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In the Name of God بسم الله

Cool

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Everything posted by Cool

  1. Brother!! You seems dumb as usual. What "I" have added from my self here? What I have said is as under: The translation used, was done by Shakir, not me. I have used the term companions of the left. And by the way, for your information, there will be people who will receive the book of their deeds in their "left hand": وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِشِمَالِهِ فَيَقُولُ يَا لَيْتَنِي لَمْ أُوتَ كِتَابِيَهْ {25} [Shakir 69:25] And as for him who is given his book in his left hand he shall say: O would that my book had never been given me: [Yusufali 69:25] And he that will be given his Record in his left hand, will say: "Ah! Would that my Record had not been given to me! We should strive our best to avoid getting the record in our "left hand". The ones who will receive their record in their left hand will be called "Companions of the left" اصحاب الشمال
  2. Be careful brother!!! Be careful and ask Allah (سُبْحَانَهُ وَ تَعَالَى) forgiveness, strive in the way of Allah (سُبْحَانَهُ وَ تَعَالَى) and try your best to not be with the اصحاب الشمال (companions of the left) وَأَصْحَابُ الشِّمَالِ مَا أَصْحَابُ الشِّمَالِ 56:41) And those of the left hand, how wretched are those of the left hand! فِي سَمُومٍ وَحَمِيمٍ 56:42) In hot wind and boiling water, وَظِلٍّ مِنْ يَحْمُومٍ 56:43) And the shade of black smoke, لَا بَارِدٍ وَلَا كَرِيمٍ 56:44) Neither cool nor honorable. If you are a left hander in this world, do your best whatever you can do for protecting yourself to not be with the people of the left in hereafter. Whatever you have heard about the left handers in this world could be a myth but the words of Allah (سُبْحَانَهُ وَ تَعَالَى) are truth. May Allah (سُبْحَانَهُ وَ تَعَالَى) protect us from becoming people of the left.
  3. پھر مجھے دیدۂ تر یاد آیا

    دل جگر تشنۂ فریاد آیا

    دم لیا تھا نہ قیامت نے ہنوز

    پھر ترا وقت سفر یاد آیا

    مرزا غالب

    1. Cool

      Cool

      The tearful eye!!! I can only remember the Ahl e Haram specially Syeda Sakina (عليه السلام), may my soul be sacrifice for her!!!

      Qiyamah!!!! It is the martyrdom of Imam Hussain (عليه السلام) & his companions, may peace & blessings of Allah (سُبْحَانَهُ وَ تَعَالَى) be upon them!!

      The Journey!!! It is the travelling of Ahlul Bayt (عليه السلام), taken as prisoners, riding on the camels with hands tied!!!! 

      I am remembering all this while reading this poetry of Mirza Ghalib.

       

  4. This sort of ideas are the production of those who belongs to الشجرة الملعونة (cursed tree). Prophet (صلى الله عليه وآله وسلم) belongs to الشجرة الطيبة. That's sufficient. أَلَمْ تَرَ كَيْفَ ضَرَبَ اللّهُ مَثَلاً كَلِمَةً طَيِّبَةً كَشَجَرةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِي السَّمَاء 14:24) Have you not considered how Allah sets forth a parable of a good word (being) like a good tree, whose root is firm and whose branches are in heaven, Here are few ahadith recorded in the books of Ahlul Sunnah regarding this verse: روى الحاكم أبو القاسم الحسكاني (الحنفي) قال: أخبرنا أبو عبد الله الشيرازي (بإسناده المذكور) عن سلام الخثعمي قال: دخلت على أبي جعفر محمد بن علي فقلت: يا بن رسول الله، قول الله تعالى: (أصلها ثابت وفرعها في السماء)؟ قال: (يا سلام! الشجرة محمد، والفرع علي أمير المؤمنين، والثمر الحسن والحسين، والغصن فاطمة، وشعب ذلك الغصن الأئمة من ولد فاطمة، والورق شيعتنا ومحبونا أهل البيت، فإذا مات من شيعتنا رجل تناثر من الشجرة ورقة، فإذا ولد لمحبينا مولود اخضر مكان تلك الورقة ورقة). فقلت: يا بن رسول الله قول الله تعالى: (تؤتي أكلها كل حين بإذن ربها) ما يعني؟ قال: (يعني الأئمة تفتي شيعتهم في الحلال والحرام في كل حج وعمرة) شواهد التنزيل: ج1 ص311 - 312. وأخرج الحاكم النيسابوري في (المستدرك على الصحيحين) بسنده عن مولى عبد الرحمن بن عوف قال: خذوا عني قبل أن تشاب الأحاديث بالأباطيل، سمعت رسول الله (صلى الله عليه وآله) يقول: (أنا الشجرة، وفاطمة فرعها، وعلي لقاحها، والحسن والحسين ثمرتها، وشيعتنا ورقها، وأصل الشجرة في جنة عدن، وسائر ذلك في سائر الجنة) المستدرك على الصحيحين: ج3 ص160
  5. Take one more verse for your reference: إِن تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا وَإِن تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ وَالْمَلَائِكَةُ بَعْدَ ذَلِكَ ظَهِيرٌ 66:4) If you both turn to Allah, then indeed your hearts are already inclined; and if you back up each other against him, then surely Allah it is Who is his Guardian, and Jibreel and -the believers that do good, and the angels after that are the aiders. I don't think I even need to explain who is mentioned as "Salih ul Mo'mineen" here. Wassalam!!
  6. What has been said by me, was quite clear and I wasn't expecting any further question. So my answer was in "yes" which looks good to you. But this doesn't negates the possibility of someone becomes wasilah for you. Allah (سُبْحَانَهُ وَ تَعَالَى) helped the believers in Badr "through" Angels وَمَا جَعَلَهُ اللَّهُ إِلَّا بُشْرَى لَكُمْ وَلِتَطْمَئِنَّ قُلُوبُكُمْ بِهِ وَمَا النَّصْرُ إِلَّا مِنْ عِنْدِ اللَّهِ الْعَزِيزِ الْحَكِيمِ 3:126) And Allah did not make it but as good news for you, and that your hearts might be at ease thereby, and help is only from Allah, the Mighty, the Wise. This verse makes it clear that the source of every help is Allah (سُبْحَانَهُ وَ تَعَالَى), He is free to appoint any agency from His forces (جنود) for helping us. And Prophet (صلى الله عليه وآله وسلم) and Imams are the حزب الله. لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ ۖ وَأَنْزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَافِعُ لِلنَّاسِ وَلِيَعْلَمَ اللَّهُ مَنْ يَنْصُرُهُ وَرُسُلَهُ بِالْغَيْبِ ۚ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ 57:25) Certainly We sent Our messengers with clear arguments, and sent down with them the Book and the balance that men may conduct themselves with equity; and We have made the iron, wherein is great violence and advantages to men, and that Allah may know who helps Him and His messengers in the secret; surely Allah is Strong, Mighty. This above highlighted part where helper is someone other than Allah (سُبْحَانَهُ وَ تَعَالَى) and then the following verse: وَقُل رَّبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَأَخْرِجْنِي مُخْرَجَ صِدْقٍ وَاجْعَل لِّي مِن لَّدُنكَ سُلْطَانًا نَّصِيرًا 17:80) Say: "O my Lord! Let my entry be by the Gate of Truth and Honour, and likewise my exit by the Gate of Truth and Honour; and grant me from Thy Presence an authority to aid (me)." Prophet (صلى الله عليه وآله وسلم) asking Allah (سُبْحَانَهُ وَ تَعَالَى) an Aider not the aid. Now would you argue that Allah (سُبْحَانَهُ وَ تَعَالَى) cannot appoint anyone or cannot make wasilah to anyone for helping? Wassalam!!
  7. He may be correct if he managed to get the idea of Self. من عرف نفسه فقد عرف ربه Anyway, in this world of cause & effect, it is not considered selfishness. It is obvious that whatever you give someone in charity will be beneficial for him. For instance, your spending of $10 for helping a poor person is a source of benefit for him. He would certainly receive something from that, he is being credited. And apparently you are being debited,.something goes away from you. This apparent loss of yours, in this worldly life, has been turned into a benefit for you by Allah (سُبْحَانَهُ وَ تَعَالَى) as He has promised that whatever you spend will get back to you and hence is in your own benefit. Lastly, I would like to point out a very delicate point in this verse: وَمَا تُنفِقُوا مِنْ خَيْرٍ فَلِأَنفُسِكُمْ وَمَا تُنفِقُونَ إِلَّا ابْتِغَاءَ وَجْهِ اللَّهِ Your nafs & the pleasure of Allah (سُبْحَانَهُ وَ تَعَالَى). The growth & purity of nafs is solely related with the deeds which are performed for divine pleasure.
  8. Yes, I have shared their tafasir and their differences on sabiqoon al-awwaloon. In Tafsir Jalalayn: According to ibn Asakir: It is very logical to say that. You will find that some of the earlest Muslims used to flee from the battle of Uhud, leaving behind Prophet (صلى الله عليه وآله وسلم), should anyone like to follow them in this very act? No, infact Quran has condemned the very act of turning backs specifically while facing the enemies: وَلَقَدْ كَانُوا عَاهَدُوا اللَّهَ مِن قَبْلُ لَا يُوَلُّونَ الْأَدْبَارَ وَكَانَ عَهْدُ اللَّهِ مَسْؤُولًا 33:15) And certainly they had made a covenant with Allah before, that they would not turn (their) backs; and Allah's covenant shall be inquired of. قُلْ لَنْ يَنْفَعَكُمُ الْفِرَارُ إِنْ فَرَرْتُمْ مِنَ الْمَوْتِ أَوِ الْقَتْلِ وَإِذًا لَا تُمَتَّعُونَ إِلَّا قَلِيلًا 33:16) Say: Flight shall not do you any good if you fly from death or slaughter, and in that case you will not be allowed to enjoy yourselves but a little. Neither anyone would love to follow them in raising their voices on Prophet (صلى الله عليه وآله وسلم) or moving ahead of Prophet (صلى الله عليه وآله وسلم), both of these actions are disliked by Allah (سُبْحَانَهُ وَ تَعَالَى): يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ 49:1) O you who believe! be not forward in the presence of Allah and His Messenger, and be careful of (your duty to) Allah; surely Allah is Hearing, Knowing. أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَنْ تَحْبَطَ أَعْمَالُكُمْ وَأَنْتُمْ لَا تَشْعُرُونَ 49:2) O you who believe! do not raise your voices above the voice of the Prophet, and do not speak loud to him as you speak loud to one another, lest your deeds became null while you do not perceive. And I can quote much more from history. The battle of Jamal is one example where heavy weights from companions fought each other. Among them were those who participated in Badr. Imam Ali (عليه السلام) , Talhs, Zubayr, Ummul Mo'mineen Aisha etc. So do we accept that sabiqoon al-awwaloon fought & killed each other? Those who followed Imam Ali (عليه السلام) & those who followed the party of Ummul Mo'mineen Aisha, all are rightly guided? And what is the احسان in that very battle?
  9. Sabiqoon al-Awwaloon according to Ahlul Sunnah: قال سعيد بن المسيب وابن سيرين وقتادة : { وَالسَّابِقُونَ ( التوبة : 100 ) } الذين صلوا القبلتين جميعا ، وقال عطاء : هم أهل بدر ، وقال الشعبي : هم الذين بايعوا بيعة الرضوان ، المصدر ( معاني القرآن - النحاس ج:3 ص: 247 ). وأخرج ابن جرير ، وابن أبي حاتم ، وأبو الشيخ ، وأبو نعيم في المعرفة ، عن أبي موسى ، أنه سئل عن قوله : { وَالسَّابِقُونَ الْأَوَّلُونَ ( التوبة : 100 ) } قالوا : هم الذين صلوا القبلتين جميعا. وأخرج ابن أبي شيبة ، وابن أبي حاتم ، وابن المنذر ، وابن مردويه ، وأبو نعيم في المعرفة ، عن سعيد بن المسيب في قوله : { وَالسَّابِقُونَ الْأَوَّلُونَ ( التوبة : 100 ) } قال : هم الذين صلوا القبلتين جميعا. وأخرج ابن المنذر ، وأبو نعيم ، عن الحسن ومحمد بن سيرين في قوله : { وَالسَّابِقُونَ الْأَوَّلُونَ ( التوبة : 100 ) } قالوا : هم الذين صلوا القبلتين جميعا وهم أهل بدر. وأخرج ابن مردويه ، عن ابن عباس : { وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ ( التوبة : 100 ) } قال : أبو بكر وعمر وعلي وسلمان وعمار بن ياسر. وأخرج ابن أبي شيبة ، وابن المنذر ، وابن أبي حاتم ، وابن مردويه ، وأبو الشيخ ، وأبو نعيم في المعرفة ، عن الشعبي في قوله : { وَالسَّابِقُونَ الْأَوَّلُونَ ( التوبة : 100 ) } قال : من أدرك بيعة الرضوان وأول من بايع بيعة الرضوان سنان بن وهب الأسدي ، المصدر ( الدر المنثور في التفسير بالمأثور - السيوطي ج:4 ص:269 ). وأخرج أبو الشيخ ، وابن عساكر ، عن أبي صخر حميد بن زياد ، قال : قلت لمحمد بن كعب القرظي (ر) أخبرني عن أصحاب رسول الله (ص) وإنما أريد الفتن ، فقال : إن الله قد غفر لحميع أصحاب النبي (ص) وأوجب لهم الجنة في كتابه محسنهم ومسيئهم ، قلت له : وفي أي موضع أوجب الله لهم الجنة في كتابهم ، قال : ألا تقرأ { وَالسَّابِقُونَ الْأَوَّلُونَ ( التوبة : 100 ) } الآية ، أوجب لجميع أصحاب النبي (ص) الجنة والرضوان وشرط على التابعين شرطا لم يشترطه فيهم ، قلت : وما اشترط عليهم ، قال : اشترط عليهم أن يتبعوهم باحسان ، يقول يقتدون بهم في أعمالهم الحسنة ولا يقتدون بهم في غير ذلك ، قال أبو صخر : لكأني لم اقرأها قبل ذلك وما عرفت تفسيرها حتى قرأها علي محمد بن كعب ، المصدر ( الدر المنثور في التفسير بالمأثور - السيوطي ج:4 ص:272 ). - وأخرج ابن مردويه من طريق الأوزاعي ، حدثني : يحيى بن أبي كثير والقاسم ، ومكحول وعبدة بن أبي لبابة وحسان بن عطية ، أنهم سمعوا جماعة من أصحاب النبي (ص) ، يقولون : لما انزلت هذه الآية : { وَالسَّابِقُونَ الْأَوَّلُونَ ( التوبة : 100 ) } إلى قوله : ( وَرَضُوا عَنْهُ ) ( التوبة : 100 ) قال رسول الله (ص) : هذا لأمتي كلهم وليس بعد الرضا سخط ، المصدر ( الدر المنثور في التفسير بالمأثور - السيوطي ج:4 ص:272 وقال في الكشاف : { وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنصَارِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِيَ اللهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ ( التوبة : 100 ) } و { وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ ( التوبة : 100 ) } هم الذين صلوا إلى القبلتين ، وقيل : الذين شهدوا بدرا ، وعن الشعبي من بايع بالحديبية وهي بيعة الرضوان ما بين الهجرتين ومن الأنصار أهل بيعة العقبة الأولى ، وكانوا سبعة نفر وأهل العقبة الثانية وكانوا سبعين ، والذين آمنوا حين قدم عليهم أبو زرارة مصعب بن عمير فعلمهم القرآن ، وقرأ عمر (ر) والأنصار بالرفع عطفا على السابقون ، وعن عمر : إنه كان يرى .... ، المصدر ( الكشاف - الزمخشري ج:2 ص:289 ) وقال في تفسير ابن كثير : يخبر تعالى عن رضاه عن السابقين من المهاجرين والأنصار والتابعين لهم باحسان ورضاهم عنه بما أعد لهم من جنات النعيم والنعيم المقيم ، قال الشعبي : { وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنصَارِ ( التوبة : 100 ) } من أدرك بيعة الرضوان عام الحديبية ، وقال أبو موسى الأشعري ، وسعيد بن المسيب ، ومحمد بن سيرين ، والحسن ، وقتادة هم الذين صلوا إلى القبلتين مع رسول الله (ص) ، المصدر ( تفسير ابن كثير ج:2 ص:384 ) وقال في تفسير الجلالين : 100 - { وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنصَارِ ( التوبة : 100 ) } وهم من شهد بدرا أو جميع الصحابة { وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ ( التوبة : 100 ) } إلى يوم القيامة باحسان في العمل { رَّضِيَ اللهُ عَنْهُمْ ( التوبة : 100 ) } بطاعته { وَرَضُوا عَنْهُ ( التوبة : 100 ) } بثوابه { وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ ( التوبة : 100 ) } وفي قراءة بزيادة من { خَالِدِينَ فِيهَا أَبَدًا ۚ ذَلِكَ الْفَوْزُ الْعَظِيمُ ( التوبة :100 ) } المصدر ( تفسير الجلالين ج:1 ص:258 ) الطبري في تفسيرة : واختلف أهل التأويل في المعنى بقوله : { وَالسَّابِقُونَ الْأَوَّلُونَ ( التوبة : 100 ) } فقال بعضهم : هم الذين بايعوا رسول الله (ص) بيعة الرضوان أو أدركوا ، ذكر من قال ذلك ، حدثنا : بن وكيع ، قال : ثنا : محمد بن بشر ، عن إسماعيل ، عن عامر { وَالسَّابِقُونَ الْأَوَّلُونَ ( التوبة : 100 ) } قال : من أدرك بيعة الرضوان ، قال : ثنا : بن فضيل ، عن مطرف ، عن عامر ، قال : المهاجرون الأولون من أدرك البيعة تحت الشجرة ، حدثنا : بن بشار ، قال : ثنا : يحيى ، قال : ثنا : إسماعيل بن أبي خالد ، عن الشعبي ، قال : المهاجرون الأولون الذين شهدوا بيعة الرضوان ، حدثني : الحرث ، قال : ثنا : عبد العزيز ، قال : ثنا : سفيان ، عن مطرف ، عن الشعبي ، قال : المهاجرون الأولون من كان قبل البيعة إلى البيعة فهم المهاجرون الأولون ومن كان بعد البيعة فليس من المهاجرين الأولين ، المصدر ( تفسير الطبري ج:11 ص:6 ). Just shared this to show the confusion of Ahlul Sunnah about sabiqoon al-awwaloon.
  10. This is very profound verse!!! Apparently, this verse is mentioning two categories: a) immigrants b) helpers And this verse specify whom from immigrants and helpers we need to focus on i.e., al-sabiqoon al-awwaloon. Then the verse further adds some other people who followed the sabiqoon al-awwaloon in goodness (احسان). We need to understand who are the sabiqoon al-awwaloon and what exactly is meant by goodness (احسان) here? Because if you look at the very next verse it is telling us that among those who are around the Prophet (صلى الله عليه وآله وسلم), there are hypocrites and Allah will punish them twice. So lets first try to understand what احسان means and whom Allah s.wt calls as محسنين : إِنَّ الله يَأْمُرُ بِالْعَدْلِ وَالإِحْسَانِ 16:90) BEHOLD, God enjoins justice, and the doing of good احسان itself is above عدل . And this is very important aspect. Justice ( عدل) is for a person to give what he owes and take his money, and goodness (احسان) is to give more than he owes and take less than what he owes. The Holy Qur’an used the word احسان in three meanings: good work (العمل الحسن), charity to others (الإحسان إلى الآخرين) and good performance of work (الحسن للعمل). Keeping in view this very fact, and the phrase coined by our Ahlul Sunnah brothers that "all companions are just" (صحابة كلهم عدول), we can say that even if they consider all of them as just, all of them are not the محسنين for sure, because of the very definition of "ahsaan". So the verse 9-100 you have quoted, is asking us to find & follow the محسنين from the companions. Now back to the three meanings of Ahsaan. In the following verses, faith and good deeds are considered good, and that is in the relationship with God Almighty, such as belief in God Almighty and His signs. God Almighty said about some Christians: (وَإِذَا سَمِعُواْ مَا أُنزِلَ إِلَى الرَّسُولِ تَرَى أَعْيُنَهُمْ تَفِيضُ مِنَ الدَّمْعِ مِمَّا عَرَفُواْ مِنَ الْحَقِّ يَقُولُونَ رَبَّنَا آمَنَّا فَاكْتُبْنَا مَعَ الشَّاهِدِينَ * وَمَا لَنَا لاَ نُؤْمِنُ بِاللّهِ وَمَا جَاءنَا مِنَ الْحَقِّ وَنَطْمَعُ أَن يُدْخِلَنَا رَبُّنَا مَعَ الْقَوْمِ الصَّالِحِينَ * فَأَثَابَهُمُ اللّهُ بِمَا قَالُواْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا وَذَلِكَ جَزَاء الْمُحْسِنِينَ)(المائدة/83ـ 85) {5:83-85) And when they hear what has been revealed to the messenger you will see their eyes overflowing with tears on account of the truth that they recognize; they say: Our Lord! we believe, so write us down with the witnesses (of truth). And what (reason) have we that we should not believe in Allah and in the truth that has come to us, while we earnestly desire that our Lord should cause us to enter with the good people? Therefore Allah rewarded them on account of what they said, with gardens in which rivers flow to abide in them; and this is the reward of those who do good.} And the pious, who seek God’s forgiveness during the morning hours, who help the needy, are also considered doers of good. إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَعُيُونٍ* آخِذِينَ مَا آتَاهُمْ رَبُّهُمْ إِنَّهُمْ كَانُوا قَبْلَ ذَلِكَ مُحْسِنِينَ* كَانُوا قَلِيلًا مِّنَ اللَّيْلِ مَا يَهْجَعُونَ* وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ* وَفِي أَمْوَالِهِمْ حَقٌّ لِّلسَّائِلِ وَالْمَحْرُومِ (الذاريات/15 ـ 19) {51:15-19) Surely those who guard (against evil) shall be in gardens and fountains. Taking what their Lord gives them; surely they were before that, the doers of good. They used to sleep but little in the night. And in the morning they asked forgiveness. And in their property was a portion due to him who begs and to him who is denied (good)} Also, abstaining from corruption and supplicating to God coupled with fear and hope is considered good: (وَلاَ تُفْسِدُواْ فِي الأَرْضِ بَعْدَ إِصْلاَحِهَا وَادْعُوهُ خَوْفًا وَطَمَعًا إِنَّ رَحْمَتَ اللّهِ قَرِيبٌ مِّنَ الْمُحْسِنِينَ)(الأعراف/56). {7:56) And do not make mischief in the earth after its reformation, and call on Him fearing and hoping; surely the mercy of Allah is nigh to those who do good (to others).} It is worth noting that the Noble Quran sees that every good deed that a person does is in fact a charity to himself: (إِنْ أَحْسَنتُمْ أَحْسَنتُمْ لِأَنفُسِكُمْ وَإِنْ أَسَأْتُمْ فَلَهَا..)(الإسراء/7) {17:7) If ye did well, ye did well for yourselves; if ye did evil, (ye did it) against yourselves.} Now we also see in Quran that "mujahideed" or jihad is also considered as good. It is considered that one who conveys the true beliefs and monotheistic values, calls to resist the enemies, and bears adversity and harm for the sake of that, within the circle of احسان. (إِذْ قَالَ لِقَوْمِهِ أَلَا تَتَّقُونَ* أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ* الله رَبَّكُمْ وَرَبَّ آبَائِكُمُ الْأَوَّلِينَ* فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ* إِلَّا عِبَادَ الله الْمُخْلَصِينَ* وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ* سَلَامٌ عَلَى إِلْ يَاسِينَ* إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ) (الصافات/124 ـ131) {37:124-131) When he said to his people: Do you not guard (against evil)? What! do you call upon Ba'l and forsake the best of the creators, Allah, your Lord and the Lord of your fathers of yore? But they called him a liar, therefore they shall most surely be brought up. But not the servants of Allah, the purified ones. And We perpetuated to him (praise) among the later generations. Peace be on Il-yasin. Even thus do We reward the doers of good.} احسان also includes those sincere believers who wanted to wage jihad, but disease or lack of money prevented them from doing so and Allah (سُبْحَانَهُ وَ تَعَالَى) mentioned them in Quran as: (ليْسَ عَلَى الضُّعَفَاء وَلاَ عَلَى الْمَرْضَى وَلاَ عَلَى الَّذِينَ لاَ يَجِدُونَ مَا يُنفِقُونَ حَرَجٌ إِذَا نَصَحُواْ لِلّهِ وَرَسُولِهِ مَا عَلَى الْمُحْسِنِينَ مِن سَبِيلٍ والله غَفُورٌ رحِيمٌ) (التوبة/91) {9:91) It shall be no crime in the weak, nor in the sick, nor in those who do not find what they should spend (to stay behind), so long as they are sincere to Allah and His Messenger; there is no way (to blame) against the doers of good; and Allah is Forgiving, Merciful;} And the "mohsin" in general is everyone who strives sincerely to God. (وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا وَإِنَّ الله لَمَعَ الْمُحْسِنِينَ) (العنكبوت/69). {29:69) And (as for) those who strive hard for Us, We will most certainly guide them in Our ways; and Allah is most surely with the doers of good.} احسان also includes a person’s good relationship with others, such as good dealing with a divorced wife upon returning to her or when she is released with kindness until her waiting period expires. As well as reconciliation and the waiver of some rights to preserve marital life and remove differences. Giving money to a divorced wife who has not consummated the marriage before setting the dowry. The same applies to spending in wealth and poverty, pardoning people, and controlling one's anger. As well as caring for parents, the elderly and the elderly people in general. So you have seen the scope of احسان and what is meant when Allah (سُبْحَانَهُ وَ تَعَالَى) calls someone as "Mohsin". You only need to follow the goodness, you are not suppose to follow anyone's wrong doing or corruption. That's the key. Now who are the sabiqoon al-awwaloon? If we ask from brothers of Ahlul Sunnah about the tafseer & taveel of this phrase that sabiqoon al-awwaloon are the first how many??? The first 10 people converted to Islam, or the first 100 people converted to Islam. You will find that they do not know and there are difference of opinion among them about who are the sabiqoon al-awwaloon. Lets not take their interpretation, lets go through the Quran, find out the Sabiqoon. ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا ۖ فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ۚ ذَٰلِكَ هُوَ الْفَضْلُ الْكَبِيرُ 35:32) Then We gave the Book for an inheritance to those whom We chose from among Our servants; but of them is he who makes his soul to suffer a loss, and of them is he who takes a middle course, and of them is he who is foremost in deeds of goodness by Allah's permission; this is the great excellence. Then in chapter 21 you will find the verse: إِنَّ الَّذِينَ هُمْ مِنْ خَشْيَةِ رَبِّهِمْ مُشْفِقُونَ وَالَّذِينَ هُمْ بِآيَاتِ رَبِّهِمْ يُؤْمِنُونَ وَالَّذِينَ هُمْ بِرَبِّهِمْ لَا يُشْرِكُونَ وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَىٰ رَبِّهِمْ رَاجِعُونَ أُولَٰئِكَ يُسَارِعُونَ فِي الْخَيْرَاتِ وَهُمْ لَهَا سَابِقُونَ 21:57-61) Surely they who from fear of their Lord are cautious, And those who believe in the communications of their Lord, And those who do not associate (aught) with their Lord, And those who give what they give (in alms) while their hearts are full of fear that to their Lord they must return, These hasten to good things and they are foremost in (attaining) them. And then in chapter 56 you will find that humans will turn into three groups: وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً 56:7) And you shall be three sorts فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ وَالسَّابِقُونَ السَّابِقُونَ أُولَٰئِكَ الْمُقَرَّبُونَ 56:8-11) Then (as to) the companions of the right hand; how happy are the companions of the right. And (as to) the companions of the left hand; how wretched are the companions of the left. And the foremost are the foremost. These are they who are drawn nigh (to Allah), See how Quran has taken you to the door step of Sabiqoon who actually are the Muqarraboon. Now you also need to see who these Muqarraboon are!! كَلَّا إِنَّ كِتَابَ الْأَبْرَارِ لَفِي عِلِّيِّينَ وَمَا أَدْرَاكَ مَا عِلِّيُّونَ كِتَابٌ مَرْقُومٌ يَشْهَدُهُ الْمُقَرَّبُونَ 83:18-21) Nay! Most surely the record of the righteous shall be in the Iliyin. And what will make you know what the highest Iliyin is? It is a written book, Those who are drawn near (to Allah) shall witness it. The Muqarraboon are the ones whom Allah (سُبْحَانَهُ وَ تَعَالَى) has appointed as witness over us. 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! وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا ۗ وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِي كُنْتَ عَلَيْهَا إِلَّا لِنَعْلَمَ مَنْ يَتَّبِعُ الرَّسُولَ مِمَّنْ يَنْقَلِبُ عَلَىٰ عَقِبَيْهِ ۚ وَإِنْ كَانَتْ لَكَبِيرَةً إِلَّا عَلَى الَّذِينَ هَدَى اللَّهُ ۗ وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ ۚ إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَحِيمٌ 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; and We did not make that which you would have to be the qiblah but that We might distinguish him who follows the Messenger from him who turns back upon his heels, and this was surely hard except for those whom Allah has guided aright; and Allah was not going to make your faith to be fruitless; most surely Allah is Affectionate, Merciful to the people. Congratulations!!! Quran has taken you to the door step of Imams of Ahlul Bayt (عليه السلام). علي بن إبراهيم، عن أبيه، عن حماد بن عيسى، عن إبراهيم بن عمر اليماني، عن سليم بن قيس الهلالي، عن أمير المؤمنين صلوات الله عليه قال: إن الله تبارك وتعالى طهرنا وعصمنا وجعلنا شهداء على خلقه، وحجته في أرضه، و جعلنا مع القرآن وجعل القرآن معنا، لا نفارقه ولا يفارقنا http://shiaonlinelibrary.com/الكتب/1122_الكافي-الشيخ-الكليني-ج-١/الصفحة_239 The above hadith is in line with the verse of purification, the verse of wilayah, the verses mentioning them being witness, the hadith that they are with Quran, and the hadith of thaqalayn.
  11. What in my comment, is beyond your understanding @786?
  12. The reason why we need to discuss Ghadeer again & again can be understood from this thread. Those who call themselves Shia of Muhammad (صلى الله عليه وآله وسلم) unaware of what Muhammad (صلى الله عليه وآله وسلم) said at Ghadeer. They don't even know the fact that they need to enter into the city of knowledge through its gate.
  13. اللہ اللہ بائے بسم اللہ پدر معنی ذبح عظیم آمد پسر (Allama Iqbal)
  14. Salam!! Here is the Arabic text of this verse: وَإِن يَكَادُ الَّذِينَ كَفَرُوا لَيُزْلِقُونَكَ بِأَبْصَـرِهِمْ لَمَّا سَمِعُوا الذِّكْرَ وَيَقُولُونَ إِنَّهُ لََمجْنُونٌ The word ليزلقونك comes from root word زلق which means sliding and falling on the ground, which is a metaphor for death. So لَيُزْلِقُونَكَ بِأَبْصَـرِهِمْ means watching someone with such an eyes as if wanted to devour or kill. This refers to the reaction of disbelievers, their anger when they hear the divine words, looking at the Prophet (صلى الله عليه وآله وسلم) with such a style as they wanted to devour him or kill him. This view further strengthens with the phrase "and they say he is mad" which is a verbal display of their anger. This style is common in literature, it is a metaphor perhaps, because one cannot kill or smite someone with eyes. There are evil people, let aside their eyes only. For the believers, Quran says this: وَعَلَى اللّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ 3:122, 3:160, 5:11, 9:51, 14:11, So no harm will touch you nor any benefit reaches you except by the permission of Allah (سُبْحَانَهُ وَ تَعَالَى) . This is the truth and better start living with that truth my dear brother. And here are the divine words: يَا أَيُّهَا الَّذِينَ آمَنُواْ عَلَيْكُمْ أَنفُسَكُمْ لاَ يَضُرُّكُم مَّن ضَلَّ إِذَا اهْتَدَيْتُمْ إِلَى اللّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ 5:105) O you who believe! take care of your souls; he who errs cannot hurt you when you are on the right way; to Allah is your return, of all (of you), so He will inform you of what you did Wassalam!!
  15. Salam, إِنَّمَا أَنْتَ مُنْذِرٌ ۖ وَلِكُلِّ قَوْمٍ هَادٍ {7} You are only a warner and (there is) a guide for every people. Brother as you can see, this verse mentioning Prophet Muhammad (صلى الله عليه وآله وسلم) as a warner, not as a guide. The mission of Prophet Muhammad (صلى الله عليه وآله وسلم) is mentioned in several other verses of Quran, the one I recall at the moment is as under: هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ {2} [Shakir 62:2] He it is Who raised among the inhabitants of Mecca an Messenger from among themselves, (1) who recites to them His communications and (2) purifies them, and (3) teaches them the Book and the Wisdom, although they were before certainly in clear error, You can see the mission of Prophet Muhammad (صلى الله عليه وآله وسلم), I have numbered them for your ease. So the mission of Prophet (صلى الله عليه وآله وسلم) excluding his status of "warner" is to recite divine communication, purify people and to teach them the book and wisdom. Coming back to verse # 7 of chapter 13, specifically to phrase "and for every nation there is a guide". The guidance is solely in the hands of Allah (سُبْحَانَهُ وَ تَعَالَى), He has mentioned it in several places that "He guides whomsoever He wishes" and at one place He even said that Prophet cannot guide anyone he like rather it is Allah (سُبْحَانَهُ وَ تَعَالَى) who guides whomsoever He wishes. I suggest you to understand the system of guidance at first place. You have a builtin guidance system (we call it takwini guidance) then God send Prophets for warning and teaching (we call it tashri'i guidance). I am running short of time, just want to suggest you to read some articles about tashri'i & takwini guidance perhaps you will find one at www.al-islam.org. I will try to give you a brief response after a while Insha Allah. Wassalam!!
  16. ثُمَّ رُدُّواْ إِلَى اللّهِ مَوْلاَهُمُ الْحَقِّ أَلاَ لَهُ الْحُكْمُ وَهُوَ أَسْرَعُ الْحَاسِبِينَ 6:62 The real Mowla of all believers is Allah (سُبْحَانَهُ وَ تَعَالَى). Prophet (صلى الله عليه وآله وسلم) & Imams from Ahlul Bayt (عليه السلام) are made Mowla by Him (refer to ayah e wilayat). You can see in this phrase the word "rakhay" is singular, its plural is "rakhain (رکھیں). Which Mowla is referred here? The Truth Almighty (سُبْحَانَهُ وَ تَعَالَى).
  17. Let me remind you that you said "knowledge". Now you are making it specific to hadith & jurisprudence. No, it is absurd to say. Why? Because we have indeed اختلاف on this very assertion that the designated Imams are 3. How can he even say that in that sense while there are many ahadith of Prophet (صلى الله عليه وآله وسلم) mentioning Imam Mehdi (عليه السلام) in both Sunni & Shi'i books? Who introduced Mehdi (عليه السلام) as Imam well before his birth? Prophet (صلى الله عليه وآله وسلم) So how can the designated Imams were 3? Now Prophet (صلى الله عليه وآله وسلم) introduced Imam Hassan (عليه السلام) & Imam Hussain (عليه السلام) as Imams along with their father Imam Ali (عليه السلام). Do we have two Imams at the same time after Imam Ali (عليه السلام)? Or do we have 3 Imams of time after the wafat of Prophet (صلى الله عليه وآله وسلم)? Prophet (صلى الله عليه وآله وسلم) nominated Imam Ali (عليه السلام) as his successor, Imam Ali (عليه السلام) nominated Imam Hassan (عليه السلام) as his successor, Imam Hassan (عليه السلام) nominated Imam Hussain (عليه السلام) as his successor and Imam Hussain nominated Imam Sajjad (عليه السلام) as his successor..... And the chain goes on to Imam Mehdi (عليه السلام). Perhaps you are excluding Imam Sajjad (عليه السلام), Imam Baqir (عليه السلام) from "the entirety of Ahl ul Bayt (عليه السلام)" We can say the same for you because zaidiyyah were failed to recognize Imam of time after the martyrdom of Imam Hussain (عليه السلام) whose obedience is made obligatory to them by Allah (سُبْحَانَهُ وَ تَعَالَى). من مات ولم يعرف إمام زمانه مات ميتة جاهلية 1. Yes you do deny. Your books contain this contradiction. A confession is present right there that you don't have an Imam whose obedience is obligatory after the martyrdom of Imam Hussain (عليه السلام). 2. What is the point of having Allah (سُبْحَانَهُ وَ تَعَالَى) when He fundamentally does nothing to help Muslimeen? This sort of argument would bury the whole emaan, so beware my brother. As I have pointed out earlier, we believe in tashri'i & takwini guidance. Imam,.according to us, is the bearer of wilayat al-takwiniyah. You seems to totally reject the concept of takwini guidance with your this argument and hence putting a question mark on Allah's system of guidance. Infact, Imam of our time is fulfilling his duties according to the will of Allah (سُبْحَانَهُ وَ تَعَالَى). Even if apparently, the door of tashri'i guidance is closed for a time being, the door of takwini guidance is still open. مَا أَصَابَ مِن مُّصِيبَةٍ إِلَّا بِإِذْنِ اللَّهِ وَمَن يُؤْمِن بِاللَّهِ يَهْدِ قَلْبَهُ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ 64:11 This hadith is mentioning the tashri'i role of Imam. The takwini role is mentioned here: عن أبي حمزة قال: "قلت لأبي عبد الله عليه السلام: أتبقى الأرض بغير إمام؟ قال عليه السلام: لو بقيت الأرض بغير إمام لساخت" (الكافي ج1 ص179). روى الحمويني بسنده: "عن سليمان الأعمش بن مهران عن جعفر الصادق عن أبيه عن جده علي بن الحسين رضي الله عنهم قال: نحن أئمة المسلمين وحجج الله على العالمين وسادات المؤمنين، وقادة الغر المحجلين، وموالي المسلمين ونحن أمان لأهل الأرض كما أن النجوم أمان لأهل السماء وبنا يمسك السماء أن تقع على الأرض إلا بإذنه، وبنا ينزل الغيث وتنشر الرحمة وتخرج بركات الأرض، ولولا ما على الأرض منا لساخت بأهلها ثم قال: ولم تخل منذ خلق الله آدم (عليه السلام) من حجة الله فيها أما ظاهر مشهور، أو غائب مستور، ولا تخلو الأرض إلى أن تقوم الساعة من حجة، ولولا ذلك لم يعبد الله. قال سليمان: فقلت لجعفر الصادق رضي الله عنه: كيف ينتفع الناس بالحجة الغائب المستور؟ قال: كما ينتفعون بالشمس إذا سترها السحاب" (فرائد السمطين للحمويني ج1 ص45 وينابيع المودة للقندوزي الحنفي ج3 ص361). Wassalam
  18. lol, what he has said is clearly understood brother. I think we have no difference in "taking knowledge" from even a kafir, as hikmah is considered as the lost treasure of momin. "Made it (Imamate) general". Am I that poor in understanding english? For us whether he claim or not, it is equal because of the fact that he was the only son of Imam Hussain (عليه السلام) remained alive after Karbala. And we have reports which confirm his Imamate. Secondly, it is our belief that Earth cannot remain without the Hujjah of Allah (سُبْحَانَهُ وَ تَعَالَى), this belief is authenticated by several sahih ahadith available with us. And Imam Sajjad (عليه السلام) was the only son of Imam Hussain (عليه السلام), therefore he is the Imam & the Hujjah of Allah (سُبْحَانَهُ وَ تَعَالَى) on Earth after Imam Hussain (عليه السلام) Regarding your assertion "nor did he designate", I have proved you on your debate thread # 4 by quoting from two books that Zayd Shaheed believed Imam Baqir (عليه السلام) as his Imam. Should I requote those ahadith which looked lies to you? Here they are: كفاية الأثر(:ص296 ـ 297):. عن أبي بكير انه قال لزيد: يا بن رسول الله هل عهد إليكم رسول الله متى يقوم قائمكم؟ قا: (يا أبا بكير انك لن تلحقه وان هذا الأمر يليه ستة أوصياء من بعد هذا وأشار إلى الباقر ثم يجعل الله خروج قائمنا فيملأها قسطاً وعدلا كما ملئت ظلماً وجوراً قلت يا ابن رسول الله الست صاحب هذا الأمر؟ فقال: انا من العترة... روى ابن شهر آشوب في المناقب ان الامام زيد (عليه السلام) اشار إلى الإمام الباقر بأبيات وقال: ثوى باقر العلم ملحد ***** امام الورى طيب المولد فمن لي سوى جعفر بعده ***** امام الورى الاوحد الامجد أبا جعفر الخير انت الامام ***** وانت المرجى لبلوى غد ابن شهر آشوب، المناقب: 197، ط دار الأضواء، بيروت.
  19. https://www.al-islam.org/event-taff-earliest-historical-account-tragedy-karbala-abu-mikhnaf/introduction You will find details about Abu Mikhnaf and reliability of his work in the above link. حدثنا جعفر بن محمد بن مسرور (رحمه الله)، قال: حدثنا الحسين بن محمد بن عامر، عن عمه عبد الله بن عامر، عن إبراهيم بن أبي محمود، قال: قال الرضا (عليه السلام): إن المحرم شهر كان أهل الجاهلية يحرمون فيه القتال، فاستحلت فيه دماؤنا، وهتكت فيه حرمتنا، وسبي فيه ذرارينا ونساؤنا، وأضرمت النيران في مضاربنا، وانتهب ما فيها من ثقلنا، ولم ترع لرسول الله (صلى الله عليه وآله) حرمة في أمرنا. إن يوم الحسين أقرح جفوننا، وأسبل دموعنا، وأذل عزيزنا، بأرض (2) كرب وبلاء، أورثتنا الكرب والبلاء، إلى يوم الانقضاء، فعلى مثل الحسين فليبك الباكون، فإن البكاء يحط الذنوب العظام.ثم قال (عليه السلام): كان أبي (صلوات الله عليه) إذا دخل شهر المحرم لا يرى ضاحكا، وكانت الكآبة تغلب عليه حتى يمضي منه عشرة أيام، فإذا كان يوم العاشر كان ذلك اليوم يوم مصيبته وحزنه وبكائه، ويقول: هو اليوم الذي قتل فيه الحسين (صلوات الله عليه) http://shiaonlinelibrary.com/الكتب/1134_الأمالي-الشيخ-الصدوق/الصفحة_189#top The authentic reports we have with us are sufficient for reasoning as to why we remember Karbala and why we mourn for Imam Hussain (عليه السلام) What you will also find in the history is that Yazid (L) never wanted to kill Imam Hussain (عليه السلام). المشهور : أن يزيد بن معاوية لم يأمر بقتل الحسين رضي الله عنه ، ولا رضي به ، وقد سب ابن زياد على قتله ، وأكرم أهل الحسين الذين كانوا معه في مسيره هذا ، وسيرهم إلى المدينة ، ولم يحبسهم عنده "That Yazid bin Muawiyah did not order the killing of al-Husayn, may God be pleased with him, nor was he satisfied with him, and he insulted Ibn Ziyad for killing him, and he honored al-Husayn's family who were with him on this journey, and drove them to Medina, and did not lock them with him." https://www.google.com/amp/s/islamqa.info/amp/ar/answers/241102 Should we accept this? while Tabari also reported this: Even if he divorced her, what do you think did the divorce reduces the status of Syeda Zaynab s.a? Who could be considered a looser in such a scenario? Syeda Zaynab (عليه السلام) or Abdullah bin Ja'far? And by the way, there is no "authentic" report which mentions that Abdullah bin Ja'far divorced Syeda Zaynab s.a These sort of analysis are the work of fallible minds. Is it even considerable that Imam Hassan (عليه السلام) would criticize his father? And on nothing else but for Siffin where a rebellious group of this ummah exposed, calling people to hellfire according to Sunni hadith books. The mindset of Imams of Ahlul Bayt (عليه السلام) remain same, they are with truth & truth is with them whether they do peace treaties or whether they fight. He never fought against them because of his illness. Who can harm the one whom Allah (سُبْحَانَهُ وَ تَعَالَى) intended to save? 1) If he was hesitant in going to Karbala, we would also see him hesitant in calling people to Hussain (عليه السلام) and also see him hesitant in fighting before being captured & killed by the cursed ones. 2. You are joining two issues here. With this question, one can say that since Imam Hussain (عليه السلام) had ilm ulbghayb therefore he knew where Muslim would be killed so he sent him there. Why Imam (عليه السلام) sent Muslim (عليه السلام) to Kufa is well documented in the history books. And he is not the only messenger of Imam (عليه السلام). For ilm ul ghayb of Imam, we can discuss it on a different thread if you are willing to discuss it.
  20. The statement actually never ended here, it continues as follows: هل بيننا وبينكم اختلاف في علي بن أبي طالب ثم بعده الحسن بن علي ؟ أو هل اختلفنا من بعده في الحسين بن علي ؟ أو هل اختلفنا في علي بن الحسين ؟ أو هل اختلفنا في محمد بن علي ؟ أو هل ظهر منهم رغبة في الدنيا ؟! او طلب اموال الناس ؟ إلى قوله : فلو أردنا أن نجحد الحقّ لجحدناهم من بعد الحسين بن علي، وصيّرناه في أهل بيت النبي (صلى الله عليه وآله) عامّةً Ref: الزيدية في اليمن (ص 17 ـ 18) عن كتاب (الردّ على الروافض من الغلاة ـ المخطوط ـ ص 264 ـ 265). Is there a difference between us and you regarding Ali bin Abi Talib, then after him, Al-Hassan bin Ali? Or did we differ after him about Hussein bin Ali? Or did we disagree about Ali bin Al-Hussein? Or did we disagree with Muhammad ibn Ali ? Or did they show a desire for the world?! Or ask for people's money? To his saying: If we wanted to deny the truth, we would have denied them after al-Husayn ibn Ali, and made it general among the people of the Prophet (peace and blessings of God be upon him and his family). Now since you are bringing Al-Hakim, I am quoting from him and from others: روى الحافظ ابن عساكر، بسنده، عن سفيان بن عُيَيْنَة، عن أبي الزبير قال: كنّا عند جابر، فدخل عليه علي بن الحسين، فقال له جابر: كنت عند رسول الله (صلى الله عليه وآله)، فدخل الحسين، فضمّه اليه وقبّله وأقعده إلى جنبه، ثم قال: يولد لابني هذا ابن يقال له « علي بن الحسين » إذا كان يوم القيامة نادى مناد من بُطنان العرش: « ليقم سيّد العابدين » فيقوم هو تاريخ دمشق ص 26 الحديث 34 وروى ابن المديني عن جابر أنه قال للامام الباقر محمد بن علي، وهو صغير: « رسول الله (صلى الله عليه وآله) يسلّم عليك » فقيل له: وكيف ذاك ؟ قال: كنت جالساً عنده، والحسين في حجره وهو يداعبه، فقال: يا جابر، يولد له مولود اسمه عليّ، إذا كان يوم القيامة نادى مناد: « ليقم سيّد العابدين » فيقوم ولده، ثم يولد له ولدُ اسمه محمد، فإنْ أدركْتَه ـ يا جابر ـ فأقرئه منّي السلام منظور (17: 234). Now from your own books: روى السيد الموفق بالله قال: أخبرنا أبوالحسن علي بن أحمد: أخبرنا أبوأحمد الحسن بن عبدالله: أخبرنا الحسن بن علي بن زكريا: حدثّنا العباس بن بكّار: حدثّنا أبوبكر الهذلي، عن أبي الزبير، عن جابر قال: سمعت رسول الله (صلى الله عليه وآله)يقول: يُولَد للحسين ابنٌ يُقال له علي، إذا كان يوم القيامة نادى مناد: ليقم سيّد العابدين كتاب الاعتبار وسلوة العارفين (ص 185) ورواه الشهيد المحلّي أنـّه (صلى الله عليه وآله) قال: إذا كان يوم القيامة نادى مناد: « ليقم سيّد العابدين » فيقوم عليّ بن الحسين الحدائق الوردية (ص 137). Are these sufficient?
  21. All of these can be refuted by watching the words of Yazid as mentioned in Tabari: الطبري في تاريخه 8/187 ليت أشياخي ببدر شهدوا ***** جزع الخزرج من وقع الأسل قد قتلنا القرم من ساداتكم ***** وعدلنا ميل بدر فاعتدل فأهلوا واستهلوا فرحا ***** ثم قالوا يا يزيد لا تسل لست من خندف إن لم أنتقم ***** من بنى أحمد ما كان فعل لعبت هاشم بالملك فلا ***** خبر جاء ولا وحى نزل The followers of Yazid (L) are trying their best to get rid from the crime which he committed. His words are displaying his faith and the faith of his ancestors.
  22. Which of the above hadith contains the نص which I have requested?
  23. This clause itself is the bid'a invented by the Zaidiyyah. Otherwise please provide the نص for this clause from Quran or from the hadith of Aimma e Tahireen (عليه السلام)
  24. So who is denying this fact that the progeny of Imam Hassan (عليه السلام) & Imam Hussain (عليه السلام) "spread" from these sons? We are discussing Imams whose obedience is made obligatory on us by Allah (سُبْحَانَهُ وَ تَعَالَى).
  25. Well he doesn't mentioned any of the Imam. He just mentioned the traits/qualities and by this statement, Imam Sajjad (عليه السلام) automatically become your Imam whose obedience was obligatory.
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