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يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا {45} [Shakir 33:45] O Prophet! surely We have sent you as a witness, and as a bearer of good news and as a warner, وَدَاعِيًا إِلَى اللَّهِ بِإِذْنِهِ وَسِرَاجًا مُنِيرًا {46} [Shakir 33:46] And as one inviting to Allah by His permission, and as a light-giving torch. These two verses are mentioning the role of Prophet (صلى الله عليه وآله وسلم). The 2nd verse of Chapter 62 is mentioning the prophetic mission which comes under the role # 4 in above verses i.e., one inviting to Allah (سُبْحَانَهُ وَ تَعَالَى) by His permission. The very first role mentioned above is "witness", then 2nd "bearer of good news" then 3rd "warner" then 4th mentioned above and 5th is "light-giving torch". The 4th role is comprehensive in nature and Prophet (صلى الله عليه وآله وسلم) carryout that brief role "by the permission of Allah (سُبْحَانَهُ وَ تَعَالَى)". So let me explain this role & the verse 2 of Jumma as quoted by @X96: يتلوا عليهم أياته is the first mission, but is under the clause "by His permission" as another verse in Quran says: فإذا قرأناه فاتبع قرآنه 75:18) Therefore when We have recited it, follow its recitation. Second mission يزكيهم (purify them), this too require Allah's permission as a verse of Quran says: بل الله يزكي من يشاء 4:49) Nay, Allah purifies whom He pleases; Third mission يعلمهم الكتب والحكمة (teaching them the book and the wisdom), this too comes under the clause "باذن الله" as verses of Chapter 75 says: إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ {17} [Shakir 75:17] Surely on Us (devolves) the collecting of it and the reciting of it. فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ {18} [Shakir 75:18] Therefore when We have recited it, follow its recitation. ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ {19} [Shakir 75:19] Again on Us (devolves) the explaining of it. Now "to guide" also comes under the clause "by the permission of Allah" إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَٰكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ ۚ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ {56} [Shakir 28:56] Surely you cannot guide whom you love, but Allah guides whom He pleases, and He knows best the followers of the right way. See the difference, now whether "to lead" is a role of prophet (صلى الله عليه وآله وسلم) or it is one of his mission what comes under the clause "by the permission of Allah (سُبْحَانَهُ وَ تَعَالَى)"? We need to look at it and I will Insha Allah put forward my research on this question soon. But for now lets see the all other 4 roles. 1. Witness: Does Prophet (صلى الله عليه وآله وسلم) always need divine permission for this role? Or is it the fact the Allah (سُبْحَانَهُ وَ تَعَالَى) has sent him in that capacity i.e., He made him witness? Infact Allah (سُبْحَانَهُ وَ تَعَالَى) has sent him as witness. That is a one time authorization/appointment. 2 & 3. Bearer of good news & Warner: Allah (سُبْحَانَهُ وَ تَعَالَى) has sent him in this capacity. Appointment as prophet means bearer of good news and warner. This too is a one time authorization/appointment. 5. Light-giving torch: This again is the very being of Prophet (صلى الله عليه وآله وسلم), so he was famous as Sadiq & Ameen well before the official announcement of his prophetic mission. Allah (سُبْحَانَهُ وَ تَعَالَى) has made him a light-giving torch i.e., he was "siraj e muneer" through out his existence. @X96 can you now understand why I am focusing on الشهادة? @Muslim2010, @Ashvazdanghe, I have expressed new line of reasoning above.

Quran describes "Ulil Albaab" as: الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ أُوْلَئِكَ الَّذِينَ هَدَاهُمُ اللَّهُ وَأُوْلَئِكَ هُمْ أُوْلُوا الْأَلْبَابِ 39:18) Those who listen to the word, then follow the best of it; those are they whom Allah has guided, and those it is who are the men of understanding. This ability to extrapolate the أَحْسَنَهُ, (or to reach to what is best of it,) from any قَوْلَ make the ones "Ulil Albaab".

It still lacking very important positions. Do some more home work please. I am giving an example: و انك لتهدي الى صراط المستقيم 42:52) and most surely you show the way to the right path Ok, so I think we go straight to ghayba factor, forget about any further homework. Well, are you sure this is the case? I am going to clear this thing first. Lets see few verses first: وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا ۗ 2:143) And thus We have made you a medium (just) nation that you may be the bearers of witness to the people and (that) the Messenger may be a bearer of witness to you; Who is this "just/medium nation"? The nation which is appointed as witness over people by Lord Almighty. Any idea? And you also have seen that Prophet (صلى الله عليه وآله وسلم) is witness over that "just/medium nation". This verse brings for us another role of Prophet and Imams i.e., witnessing (الشهادة). And my dear brother, this alone is the key. Remember that point and ask your question regarding this so that I can further elaborate this point. At the moment, I am moving ahead for quoting more verses to further confirm you that Prophet (صلى الله عليه وآله وسلم) is witness over some people specifically: فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَىٰ هَٰؤُلَاءِ شَهِيدًا 4:41) How will it be, then, when We bring from every people a witness and bring you as a witness against these? These verses points out clearly that Prophet Muhammad (صلى الله عليه وآله وسلم) is a witness over every prophet and specifically over the Imams of Ahlul Bayt عليهم السلام who are directly addressed by Allah (سُبْحَانَهُ وَ تَعَالَى) in the coming verse which I am about to quote. But understand that brother, Prophet (صلى الله عليه وآله وسلم) presence is must for witnessing from Adam (عليه السلام) to Jesus (عليه السلام). I am not talking about physical/bodily or material presence, I am talking about spiritual presence, presence of the light of Muhammad (صلى الله عليه وآله وسلم) witnessing the "Ummatan Wasatan" ( from Adam (عليه السلام) to Jesus (عليه السلام) and from Ali (عليه السلام) to Mehdi ajtf). Now understand the period of ghaybah of Prophet Muhammad (صلى الله عليه وآله وسلم) before his physical appearance. Agha Poya has expressed this in his tafseer: "Allah shall bring, from among every people, a witness, and bring the Holy Prophet as a witness over those witnesses. It indicates that the Holy Prophet was present in the times of all the prophets. He is also a witness over the holy Imams. His spiritual and essential presence in all times to witness the performance of the divinely commissioned messengers and guides proves that he was fully aware of the revelations revealed to Allah's messengers and the agency which communicated the revelations, so it is a blasphemy to say that he did not recognise angel Jibrail when he first came to him to convey Allah's message." (https://quran.al-islam.org/) Now finally the verse: وَجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ ۚ هُوَ اجْتَبَاكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ ۚ مِلَّةَ أَبِيكُمْ إِبْرَاهِيمَ ۚ هُوَ سَمَّاكُمُ الْمُسْلِمِينَ مِنْ قَبْلُ وَفِي هَٰذَا لِيَكُونَ الرَّسُولُ شَهِيدًا عَلَيْكُمْ وَتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ ۚ فَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَاعْتَصِمُوا بِاللَّهِ هُوَ مَوْلَاكُمْ ۖ فَنِعْمَ الْمَوْلَىٰ وَنِعْمَ النَّصِيرُ 22:78) And strive hard in (the way of) Allah, (such) a striving a is due to Him; He has chosen you and has not laid upon you an hardship in religion; the faith of your father Ibrahim; He named you Muslims before and in this, that the Messenger may be a bearer of witness to you, and you may be bearers of witness to the people; therefore keep up prayer and pay the poor-rate and hold fast by Allah; He is your Guardian; how excellent the Guardian and how excellent the Helper! As you can see clearly, Prophet (صلى الله عليه وآله وسلم) is not being addressed here. So who are being addressed? Who are the ones which belongs to the family of Ibrahim (عليه السلام) as the verse says "faith of your father Ibrahim"? Who are the ones whom Allah (سُبْحَانَهُ وَ تَعَالَى) named as "Muslims" before and in this Quran? Who are the ones who are appointed as "witness over people" and Prophet (صلى الله عليه وآله وسلم) being witness over them? I am holding myself here. And would like to ask you, are you with me till this point or it is getting difficult for you? If you understood the "witnessing" (الشهادة)، you have travelled 75% distance, only 25% distance left to reach to the answer. I am waiting for your response so that we can either move ahead or either I can elaborate these points further. Wassalam!!

Salam Brother!! I would like to add precisely that Quran is specifically for the "Ulil Albab" (the people of understanding, the ones who have the capacity to properly & positively use reason). Quran itself says this in Sura e Talaq: فَاتَّقُوا اللَّهَ يَا أُولِي الْأَلْبَابِ الَّذِينَ آمَنُوا ۚ قَدْ أَنزَلَ اللَّهُ إِلَيْكُمْ ذِكْرًا 65:10) therefore be careful of (your duty to) Allah, O men of understanding who believe! Allah has indeed revealed to you a reminder, Neither the reason accepts the claim nor the Quran itself mentions that there are chances of distortion in its text. So the "reminder" which has been revealed for the "men of understanding", Allah (سُبْحَانَهُ وَ تَعَالَى) has taken the responsibility of its protection as well as explanation: و انا له لحافظون انا علينا جمعه و قرأنا ثم انا علينا بيانه Wassalam!!

Salam, According to what I have studied, scholars do not endorse the authenticity of its chain. They however allow us to recite that dua which is so beautiful that it mase me cry whenever I recite it. Wassalam!!

Salam!! This question itself holds the answer to your question above and what you wanted to know about the 12th Imam. Lets discuss the first one i.e., Prophethood. What is the role of Prophet? You said the role of Prophet is to act as spiritual & social leader. This sounds very limited role, you need to expand the sphere of the role of Nubuwah, first of all. Now lets take the example of Prophet Yunus (عليه السلام) for instance, he was alive but remain in the belly of fish for some time i.e., he remained in ghaybah from his nation for some time. How would you view the time period in which his nation remain leaderless spiritually & socially? Now come to Prophet Muhammad (صلى الله عليه وآله وسلم). His "Prophethood" remain in ghaybah for 40 years and after 40 years he proclaimed his mission. So why Jesus (عليه السلام) started his mission immediate after birth? And Muhammad (صلى الله عليه وآله وسلم) took 40 years to proclaim his mission? And why there is a huge gap of 600 years between Jesus a s & Prophet Muhammad (صلى الله عليه وآله وسلم)? There infact are lessons in these stories & situations. I am not going to answer these questions, I want to encourage you to look into the matter from that angle. Yes indeed. But lets see the life of very first Imam i.e., Imam Ali ibn Abi Talib (عليه السلام). Was he a spiritual & social leader of the muslim ummah after the wafat of Prophet (صلى الله عليه وآله وسلم)? If you say yes, I would question why his role as "spiritual & social guide" remained in ghaybah for so long? I mean he wasn't the "apparent" spiritual & social leader of Muslims in the times of Abu Bakt, Umar ,& Uthman. If you say no, I would ask why? Look I am specifically trying to raise the questions which are related to the "role" you mentioned for Prophets & Imams (peace & blessings of Allah (سُبْحَانَهُ وَ تَعَالَى) be upon them). So Allah (سُبْحَانَهُ وَ تَعَالَى) reveal to Musa's mother about him, then allowed Musa (عليه السلام) to grow up under the protection of Fir'on but Musa (عليه السلام) didn't proclaimed his mission on his own. Now come to Khizr (عليه السلام), Allah (سُبْحَانَهُ وَ تَعَالَى) deputed him on batin. He is not obliged to proclaim anything, he just work for Allah (سُبْحَانَهُ وَ تَعَالَى) while staying in ghaybah for people. Khizr (عليه السلام) came out of his ghaybah for Musa (عليه السلام) as Allah (سُبْحَانَهُ وَ تَعَالَى) deputed him to teach some lesson to Musa (عليه السلام) (I would rather say "to teach lesson to us"). I hope you will do some homework we will Insha Allah reach to the answer of your question by adopting a rational approach. Wassalam!!

Salam Brother!! 10 years ago, I wasn't able to read the Quranic text. I was only able to recite fatiha, 4 qul, and few more small sura of Para # 30, like Kauthar, Nasr, Asr etc. Then something happened to me and within 30 days I learned how to recite the Quran :), since then I have build & further strengthen my relationship with Quran. The little Arabic I know, is nothing but the blessings of Allah (سُبْحَانَهُ وَ تَعَالَى), with these sort of miracles in my life, I have seen the Lord Almighty. My heart is a witness indeed. Advise for you brother is that read some Quran daily and after finishing the recitation, pray to Lord Almighty to make easy for you its understanding and memorizing. Make Quran your companion to the extent that you must be listening to it while driving and while doing any other work which allow you to listen Quran. While reciting, focus on the words. Search the root of those words & their possible meanings. Also focus on the grammatical construction of each verse, it will help you to learn the Arabic Grammer. With time, you become familiar with Arabic, specifically the Quranic Arabic. Your helpful links in your learning would be: 1) Quran Arabic Corpus 2) Quran Phonetic Search 3) Madina Arabic is also nice. And my dear brother, a special tip for you is that you must try to memorize the following chapters: 1. Sura e Waqia 2. Sura e Mulk 3. Sura e Jumma 4. Sura e Qaiyamat 5. Sura e Dahr/Insaan Start with # 3 & 4, after memorizing them you must recite these chapters every day (if possible) and supplicate to Lord Almighty after finish reciting them. Ask Allah's (سُبْحَانَهُ وَ تَعَالَى) help and He (سُبْحَانَهُ وَ تَعَالَى) will help you Insha Allah. Wassalam!!

I am not thinking anything from myself. I am just analysing the text of hadith you have shared and the text says: فغضب أبو الحسن عليه السلام غضباً لم يملك نفسه، (So Abu Al-Hassan, peace be upon him, became so angry that he could not control himself) What is this? Exaggeration or are you perfectly fine with these words? So Imam (عليه السلام) getting out of control in anger? I knew my Imams عليهم السلام as persons who always remain in control of their nafs. How this narration even indicates imams seeing an unseen knowledge? This is nothing but knowledge they already have that only angel can punish in such a way. I have mentioned the 4 points and note that please, I haven't raised any question on angel striking on the head of that man. The Arabic text is already shared above. And it says the opposite. I am not discussing the istighatha at the moment. What I wanted to say about istighatha, I have already said on multiple threads. Prostration is only for Allah (سُبْحَانَهُ وَ تَعَالَى), infact the nearest point to Allah (سُبْحَانَهُ وَ تَعَالَى) one could achieve, is the act & position of prostration. And I don't see any problem in remembering the ones "who are in the seat of honor with their Lord Almighty" فِي مَقْعَدِ صِدْقٍ عِندَ مَلِيكٍ مُّقْتَدِرٍ Asking help from other human beings is also not a thing on which one raise objections. Istighatha with Aimma e Tahireen عليهم السلام has the "mafhoom" of tawassul and nothing else. No one worship them or take them as their "ilah". There is infact no manipulation from my end. You are welcome brother.

They have no problem in presenting ahadith in which Imam (عليه السلام) is cursing someone, but their cursing the zalimeen really hurts them lol. He is perfectly ok when see Imam (عليه السلام) cursing the ghali's or mufawwidah. I am wondering about the level of his "mawaddah" for prominent Ummayad figures!!

So till now what we have learned from the report is that there are few problems in it. And some of those are serious indeed. 1. رجلاً من الطيّارة was the opinion of narrator & not the Imam. 2. The "rajul" was just narrating to Imam (عليه السلام) what he heard from Yunus b Zabyan, he never mentioned that he believe in what was said by Yunus yet Imam (عليه السلام) shown anger to him, cursed him. 3. The problem of ج ، who stated that ج here means Jibra'il (عليه السلام)? Lets now move ahead of the next part of the text: Using your translation @Abu Nur: "and he said to the companion: Get away from me! May Allah curse you! May He curse the one who reported this to you! And may He curse Yunus b. Dhabyan a thousand curses followed by another thousand curses! Each curse sufficient to expel you to a pit of Hell!" This behaviour is strange unless we believe that Imam (عليه السلام) either know him as deviated person or either has access to what is in the heart of that person because he has not expressed his belief on Yunus b Zabyan's story. It could be the case that the person might enquiring about the truthfulness of Yunus b Zabyan's story from Imam (عليه السلام) While it sounds unpleasant and unusual, it's possible to vomit up your own fecal matter. Known in medical literature as “feculent vomiting,” throwing up poop is usually due to some type of blockage in the intestines. But interestingly, angel struck on the head of that person and that strike caused "reversal of bladder"(upside down). I would wait here and ask you about the source of this knowledge of unseen i.e., angel's strike and reversal of bladder. Again, the very first question is related to the knowledge of unseen as our reformist brothers believe that saying Imams have knowledge of unseen, itself is a ghuluw. So the person stuck by angel: a) hastened to Hawiya b) joined with his man who informed him of this c) With Yunus b Zabyan d) Yunus b Zabyan used to see the Shaitan. So while you or pure tauheed, presenting this narration in defining the ghuluw, I am puzzled with the text of this narration which is full of "knowledge of unseen" and that itself is understood as ghuluw by the reformists.

وقال الكشّي (209): حدّثني محمد بن قولويه الق‏ؤمّى، قال: حدّثني سعد بن عبد اللّه، قال: حدّثني محمد بن عيسى، عن يونس، قال: سمعت رجلاً من الطيّارة يحدّث أبا الحسن الرضا عليه السلام، عن يونس بن ظبيان، أنه قال: كنت في بعض الليالي وأنا في الطواف فإذا نداء من فوق رأسى: يايونس إنّي اللّه لا إله إلاّ أنا فاعبدني وأقم الصلاة لذكرى، فرفعت رأسي فإذا ج. فغضب أبو الحسن عليه السلام غضباً لم يملك نفسه، ثم قال للرجل: أخرج عني لعنك اللّه، ولعن من حدّثك، ولعن يونس بن ظبيان ألف لعنة، يتبعها ألف لعنة، كلّ لعنة منها تبلغك قعر جهنم، أشهد ما ناداه إلاّ الشيطان، أما إنّ يونس مع أبي الخطّاب في أشدّ العذاب مقرونان، وأصحابهما إلى ذلك الشيطان مع فرعون وآل فرعون في أشدّ العذاب، سمعت ذلك من أبي عليه السلام. فقال يونس: فقام الرجل من عنده فما بلغ الباب إلاّ عثر خطاً حتى صرع مغشياً عليه وقد قاء رجيعه وحمل ميّتاً، فقال أبو الحسن عليه السلام: أتاه ملك بيده عمود، فضرب على هامته ضربة قلب منها مثانته حتى قاء رجيعه، وعجّل اللّه بروحه إلى الهاوية وألحقه بصاحبه الذي حدّثه يونس بن ظبيان، وروى الشيطان الذي كان يترائى له). Here is the Arabic text of that report. For it, Syed al-Khoei said: أقول: هذه الرواية صحيحة السند، ودالة على خبث يونس بن ظبيان وضلاله Look he just authorized the chain of this report. This is the problem of rijaal experts. Not carefully examining the matn would have a drastic consequences as I am about to examine the text of that report. 1st point: سمعت رجلاً من الطيّارة يحدّث أبا الحسن الرضا عليه السلام، عن يونس بن ظبيان، أنه قال: كنت في بعض الليالي وأنا في الطواف فإذا نداء من فوق رأسى: يايونس إنّي اللّه لا إله إلاّ أنا فاعبدني وأقم الصلاة لذكرى، فرفعت رأسي فإذا ج. Very first point is that the narrator has expressed his own opinion by stating رجلاً من الطيّارة. So the person quoting the account of Yunus b Zabyan, was a deviated one. Secondly, what that person is doing? He just narrating what he heard from Yunus b Zabyan. He is not saying whether he believe in what Yunus said or not. So he was just reporting that he heard from Yunus that he (Yunus) heard a voice while doing tawaf of ka'ba and saw ج Jibra'il (in short).. Third point is the ج itself. I mean look at that part of text first "فرفعت رأسي فإذا ج." (I raised my head to look up and lo and behold it was “J”. So if this J means Jibra'il (عليه السلام), that would mean that Jibra'il brought for Yunus the verse of Quran which already revealed on Prophet (صلى الله عليه وآله وسلم): يايونس إنّي اللّه لا إله إلاّ أنا فاعبدني وأقم الصلاة لذكرى What possibly Yunus could mean here? If, with this statement, he was intending to portray that he is so pious that angel Jibra'il descend on him with a verse of Quran, and he may be a Prophet or a Saint, then his misguidance is obvious and we can understand the reason of Imam's anger. But that is not the only possibility. He could also mean that after hearing the sound, he (yunus) raised his head and looked up (in surprise) and saw a Jinn. (J could also mean Jinn). Then? I will examine next part later, but at the moment I am taking your question: Problem is the "inability to overcome his anger" i.e., "getting out of control due to anger" as the Arabic text mentions: لم يملك نفسه This is exactly what looks ghuluw.

فغضب أبو الحسن عليه السلام غضباً لم يملك نفسه This is what I am viewing as ghuluw in this report. Although the report is sahih according to al-Khoei, but this report is full of problems. And I will show each and every sentence which seems a problem to me Insha Allah.

By the way brother, have you examined the text and chain of narrators of the report you have quoted? Secondly, the ghuluw thing mentioned in this report belongs to Yunus himself. He never said anything about Imam (عليه السلام) He heard the voice, as the report says and seen Jibra'il (عليه السلام). Imam (عليه السلام) responded by saying that he has heard the sound of devil & have seen the devil. So the definition of "Ghali" from this narration appeared to be totally different.

Alaikas Salam Brother!! I know there are more than three, the fourth & fifth are Sheikh Asif Mohsini, Kamal al-Haydri. And there are other names too. For me, text of narration & its harmony with the verses of Quran is the key factor. I can accept any narration such report, irrespective of the chain of narrators. The importance of rijaal comes where we see the contradictory reports from some companions who turned Zaidiyyah, Waqifiyyah etc later on. So ilm ur-rijaal has a very limited role in hadith study.

Salam! The rational statement in this regard would be that "ilm ur-rijaal alone is not sufficient to approach akhbaar & therefore Islam". There are many ahadith which are sahih according to the standards of rijaal but they are not accepted because of taqaiyyah factor. Similarly, there are many ahadith which are sahih as per rijaal standard but the text is in contradiction with the Quran.