعَ الْحَقِّ وَالْحَقُّ مَعَكَ حَيْثُ مَا دَارَ "، فَقَالَتْ أُمُّ سَلَمَةَ: فِي بَيْتِي هَذَا قَالَ رَسُولُ اللَّهِ (ص) لِعَلِيٍّ، قَالَ: فَقَالَ مُعَاوِيَةُ لِسَعْدٍ: يَا أَبَا إِسْحَاقَ، مَا كُنْتُ أَلْوَمَ الآنَ إِذْ سَمِعْتَ هَذَا مِنْ رَسُولِ اللَّهِ (ص) وَجَلَسْتَ عَنْ عَلِيٍّ، لَوْ سَمِعْتُ هَذَا مِنْ رَسُولِ اللَّهِ (ص) لَكُنْتُ خَادِمًا لِعَلِيٍّ حَتَّى أَمُوتَ. Told us Abu Al-Hassan Ali bin Ahmad bin Masnsoor, That Abu Al-hassan Ahmad bin Abd' Al-Wahid bin Hadeed, that his grandfather Abu bakr, (from) that Abu' Abdu'Allah Muhammad bin Yusuf bin Bashr, (From) that Muhammad bin Ali bin Rashid Al-Tabari Bas'or, and Ahmad bin Hazim bin Abi Ghirzah Al-kufi said: Me and Abu Ghassan Malik bin Isma'eel, told us Sahl bin Shu'aib Alnihm'i, from Ubaid Allah bin Abdullah Al-Mad'eeni said: Muwa'iyah bin Abi Sufiyan went to Hujj (pilgrimage), so he passed by "Madinah", so he sat in the gathering place of Sa'ad bin Abi Waqqas, and Abdullah bin Umr, and Abdullah bin Abbas, so he turned to Abdullah bin Abbas and said: "O Aba Abbas, you do not know our right from our wronger, expect us, you were against us and not with us, and I am the the son of my uncle the murdered oppressed (meaning Uthman bin Affan) and I was more righteous on this issue than others". So said Ibn Abbas: "O Allah, if that was that, then he (pointed to Ibn Umrah) has more right for it, than you, because his fathers were killed before your son of uncle." Then said Muaw'iyah: "It is not the same, His fathers were killed by disbelievers, and Son of my uncle is killed by Muslims." So said Ibn Abbas: "By Allah, they are furthest from you, and invalid to your proof", So he left him, then he came to Sa'ad and said: "O father of Isahaaq, you are the one whom does not know him of our rights, and he sat, and was not with us, nor against us", said: so he said: "O Sa'ad I have seen the world become darker.", so I said to my camel: " e'kh", so he kept silent until it was reveled. Said: Said Muaw'iyah: "You have read what was between the revelations, I have not read this in the book of Allah (s), said: Said Sa'ad: "As I have (Aa'bait), For I heard the Messenger of Allah (s.a.w.a.s) saying to Ali: "You are with truth, and Truth is with you were ever it surrounds." said: Said Mua'wiyah: "Do not come to me with this proof," Said: Said Sa'ad: "This is Um Salamah, Witnessing on the Messenger of Allah (s.a.w.a.s)." So they all stood up and entered on Um-Salamah, so they said: "O mother of the faithfuls, the lies have increased on the Messenger of Allah (s.a.w.a.s) and that is what Sa'ad mentions from the Messenger of Allah (s.a.w.a.s.) what we have not heard telling to Ali: "You are with truth, and Truth is with you were ever it surrounds." So said Um Salamah: "In my house, that is what the Messenger of Allah (s.a.w.a.s) said to Ali." Said: Said Muaw'iyah to Sa'ad: "O Aba Ish'aaq,I was not blameworthy now, If I heard the Messenger of Allah (s.a.w.a.s) and sat from Ali, If I have heard from the Messenger of Allah (s.a.w.a.s), I would have been a servant to Ali, until I die." Note: All narrators are "Thiqah" (trustworthy). Grading: This narration, and all the narrators are "Thiqah (Trustworthy)", I won't bother stating a chain analysis because that is not main focus here on this topic, however If you object to one of the narrators, I can quote where in fact they are referred as "Trusted", for example, if you ask about the first narrator Abu Al-Hassan Ali bin Ahmad bin Masnsoor, He is Trusted by Ibn Asa'aker, and he says his "Trusted" in "Tareekh Al-Dimishaq ( تاريخ مدينة دمشق), volume 41, page 237, Number 4789). _______________________________________________________________________________________________________ Narration #8: Ali & The Truth: And we read in: "Sharh Nahjul-Balagha (شرح نهج البلاغة)" By Ibn Abi Al-Hadeed (لابن أبي الحديد), Investigated by Muhammad Abu Al-Fathl Ibrahim (محمد أبو الفضل إبراهيم), Volume 2 (الجزء الثاني), Association: "Dar Ihaya Al-Kutub Al-arabiyah (دار احياء الكتب العربية), Page 296: Ibn Abi Al-Hadeed says: لأنه قد ثبت عنه في الأخبار الصحيحة أنه قال: (على مع الحق، والحق مع علي، يدور حيثما دار،) وقال له غير مرة: (حربك حربي وسلمك سلمى).وهذا المذهب هو أعدل المذاهب عندي Because, It has been established in the authentic reports that he (The Prophet (s.a.w.a.s)) said: "Ali is with the truth, and the Truth is with Ali, it surrounds around him where ever he surrounds (goes).", and he said it to him more than once: "You war is my war, and your peace is my peace", and this creed (belief), is the best creed with me.. _______________________________________________________________________________________________________ Narration #9: Ali & The Truth: We read in "Mustadrak Al-Hakim Ala Al-Saheehain (مستدرك الحاكم على الصحيحين)" By Muhaammad bin Abdulah Al-Hakim Al-Nisaburi (أبو عبد الله محمد بن عبد الله الحاكم النيسابوري), Investigated by Imam Shams Al-deen Al-Thahabi (تعليق الإمام الذهبي شمس الدين) prior to Mustafa Abd Al-Qader Att'aa (مصطفى عبد القادر عطا), Association: Dar Al-Kutub Al-Imiyah (دار الكتب العلمية), First print, 1990, volume 3, page 134, Narration #4629: أَخْبَرَنَا أَحْمَدُ بْنُ كَامِلٍ الْقَاضِي، ثنا أَبُو قِلَابَةَ، ثنا أَبُو عَتَّابٍ سَهْلُ بْنُ حَمَّادٍ، ثنا الْمُخْتَارُ بْنُ نَافِعٍ التَّمِيمِيُّ، ثنا أَبُو حَيَّانَ التَّيْمِيُّ، عَنْ أَبِيهِ، عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «رَحِمَ اللَّهُ عَلِيًّا اللَّهُمَّ أَدِرِ الْحَقَّ مَعَهُ حَيْثُ دَارَ Told us, Ahmad bin Kamal Al-Qathi, Told us Abu Qilab'ah, told us Abu A'taa'b Sahl'u bin Ham'ad, told us Al-Mukhta'ar bin Naf'ih Al-Tameemi', told us Abu Hay'an Tal-Tameemi, from his father, from Ali (a.s), that he said: Said the Messenger of Allah (s.a.w.a.s): "May Allah have mercy on Ali, O Allah, surround truth with him, where ever ever he surrounds (goes)." Said Al-Hakim Al-Nsaburi: هَذَا حَدِيثٌ صَحِيحٌ عَلَى شَرْطِ مُسْلِمٍ وَلَمْ يُخَرِّجَاهُThis narration is Authentic (Sahih) on the guidelines of Muslim, and does not got out (from it). مختار بن نافع ساقط Comment of Al-Dahabi in Al-Takhless (التعليق - من تلخيص الذهبي): Al-Mukhta'ar bin Naf'ih Al-Tameemi', is "Saqit (dropped)". My comment: I have quoted this narration to simply make evident of its presence as a "Correct Transmition", as the narration above that we have quoted before this narration, is Authentic, Where you have both witnesses: (1) Um Salamah, (2) Muaw'iyah, and (3) the other companions present in the gathering of Sa'ad, and for that narration all the narrators are correct. In this narration in Al-Hakim Al-Nisaburi book, yes, one of the narrators is weak, however the narration it self, is Sahih, in accordance to the previous, and Ibn Abi Hadeed, testifies this, as shown previously. So my stating this chain, I am not using the "Chain" mentioned as evidence, rather the narration as being frequently reported and transmitted among the people at that period of time. ________________________________________________________________________________________________________ Narration #10: The Ummah Will betray Imam Ali (a.s) After the Prophets (s.a.w.a.s): We read in "Mustadrak Al-Hakim Ala Al-Saheehain (مستدرك الحاكم على الصحيحين)" By Muhaammad bin Abdulah Al-Hakim Al-Nisaburi (أبو عبد الله محمد بن عبد الله الحاكم النيسابوري), Investigated by Imam Shams Al-deen Al-Thahabi (تعليق الإمام الذهبي شمس الدين) prior to Mustafa Abd Al-Qader Att'aa (مصطفى عبد القادر عطا), Association: Dar Al-Kutub Al-Imiyah (دار الكتب العلمية), First print, 1990, volume 3, page 153, Narration #4686 عَنْ حَيَّانَ الْأَسَدِيِّ، سَمِعْتُ عَلِيًّا يَقُولُ: قَالَ لِي رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ الْأُمَّةَ سَتَغْدِرُ بِكَ بَعْدِي، وَأَنْتَ تَعِيشُ عَلَى مِلَّتِي، وَتُقْتَلُ عَلَى سُنَّتِي، مَنْ أَحَبَّكَ أَحَبَّنِي، وَمَنْ أَبْغَضَكَ أَبْغَضَنِي، وَإِنَّ هَذِهِ سَتُخَضَّبُ مِنْ هَذَا» - يَعْنِي لِحْيَتَهُ مِنْ رَأْسِهِ From Hay'an Al-Asady I heard Ali Saying: Said to me the Messenger of Allah (peace and blessings upon him and his households): "The Nation will betray you after me, and you live on my creed, and be killed on my "Sunnah". Who loves you, loves me, and who hates you, hates me, "And this will be Painted from this" (meaning: from head to your beard you will be painted in blood). صَحِيحٌAl-hakim Al-Nasburi says: Authentic (Sahih). صحيح) التعليق - من تلخيص الذهبي)Imam Al-Dahabi says in his "Takhlee's": Authentic (Sahih) ____________________________________________________________________________________________________ Narration #11: The Ummah Will betray Imam Ali (a.s) After the Prophets (s.a.w.a.s): We read in "Mustadrak Al-Hakim Ala Al-Saheehain (مستدرك الحاكم على الصحيحين)" By Muhaammad bin Abdulah Al-Hakim Al-Nisaburi (أبو عبد الله محمد بن عبد الله الحاكم النيسابوري), Investigated by Imam Shams Al-deen Al-Thahabi (تعليق الإمام الذهبي شمس الدين) prior to Mustafa Abd Al-Qader Att'aa (مصطفى عبد القادر عطا), Association: Dar Al-Kutub Al-Imiyah (دار الكتب العلمية), First print, 1990, volume 3, page 150, Narration #4676 حَدَّثَنَا أَبُو حَفْصٍ عُمَرُ بْنُ أَحْمَدَ الْجُمَحِيُّ، بِمَكَّةَ، ثنا عَلِيُّ بْنُ عَبْدِ الْعَزِيزِ، ثنا عَمْرُو بْنُ عَوْنٍ، ثنا هُشَيْمٌ، عَنْ إِسْمَاعِيلَ بْنِ سَالِمٍ، عَنْ أَبِي إِدْرِيسَ الْأَوْدِيِّ، عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ قَالَ: " إِنَّ مِمَّا عَهِدَ إِلَيَّ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: أَنَّ الْأُمَّةَ سَتَغْدِرُ بِي بَعْدَهُ Told us Abu'Hafs Umar bin Ahmad Al-Jamhi in Makka from Ali bin Abduall-Aziz from Umar'O bin U'on from Hashi'eem from Isma'il bin Salim, from Abi' Idr'us Al'Awdi from Ali Said: "From the promises given to me by the Prophet (peace be upon him and his Households), that the Nation will betray me after him." هذا حديث صحيح الإسناد و لم يخرجاه Mustadrak Al-Hakim: This is An Authentic Chain. تعليق الذهبي قي التلخيص : صحيح Imam Al-Dhahabi: Authentic (Sahih) _________________________________________________________________________________________________________ Narration #12: The Ummah Will betray Imam Ali (a.s) After the Prophets (s.a.w.a.s): The Great Struggle: أَخْبَرَنَا أَحْمَدُ بْنُ سَهْلٍ الْفَقِيهُ، بِبُخَارَى، ثنا سَهْلُ بْنُ الْمُتَوَكِّلِ، ثنا أَحْمَدُ بْنُ يُونُسَ، ثنا مُحَمَّدُ بْنُ فُضَيْلٍ، عَنْ أَبِي حَيَّانَ التَّيْمِيِّ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ: قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِعَلِيٍّ: «أَمَا إِنَّكَ سَتَلْقَى بَعْدِي جَهْدًا» قَالَ: فِي سَلَامَةٍ مِنْ دِينِي؟ قَالَ: «فِي سَلَامَةٍ مِنْ دِينِكَ» Told us Ahmad bin Sahl Alfaqeh'u, in Bukhari, told us Sahl bin Al-mutawakil, told us Ahmad bin Yunus, told us muhammad bin Fatheel, from Abi Hay'aan Al-Tameem'i, from Sa'ad bin Jubair, from Ibn Abbas (May Allah be pleased with him), Said the Prophet (peace be upon him said) said to Ali: "You shall face after me a Great Struggle" Said (Ali .a): "In the peace of my religion"? Said (the prophet (s)): "In the peace of your religion". هَذَا حَدِيثٌ صَحِيحٌ عَلَى شَرْطِ الشَّيْخَيْنِ، وَلَمْ يُخَرِّجَاهُ Al-Hakim Al-Nisaburi: This narration is Authentic on the Guidelines of "Shaykhain (Bukhari & Muslim). تعليق الذهبي قي التلخيص : على شرط البخاري ومسلم The comment of Al-Dahabi In his Takhlee's: (Authentic) on the Guidelines of Bukhari & Muslim. _________________________________________________________________________________________________________ Narration #13: The Ummah Will betray Imam Ali (a.s) After the Prophets (s.a.w.a.s): We read in "Al-Matalib Al-A'liyah B'Zawa'id Al-Masaneed Al-Thamaniyah (لمطالب العالية بزوائد المسانيد الثمانية)", By Ahmad bin Ali bin Hijir Al-Askalani ( أحمد بن علي بن حجر العسقلاني), Investigated by Habib Al-Rahman Al-Athamni (حبيب الرحمن الأعظمي), volume four, The First print (الطبعة الأولى) page 56, Narration #3946: سمعت ثعلبة بن يزيد ، قال : سمعت عليا ، يقول : والله إنه لعهد النبي الأمي صلى الله عليه وسلم : « سيغدرونك من بعدي I heard Tha'labah bin Yaz'id: I heard Ali, Saying: "By Allah, it is the promise of the Prophet (s.a.w.a.s) Al-Um'i: "They will betray you after me." عن ثعلبة بن يزيد الحماني ، عن أبيه ، قال : سمعت علياًً يقول على المنبر : والله إنه لعهد النبي الأمي إلي : إن هذه الأمة ستغدر بي. From Tha'labah bin Yaz'ed Al-Hamani, from his father, said: I heard Ali saying while on the pulpit: "By Allah it is the promise of the Prophet Al-Ummi (s.a.w.a.s) to me: "This nation will betray you after me." Footnotes: Said Al-Busairi, narrated it, Ibn Abi Shay'bah with a Hassan (Reliable) chain. Al-Harth And Al-bazar. ______________________________________________________________________________________________________ (bismillah) So what can we conclude from these authentic traditions and reports? First of all, in the first narration, as stated: "Ali is with the Quran and the Quran is with Ali" (Authentic), that is he (Ali a.s) who the quran sides by at "All times" and he Imam Ali (a.s) sides with the Quran at all times, and in all actions. Meaning whatever action taken or speech given, his words of truth, as the "Qur'an" will be present with this sayings: meaning they are in complete agreement and alignment with the words of Allah in his book, this also takes us back to the narrations of Al-Thaqlain, which is were the Prophet (peace be upon him and his households) mentioned Ahlulbayt (a.s) alongside the Qur'an and affirms to hold on to them both. In this we can assure ourselves, that whatever authentic tradition and report from Ahlulbayt (a.s) is the pure truth that with no doubt will come into agreement with the words of Allah in his book. If so, is the reason, we can therefore claim that "Falsehood" cannot come out from their actions or words, as when we are to hold on to them, we cannot hold on to falsehood. The fifth narration, you find that the prophet (s.a.w.a.s) clarified, that Ali is always with the truth, and the truth is always with Ali (a.s). Reality holds us, as we see, for the prophet (s.a.w.a.s) to say such would mean, that Imam Ali (a.s) cannot claim any form of "Falsehood" nor stated any form of "Deviation", nor can we find this in his action, rather they are pure and best of options at all time, the Truth does not separate from him, can he (a.s) cannot separate from truth. Take for example: If the Imam said: "I thought, or I believe, or, I sought, or, I think, I assure, or, I act to, or By Allah, or By the Prophet (s), this only means that these forms are all pure in truth, and are righteous and some are commands which are from the Prophet (s.a.w.a.s). From narration two, to narration four, you fined the Prophet (s.a.w.a.s) stating, that it is only Imam Ali (a.s) who will fight for the interpretation of the Qur'an, just as he has fought for its revelation, and Abu bakr and Umar acquired that it is they, but the Prophet (s.a.w.a.s) stated no, and made clear that it was Imam Ali (a.s). What does this tell you? Well, It clearly identifies that it is he Imam Ali (a.s) who is knowledgeable about the Qur'an and its interpretation after the Prophet (s.a.w.a.s), than anyone else. It is he who preserved its true meaning (interpretation) and fought in the name of Allah for its preservation, and in such, we find that from our of all the companions, only he was the on chosen for such a position and he given this mission, and he, more knowledgeable than the rest after the Prophet (s.a.w.a.s). Truly he has fulfilled this. The rest of the narrations on this, are similar in form, which you already have observed. Third part of the narrations state (authentic), that the nation of the Prophet (s.a.w.a.s) will betray Imam Ali (a.s), and he will face a great struggle in the peace of his religion. As you can see, there is no doubt on this, due to the fact the amount of wars he went through after the prophets (s.a.w.a.s) death, and after the gathering, at his house, forcing him to give allegiance. So now to this point, its clear that he is more knowledgeable than any other after the prophet (s.a.w.a.s), and truth and the Qur'an are always in agreement with him, and he (a.s) is always in alignment with them. Now, let us proceed, on whether Imam Ali (a.s) did he ask for his rights? Or did he not? After stating that Imam Ali (a.s) is the pure truth and the guarding of the interpretation of the Quran, did Imam Ali (a.s) ask for his right? Did he most importantly claim his rights, when they wanted him to give allegiance? Did even give allegiance? yes or no? So, now we have two issues on our hands. (1) Did Imam Ali (a.s) ask/claim his rightful rights? (2) Did he give allegiance? I will answer the second part, and then the first will be last. First of all, it is record Authentic, that Imam Ali (a.s) did not pay allegiance and an instant, but after six months, after the martyrdom of his wife, Fatim'ah Al-Zahra (a.s). We will not quote Authentic traditions on this even. Please note: The Shi'a opinion is that a real allegiance never took place. When they attacked the house and dragged Amiral-Muminin(a.s) to the mosque, Abu Bakr touched the closed hand of Amiral-Muminin(a.s) and then they spread all over that he(a.s) pledged allegiance. That all was because he(a.s) found no helpers to fight against the usurpers, hence he(a.s) was left with no other choice but to avoid any further harm coming close to his family members and close associates. It was at this stage that the Imam (a.s) assessed the situation around him. The nascent Ummah was facing a troublesome time, new Muslims whose faith and understanding of Islam was not so firm, surrounded by the threat of the Byzantine Empire and the increasing fitnah of Musalimah the false Prophet, who had successfully converted hordes of tribes behind his sham claim. The situation was such that the Ummah was at risk of imploding. Had the Imam (a.s) sought to add a further dimension to the problems of the Ummah by leading an armed rebellion to oust those that had taken his rightful claim, the end result would have been utter bloodshed, which would not have painted a pretty picture of Islam for the up coming generations. Thus he(a.s) acted upon the will and covenant of the Prophet(saw) to not fight if he could not find enough supporters. __________________________________________________________________________________________________ We read in "Al-Kamal Fe Al-Tareekh (الكامل في التاريخ)", By Az' Al-deen Abu Al-hassan Ali, known as Ibn Al-Ath'eer (عز الدين أبو الحسن علي المعروف بابن الأثير), Investigated by Abu Al-Fid'ah Abdull-Qathi (أبو الفداء عبد الله القاضي), Association: "Dar Al-Kutub Al-Ilmiyah ( دار الكتب العلمية), volume 2, page 901-902: (He says): لما توفي رسول الله - صلى الله عليه وسلم - اجتمع الأنصار في سقيفة بني ساعدة ليبايعوا سعد بن عبادة ، فبلغ ذلك أبا بكر ، فأتاهم ومعه عمر وأبو عبيدة بن الجراح ، فقال : ما هذا ؟ فقالوا : منا أمير ، ومنكم أمير . فقال أبو بكر : منا الأمراء ، ومنكم الوزراء . ثم قال أبو بكر : قد رضيت لكم أحد هذين الرجلين عمر وأبي عبيدة أمين هذه الأمة . فقال عمر : أيكم يطيب نفسا أن يخلف قدمين قدمهما النبي - صلى الله عليه وسلم - ؟ فبايعه عمر وبايعه الناس . فقالت الأنصار أو بعض الأنصار : لا نبايع إلا عليا . قال : وتخلف علي ، وبنو هاشم ، والزبير ، وطلحة - عن البيعة . وقال الزبير : لا أغمد سيفا حتى يبايع علي . فقال عمر : خذوا سيفه واضربوا به الحجر ، ثم أتاهم عمر ، فأخذهم للبيعة . وقيل : لما سمع علي بيعة أبي بكر خرج في قميص ما عليه إزار ولا رداء عجلا ، حتى بايعه ، ثم استدعى إزاره ورداءه فتجلله . والصحيح : أن أمير المؤمنين ما بايع إلا بعد ستة أشهر . والله أعلم . When the Messenger of Allah (saw) died, the Ansar were assembled in the shed of Bani Sa'idah to pay allegiance to Sa'd bin Ubada. Then Abu Bakr was informed of it, so he, together with Umar and Abu Ubaidah Al-Jarrah went to them and said: "What is this?" They replied: "There should be one Amir from us and one from you." Then Abu Bakr said: "We are the rulers and you (Ansars) are the ministers (i.e. advisers)" and then said: "So you should elect either Umar or Abu Ubaidah Al-Jarrah who is Amin of this Ummah." Then Umar said: "Who is more good than a man whom the Prophet (saw) preceded him (over others)." And then he paid allegiance to Abu Bakr and the people paid allegiance too. Then the Ansar or some of the Ansar said: "We do not pay allegiance except to Ali (a.s)." It is said that Alee (a.s) and Banu Hashim and Al-Zubayr and Talha refused to pay allegiance and Al-Zubayr said: "I will not put down my sword until Alee (a.s) pays allegiance." Umar said: "Take his sword and hit it to the stone." Then Umar came and took them for allegiance, and it is said that when Alee (a.s) heard of the allegiance to Abu Bakr, he came out wearing a garment without his cloak and and hurried until he paid allegiance and then wore his cloak. But the correct story is that the Commander of Faithful Ali (a.s) did not pay allegiance until after six months. Allah knows best. ____________________________________________________________________________________________________________ We read in "Sahih Al-Bukhari (صحيح البخاري)", By Muhammad bin Ism'ail Al-Bukhari Al-Jufi (محمد بن إسماعيل البخاري الجعفي) , association: Dar ibn Katheer (دار ابن كثير), In the Book: "Al-Maghazi (كتاب المغازي)", Section: Ghuzwat Khaibar (غزوة خيبر), Narration #3998: (English version: Sahih Bukhari, Volume 5, Book 59, Number 546): حدثنا يحيى بن بكير حدثنا الليث عن عقيل عن ابن شهاب عن عروة عن عائشة أن فاطمة عليها السلام بنت النبي صلى الله عليه وسلم أرسلت إلى أبي بكر تسأله ميراثها من رسول الله صلى الله عليه وسلم مما أفاء الله عليه بالمدينة وفدك وما بقي من خمس خيبر فقال أبو بكر إن رسول الله صلى الله عليه وسلم قال لا نورث ما تركنا صدقة إنما يأكل آل محمد صلى الله عليه وسلم في هذا المال وإني والله لا أغير شيئا من صدقة رسول الله صلى الله عليه وسلم عن حالها التي كان عليها في عهد رسول الله صلى الله عليه وسلم ولأعملن فيها بما عمل به رسول الله صلى الله عليه وسلم فأبى أبو بكر أن يدفع إلى فاطمة منها شيئا فوجدت فاطمة على أبي بكر في ذلك فهجرته فلم تكلمه حتى توفيت وعاشت بعد النبي صلى الله عليه وسلم ستة أشهر فلما توفيت دفنها زوجها علي ليلا ولم يؤذن بها أبا بكر وصلى عليها وكان لعلي من الناس وجه حياة فاطمة فلما توفيت استنكر علي وجوه الناس فالتمس مصالحة أبي بكر ومبايعته ولم يكن يبايع تلك الأشهر فأرسل إلى أبي بكر أن ائتنا ولا يأتنا أحد معك كراهية لمحضر عمر فقال عمر لا والله لا تدخل عليهم وحدك فقال أبو بكر وما عسيتهم أن يفعلوا بي والله لآتينهم فدخل عليهم أبو بكر فتشهد علي فقال إنا قد عرفنا فضلك وما أعطاك الله ولم ننفس عليك خيرا ساقه الله إليك ولكنك استبددت علينا بالأمر وكنا نرى لقرابتنا من رسول الله صلى الله عليه وسلم نصيبا حتى فاضت عينا Narrated 'Aisha: Fatima the daughter of the Prophet sent someone to Abu Bakr (when he was a caliph), asking for her inheritance of what Allah's Apostle had left of the property bestowed on him by Allah from the Fai (i.e. booty gained without fighting) in Medina, and Fadak, and what remained of the Khumus of the Khaibar booty. On that, Abu Bakr said, "Allah's Apostle said, "Our property is not inherited. Whatever we leave, is Sadaqa, but the family of (the Prophet) Muhammad can eat of this property.' By Allah, I will not make any change in the state of the Sadaqa of Allah's Apostle and will leave it as it was during the lifetime of Allah's Apostle, and will dispose of it as Allah's Apostle used to do." So Abu Bakr refused to give anything of that to Fatima. So she became angry with Abu Bakr and kept away from him, and did not talk to him till she died. She remained alive for six months after the death of the Prophet. When she died, her husband 'Ali, buried her at night without informing Abu Bakr and he said the funeral prayer by himself. When Fatima was alive, the people used to respect 'Ali much, but after her death, 'Ali noticed a change in the people's attitude towards him. So Ali sought reconciliation with Abu Bakr and gave him an oath of allegiance. 'Ali had not given the oath of allegiance during those months (i.e. the period between the Prophet's death and Fatima's death)............. _______________________________________________________________________________________________________ Here a Question arises, that why is it, that Imam Ali (a.s) did not give allegiance in that period of time? It was only after they had attacked and gathered in his house, that he gave allegiance (and I will explain why), however we find there are zero narrations that Imam Ali (a.s) himself approached Abu bakr and Umar to give allegiance, rather it was they who had forced him to, after invading his house, and now we before I state the narrations, please tell me why Imam Ali (a.s) opposed to give allegiance to Abu bakr in the first place? It took them six months until they were able to convince him, why so? We have stated clear narrations that Imam Ali (a.s) is the truth and the Truth, Quran are around Imam Ali (a.s) where ever he surrounds, so when Imam Ali (a.s) "Opposed" to give allegiance to Abu bakr, and Umar, he was according to the Commands of the Prophet (s.a.w.a.s) and the words of Allah, because if such he was ignorant (Na'ozo-Bilah), why did he not pay allegiance straight away? we now begin to state the Authentic traditions on their attack and how they forced him into allegiance: (The Following are Authentic Traditions): _________________________________________________________________________________________________________ We read in "Ans'ab Al-Ashra'af (أنساب الأشراف), By Ahmad bin Yah'yah bin Jabir bin Dawud Al-Balathri (أحمد بن يحيى بن جابر بن داود البَلَاذُري), Investigated by Sah'eel Zak'ar and Riyath Al-Zarkali (سهيل زكار ورياض الزركلي) Died 279. H (Older than Bukhari , Association: Dar Al-Fikr (دار الفكر), First print (1996), volume 2, page 268: عَنْ الْمَدَائِنِيُّ ، عَنْ مَسْلَمَةَ بْنِ مُحَارِبٍ ، عَنْ سُلَيْمَانَ التَّيْمِيِّ ، وَعَنِ ابْنِ عَوْنٍ ، أَنَّ أَبَا بَكْرٍ : " أَرْسَلَ إِلَى عَلِيٍّ يُرِيدُ الْبَيْعَةَ ، فَلَمْ يُبَايِعْ ، فَجَاءَ عُمَرُ ، وَمَعَهُ قَبَسٌ فَتَلَقَّتْهُ فَاطِمَةُ عَلَى الْبَابِ ، فَقَالَتْ فَاطِمَةُ : يَابْنَ الْخَطَّابِ ، أَتُرَاكَ مُحَرِّقًا عَلَيَّ بَابِي ؟ ، قَالَ : نَعَمْ ، وَذَلِكَ أَقْوَى فِيمَا جَاءَ بِهِ أَبُوكِ ، وَجَاءَ عَلِيٌّ ، فَبَايَعَ ، وَقَالَ : كُنْتُ عَزَمْتُ أَنْ لا أَخْرُجَ مِنْ مَنْزِلِي حَتَّى أَجْمَعَ الْقُرْآنَ " ، Al-Mada'ini from Musalimah ibn Muharib from Sulayman Al-Timi and from ibn Awn that Abu Bakr requested Ali (a.s) to give allegiance (pledge), and Ali (a.s) did not answer the pledge (rejected), so Umar came with fire and Faatima (s.a) received them at the door, and Faatima (s.a) said : "O ibn Al-Khattab! Do you want to burn my door?" He said: "Yes and this is stronger in (terms of) following what your father came with (the religion of her father)." [Giving Ba'yah to Abu Bakr is following what the Prophet (saw) has recommended], and Ali (a.s) came and gave his pledge and said: "I was planning not leaving my home until I compile the Holy Qur'aan." I will go over this briefly, since this is not our main focus, as I already mentioned, All what I put in this post is Authentic. narrators: 1. Al-Mada'ini: (trusted by Imam Al-Dahabi) Reference: Siyar A'lam Al-Nubala. Vol. 10, Pg. # 400 - 401, Person # 113 2. Musalimah ibn Muharib: (Trusted by Ibn Habban, Mentioned by Bukhari) Reference: Al-Thuqat (Authenticated Ones). Vol.7.Pg.# 490 3 - Sulayman ibn Tarkhan: Trusted By Imam Al-Dahabi) Reference: Siyar A'lam Al-Nubala. Vol. 6, Pg. # 195 - 196, Person # 92. 4 - Ibn Awn (Trusted by Al-Safadi, and Imam Al-Dahabi) Reference: Siyar A'lam Al-Nubala. Vol. 6, Pg. # 365. __________________________________________________________________________________________________________ Again I am going over the events very briefly to answer the misconception. Now, what did they do afterwards? We read in "Tareekh Al-Tabari (تاريخ الطبري) By Muhammad bin Jareer Al-Tabari Abu Ja'afar (محمد بن جرير الطبري أبو جعفر), Investigated by Muhammad Abu Al-Fathal Ibrahim (محمد أبو الفضل إبراهيم), Association: Dar Al-Ma'arif (دار المعارف), volume 3, page 202, or page 443 (For the print of Beirut): حدثنا : إبن حميد قال : ، حدثنا : جرير ، عن مغيرة ، عن زياد بن كليب قال : أتى عمر بن الخطاب ، منزل علي وفيه طلحة والزبير ورجال من المهاجرين فقال : واللّه لأحرقن عليكم أو لتخرجن إلى البيعة فخرج عليه الزبير ، مصلتا بالسيف فعثر فسقط السيف من يده فوثبوا عليه فأخذوه Ibn Humayd narrated from Jarir narrated from Mughirah narrated from Ziyad b. Kulayb said: "Umar ibn Al-Khattab came to the house of Ali (a.s), Talha and Zubayr and some of the immigrants were also in the house. Umar cried out: "By God! Either you come out to render the oath of allegiance, or I will set the house on fire!" Al-Zubayr came out with his sword drawn. As he stumbled (upon something), the sword fell from his hand so they jumped over him and seized him." Narrators: 1. Muhammad ibn Humayd (Trusted, and is taken from, by Ahmad bin Hanabal and others), Tarikh Al-Baghdad. Vol. 3, Pg. # 60 - 61.2. Jarir ibn Abdul-Hamid (Trusted by Ibn Hijir), Tahreer Taqreeb Al-Tahdheeb. Vol. 1, Pg. # 213, Person # 9163. Al-Mughirah ibn Miqsam: (Trusted by Ibn Hijir), Tahreer Taqreeb Al-Tahdheeb. Vol. 3, Pg. # 411, Person # 6851.4 - Ziyad ibn Kulayb: (trusted by Ibn Hijir), Tahreer Taqreeb Al-Tahdheeb. Vol. 1, Pg. # 428. Person # 2096. __________________________________________________________________________________________________________ Now for the most, important, crucial point. Even if he was forced to give allegiance, Did he truly give an allegiance by Allah? The Answer is: By The Qur'an and the Prophet (s.a.w.a.s) he never, even once, gave a true allegiance to Abu bakr by Allah and Qur'an. In fact, he never gave allegiance to the Caliphs for even one hour, in his life time, he never did. You might say why I say this. Because the books of the Muslims, the books of your scholars, the books of your most prominent scholars such as Muslim, of Ahlul-Sunnah, testify that the first Caliph Abu bakr, and the Second Caliph Umar, They were perpetrators,traitors and liars. And this exactly aligns with the authentic narrations that we have mentioned, were the Prophet (s.a.w.a.s) stated that the Nation will betray Imam Ali (a.s) after him, and he will struggle in the peace of his religion. You say: Sahih Muslims says this? I say: Yes! Sahih Muslims says this. We read in "Sahih Muslim (صحيح مسلم)" By Muslim bin Al-Hajj'aaj (مسلم بن الحجاج القشيري النيسابوري), Book: The Book of Jihad and Expeditions (كتاب الجهاد والسير), Chapter: Ruling on Fai' (باب حُكْمِ الْفَىْءِ ‏‏), page 1377-1379, Narration #49 (Under the chapter): There was a dispute between Imam Ali (a.s) and Ibn Abbas: and the he said After such: وَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ أَسْمَاءَ الضُّبَعِيُّ، حَدَّثَنَا جُوَيْرِيَةُ، عَنْ مَالِكٍ، عَنِ الزُّهْرِيِّ، أَنَّ مَالِكَ بْنَ أَوْسٍ، حَدَّثَهُ قَالَ........... فَلَمَّا تُوُفِّيَ رَسُولُ اللَّهِ صلى الله عليه وسلم قَالَ أَبُو بَكْرٍ أَنَا وَلِيُّ رَسُولِ اللَّهِ صلى الله عليه وسلم فَجِئْتُمَا تَطْلُبُ مِيرَاثَكَ مِنَ ابْنِ أَخِيكَ وَيَطْلُبُ هَذَا مِيرَاثَ امْرَأَتِهِ مِنْ أَبِيهَا فَقَالَ أَبُو بَكْرٍ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ مَا نُورَثُ مَا تَرَكْنَا صَدَقَةٌ ‏"‏ ‏.‏ فَرَأَيْتُمَاهُ كَاذِبًا آثِمًا غَادِرًا خَائِنًا وَاللَّهُ يَعْلَمُ إِنَّهُ لَصَادِقٌ بَارٌّ رَاشِدٌ تَابِعٌ لِلْحَقِّ ثُمَّ تُوُفِّيَ أَبُو بَكْرٍ وَأَنَا وَلِيُّ رَسُولِ اللَّهِ صلى الله عليه وسلم وَوَلِيُّ أَبِي بَكْرٍ فَرَأَيْتُمَانِي كَاذِبًا آثِمًا غَادِرًا خَائِنًا وَاللَّهُ يَعْلَمُ إِنِّي لَصَادِقٌ بَارٌّ رَاشِدٌ تَابِعٌ لِلْحَقِّ It is reported by Zuhri that this tradition was narrated to him by Malik b. Aus who said:......When the Messenger of Allah (s.a.w.a.s) passed away, Abu Bakr said:" I am the successor of the Messenger of Allah (s.a.w.a.s)." Both of you came to demand your shares from the property (left behind by the Messenger of Allah). (Referring to Hadrat 'Abbas), he said: You demanded your share from the property of your nephew, and he (referring to 'Ali) demanded a share on behalf of his wife from the property of her father. Abu Bakr (Allah be pleased with him) said: The Messenger of Allah (s.a.w.as) had said:" We do not have any heirs; what we leave behind is (to be given in) charity." So both of you thought him (Abu bakr) to be a liar, sinful, treacherous and dishonest. And Allah knows that he was true, virtuous, well-guided and a follower of truth. When Abu Bakr passed away and I have become (Umar) the successor of the Messenger of Allah (s.a.w.a.s) and Abu Bakr (Allah be pleased with him), you thought me to be a liar, sinful, treacherous and dishonest. And Allah knows that I am true, virtuous, well-guided and a follower of truth...... So both Imam Ali (a.s) and Ibn Abbas though of Abu bakr an Umar ibn Al-Khattab, liar, sinful, treacherous and dishonest, So I ask, now the Critical Question: Can the Imam Ali (a.s) who is the Guardian of the interpretation of the Quran, The person who the Prophet (s.a.w.a.s) said: Truth is with thee, and truth and the Quran are with him, and he is to be obeyed, can he give allegiance to Abu bakr and Umar, who he though of them, liars, sinful, treacherous and dishonest!?!? I don't care what Umar said, that he is truthful and guided, that is his claim that he claims for himself, and here we are addressing the opinion of Imam Ali (a.s), who he thought of the two first caliphs as traitors, liars, and sinful. And if he gave a true allegiance to them, that would be an allegiance to hellfire. And that is why for the same reason why Ammar bin Yasser, would not give allegiance, how can he, if he was with the group of people who opposed the allegiance in the first place, and a strong follower of Imam Ali (a.s). Some may also argue irrespective of the time period, the Ba'yah was given which proves the Imam (a.s) submitted and did not fight for his right. This form of logic is incorrect also, because according to the principles of our opponents, the Imam (a.s) did not do anything wrong. They are multitude of narrations on the authority of the Prophet (saw) which forbade people from rising against tyrant leaders even if they were inherently against the Sunnah of the Prophet (s.a.w.a.s). We read in "Sahih Muslim (صحيح مسلم)" By Muslim bin Al-Hajj'aaj (مسلم بن الحجاج القشيري النيسابوري), The book of: "Alimar'ah ( كتاب الإمارة), Chapter: Obligatory holding the majority of Muslims in the time of "Fita'an" (باب وجوب ملازمة جماعة المسلمين عند ظهور الفتن), page, 772, narration #1847: وحدثني محمد بن سهل بن عسكر التميمي حدثنا يحيى بن حسان ح وحدثنا عبد الله بن عبد الرحمن الدارمي أخبرنا يحيى وهو ابن حسان حدثنا معاوية يعني ابن سلام حدثنا زيد بن سلام عن أبي سلام قال قال حذيفة بن اليمان قلت يا رسول الله إنا كنا بشر فجاء الله بخير فنحن فيه فهل من وراء هذا الخير شر قال نعم قلت هل وراء ذلك الشر خير قال نعم قلت فهل وراء ذلك الخير شر قال نعم قلت كيف قال يكون بعدي أئمة لا يهتدون بهداي ولا يستنون بسنتي وسيقوم فيهم رجال قلوبهم قلوب الشياطين في جثمان إنس قال قلت كيف أصنع يا رسول الله إن أدركت ذلك قال تسمع وتطيع للأمير وإن ضرب ظهرك وأخذ مالك فاسمع وأطع It his been narrated through a different chain of transmitters, on the authority of Hudhaifa b. Al-Yaman who said: "Messenger of Allah, no doubt, we had an evil time (i. e. the days of Jahiliyya or ignorance) and God brought us a good time (i. e. Islamic period) through which we are now living. Will there be a bad time after this good time?" He (the Holy Prophet) said: "Yes." I said: "Will there be a good time after this bad time?" He said: "Yes." I said: "Will there be a bad time after good time?" He said: "Yes." I said: "How?" Whereupon he said: "There will be leaders who will not lead by my guidance and who will not adopt my ways. There will be among them men who will have the hearts of devils in the bodies of human beings." I said: "What should I do Messenger of Allah, if I (happen) to live in that time?" He replied: "You will listen to the Amir and carry out his orders; even if your back is flogged and your wealth is snatched, you should listen and obey." Therefore, Imam Ali (a.s) did not commit any sin by not rising up against the tyrants of his time. Had the Imam (a.s) commited an act that violated the Prophet's (saw) teachings, it would have been a legitimate argument.According to the followers of the Ahlulbayt (a.s), if the Imam (a.s) rises, then it is by the Grace of Allah. But if the Imam (a.s) chooses not to, then this is at his discretion. It is entirely dependent on whether his rising would be more harmful than of benefit.
    2 points
  15. Really sorry to hear that akhI, he is in our prayers. May Allah (s.w.t) grant your family sabr at this difficult juncture.
    2 points
  16. Salams to all, I recently watched this lecture and found it interesting: I took some brief notes on the history part (towards the end he discusses the reasons why the Caliph banned it some points around that): Who invented paper and how did the Muslims discover how to make it? The Chinese invented paper but didnt commonly use it and kept it as an esoteric art/technology that only certain people were allowed to learn. 2 Chinese paper makers were captured in a minor skirmish with Muslims and instead of a ransom the Caliph (al Mansur) asked that they teach the Muslims how to make paper. They did so and the paper making techniques were absorbed into the Islamic state and improved upon. Utilising the paper The method of making sheets of paper and binding them (books) was first started by The Muslims. Education began to flourish and the Muslims became leaders in science and philosophy and preserved many of the ancient Greek/Roman manuscripts etc and expanded upon them.The paper making skills reached Islamic Spain (Andelus) and Sicily. After those lands were reconquered and the Muslims left, the paper making skills were availed of by the Europeans, who refined the process using water mills to pound the fibers. What did the Europeans do? Italy became a centre for the production of fine paper (which was watermarked) and they exported it to the Islamic empire. We can tell where paper came from because the water marks give this information. There are Qurans that exist that were made in the 14th century and each page has a water mark of a crucifix because Italian paper was used to make it. In the 1400's Johannes Gutenburg created the modern printing press ( improving upon the early chinese printing press design) which led to rapid increase and dissemination of literature and the raising of education levels in Europe. How did the Caliph react? The Caliph declared the printing press haram and banned it and banned the imports of books also. In 1515 Sultan Salim the 1st issued a decree that anyone caught with a printing press in Ottoman lands were to be killed. There was an influx of jews from Spain (after the fall of Grenada) into the Ottoman lands and the jews were allowed to have printing presses but the Muslims werent allowed to use them or read the books. The Jews and Christians in the Ottoman empire were some of the most educated and dr's etc were usually Jewish or Christian. The first printed Qurans were made in Europe for non-Muslims. Finally the Caliph relents There were ulama petitioning for the printing press in Ottoman lands. A convert from Hungary wrote a book about the printing press (by hand) and gave it to the grand Mufti and argued the case for it. The grand Mufti agreed but with 3 condition: 1) nothing in Arabic 2) nothing to do with Islam 3) only government approved books. in 1726, 300 years after the printing press invention, secular books in the Turkish language (still not in Arabic and not about religion) were allowed to be introduced to the Muslim lands. Napolean invades Egypt In 1798 Napoleon invaded Egypt and he brought a printing press with him. He introduced free printing without government conditions. When he was kicked out the printing presses were left behind and Egypt bacame modernised and broke away from the Ottomman empire. The printed Islamic books considered most authentic and scholarly books were made in the 1860's/70's in Egypt because scholars were the ones printing them. The use of the printing presses began to spread throughout the Ottoman empire and books became more widely distributed.
    2 points
  17. monad

    Second Year University

    Do we look like the university desk? :) Come on bro, time to use your head please and contact the relevant individuals. or check their site. Universities have different rules.
    2 points
  18. myouvial

    Maksum

    Below is a quote from the book in http://www.al-islam.org/shiite-encyclopedia-ahlul-bayt-dilp-team The current state of the Ummah is NOT because a few of us aren’t praying or fasting,; it is because some people have changed and mutilated the religion of Allah (SWT) to satisfy their lusts, just like the Christians and Jews did. That’s exactly what we have fallen into. We sin, then we say: so what -- the Prophet (S) himself was a sinner! Purified be the prophets and messengers of Allah (SWT) from being of such a sinful nature!
    1 point
  19. Many times trying to be the bigger person, being patient and understanding makes me physically ill. If someone angers me for instance, I try to relax and even do dua for that person to calm down, but it feels forced. No matter how much I try to ease up, it always feels forced and that I don't really want to do it. That in return makes me feel like I'm suffocating. I'm trying to be patient like how Allah said to be, but it takes physical toll on me ,lowers my immune system, making me very ill afterwards and need days to recuperate. I've always been like this. Does this happen to anyone else where you feel like you can't breathe anymore and eventually you just lash out, because it's out of your control. I was told by my mother that it could be a birth defect, because when the doctors delivered me it was almost too late, and I was suffocating and that had an effect on my nerves. Working out or channeling my stress into creative outlets help a little, but end of the day I'm still the same if anyone crosses me and get physically ill. I've talked to a university teacher in the past whom specialized in psychology and she told me that it's a temperament that cannot be changed. Does anyone else have this problem and how did you solve it?
    1 point
  20. (bismillah) http://www.presstv.ir/detail/2014/09/08/378076/leader-in-very-good-health-condition/ Head of the medical team in charge of Leader of the Islamic Revolution Ayatollah Seyyed Ali Khamenei’s prostate surgery says the operation has been performed successfully and the Leader's general condition is very good. Alireza Marandi said on Monday that the surgery was carried out at a state-run hospital in Tehran. “During the operation, the Leader was fully conscious and was speaking and he is currently in good condition and has asked me to notify people of his health,” Marandi said. He said the procedure took less than half an hour and was performed under local anesthesia, adding that the recovery process would take from three to five days. Meanwhile, President Hassan Rouhani visited Ayatollah Khamenei at the hospital and called on the Iranian people to pray for the Leader’s health. Rouhani added that a veteran medical team carried out the surgery “in the best and most precise way” and is continuing with post-surgery care for the Leader’s speedy recovery. Shortly before leaving for the hospital, the Leader described the operation as “very routine,” but still urged the people's prayers. SF/KA/HMV
    1 point
  21. (bismillah) _____________________________________________________________________________________________________________ We read in "Nahjul-Balagha (نهج البلاغة),", Sharh Al-Ust'ath Sheikh Muhammad Abd'ah ( الاستاذ محمد عبده), Association: Dar-Al-Marifa (دار المعرفة للطباعة والنشر), volume 1, sermon six: Delivered on being advised not to chase Talhah ibn `Ubaydillah and az-Zubayr ibn al-`Awwam for fighting, (لمّا أشير عليه بألاّ يتبع طلحةَ والزبيرَ ولا يُرصدَ لهما القتال), Page 41-42: وَاللهِ لاَ أَكُونُ كالضَّبُعِ: تَنَامُ عَلى طُولِ اللَّدْمِ، حَتَّى يَصِلَ إِلَيْهَا طَالِبُهَا،وَيَخْتِلَهَا رَاصِدُها، وَلكِنِّي أَضْرِبُ بِالمُقْبِلِ إِلَى الحَقِّ المُدْبِرَ عَنْهُ، وَبِالسَّامِعِ المُطِيعِ العَاصِيَ المُريبَ أَبَداً، حَتَّى يَأْتِيَ عَلَيَّ يَوْمِي. فَوَاللهِ مَا زِلتُ مَدْفُوعاً عَنْ حَقِّي، مُسْتَأْثَراً عَلَيَّ، مُنْذُ قَبَضَ اللهُ تعالى نَبِيَّهُ (صلى الله عليه وآله) حَتَّى يَوْمِ النَّاسِ هذَا. By Allah, I shall not be like the badger, that feigns sleep on continuous (sound of) stone-throwing till he who is in search of it finds it or he who is on the look out for it overpowers it. Rather, I shall ever strike the deviators from truth with the help of those who advance towards it, and the sinners and doubters with the help of those who listen to me and obey, till my day (of death) comes. By Allah I have been continually deprived of my right, with others being given preference to me, from the day the Prophet died till today.
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  22. (bismillah) Sadly, The doctrine of the Umawiyeen, try to portrait Imam Ali (a.s), as if he has never claimed his rights, or had never sough out his positions of being the "Wali" of every Muslim believer. And there are weak and fabricates that derive from that Doctrine. However Imam Ali (a.s) has always claimed his right and the truth that the Prophet (s.a.w.a.s) has established by the command of Allah (Aza'Wa'Jal). We not quote from Nahjul-Balagha. We read in "Nahjul-Balagha (نهج البلاغة),", Sharh Al-Ust'ath Sheikh Muhammad Abd'ah ( الاستاذ محمد عبده), Association: Dar-Al-Marifa (دار المعرفة للطباعة والنشر), volume 1, sermon two, (After the time of Uthman), His speech, after he left from Suff'een (ومن خطبة له ( عليه السلام) بعد انصرافه من صفين), page #30: لا يُقَاسُ بِآلِ مُحَمَّد (عليهم السلام) مِنْ هذِهِ الاُمَّةِ أَحَدٌ، وَلا يُسَوَّى بِهِمْ مَنْ جَرَتْ نِعْمَتُهُمْ عَلَيْهِ أبَداً.هُمْ أَسَاسُ الدِّينِ، وَعِمَادُ اليَقِينِ، إِلَيْهمْ يَفِيءُ الغَالي، وَبِهِمْ يَلْحَقُ التَّالي، وَلَهُمْ خَصَائِصُ حَقِّ الوِلايَةِ، وَفِيهِمُ الوَصِيَّةُ وَالوِرَاثَةُ، الاْنَ إِذْ رَجَعَ الحَقُّ إِلَى أَهْلِهِ، وَنُقِلَ إِلَى مُنْتَقَلِهِ. None in the Islamic community can be taken at par with the Progeny of the Prophet (Ali Muhammad). One who was under their obligation cannot be matched with them. They are the foundation of religion and pillar of Belief. The forward runner has to turn back to them while the follower has to overtake them. They possess the chief characteristics for vicegerency. In their favour exists the will and succession (of the Prophet). This is the time when right has returned to its owner and diverted to its centre of return. Note: This sermon took place after the time of Uthman, and after the War of Suffin, and you can see, Imam Ali (a.s) makes clear that Al-Wasiyah and An-Wilayah is for the Progeny of Al'e Muhammad, and it was previously taken as he said: "This is the time when right has returned to its owner and diverted to its centre of return". This comes into complete agreement with what Ammar bin Yasser said from the Source that we mentioned earlier: " O Thousands of Quraysh, until when are you going to take this position from the households of the prophet, you transfer it here once, and there another!, I do not doubt that Allah will remove it from you and place it in someone other, just as you have taken it from those who were rightful for it, and placed it in those who had not right for it!" Also noting that it the previous source mentioned is Correct (sahih).
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  23. یہ ٹوٹ کے بکھرا ھے کہ ٹوٹا ھے بکھر کے؟ ھم دل کی تباہی کا سبٌب ڈھونڈ رہے ہیں فاخرہ بتول
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  24. ___________________________________________________________________________________________________________________________ We read in "Al-Riy'ath Al-Nithr'a Fe Mana'qib Al-Ashr'ah ( الرياض النضرة في مناقب العشرة)" By Ahmad bin Abdull'ah Bin Muhammad Abu Ja'far, Al-Tabari (الطبري، أحمد بن عبد الله بن محمد أبو جعفر), died 694. Hijrah (متوفاي694ه), Investigated By Is'aa Ab'd'Allah Muhammad Man'h Al-Ham'eeri ( عيسى عبد الله محمد مانع الحميري), Association: Dar-Al-gharb Al-Islami (دار الغرب الإسلامي) Beirut, First print (1996), volume #2, page 214: قال ابن شهاب وغضب رجال من المهاجرين في بيعة أبي بكر منهم علي بن أبي طالب والزبير فدخلا بيت فاطمة معهما السلاح فجاءهما عمر بن الخطاب في عصابة من المسلمين منهم أسيد بن حضير وسلمة بن سلامة بن وقش وهما من بني عبد الأشهل ويقال منهم ثابت بن قيس بن شماس من بني الخزرج فأخذ أحدهم سيف الزبير فضرب به الحجر حتى كسره ويقال إنه كان فيهم عبد الرحمن بن عوف ومحمد بن مسلمة وإن محمد بن مسلمة هو الذي كسر سيف الزبير والله أعلم خرجه موسى بن عقبة وهذا محمول على تقدير صحته على تسكين نار الفتنة وإغماد سيفها لا على قصد إهانة الزبير وتخلف عن بيعة أبي بكر يومئذ سعد بن عبادة في طائفة من الخزرج وعلي بن أبي طالب وابناه والعباس عم رسول الله صلى الله عليه وسلم وبنوه في بني هاشم والزبير وطلحة وسلمان وعمار وأبو ذر والمقداد وغيرهم من المهاجرين وخالد بن سعيد بن العاص Said: Ibn Shu'h'ab (محمد بن شهاب الزهري):........ And opposed the "Bay'ah" of Abu bakr in that day, Sa'ad bin Ub'adah in a group of Al-Khazr'aj, and Ali bin Abi Talib, and his sons, and Al-Abbas, the uncle of the Messenger of Allah (s.a.w.a.s), and his children in Bani Hashim, and Al-Zubair and Talha, and Salman, and Ammar, and Abu, Thar, and Al-Miqd'aad, and others from Al-Muhajreen, an Khalid bin Sa'eed bin Al-Aa'as. Note: Ibn Shihab al-Zuhri is regarded as one of the greatest Sunni authorities on Hadith. The leading critics of Hadith such as Ibn al-Madini, Ibn Hibban, Abu Hatim, Al-Dhahabi and Ibn Hajar al-Asqalani are all agreed upon his indisputable authority. You might want to read in Bibliography: (link)
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  25. Update: Currently Translating The Narration on: Al-Miqd'ad and Ammar Ibn Yasser. ____________________________________________________________________ (wasalam)
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  26. -In the name of God, the all merciful.- ★Advice on upbringing.★ Imam Ali ( a )-"Do not force your children to follow your ways and manners as their time is different than yours." 1200 ago Imam ali spoke about the generation gap. Times are moving v fast, and one has to keep up to the pace of the time he is living in. The imam is not telling us to abandon our principles and values.Principles are like mountains they are unmoveable.1000 years ago God was one and he is still one. 1000 years ago telling lies, stealing, being proud were bad n offensive traits, even now its the same. These are principles, what the imam is saying is that u change ur style, change the bottle but keep the same content .Prophet mohammed used to say "we prophets have been sent to speak to people as per level of their intellect." The famous Lebenese poet Khalil Gibran sums this entire message beautifully. . "Your children are not your children.They are sons and daughters of Life's longing for itself. They come through you but not from you.And though they are with you yet they belong not to you.You may give them your love but not your thoughts,For they have their own thoughts. You may house their bodies but not their souls,For thir souls dwell in the house of tomorrow, which you cannot visit, not even in your dreams. You may strive to be like them, but seek not to make them like you.For life goes not backward nor tarries with yesterday.You are the bows from which your children as living arrows are sent forth...
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  27. (salam) Your question is somehow philosophical and there are numerous texts,articles and books discuss about it in Arabic and Farsi, unfortunately I do not know any English text that support this Idea. Any way, I try as possible as I can to hint you to the answer through the impact and short philosophical sentences: First of all we should accept the rule of cause and effect as the universe could not be created out of nothing. Second of all :what kind of effect we talk about? Does it require cause for the first second and then it would continue existing without any cause? The philosophers say it needs the cause for its creation and for its continuous existence. A wrong comparison: One misleading example that may justify the existence of the effect without the cause is the building. We may imagine that the builder or a constructor is the cause of the building and as the building will remain unchanged while he goes away, God almighty has the same role upon the universe. Thus it would remain undamaged without God. Although this comparison is not valid we could even explain the continual necessity of the universe to God through this poor example. The main cause for the building to be unchanged and unbroken is the material used for construction not the builder, he is only the designer. so even in this poor example we observe that this philosophical rule must be true that effect needs the cause for ever and not only for the first second. Therefore we say this is logically impossible to consider the universe is not relevant to God after the creation. this link that I just found may help you http://www.al-islam.org/al-tawhid/vol1-n3/three-topics-theological-philosophy-dr-ahmad-ahmadi/proof-contingent-and-necessary
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  28. Circus. You should admit that you are losing the battle today. Shiaism is growing and spreading in Africa, east Asia and Western world which is your newer headquarters. The reason is simple : These nobel Hadiths of Ghadir and Thaqalyin were hidden for centuries from the Sunnis.
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  29. Oooh! A challenge. Sounds exciting. Must have missed out on quite a bit. Why don't you just start off from the very begining. Did the Prophet (pbuh) name his successor??? Did he appoint anyone to govern after him??? If yes, then who??? If no, then did the Prophet (pbuh) give any indication of how the Muslims should be governed and how affairs of the Muslims should be handled after him???
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  30. narsis

    Did Prophets Sin?

    Bismillah. Salaam. You have to pay attention to this important point that where they had done such act, was not the realm of duties and obligations (Daar-u-t-Takleef) and this world that they descended to is the realm of duties. So the issue of "Sin" is meaningless in the realm in which no duty is applied. With Duas. Narsis.
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  31. Stress (which can be good or bad) and come from a variety of stressors (i.e. physiological, environmental, psychological etc) releases cortisol in the body allowing your body to respond to the real or perceived stressor. However, chronic stress is very bad as it sends your body into a constant state of alert against something (again, real or perceived). The cortisol released due to chronic stress affects pretty much every single hormone in the body, causing a deterioration of a number of physiological functions including your immune system. So the university teacher you've spoken to is probably pointing in the right direction, the psychological and environmental stress your putting on your body is resulting in these physiological problems. See your doctor and/or consult a clinical psychologist. They can help you come up with strategies to better cope with the stressors.
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  32. ShiaHashmi

    Account Deletion?

    because they realize there is a real world out side SC :D :lol:
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  33. 1 point
  34. Hahaha bohut aala
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  35. David66

    "the Question Of Hamas"

    Hello, Interesting read, "Hamas threatened UNRWA personnel at gun-point during Gaza War" http://www.liveleak.com/view?i=d32_1410474600 All the Best, David
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  36. 1 point
  37. Looks like Agora (and all the other usernames he was banned under) is over there throwing a hissy-fit. Dude, get a life. As for this "challenge" these clowns have set to expire tomorrow (first time hearing a debate challenge having an expiry date attached to it like food or something), expect them to plan a parade and start celebrating their "victory" over the "majoos/rawafidh/mushrikeen" in the next few days. Let the kids have their fun; and when you are serious, debate anybody you'd like to debate on this very forum. ShiaChat.com is not a venue for handing out invitations for our members to start joining other forums when they can do the exact same thing here. By the way, these clowns got fed-up with the old terrorist-run website they used to frequent because it kept going down, now they've started a new forum. Just goes to show how desperate they are.
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  38. (salam) (bismillah) Here are the hadith that have been used to prove the permissibility of reciting Qunoot in other than in Arabic. Taken from Hurr al-`Amili's Wasaa'il al-Shee`ah, vol. 6, pg. 289-290: 19 بَابُ جَوَازِ الْقُنُوتِ بِغَيْرِ الْعَرَبِيَّةِ مَعَ الضَّرُورَةِ وَ أَنْ يَدْعُوَ الْإِنْسَانُ بِمَا شَاءَ وَ جَوَازِ الْبُكَاءِ وَ التَّبَاكِي فِي الْقُنُوتِ وَ غَيْرِهِ مِنْ خَشْيَةِ اللَّهِChapter 19: Chapter on the permissibility to do Qunoot in other than Arabic with necessity, and that the Du`a of mankind in what he wishes. And the permissibility to cry and in Qunoot and its others from the Fear of Allah 7995 مُحَمَّدُ بْنُ الْحَسَنِ بِإِسْنَادِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الرَّجُلِ يَتَكَلَّمُ فِي صَلَاةِ الْفَرِيضَةِ بِكُلِّ شَيْ‏ءٍ يُنَاجِي رَبَّهُ عَزَّ وَ جَلَّ قَالَ نَعَمْFrom `Ali b. Mahziyaar said, I asked Aba Ja`far (as) about the man speaking in the farD Salah in everything he converses with his Lord ÚÒ æÌá? He (as) said: 'Yes' 7996 مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ قَالَ قَالَ أَبُو جَعْفَرٍ الثَّانِي ع لَا بَأْسَ أَنْ يَتَكَلَّمَ الرَّجُلُ فِي صَلَاةِ الْفَرِيضَةِ بِكُلِّ شَيْ‏ءٍ يُنَاجِي بِهِ رَبَّهُ عَزَّ وَ جَلَّMuhammad b. `Ali b. al-Hasan said, Abu Ja`far al-Thani (as) said: 'There is no problem for the man to speak in Fard Salah with everything he converses with his Lord' 7997 قَالَ وَ قَالَ الصَّادِقُ ع كُلُّ شَيْ‏ءٍ مُطْلَقٌ حَتَّى يَرِدَ فِيهِ نَهْيٌHe (al-Saduq) said: al-Sadiq (as) said: 'Everything is absolute (i.e. permissible) until a prohibition is mentioned about it.' 7998 قَالَ وَ قَالَ الصَّادِقُ ع كُلُّ مَا نَاجَيْتَ بِهِ رَبَّكَفِي الصَّلَاةِ فَلَيْسَ بِكَلَامٍHe (al-Saduq) said, al-Sadiq (as) said: 'Everything what is conversed with your lord in Salah, is not from the speech (spoken word which break your prayer) أَقُولُ وَ تَقَدَّمَ مَا يَدُلُّ عَلَى ذَلِكَ وَ يَأْتِي مَا يَدُلُّ عَلَيْهِ فِي قَوَاطِعِ الصَّلَاةِ وَ تَقَدَّمَ مَا يَدُلُّ عَلَى حُكْمِ الْبُكَاءِ وَ التَّبَاكِي وَ عَلَى جَوَازِ قُنُوتِ الْأَعْجَمِ بِغَيْرِ الْعَرَبِيَّةِ فِي الْقِرَاءَةِ وَ يَأْتِي مَا يَدُلُّ عَلَيْهِI (Hurr al-`Amili) say: 'And what is preceded is what shows upon that, and what is will is what is show upon it in the breaking of Salah. And what is preceded shows upon the ruling of crying and upon the permissiblity of the Qunoot of the non-Arab in other than in Arabic in recitation, and what will come will show upon it' Here are some scholarly discussions that have ensued regarding doing Qunoot in other than in Arabic. al-Hilli, Mukhtalif al-Shee`ah, vol. 2, pg. 182: مسألة: نقل شيخنا أبو جعفر بن بابويه- رحمه اللّه- عن شيخهمحمد بن الحسن بن أحمد بن الوليد، عن سعد بن عبد اللّه- رضي اللّه عنه- أنّه كان يقول:لا يجوز الدعاء في القنوت بالفارسية، قال: و كان محمد بن الحسن الصفار يقول:إنّه يجوز، قال: و الذي أقول به: إنّه يجوز، لقول أبي جعفر الثاني- عليه السلام-:لا بأس أن يتكلّم الرجل في صلاة الفريضة بكلّ شي‏ء يناجي به ربّه- عزّ و جلّ- قال: و لو لم يرد هذا الخبر أيضا لكنت أجيزه بالخبر الذي روي عن الصادق- عليه السلام- أنّه قال: كلّ شي‏ء مطلق حتى يرد فيه نهي، و النهي عن الدعاء بالفارسية في الصلاة غير موجود، و قال الصادق- عليه السلام- كلّ ما ناجيت به ربّك في الصلاة فليس بكلام. و الذي اختاره ابن بابويه هو الحقّ عندي.لنا: الأصل الجواز، و ما تقدّم من الأخبار.احتج سعد بقوله- عليه السلام- «صلّوا كما رأيتموني أصلّي و لم يفعل الدعاء بالفارسية في صلاة البيان.و الجواب: إذا فعل مثل الأفعال فقد صلّى كما فعل رسول اللّه- صلّى اللّه عليه و آله- Issue: It is transmitted by our Shaykh Abu Ja`far b. Babuwayh, from his Shaykh Muhammad b. al-Hasan b. Ahmad b. al-Walid from Sa`ad b. `Abd Allah that he says: 'It is not permissible to do du`a in Qunoot in Farsi'. And Muhammad b. al-Hasan al-Saffar says, 'That it is permissible'. Whereby I (al-Sadooq) say by it: 'It is permissible because of the saying of Abu Ja`far al-Thani (as): 'There is not problem for a man to speak in farD salah in anything he (wishes) to converse with his Lord.' He (al-Saduq) said: 'And even if this narration was not also mention, the permissibility of it (doing Qunoot in Farsi) is narrated from al-Saduq (as) that he said: 'Everything is free (permissible) until a prohibition about it is mention'. And the prohibition of doing Du`a in Farsi in Salah is not found. al-Hamdulillah. al-Saduq (as) said: 'Everything what is converses with your Lord in Salah is not from the speech'. And what (position) Ibn Babuwayh chose (it being permissible) is the truth according to me (al-Hilli) For us: 'The Asl (principle) of permissiblity, and what is preceeded from the Akhbaar'.The proof of Sa`ad (that he used) is by the (Prophet's) saying: 'Pray like what you see me pray', and he did not do du`a in Farsi in the explanations of the Salah.The answer (to this proof): 'If he acted like the actions of the his prayer like the actions of the Messenger of Allah ... Yusuf al-Bahrani, al-Hadaa'iq al-Naadirah, vol. 8, pg. 371-372: (المسألة الرابعة) [الخلاف في جواز القنوت بالفارسية]Issue Four: Ikhtilaaf about the permissibility of doing the Qunoot in Farsi - اختلف الأصحاب في جواز القنوت بالفارسية فمنعه سعد ابن عبد اللَّه و اجازه محمد بن الحسن الصفار و اختاره ابن بابويه و الشيخ في النهاية و الفاضلان و غيرهم.The companions differed about the permissibility of doing Qunoot in Farsi, for Sa`ad b. `Abd Allah forbade it, and Muhammad b. al-Hasan al-Saffar permitted it, and Ibn Babuwayh opted for it (permitted it), and al-Shaykh (al-Tusi) in al-Nihaayah, and the Two Fadhils and others لصحيحة علي بن مهزيار قال: «سألت أبا جعفر (عليه السلام) عن الرجل يتكلم في صلاة الفريضة بكل شي‏ء يناجي ربه؟ قال نعم».because of the Sahih of Ali b. Mahziyaar, he said, I asked Aba Ja`far about the man who talks in the Fareedah Salah in whatever thing he converses with his Lord? He said: 'Yes' قال ابن بابويه بعد نقل هذا الخبر: و لو لم يرد هذا الخبر لكنت أجيزه بالخبر الذي روى عن الصادق (عليه السلام) انه قال «كل شي‏ء مطلق حتى يرد فيه نهى» و النهي عن الدعاء بالفارسية في الصلاة غير موجود و الحمد للَّه. و نقل عن الصادق (عليه السلام) مرسلا «كل ما ناجيت به ربك في الصلاة فليس بكلام».Ibn Babuwayh said after transmitting this narration: 'And even if this narration was not mention, its permissibility (of reciting it in Farsi) is by the narration which is narrated from al-Sadiq that he said: 'Everything is permitted until a prohibition is mentioned about it'. And the prohibition from doing Du`a in Farsi in Salah is not found, al-Hamdulillah. And it is transmitted from al-Sadiq in a Mursal (hadith): 'Everything what is conversed with your Lord in Salah, is not from the speech' (i.e. because it is not allowed to speak in Salah) و اقتصر في المدارك على نقل القولين المذكورين و الرواية و كلام الصدوق و لم يرجح شيئا، و نحوه في الذخيرة و قبلهما الشهيد في الذكرى، و نقل فيه عن الفاضلين انهما عللا جوازه بالفارسية زيادة على الرواية بصدق اسم الدعاء عليه.In al-Madarik, he confined to the two saying that are mentioned and the narration and the words of al-Sadooq, and it is not assumed a thing, and the like in al-Dhakheerah and their acceptance of al-Shaheed in al-Dhukra, and it is reported from the two Fadil's that it is permissible in Farsi to add to the narration the name of the Du`a upon whom it is أقول: و الذي يقرب عندي هو ما ذهب اليه سعد بن عبد اللَّه من المنع و التحريم و بيان ذلك ان الظاهر عندي من صحيحة علي بن مهزيار التي استندوا إليها ان المراد منها انما هو التكلم بكل شي‏ء من المطالب الدينية و الدنيوية لا باعتبار اللغات المختلفة، و لا يخفى ان هذا المعنى ان لم يكن هو الأقرب و الأظهر من هذا الخبر فلا أقل ان يكون مساويا لما ذكروه في الاحتمال و به لا يتم الاستدلال على حال كما لا يخفى على من عرف الرجال بالحق لا الحق بالرجالI (al-Bahrani) say: 'And what is closer in my opinion is what has come about it from Sa`ad b. `Abd Allah of prohibiting and making it haraam, and the explaination of that it is apparent according to me from the Sahih of `Ali b. Mahziyaar which is depending upon that it is intended to mean talking in everything from the demanding in the religion and wordly affair, it does not consider the different languages. And there is no doubt that this is the meaning that is it not closer and apparent from this narration, it is doesn't say that it is equal for what they have mention in the possibility and by it it is not completed (or achieved) with the proofs upon the condition like what there is no doubt upon from the recognizing men by truth, and not the truth by the men' Muhsin al-Hakeem, Mustamsak al-`Urwah al-Wuthqa, vol. 6, pg. 499: أقول: النصوص المذكورة و غيرها مثل صحيح ابن مهزيار: «سألت أبا جعفر (ع) عن الرجل يتكلم في صلاة الفريضة بكل شي‏ء يناجي به ربه؟قال (ع): نعم» ، و صحيح الحلبي: «كلما ذكرت اللّه عز و جل به و النبي (ص) فهو من الصلاة» إطلاقها من حيث اللغة غير ظاهر.I say: The texts mentions and others like the Sahih of Ibn Mahziyaar, "I asked Aba Ja`far about the man speaking in the FarD Salah with whatever he converses with his Lord? He said: 'Yes'. And the Sahih of al-Halabi: 'Whenever Allah is mentioned by it and the Prophet then it is from the Salah' and its absoluteness concerning language is not apparent (i.e. not the apparent meaning of the traditions) بل دعوى انصرافها الى خصوص اللغة العربية، بمناسبة كون الأقوال الصلاتية عربية، قريبة جداً. و لذا استقرب في الحدائق، و عن شرح المفاتيح للوحيد المنع. و لو سلم إطلاقها، فلا تصلح لإثبات مشروعية القنوت بغير العربي لعدم الملازمة. و لذا استدل بعضهم على ذلك بما سبق من نفي التوقيت فيه.Rather the claim is to engage specifically in the language of Arabic, by concerning it with the words of the prayers of Arabic is much closer (more correct). And that is closer (more correct) in al-Hadaa'iq (al-Naadirah) and from Sharh al-Mafaateeh of Waheed (al-Bihbahaani) about the prohibition., even if we submit to its absoluteness, then it is not correct for establishing the legitimacy of the Qunoot in other than Arabic for it not being a requirement. And that is proof of some upon that of what is before of the denial of timing in it' (salam)
    1 point
  39. Qa'im

    Proof Of Occultation.

    The Mahdi is the awaited sign أبي، عن سعد، عن ابن أبي الخطاب، عن ابن محبوب، عن ابن رئاب، عن أبي عبد الله (ع) أنه قال: في قول الله(عزوجل) "هَلْ يَنظُرُونَ إِلَّا أَنْ تَأْتِيَهُمْ الْمَلَائِكَةُ أَوْ يَأْتِيَ رَبُّكَ أَوْ يَأْتِيَ بَعْضُ آيَاتِ رَبِّكَ يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ لَا يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ" فقال: الآيات هم الائمة والآية المنتظر هو القائم (ع) فيومئذ لا ينفع نفسا إيمانها لم تكن آمنت من قبل قيامه بالسيف وإن آمنت بمن تقدمه من آبائه (ع). My father from Sa`d from ibn Abu’l Khattab from ibn Mahbub from ibn Ri’aab from Abu `Abdillah عليه السلام. He spoke regarding the saying of Allah عز و جل: “Are they waiting to see if the angels come to them, or your Lord [Himself], or certain of the signs of thy Lord?! The day that certain of the signs of your Lord do come, no good will it do to a soul to believe in them then if it believed not before nor” (6:158). He said: The signs (ayaat) are the Imams, and the awaited sign is the Qa’im عليه السلام. For on that day a person’s faith will not avail him if he had not already believed prior to his uprising with the sword, even if he believed in those that preceded him from his forefathers (i.e. the previous Imams). (Kamal ad-Deen) (sahih) (صحيح) أخبرني علي بن حاتم فيما كتب إلي قال: حدثنا حميد بن زياد، عن الحسن بن علي بن سماعة، عن أحمد بن الحسن الميثمي، عن سماعة وغيره، عن أبي عبد الله عليه السلام قال: نزلت هذه الآية في القائم عليه السلام: " ولا يكونوا كالذين أوتوا الكتاب من قبل فطال عليهم الأمد فقست قلوبهم وكثير منهم فاسقون " (3). `Ali b. Hatim narrated to me in what he wrote to me. He said: Hamid b. Ziyad[1] narrated from al-Hasan b. `Ali b. Sama`a[2] from Ahmad b. al-Hasan al-Maythami from Sama`a and other than him from Abu `Abdillah عليه السلام. He said: This verse was revealed with regards to the Qa’im عليه السلام, “… And they should not be like those who were given the Scripture before; but the term was prolonged for them,[3] and so their hearts have hardened, and most of them are transgressors” (57:16). (Kamal ad-Deen) (muwathaq) (موثق) The Mahdi is a hidden favour in his occultation and an apparent favour in his appearance حَدَّثَنَا أَحْمَدُ بْنُ زِيَادِ بْنِ جَعْفَرٍ الْهَمَدَانِيُّ رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنَا عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنْ أَبِي أَحْمَدَ مُحَمَّدِ بْنِ زِيَادٍ الْأَزْدِيِّ قَالَ: سَأَلْتُ سَيِّدِي مُوسَى بْنَ جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ أَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظاهِرَةً وَ باطِنَةً فَقَالَ ع النِّعْمَةُ الظَّاهِرَةُ الْإِمَامُ الظَّاهِرُ وَ الْبَاطِنَةُ الْإِمَامُ الْغَائِبُ فَقُلْتُ لَهُ وَ يَكُونُ فِي الْأَئِمَّةِ مَنْ يَغِيبُ قَالَ نَعَمْ يَغِيبُ عَنْ أَبْصَارِ النَّاسِ شَخْصُهُ وَ لَا يَغِيبُ عَن‏ قُلُوبِ الْمُؤْمِنِينَ ذِكْرُهُ وَ هُوَ الثَّانِي عَشَرَ مِنَّا يُسَهِّلُ اللَّهُ لَهُ كُلَّ عَسِيرٍ وَ يُذَلِّلُ لَهُ كُلَّ صَعْبٍ وَ يُظْهِرُ لَهُ كُنُوزَ الْأَرْضِ وَ يُقَرِّبُ لَهُ كُلَّ بَعِيدٍ وَ يُبِيرُ بِهِ كُلَّ جَبَّارٍ عَنِيدٍ وَ يُهْلِكُ عَلَى يَدِهِ كُلَّ شَيْطَانٍ مَرِيدٍ ذَلِكَ ابْنُ سَيِّدَةِ الْإِمَاءِ الَّذِي تَخْفَى عَلَى النَّاسِ وِلَادَتُهُ وَ لَا يَحِلُّ لَهُمْ تَسْمِيَتُهُ حَتَّى يُظْهِرَهُ اللَّهُ عَزَّ وَ جَلَّ فَيَمْلَأَ الْأَرْضَ قِسْطاً وَ عَدْلًا كَمَا مُلِئَتْ جَوْراً وَ ظُلْما Ahmad b. Ziyad b. Ja`far al-Hamadani رضي الله عنه narrated. He said: `Ali b. Ibrahim b. Hashim narrated from his father from Abu Ahmad Muhammad b. Ziyad al-Azidi. He said: I asked my master Musa b. Ja`far عليه السلام about the saying of Allah عز و جل, “…and He lavished upon you His favours, both apparent (thahir) and hidden (batin)…” (31:20). He عليه السلام said: The apparent favour is an apparent Imam, and the hidden favour is an occulted Imam. So I said to him: And will there be any [imam] who is occulted from amongst the Imams? He said: Yes, his person will be occulted from the people’s sight, but his remembrance will not be occulted from the believers’ hearts. And he is the twelfth from us. Allah eases all difficulties for him, helps him overcome all adversities, makes apparent to him the treasures of the Earth, brings close to him all that is remote, eradicates the immensely arrogant through him, and with his hand destroys every disciple of Satan. He is the child of the master of slave women; he is whose birth will be concealed from the people, and whose name is not permissible to be named until Allah عز و جل makes him apparent and fills the Earth with equity and justice as it would have been fraught with injustice and oppression. (Kamal ad-Deen) (sahih) (صحيح) Sorrow before his appearance حدثنا محمد بن همام قال: حدثنا عبدالله بن جعفر الحميري، قال: حدثنا الحسن بن محبوب، عن علي بن رئاب، عن محمد بن مسلم، عن أبي عبدالله جعفر بن محمد(عليهما السلام) أنه قال: إن قدام قيام القائم علامات: بلوى من الله تعالى لعباده المؤمنين، قلت: وما هى؟ قال: ذلك قول الله عزوجل: ولنبلونكم بشئ من الخوف والجوع ونقص من الاموال والانفس والثمرات وبشر الصابرين قال لنبلونكم يعنى المؤمنين بشئ من الخوف من ملوك بني فلان في آخر سلطانهم، والجوع بغلاء أسعارهم، و نقص من الاموال فساد التجارات وقلة الفضل فيها، والانفس قال: موت ذريع والثمرات قلة ريع ما يزرع وقلة بركة الثمار، وبشر الصابرين عند ذلك بخروج القائم (عليه السلام(ثم قال لي: يا محمد هذا تأويله، إن الله عزوجل يقول: وما يعلم تأويله إلا الله والراسخون في العلم. Muhammad b. Himam narrated. He said: `Abdillah b. Ja`far al-Himyari narrated. He said: al-Hasan b. Mahbub narrated from `Ali b. Ri’aab from Muhammad b. Muslim from Abu `Abdillah Ja`far b. Muhammad عليهما السلام. He said: Prior to the rise of the Qa’im there are signs: [including] a sorrow from Allah تعالى for His believing slaves. I said to him: And what is it? He said: It is the saying of Allah عزوجل, “And We shall try you with something of fear and hunger, and loss of wealth and lives and crops; and give glad tidings to the patient” (2:155). He said: “We shall try you” refers to the believers, “something of fear” from the kings of Banu fulan at the end of their rule (sultan), “and hunger” by the foods’ high expenses, and “loss of wealth” is the corruption of trades and the insufficiency of gain (fadl) in them, “and lives” – He said: Catastrophic death, “and crops” is the lack of proceeds from what you sow and the lack of merit (baraka) in the crops, “and give glad tidings to the patient” at that, by the appearance of the Qa’im عليه السلام. He then said to me: O Muhammad, this is its interpretation (ta’wil). Verily, Allah عزوجل says, “And none know its interpretation (ta’wil) save Allah and those deeply rooted in knowledge”[4] (3:7). (Nu`mani’s Ghayba) (sahih) (صحيح) حدثنا أبي رضي الله عنه قال: حدثنا عبد الله بن جعفر الحميري، عن أحمد بن هلال، عن الحسن بن محبوب، عن أبي أيوب الخزاز، والعلاء بن رزين، عن محمد بن مسلم قال: سمعت أبا عبد الله عليه السلام يقول: إن قدام القائم علامات تكون من الله عز وجل للمؤمنين، قلت: وما هي جعلني الله فداك؟ قال: ذلك قول الله عز وجل " ولنبلونكم " يعني المؤمنين قبل خروج القائم عليه السلام " بشئ من الخوف والجوع ونقص من الأموال والأنفس والثمرات وبشر الصابرين " (1) قال: يبلوهم بشئ من الخوف من ملوك بني فلان في آخر سلطانهم، والجوع بغلاء أسعارهم " ونقص من الأموال " قال: كساد التجارات وقلة الفضل. ونقص من الأنفس قال: موت ذريع (2). My father رضي الله عنه narrated. He said: `Abdillah b. Ja`far al-Himyari narrated from Ahmad b. Hilal from al-Hasan b. Mahbub from Abi Ayyub al-Khazaz and al-`Alaa’ b. Ruzayn from Muhammad b. Muslim. He said: I heard Abu `Abdillah عليه السلام said: Prior to the Qa’im there are signs of Allah عز وجل to the believers. I said: And what are they, may Allah make me your ransom? He said: That is the saying of Allah عز وجل, “We shall try you” refers to the believers prior to the appearance of the Qa’im عليه السلام, “something of fear, hunger, loss of wealth, lives, and crops, and give glad tidings to the patient” (2:155). He said: They shall be tried with “something of fear” from the kings of Banu fulan at the end of their rule (sultan), and “hunger” by the foods’ high expenses, “and loss of wealth” – He said: The corruption of trades and the insufficiency of gain (fadl). “And the loss of lives” – He said: Catastrophic death. (Kamal ad-Deen) (sahih) (صحيح) The Imam is the disappearing water in his occultation and the gushing water in his appearance حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبدالله قال: حدثنا أحمد ابن محمد بن عيسى، عن موسى بن القاسم، عن معاوية بن وهب البجلي، وأبي قتادة علي ابن محمد بن حفص، عن على بن جعفر، عن أخيه موسى بن جعفر عليهما السلام قال: قلت: ما تأويل قول الله عزوجل: "قل أرأيتم إن أصبح ماؤكم غورا فمن يأتيكم بماء معين "فقال: إذا فقدتم إمامتكم فلم تروه فماذا تصنعون. My father narrated رضي الله عنه. He said: Sa`d b. `Abdillah narrated. He said: Ahmad b. Muhammad b. `Isa narrated from Musa b. al-Qasim from Mu`awiya b. Wahab al-Bajali and Abu Qutada `Ali b. Muhammad b. Hafs from `Ali b. Ja`far from his brother Musa b. Ja`far عليهما السلام. He said: I said to him: What is the interpretation (ta’wil) of the saying of Allah عزوجل, “If your water were to disappear into the earth, who then can bring you gushing water?” (67:30). So he said: If your Imam had vanished and you do not see him, what then will you do?[5] (Kamal ad-Deen) (sahih) (صحيح) وباسناده إلى ابى بصير عن ابى جعفر (عليه السلام) في قول الله عزوجل: " قل ارايتم ان اصبح ماؤكم غورا فمن يأتيكم بماء معين " فقال: هذه نزلت في الامام القائم يقول: ان اصبح امامكم غائبا عنكم لاتدرون اين هو؟ فمن يأتيكم بامام ظاهر يأتيكم باخبار السماوات والارض وحلال الله وحرامه، ثم قال (عليه السلام): والله ما جاء تاويل هذه الاية ولابد ان يجيئ تأويلها. And by this isnad to Abi Baseer from Abu Ja`far عليه السلام regarding the saying of Allah: “Say: Have you considered: If your water were to disappear into the earth, who then can bring you gushing water?” (67:30). He said: This was revealed regarding Imam al-Qa’im, and it says: If your Imam became occulted from you, will you not know where he is? Who, then, will bring you a visible Imam, and news regarding the heavens and the Earth, and that which was made lawful and forbidden by Allah? Then he عليه السلام said: By Allah, what was interpreted regarding this verse is a guaranteed matter to come. (Noor ath-Thaqalayn) (muwathaq) (موثق) The Imams are the blessed towns and their caretakers are the manifest towns حدثنا أبي ؛ ومحمد بن الحسن بن أحمد بن الوليد رضي الله عنهما قالا : حدثنا عبد الله بن جعفر الحميري قال : حدثني محمد بن صالح الهمداني قال : كتبت إلى صاحب الزمان عليه السلام : إن أهل بيتي يؤذونني ويقرعونني بالحديث الذي روي عن أبائك عليهم السلام أنهم قالوا : قوامنا وخدامنا شرار خلق الله ، فكتب عليه السلام : « ويحكم أما تقرؤون ما قال عزوجل : « وجعلنا بينهم وبين القرى التي باركنا فيها قرى ظاهرة » ونحن والله القرى التي بارك الله فيها وأنتم القرى الظاهرة » . قال عبد الله بن جعفر : وحدثنا بهذا الحديث علي بن محمد الكليني ، عن محمد ابن صالح ، عن صاحب الزمان عليه السلام . My father and Muhammad b. al-Hasan b. Ahmad b. al-Walid رضي الله عنهما narrated to us. They said: `Abdullah b. Ja`far al-Himyari narrated to us. He said: Muhammad b. Salih al-Hamadani[6] narrated to me. He said: I wrote to the Patron of the Age عليه السلام: My household causes me trouble and rebuke me with the hadith narrated from your fathersعليهم السلام that they said, “Our caretakers and our servants are the worst of Allah’s creation”. So he عليه السلام wrote: And He commands that you should recite what He عزوجل says: “And We made between them and the towns which We had blessed manifest towns” (34:18). And by Allah, we are the towns Allah has blessed therein and you are the manifest towns. (Kamal ad-Deen) (hasan kal-sahih) (حسن كالصحيح) The Imams are the side of Allah محمد بن يحيى، عن محمد بن الحسين، عن محمد بن إسماعيل بن بزيع، عن عمه حمزة بن بزيع، عن علي بن سويد، عن أبي الحسن موسى بن جعفر عليهما السلام في قول الله عزوجل: " يا حسرتي على ما فرطت في جنب الله " قال: جنب الله: أمير المؤمنين عليه السلام وكذلك ما كان بعده من الاوصياء بالمكان الرفيع إلى أن ينتهي الامر إلى آخرهم Muhammad b. Yahya from Muhammad b. al-Husayn from Muhammad b. Isma`il b. Bazee` from his uncle Hamza b. Bazee`[7] from `Ali b. Suwayd from Abu al-Hasan Musa b. Ja`far عليهما السلام about the words of Allah عزوجل, “Woe to me because of my failure to fulfill my duties from the side of Allah…” (39:56). The Imam عليه السلام said that the side of Allah is Amir al-Mu’mineen عليه السلام and so are the successors of the high position until the affair reaches the last one among them. (al-Kafi) (majhool) (مجهول) The Umma must observe the rights of Ahl al-Bayt محمد بن يحيى، عن أحمد بن محمد، عن ابن محبوب، عن الحسين بن نعيم الصحاف قال: سألت أبا عبدالله عليه السلام عن قوله: " فمنكم كافر ومنكم مؤمن " فقال: عرف الله عزوجل إيمانهم بموالاتنا وكفرهم بها يوم أخذ عليهم الميثاق وهم ذر في صلب آدم وسألته عن قوله عزوجل: " أطيعوا الله وأطيعوا الرسول فإن توليتم فإنما على رسولنا البلاغ المبين " فقال: أما والله ما هلك من كان قبلكم وما هلك من هلك حتى يقوم قائمنا عليه السلام إلا في ترك ولايتنا وجحود حقنا وما خرج رسول الله صلى الله عليه وآله من الدنيا حتى الزم رقاب هذه الامة حقنا، والله يهدي من يشاء إلى صراط مستقيم Muhammad b. Yahya from Ahmad b. Muhammad from ibn Mahbub from al-Husayn b. Nu`aym al-Sahhaf. He said: I asked Abu `Abdillah عليه السلام about His words, “... some of you have accepted the faith and some of you have not…” (64:2). So he said: Allah عزوجل has defined their faith through their subservience to us, and defined their disbelief likewise. This took place on the day that He asked all the offspring of Adam [in the form of minute beings] to make a covenant. I then asked him about the words of Allah, “Obey Allah and the Messenger, but if you turn away, know that the only duty of Our Messenger is to clearly preach.” (64:12). He said: By Allah, not one of those who were destroyed before nor those who will be destroyed up to the time of the rise of the Qa’im [incurred their fate] but because of their disregard of our authority (wilaya). The Messenger of Allah صلى الله عليه وآله did not leave this world before establishing the great responsibility on this Umma to observe our rights. Allah guides to the right path whomever He wishes. (al-Kafi) (sahih) (صحيح) عدة من أصحابنا. عن أحمد بن محمد بن أبي نصر، عن حماد بن عثمان عن ابي عبيدة الحذاء قال: سألت أبا جعفر عليه السلام عن الاستطاعة وقول الناس، فقال: وتلا هذه الآية " ولا يزالون مختلفين إلا من رحم ربك ولذلك خلقهم " يا أبا عبيدة الناس مختلفون في إصابة القول وكلهم هالك، قال: قلت: قوله: " إلا من رحم ربك "؟ قال: هم شيعتنا ولرحمته خلقهم وهو قوله: " ولذلك خلقهم " يقول: لطاعة الامام، الرحمة التي يقول: " ورحمتي وسعت كل شئ " يقول: علم الامام ووسع علمه الذي هو من علمه كل شئ هم شيعتنا، ثم قال: " فسأكتبها للذين يتقون " يعني ولاية غير الامام وطاعته، ثم قال: " يجدونه مكتوبا عندهم في التوراة والانجيل يعني النبي صلى الله عليه وآله والوصي والقائم " يأمرهم بالمعروف (إذا قام( وينهاهم عن المنكر " والمنكر من أنكر فضل الامام وجحده " ويحل لهم الطيبات " أخذ العلم من أهله " ويحرم عليهم الخبائث " والخبائث قول من خالف " ويضع عنهم إصرهم " وهي الذنوب التي كانوا فيها قبل معرفتهم فضل الامام " والاغلال التي كانت عليهم " والاغلال ما كانوا يقولون مما لم يكونوا امروا به من ترك فضل الامام، فلما عرفوا فضل الامام وضع عنهم إصرهم والاصر الذنب وهي الآصار، ثم نسبهم فقال: " الذين آمنوا به (يعني الامام) وعزروه ونصروه واتبعوا النور الذي انزل معه اولئك هم المفلحون " يعني الذين اجتنبوا الجبت والطاغوت أن يعبدوها والجبت والطاغوت فلان وفلان وفلان والعبادة طاعة الناس لهم، ثم قال: " انيبوا إلى ربكم وأسلموا له " ثم جزاهم فقال: " لهم البشرى في الحياة الدنيا وفي الآخرة " والامام يبشرهم بقيام القائم وبظهوره وبقتل أعدائهم وبالنجاة في الآخرة والورود على محمد صلى الله على محمد وآله الصادقين - على الحوض. Several of our companions from Ahmad b. Muhammad b. Abi Nasr from Hamad b. `Uthman from Abi `Ubayda al-Hadha’. He said: I asked Abu Ja`far عليه السلام about the ability and the saying of the people, so he said – and he recited this verse, “… yet they cease not differing, except those upon whom Allah has granted His mercy; and for that He did create them…” (11:118-119). O Abu `Ubayda, the people have differed in the search for the saying (i.e. the truth) and all of them are destroyed. He said: I said: [What about] His saying, “…except those upon whom Allah has granted mercy”? He said: They are our Shi`a, whom He has created from His mercy, and it is His saying, “and for that He did create them” – He is saying: For the obedience of the Imam. The ‘mercy’ which He says, “… and My mercy has encompassed all things…” (7:156) – He is saying: The knowledge of the Imam and the encompassing of this knowledge is that which is from His knowledge; ‘all things’ are our Shi`a. Then he said: “…We have ordained it for the pious…” (7:156) – meaning, [those who do not recognize] the wilaya and obedience of other than their Imam. Then he said: “they find him described with them in the Torah and the Injeel” – meaning, the Prophet صلى الله عليه وآله, the wasiyya, and the Qa’im – “He will enjoin on them that which is right” – when he rises – “and forbid them that which is wrong” – and the ‘wrong’ is one who doubts the Imam and denies him – “He will make lawful for them all good things” – he takes the knowledge from his family – “and prohibit for them the foul” – and the ‘foul’ is the saying of those who differ – “and he will relieve them of their burden” – and that is the sins they were committing before their recognition of the excellency of the Imam – “and the fetters that they used to wear” – and ‘the fetters’ are what they were not commanded to say, from the abandonment of the excellency of the Imam. When they recognize the excellency of the Imam, He removes their burden; and the burden is the sin. Then He explained about them: “Those who believe in him” – meaning the Imam – “and honour him and help him, and follow the light which is sent down with him: they are the successful” (7:157) – meaning, those who abstained from the worship of jibt and taghut; and the ‘jibt’ and ‘taghut’ are fulan, fulan and fulan,[8] and ‘worship’ is the people’s obedience to them. Then he said: “Turn to your Lord in repentance and submit to Him…” (39:54), then He rewarded them and said: “…for them are the glad tidings in the worldly life and the hereafter…” (10:64) – and the Imam gives them the glad tidings of the rise of the Qa’im, his appearance, his killing of their enemies, their salvation in the hereafter and their meeting of Muhammad صلى الله على محمد وآله الصادقين at the Pond. (al-Kafi) (sahih) (صحيح) Ahl al-Bayt are the inheritors of the Earth and the Righteous محمد بن يحيى، عن أحمد بن محمد، عن ابن محبوب، عن هشام بن سالم، عن أبي خالد الكابلي، عن أبي جعفر (عليه السلام) قال: وجدنا في كتاب علي (عليه السلام): ان الارض لله يورثها من يشاء من عباده والعاقبة للمتقين، أنا وأهل بيتي الذين أورثنا الارض ونحن المتقون و الارض كلها لنا فمن أحيا أرضا من المسلمين فيعمرها وليؤد خراجها إلى الامام من أهل بيتي وله ما أكل منها فإن تركها أو أخربها فأخذها رجل من المسلمين من بعده فعمرها و أحياها فهو أحق بها من الذي تركها فليؤد خراجها إلى الامام من أهل بيتي وله ما أكل حتى يظهر القائم (عليه السلام) من أهل بيتي بالسيف فيحويها ويمنعها ويخرجهم منها كما حواها رسول الله (صلى الله عليه وآله) ومنعها إلا ما كان في أيدي شيعتنا فإنه يقاطعهم على ما في أيديهم ويترك الارض في أيديهم Muhammad b. Yahya from Ahmad b. Muhammad from ibn Mahbub from Hisham b. Salim from Abu Khalid al-Kabuli[9] from Abu Ja`far عليه السلام. He said: We looked in Kitab `Ali عليه السلام[10]: “Indeed, the Earth belongs to Allah. He causes to inherit it whom He wills of His servants. And the [best] outcome is for the righteous.” (7:128)[11] I and my Ahl al-Bayt are the ones that inherited the Earth and we are the righteous, and the entire Earth is for us, so a Muslim that enlivens the land must build upon it and give what comes out of it to the Imam from my Ahl al-Bayt, and to him belongs that which is eaten from it. So if he (i.e. the Muslim) abandons it or harms it, and then a Muslim takes it and builds upon it and enlivens it, then he has more right to it than the one who abandoned it. So he gives what comes out of it to the Imam from my Ahl al-Bayt, and to him belongs that which is eaten from it, until the Qa'im عليه السلام appears from my Ahl al-Bayt with his sword. So he surrounds it, forbids others from it, and evicts them from it, just as the Messenger of Allah صلى الله عليه وآله had surrounded and forbidden lands, except what is in the hands of our Shi`a, for he will divide between them what is in their hands, and leave the land in their hands. (al-Kafi) (hasan) (حسن) Signs preceding the appearance of the Mahdi محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن علي بن الحكم، عن أبي أيوب الخزاز، عن عمر بن حنظلة قال: سمعت أبا عبدالله (ع) يقول: خمس علامات قبل قيام القائم: الصيحة والسفياني والخسف وقتل النفس الزكية واليماني، فقلت: جعلت فداك إن خرج أحد من أهل بيتك قبل هذه العلامات أنخرج معه؟ قال: لا، فلما كان من الغد تلوت هذه الآية " إن نشأ ننزل عليهم من السماء آية فظلت أعناقهم لها خاضعين " فقلت له: أهي الصيحة؟ فقال: أما لو كانت خضعت أعناق أعداء الله عزوجل Muhammad b. Yahya from Ahmad b. Muhammad b. `Isa from `Ali b. al-Hakam from Abi Ayyub al-Khazaz from `Umar b. Hanthalah[12] who said: I heard Abu `Abdillah عليه السلام say: Five signs will occur before the rising of the Qa’im: the cry, the Sufyani, the swallowing up [of an army into the desert], the killing of Nafs az-Zakiyya, and the Yamani. And I said: May I be your ransom, if someone from the Ahl al-Bayt arose before these signs, should we rise with him? He said: No. The next day, I read out this verse, “We will descend upon them from the sky a sign…” (26:4), and I said to him: Is this the cry? He said: If that were so, [you would see] the necks of the enemies of Allah عزوجل bow down. (al-Kafi) (majhool) (مجهول) أخبرنا أحمد بن محمد بن سعيد، قال: حدثنا محمد بن المفضل بن إبراهيم ابن قيس، قال: حدثنا الحسن بن علي بن فضال، قال: حدثنا ثعلبة بن ميمون عن معمر بن يحيى، عن داود الدجاجي، عن أبي جعفر محمد بن علي (عليهما السلام)، قال: سئل أمير المؤمنين (عليه السلام) عن قوله تعالى: فاختلف الاحزاب من بينهم فقال: أنتظروا الفرج من ثلاث، فقيل: يا أميرالمؤمنين وما هن؟ فقال: اختلاف أهل الشام بينهم، والرايات السود من خراسان، والفزعة في شهر رمضان. فقيل: وما الفزعة في شهر رمضان؟ فقال: أو ما سمعتم قول الله عزوجل في القرآن: إن نشأ ننزل عليهم من السماء آية فظلت أعناقهم لها خاضعين هي آية تخرج الفتاة من خدرها، وتوقظ النائم، وتفزع اليقظان. Ahmad b. Muhammad b. Sa`eed narrated. He said: Muhammad b. al-Mufaddal b. Ibrahim b. Qays narrated. He said: al-Hasan b. `Ali b. Faddal narrated. He said: Tha`laba b. Maymun narrated from Mu`ammar b. Yahya from Dawud ad-Dajaaji[13] from Abu Ja`far Muhammad b. `Ali عليهما السلام. He said: Amir al-Mu’mineen عليه السلام was asked about His verse, “But the factions among them differed” (43:65). So he said: So wait for the relief from three [things]. So it was said: O Amir al-Mu’mineen, what are they? So he said: The schism of the people of Sham between themselves, the black standards from Khurasan, and the terror in the month of Ramadan. So it was said: And what is the terror of the month of Ramadan? So he said: Have you not heard the saying of Allah عزوجل in the Qur’an: “If We will, We can send down on them from the sky a sign so that their necks would remain bowed before it” (26:4) – it is the sign that will take the women out from their boudoirs, awaken the sleeper, and terrify the awake. (Nu`mani’s Ghayba) (majhool) (مجهول) حدثنا أحمد بن محمد بن سعيد، قال: حدثنا علي بن الحسن التيملي، عن علي بن مهزيار، عن حماد بن عيسى، عن الحسين بن المختار، عن أبى بصير، قال: " قلت لابى عبدالله (عليه السلام) قول الله عزوجل " عذاب الخزي في الحيوة الدنيا وفي الآخرة " ما هو عذاب خزي الدنيا؟ فقال: وأي خزي أخزى يا أبا بصير من أن يكون الرجل في بيته وحجاله وعلى إخوانه وسط عياله إذ شق أهله الجيوب عليه وصرخوا، فيقول الناس: ما هذا؟ فيقال " مسخ فلان الساعة، فقلت: قبل قيام القائم(عليه السلام) أو بعده؟ قال: لا، بل قبله “. Ahmad b. Muhammad b. Sa`eed narrated. He said: `Ali b. al-Hasan at-Taymali[14] narrated from `Ali b. Mehzayar from Hamad b. `Isa from al-Husayn b. al-Mukhtar from Abu Baseer. He said: I said to Abu `Abdillah عليه السلام the saying of Allah عزوجل, “The degrading punishment in the life of this world, and in the Hereafter…” (5:33) – what is the degrading punishment of this world? So he said: What disgrace is more degrading, O Abu Baseer, than a man who is in his house and his surrounding, with his brethren and in between his children, when his woman rips her clothes and screams [out of shock] in front of him? Then the people will say, “What is this?” and they are answered, “Fulan has been metamorphosed at this hour”. So I said: Before the rise of the Qa’im عليه السلام or after it? He said: No, indeed, before it. (Nu`mani’s Ghayba) (muwathaq) (موثق) The timing of his relief الهمداني، عن علي، عن أبيه، عن الهروي، قال سمعت دعبل بن علي الخزاعي يقول أنشدت مولاي علي بن موسى الرضا (ع) قصيدتي التي أولها: مَدَارِسُ آيَاتٍ خَلَتْ مِنْ تِلَاوَةٍ وَ مَنْزِلُ وَحْيٍ مُقْفِرُ الْعَرَصَاتِ‏ فلما انتهيت إلى قولي: خُرُوجُ إِمَامٍ لَا مَحَالَةَ خَارِجٌ‏ يَقُومُ عَلَى اسْمِ اللَّهِ وَ الْبَرَكَاتِ‏ يُمَيِّزُ فِينَا كُلَّ حَقٍّ وَ بَاطِلٍ‏ وَ يُجْزِي عَلَى النَّعْمَاءِ وَ النَّقِمَاتِ‏ بكى الرضا (ع) بكاء شديداً ثم رفع رأسه إلي فقال لي: يا خزاعي نطق روح القدس على لسانك بهذين البيتين فهل تدري من هذا الامام؟ ومتى يقوم؟ فقلت: لا يا مولاي إلا أني سمعت بخروج إمام منكم يطهر الارض من الفساد ويملأها عدلاً كما ملئت جوراً. فقال: يا دعبل، الامام بعدي محمد ابني وبعد محمد ابنه علي وبعد علي ابنه الحسن وبعد الحسن ابنه الحجة القائم المنتظر في غيبته المطاع في ظهوره لو لم يبق من الدنيا إلا يوم واحد لطول الله ذلك اليوم حتى يخرج فيملأها عدلا كما ملئت جورا وأما متى؟ فاخبار عن الوقت ولقد حدثني أبي، عن أبيه عن آبائه، عن علي (ع) أن النبي (ص) قيل له: يارسول الله متى يخرج القائم من ذريتك؟ فقال: مثله مثل الساعة لا يجلبها لوقتها إلا هو ثقلت في السموات والارض لا يأتيكم إلا بغتة. Ahmad b. Ziyad b. Ja`far al-Hamadani رضي الله عنه narrated. He said: `Ali b. Ibrahim narrated from his father from `Abd as-Salam b. Salih al-Harawi.[15] He said: I heard De`bel b. `Ali al-Khaza`i[16] say: I recited my poem to my Master, `Ali b. Musa ar-Rida عليه السلام, the beginning of which is: Schools of verses empty of recitations And the House of Revelation horrendously empty So when I reached the end of these words, The appearance of an Imam who will definitely appear And stand by the name of Allah and His blessings He will make distinction between all rights and wrongs And will proffer requital for charities and malevolence [imam] ar-Rida عليه السلام cried a rigid cry, then he lifted his head and said to me: O Khaza`i, the Holy Spirit has placed these two verses on your tongue.[17] Do you know who this Imam is? And when he will rise? So I said: No, my Master, I have only heard that an Imam will appear from you (i.e. the Ahl al-Bayt) who will purify the Earth from corruption and fill it with justice as it would be fraught with injustice. So he said: O De`bel, the Imam after me is my son Muhammad, and after Muhammad is his son `Ali and after `Ali is his son al-Hasan and after al-Hasan is his son, the Proof (hujja), the Qa’im, awaited in his occultation and obeyed in his appearance. If there remains in this world but one day, Allah would lengthen that day until he appears and fills the Earth with justice as it would be fraught with injustice. But when? The report regarding the timing has been narrated from my father from his father from their forefathers from `Ali عليه السلام that the Prophet صلى الله عليه وآله was asked: O Messenger of Allah, when will the Qa’im appear from your offspring? So he said: Its [time is] like the proverb of the Hour, about which is said, “He alone will manifest it at its proper time. It is heavy in the heavens and the Earth. It shall not come upon you except unexpectedly.” (7:187) (Kamal ad-Deen) (majhool kal-muwathaq) (مجهول كالموثق) حدثنا أحمد بن علي بن إبراهيم بن هاشم رضي الله عنه ، عن أبيه ، عن جده إبراهيم بن هاشم ، عن عبد السلام بن صالح الهروي قال : دخل دعبل بن علي الخزاعي رضي الله عنه على أبي الحسن علي بن موسى الرضا عليهما السلام بمرو فقال له : يا ابن رسول الله إني قد قلت فيكم قصيدة وآليت على نفسي ( 3 ) أن لا أنشدها أحدا قبلك ، فقال عليه السلام هاتها ، فأنشدها : مدارس آيات خلت من تلاوة * ومنزل وحي مقفر العرصات فلما بلغ إلى قوله :أرى فيئهم في غيرهم متقسما * وأيديهم من فيئهم صفرات بكى أبو الحسن الرضا عليه السلام وقال : صدقت يا خزاعي فلما بلغ إلى قوله : إذا وتروا مدوا إلى واتريهم * أكفا عن الأوتار منقبضات جعل أبو الحسن عليه السلام يقلب كفيه وهو يقول : أجل والله منقبضات ، فلما بلغ إلى قوله : لقد خفت في الدنيا وأيام سعيها * وإني لأرجو الامن بعد وفاتي قال له الرضا عليه السلام : آمنك الله يوم الفزع الأكبر . فلما انتهي إلى قوله : وقبر ببغداد لنفس زكية * تضمنه الرحمن في الغرفات قال له الرضا عليه السلام : أفلا الحق لك بهذا الموضع بيتين ، بهما تمام قصيدتك ؟ فقال : بلى يا ابن رسول الله ، فقال عليه السلام :وقبر بطوس يا لها من مصيبة * توقد في الأحشاء بالحرقات ( 1 ) إلى الحشر حتى يبعث الله قائما يفرج عنا الهم والكربات فقال دعبل : يا ابن رسول الله هذا القبر الذي بطوس قبر من هو ؟ فقال الرضا عليه السلام : قبري ، ولا تنقضي الأيام والليالي حتى تصير طوس مختلف شيعتي وزواري في غربتي ، ألا فمن زارني في غربتي بطوس كان معي في درجتي يوم القيامة مغفورا له ثم نهض الرضا عليه السلام بعد فراغ دعبل من إنشاده القصيدة وأمره أن لا يبرح من موضعه فدخل الدار فلما كان بعد ساعة خرج الخادم إليه بمائة دينار رضوية ، فقال له : يقول لك مولاي : إجعلها في نفقتك ، فقال دعبل : والله ما لهذا جئت ، ولا قلت هذه القصيدة طمعا في شئ يصل إلي ورد الصرة وسأل ثوبا من ثياب الرضا عليه السلام ليتبرك به ويتشرف ، فأنفذ إليه الرضا عليه السلام جبة خز مع الصرة وقال الخادم : قل له : يقول لك [ مولاي ] : خذ هذه الصرة فإنك ستحتاج إليها ولا تراجعني فيها ، فأخذ دعبل الصرة والجبة وانصرف ، وسار من مرو في قافلة ، فلما بلغ ميان – قوهان ( 2 ) وقع عليهم اللصوص ، وأخذوا القافلة بأسرها وكتفوا أهلها ، و كان دعبل فيمن كتف ، وملك اللصوص القافلة ، وجعلوا يقسمونها بينهم ، فقال رجل من القوم متمثلا بقول دعبل من قصيدته : أرى فيئهم في غيرهم متقسما * وأيديهم من فيئهم صفرات فسمعه دعبل فقال له : لمن هذا البيت ؟ فقال له : لرجل من خزاعة يقال له : دعبل بن علي ، فقال له دعبل : فأنا دعبل بن علي قائل هذه القصيدة التي منها هذا البيت ، فوثب الرجل إلى رئيسهم وكان يصلي على رأس تل وكان من الشيعة فأخبره فجاء بنفسه حتى وقف على دعبل قال له : أنت دعبل ؟ فقال : نعم ، فقال له : أنشد القصيدة ، فأنشدها فحل كتافه وكتاف جميع أهل القافلة ( 1 ) ، ورد إليهم جميع ما اخذ منهم لكرامة دعبل وسار دعبل حتى وصل إلى قم فسأله أهل قم أن ينشدهم القصيدة فأمرهم أن يجتمعوا في مسجد الجامع ، فلما اجتمعوا صعد دعبل المنبر فأنشدهم القصيدة ، فوصله الناس من المال والخلع بشئ كثير ، واتصل بهم خبر الجبة ، فسألوه أن يبيعها منهم بألف دينار ، فامتنع من ذلك ، فقالوا له : فبعنا شيئا منها بألف دينار ، فأبى عليهم ، وسار عن قم ، فلما خرج من رستاق البلد لحق به قوم من أحداث العرب فأخذوا الجبة منه ، فرجع دعبل إلى قم فسألهم رد الجبة عليه ، فامتنع الاحداث من ذلك ، وعصوا المشايخ في أمرها وقالوا لدعبل : لا سبيل لك إلى الجبة ، فخذ ثمنها ألف دينار ، فأبى عليهم ، فلما يئس من رد الجبة عليه سألهم أن يدفعوا إليه شيئا منها فأجابوه إلى ذلك فأعطوه بعضها ودفعوا إليه ثمن باقيها ألف دينار وانصرف دعبل إلى وطنه فوجد اللصوص قد أخذوا جميع ما كان له في منزله ، فباع المائة دينار التي كان الرضا عليه السلام وصله بها من الشيعة كل دينار بمائة درهم فحصل في يده عشرة آلاف درهم ، فتذكر قول الرضا عليه السلام : " إنك ستحتاج إليها " ، وكانت له جارية لها من قلبه محل فرمدت رمدا عظيما فأدخل أهل الطب عليها ، فنظروا إليها فقالوا : أما العين اليمني فليس لنا فيها حيلة وقد ذهبت ، أما اليسري فنحن نعالجها ونجتهد ونرجو أن تسلم ، فاغتم دعبل لذلك غما شديدا ، وجزع عليها جزعا عظيما ثم إنه ذكر ما معه من فضلة الجبة فمسحها على عيني الجارية و عصبها بعصابة منها من أول الليل ، فأصبحت وعيناها أصح مما كانتا [ و كأنه ليس لها أثر مرض قط ] ببركة [ مولانا ] أبي الحسن الرضا عليه السلام ( 1 ) Ahmad b. `Ali b. Ibrahim b. Hashim رضي الله عنه narrated from his father from his grandfather Ibrahim b. Hashim from `Abd as-Salam b. Salih al-Harawi. He said: De`bel b. `Ali al-Khaza`i رضي الله عنه entered upon Abu’l Hasan `Ali b. Musa ar-Rida عليهما السلام in Marw and said to him: O son of the Messenger of Allah, I have written a poem for you, and I had promised myself not to recite it to anyone before you. So he عليه السلام said: Give it to me. So he performed: Schools of verses empty of recitations And the House of Revelation horrendously empty So when he had reached his saying, Their property has been distributed to others Their hands are empty of their own wealth Abu’l Hasan ar-Rida عليه السلام cried and said: You have spoken the truth, O Khaza`i. So when he had reached his saying, When they are being oppressed they stretch to the enemies Their hands which cannot hold the bow Abu’l Hasan عليه السلام flipped his hands and said: By Allah, my hands are bound. So when he had reached his saying, Indeed I am fearful of the world and the changing times Thus I hope for peace and security after my death ar-Rida عليه السلام said to him: May Allah protect you on the Day of the Great Dismay. So when he had finished with his saying, There is a grave of a purified personality in Baghdad Whom Allah has given place in the gardens of Paradise ar-Rida عليه السلام said: Is it not your right to add [the following] two [passages] to the end of your poem? So he said: Of course, O son of the Messenger of Allah. So he عليه السلام said: And a grave shall be made in Tus by whose tragedy The inner portion of the body will be scorched And this will continue till the resurrection till Allah raises a Qa’im Who will remove our worries and our calamities from us So De`bel said: O son of the Messenger of Allah – this grave that will be in Tus – who does the grave belong to? So ar-Rida عليه السلام said: It is my grave, and the days and the nights will not pass until Tus becomes a place for my Shi`a and my visitors in my absence. Whoever visits me in my absence in Tus will be with me in my rank on the Day of Judgment, and salvation shall be his. After a while, ar-Rida عليه السلام returned after De`bel’s performance of the poem, and he ordered him not to depart from his position. So he entered the residence, and after an hour a servant came out with one hundred minted dinars for him (i.e. De`bel). So he (i.e. the servant) said to him: My master says to you, “Take this for yourself”. So De`bel said: By Allah, this is not what I had come for, nor had I spoken this poem for anything to come to me. Return this package, and ask for a robe from the clothes of ar-Rida عليه السلام so that I may be blessed and honoured by it. So ar-Rida عليه السلام sent a small container along with the package for him and said to the servant: Say to him, “He (my master) says to you, ‘Take this package, for you will need it, and do not return anything in it to me’”. So De`bel took the package and the cloak, and departed with a caravan of Marw. So when the caravan reached Qawhan, it came across highway robbers who looted the belongings, captured the people, and distributed the booty [among themselves]. A man from the robbers hummed a passage from De`bel’s poem, Their property has been distributed to others Their hands are empty of their own wealth De`bel heard it, so he said to him: To whom does this verse belong to? So he said to him: To a man from Khaza`a who is called “De`bel b. `Ali”. So he said to him: I am De`bel b. `Ali, the author of the poem that this verse is from. So the man went to their leader, who was praying on top of a mound; and he was from the Shi`a. He informed him, then he came in person until he stood by De`bel and said to him: Are you De`bel? So he said: Yes. So he said to him: Recite the poem. So he recited it, and they freed the hostages and returned their belongings to them due to De`bel’s dignity. So De`bel travelled until he reached Qum, then the people of Qum asked him to recite the poem. He ordered them to gather at the congregational mosque. So when they gathered, De`bel ascended the pulpit and recited the poem. The people sent a lot of money and gifts to him. When they had heard about the cloak, they had asked him to sell it to them for one thousand dinars, but he refused. So they said to him: Give us a piece of it for one thousand dinars, but he refused and departed from Qum. So when he departed from the city, an Arabian group followed him and took the cloak from him. So De`bel returned to Qum and demanded that they return the cloak to him, but they refused to do that and said to De`bel: You have no means to attaining the cloak, so take eight thousand dinars. He refused. Alas, when he felt helpless about the matter, he asked them to return a part of it to him. They complied with that and gave him a part of it along with eight thousand dinars. So De`bel left to go to his nation, but [on the way] he encountered highway robbers, who took everything that he had except the one hundred dinars that ar-Rida عليه السلام had sent to him. He converted every dinar into one hundred dirhams, and ended up with ten thousand dirhams in his hands. Then, he remembered the saying of ar-Rida عليه السلام, “You will need it”. He had a bondwoman with a serious optical illness. So the physicians examined her and said: Her right eye has a defect and it is gone. As for her left eye, we can treat it, and so we urge you to submit. De`bel became anxious and cried a rigid cry. Then, he remembered that he had a part of the cloak, so he rubbed it upon the eyes of the bondwoman at the beginning of the night. In the next morning, her eyes were healthier than they were [and it was as if she did not have a trace of the illness at all] by the blessing [of our master] Abu’l Hasan ar-Rida عليه السلام. (Kamal ad-Deen) (majhool kal-muwathaq – Teacher of Saduq) (مجهول كالموثق - من مشايخ الصدوق) حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ بْنِ أَحْمَدَ بْنِ الْوَلِيدِ رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ الصَّفَّارُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ أَوَّلُ مَنْ يُبَايِعُ الْقَائِمَ ع جَبْرَئِيلُ يَنْزِلُ فِي صُورَةِ طَيْرٍ أَبْيَضَ فَيُبَايِعُهُ ثُمَّ يَضَعُ رِجْلًا عَلَى بَيْتِ اللَّهِ الْحَرَامِ وَ رِجْلًا عَلَى بَيْتِ الْمَقْدِسِ ثُمَّ يُنَادِي بِصَوْتٍ طَلِقٍ تَسْمَعُهُ الْخَلَائِق ‏أَتى‏ أَمْرُ اللَّهِ فَلا تَسْتَعْجِلُوهُ Muhammad b. al-Hasan b. Ahmad b. al-Walid رضي الله عنه narrated. He said: Muhammad b. al-Hasan as-Saffar narrated from Ya`qub b. Yazid from Muhammad b. Abi `Umayr from Aban b. `Uthman from Aban b. Taghlib. He said: Abu `Abdillah عليه السلام said: The first to give allegiance to the Qa’im عليه السلام will be Jibra’il, who will descend in the form of a white bird and pay allegiance to him. Then he will place one foot upon the Sacred House of Allah (i.e. the Ka`ba) and one foot upon the Bayt al-Maqdus.[18] Then, he will call with a distinct voice, “Allah’s commandment has come, therefore do not desire to hasten it” (16:1). (Kamal ad-Deen) (sahih) (صحيح) [1] Hamid b. Ziyad was a reliable (thiqa) Waqifi. [2] This is probably al-Hasan b. Muhammad b. Sama`a, who was a reliable (thiqa) Waqifi. [3] The prolonged occultation has hardened the hearts of the disbelievers. [4] According to the narrations, those “deeply rooted in knowledge” (ar-rasikhuna fil `ilm) are the Prophet and the twelve Imams. [5] Just as water is essential to life on Earth, the hujja is also essential. [6] Muhammad b. Salih al-Hamadani was a companion of Imam Hasan al-`Askari and a trustee of the Mahdi in his minor occultation. Khoei considers him to be majhool, but Majlisi accepted some of his narrations in Mir’at al-`Uqool as reliable. Because of his closeness to the twelfth Imam, his narrations have been accepted in this collection. [7] Hamza b. Bazee` was accepted by Majlisi in his Mir’at al-`Uqool, but Khoei considers him to be majhool. We could not find explicit support from the classical sources for his reliability, but his narration was put into this collection regardless. [8] Jibt and Taghut are two idols of Quraysh. Jibt means “sorcery, magic”, and Taghut means “arrogant”. The word fulan in Arabic means “someone”. The three fulan refer to the first three Rashidun Caliphs. This hadith compares the Quraysh’s worship of these idols to the people’s obedience to these three individuals. [9] Abu Khalid al-Kabuli was virtuous (faadil), and he narrated in Tafsir al-Qummi. [10] The Book of `Ali b. Abi Talib (Kitab `Ali) was a work authored by Imam `Ali b. Abi Talib. It was dedicated to fiqh, tafsir, and the sayings of the Prophet. The existence of the book is affirmed in both Sunni and Shi`i sources. It was passed down to each Imam and it is presently with the Hidden Imam. [11] This verse is similar to 21:105, which references a passage that is found in the Psalms and in the Gospel of Matthew. The Ahl al-Bayt are the meek and righteous servants to whom the Earth belongs. [12] `Umar b. Hanthalah was a companion of Imam Muhammad al-Baqir, and Khoei considered him to be majhool. Others have disagreed with this grading, and this narration is hasan according to Mir’at al-`Uqool. [13] Dawud ad-Dajaaji is majhool, but this narration was accepted into this collection because it is reliable up to Tha`laba b. Maymun, one of the as`hab al-ijma`. [14] This is the famous al-Hasan b. `Ali b. Faddal. [15] `Abd as-Salam b. Salih al-Harawi was a reliable companion of Imam `Ali ar-Rida. It is unclear if he was a Sunni or an Imami. It is also unclear if he was the primary narrator of this particular hadith or simply a transmitter of it. For these reasons, the hadith was graded majhool kal-muwathaq. [16] De`bel b. `Ali al-Khaza`i was a great poet of the Shi`a and a contemporary of Imam `Ali ar-Rida, and he receives the taraddi of Shaykh as-Saduq in Kamal ad-Deen. [17] There are narrations that say that the Holy Spirit (ar-Ruh al-Quds) inspires a poet who writes about the Ahl al-Bayt. [18] The famous masjid in Jerusalem.
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  40. AnaAmmar1

    Post Various Pics Here

    Glacier national park,Montana,USA
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  41. Thoughts: Allahu Akbar, Khamenei Rahbar!
    1 point
  42. Except for, 'Adnan Al-'Arour, Salman Al-'Oda, Yasir Qadhi, Saleh Al-Fawzan and others who are either criminally ignorant, or deliberately doing some form of Taqiyah. You would be surprised at how most, if not all of their actions that have been seen from their invasion into Mosul up until now are applications of what their ideal Sunni theology stands on. That is; from Killing Shias(soldiers and civilians), executing all captives of wars, expelling Christians by force and converting their Churches into Masajid, invading Mosul and surrounding areas, and most importantly their implementing of their deviated Khalifate system and appointing Al-Baghdady as their Khalif, all do not contradict what their religion teaches, in other words, "true Sunnism". Most of these people, that is ISIS terrorists, are not a ignorant or a pseudo-Kharajite bunch as some of their Sunni opponents label them as. They, especially their top leaders, are fully aware of what they're doing and acknowledge that most of their actions are a reflection of what their "Al-Salaf Al-Saleh" ( 'Rightious predacessors' or the companions and Tabi'in that they build their theology from based on their actions and sayings from Ahadith and history) did and stood upon on. For example, how is ISIS's illegal invasion of Mosul, killing all it's soldiers, and looting the local banks, not different than when 'Aisha and her army, just before the battle of the Jamal ignited, invaded Basrah, excuted 600 of the city guards, arresting, humiliating and eventually killing, the "Wali"(Mayor) of Basrah, that is; 'Uthman Bin Hunayf Al-Ansari(ra) who was one of the Ansars and a loyal companion of Rasullulah(pbuh) and was appointed to be the Wali of Basrah by Imam Ali(as) after replacing Abdullah Bin 'Umayr Al-Ummawi(appointed by 'Uthman Ibn Affan and eventually expelled by Imam Ali who then joined Aisha's army in the battle of Jamal against Imam Ali), and finally their looting of "Bayt Al-Mal", or the local bank of Basrah at that time? Allah(swt) as a sign, has recycled history. The same events that took place 1300-1400 years ago can now be seen live with our own eyes in the 21st century. الهم احشر النواصب المرتدين في قعر نار جهنم من يوم الصقيفه المضلم الى يوم الدين
    1 point
  43. And say: "Truth has (now) arrived, and Falsehood perished: for Falsehood is (by its nature) bound to perish."[17:81]
    1 point
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